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Emrah Cilasun<\/strong> Kemal Karpat, bug\u00fcnk\u00fc T\u00fcrkiye n\u00fcfusunun %40 ila 50\u2019sinin Balkan ve Kafkas k\u00f6kenli oldu\u011funu belirtmektedir (K.H. Karpat, \u201cTurks Remember Their Ottoman Ancestor\u201d, in K.H. Karpat (ed), Ottoman Past and Today\u2019s Turkey, Leiden, Boston-K\u00f6ln, 2000, s. XVI ). Cumhuriyet T\u00fcrkiye\u2019sinin, az\u0131nl\u0131k milliyetleri ve ezilen ulusu inkar etti\u011fi ve\/veya onlar\u0131, tek bir kal\u0131ba d\u00f6k\u00fcp, yekparele\u015ftirmeye zorlad\u0131\u011f\u0131 g\u00f6z \u00f6n\u00fcnde bulundurulacak olunursa, Karpat\u2019\u0131n yukar\u0131daki belirtisinin \u00f6nemi ortaya \u00e7\u0131kmaktad\u0131r. Hal b\u00f6yle olunca, T\u00fcrkiye\u2019de ya\u015fayan az\u0131nl\u0131k milliyetler \u00fczerine tarihsel bir ara\u015ft\u0131rman\u0131n -Hamit Bozarslan\u2019\u0131n de\u011fimi ile- \u201cserinkanl\u0131\u201d yap\u0131lmas\u0131n\u0131n gereklili\u011fi, bilimcilerin \u00f6n\u00fcnde bir zorunluluk olarak durmaktad\u0131r.<\/p>\n Arsen Avagyan\u2019\u0131n \u00c7erkesler (Arsen Avagyan, Osmanl\u0131 \u0130mparatorlu\u011fu ve Kemalist T\u00fcrkiye\u2019nin Devlet-\u0130ktidar Sisteminde \u00c7erkesler, Belge Yay\u0131nlar\u0131, Ocak 2004.) adl\u0131 kitab\u0131n\u0131 okumaya ba\u015flad\u0131\u011f\u0131mda \u201cserinkanl\u0131\u201d \u00e7al\u0131\u015fmaya duydu\u011fum \u00f6zlemle, epey heyecanland\u0131m. \u201cOsmanl\u0131 \u0130mparatorlu\u011fu ve Kemalist T\u00fcrkiye\u2019nin Devlet-\u0130ktidar Sisteminde\u201d \u00fcst ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan bu iddial\u0131 doktora tezinin, ge\u00e7mi\u015ften buyana has\u0131ralt\u0131 edilmi\u015f kimi ger\u00e7ekleri su y\u00fcz\u00fcne \u00e7\u0131kartaca\u011f\u0131n\u0131 umut ettim.<\/p>\n Te\u015fvik edici sorular<\/strong><\/p>\n Bu sat\u0131rlar\u0131n yazar\u0131, etnik k\u00f6keninde bir miktar \u00c7erkesli\u011fi de ta\u015f\u0131sa, katien bir \u00c7erkes milliyet\u00e7isi de\u011fildir. \u00c7erkes uzman\u0131 ise hi\u00e7 de\u011fildir. Amat\u00f6r bir tarih\u00e7i ve ara\u015ft\u0131rmac\u0131d\u0131r. Bunlar\u0131 belirtiyorum zira, Avagyan\u2019\u0131n kitab\u0131n\u0131n birinci b\u00f6l\u00fcm\u00fc (\u201cKuzey Kafkas M\u00fcsl\u00fcman Boylar\u0131n\u0131n Osmanl\u0131 \u0130mparatorlu\u011fu Topraklar\u0131na G\u00f6\u00e7ertilme Nedenleri ve Bu Yer De\u011fi\u015ftirmenin Seyri\u201d) ve ikinci b\u00f6l\u00fcm\u00fc (\u201cOsmanl\u0131 \u0130mparatorlu\u011fu Devlet Erkinde II. Abd\u00fclhamid ve \u0130ttihat Terakki D\u00f6neminde \u00c7erkes Siyaseti\u201d), y\u00fczeysel bilgilerimle, \u00f6nsezilerimle, kurgulad\u0131\u011f\u0131m hipotezleri \u00f6nemli \u00f6l\u00e7\u00fcde teyit etmi\u015ftir. Kitab\u0131n en \u00f6nemli yan\u0131, Rusya ile Osmanl\u0131 aras\u0131ndaki \u00e7\u0131kar \u00e7at\u0131\u015fmalar\u0131n\u0131n di\u015flileri aras\u0131nda \u00c7erkeslerin nas\u0131l \u00f6\u011f\u00fct\u00fcld\u00fc\u011f\u00fcn\u00fc b\u00fct\u00fcn \u00e7\u0131plakl\u0131\u011f\u0131 ile sergilemesidir. Avagyan, Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun \u201cda\u011fl\u0131lar\u201d i\u00e7in d\u00f6kt\u00fc\u011f\u00fc g\u00f6zya\u015flar\u0131n\u0131n sadece sahteli\u011fini ispat etmekle kalm\u0131yor bilakis, onca zorluklarla dolu g\u00f6\u00e7\u00fcn (salg\u0131n hastal\u0131klar, entegre kamplar\u0131, kitlesel \u00f6l\u00fcmler vb.) ard\u0131ndan, \u0130stanbul\u2019un, bu insanlar\u0131 neden ve ni\u00e7in co\u011frafyas\u0131n\u0131n en sorunlu b\u00f6lgelerine yerle\u015ftirip, tabas\u0131na ald\u0131\u011f\u0131n\u0131 sorgulamaktad\u0131r. Avagyan\u2019\u0131n \u00e7al\u0131\u015fmas\u0131, harem \u00fczerinden olu\u015fan \u201cakrabal\u0131k\u201d ili\u015fkisinden, sistemin \u00fcst yap\u0131 kurumlar\u0131nda \u00c7erkes soylular\u0131n\u0131n entegre edili\u015fine, nihayet, g\u00f6\u00e7ertilenlere Osmanl\u0131\u2019n\u0131n g\u00f6sterdi\u011fi \u201c\u015fevkat\u201de kadar bir\u00e7ok fakt\u00f6r\u00fcn, \u00c7erkeslerde d\u00fczene nas\u0131l biat edi\u015fi beraberinde getirdi\u011fini de\u015fifre etmektedir.<\/p>\n Osmanl\u0131 toplumundaki g\u00f6rev da\u011f\u0131l\u0131m\u0131nda, pay\u0131na sava\u015f\u00e7\u0131l\u0131k d\u00fc\u015fen \u00c7erkeslerin orduda nas\u0131l da y\u00fckseldiklerini belgeleyen kitap, haks\u0131zl\u0131\u011fa u\u011fram\u0131\u015f bir milli az\u0131nl\u0131\u011f\u0131n (\u00c7erkeslerin), d\u00fczen taraf\u0131ndan bir ba\u015fka milletin (Ermenilerin) soyk\u0131r\u0131ma u\u011frat\u0131lmas\u0131nda nas\u0131l kullan\u0131ld\u0131\u011f\u0131n\u0131, tarihsel nedenleriyle if\u015fa etmektedir. Hem sa\u011fda hem de solda, siyaset, cemaat ve etnik aidiyetin i\u00e7 i\u00e7e ge\u00e7ti\u011fi T\u00fcrkiye\u2019de, acaba, -1960-90 aras\u0131 ya\u015fan\u0131lan kanl\u0131 safla\u015fmalarda- Yozgat\u2019tan Mara\u015f\u2019a kadar uzanan co\u011frafyada, \u00c7erkeslerin b\u00fcy\u00fck \u00e7o\u011funlu\u011funun, fa\u015fist ya da gerici-muhafazakar safta yer almalar\u0131n\u0131n perde arkas\u0131nda, tehcir ve taktile u\u011frayan Ermenilerin ya\u015fad\u0131klar\u0131 topraklara iskan edilmelerinin tarihsel izleri var m\u0131d\u0131r? Avagyan\u2019\u0131n kitab\u0131n\u0131n birinci ve ikinci b\u00f6l\u00fcmleri, okuyucuyu, bu t\u00fcrden bir dizi sorular\u0131n sorulmas\u0131 i\u00e7in adeta te\u015fvik etmektedir.<\/p>\n S\u0131n\u0131flar nerede?<\/strong><\/p>\n Fakat ne ilgin\u00e7tir ki, Avagyan okuyucuyu, bu cins sorular\u0131 sormaya te\u015fvik ederken, b\u00fct\u00fcn \u00c7erkesleri, topyek\u00fcn bir kefeye koymaktan \u00e7ekinmiyor. 289 sayfal\u0131k kitab\u0131 bitirdi\u011finizde \u00c7erkeslerin sizde b\u0131rakt\u0131\u011f\u0131 intiba, \u201ce\u015fkiya\u201dl\u0131k ve \u201ckatil\u201dlikle dolu bir sicil dosyas\u0131. Bir bilimci a\u00e7\u0131s\u0131ndan \u201ciyi ulus\u201d olamayaca\u011f\u0131 gibi \u201ck\u00f6t\u00fc ulus\u201d olamayaca\u011f\u0131 da su g\u00f6t\u00fcrmez bir ger\u00e7ektir. Ancak Avagyan, burada, maalesef T\u00fcrk resmi tarihinin yekparecili\u011fini tersinden \u00fcstlenmi\u015f oluyor. Tabii b\u00f6ylece kitab\u0131n \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm\u00fcn\u00fcn (\u201c\u00c7erkeslerin Milli Kurtulu\u015f Hareketine Kat\u0131lmalar\u0131 1919-1923\u201d) \u00fczerine bilimsel titizlikten uzak bir yakla\u015f\u0131m\u0131n g\u00f6lgesi d\u00fc\u015f\u00fcyor.<\/p>\n Avagyan\u2019a g\u00f6re Milli M\u00fccadele\u2019de s\u0131n\u0131flar yok; Bir yanda Ankara bir di\u011fer yanda \u0130stanbul ve bunlar\u0131n arakas\u0131nda bulunan b\u00fcy\u00fck g\u00fc\u00e7ler ve tabii bir de, bu kamplar\u0131n birbirlerine kar\u015f\u0131 ilk ba\u015fta kulland\u0131klar\u0131 kitlesel g\u00fcce sahip \u201ce\u015fkiyalar\u201d (yani \u00c7erkesler) var. Halbuki Avagyan\u2019\u0131n s\u0131kca g\u00f6nderme yapt\u0131\u011f\u0131 Do\u011fan Avc\u0131o\u011flu bile, \u201cpara e\u015fraftan can k\u00f6yl\u00fcden\u201d (Do\u011fan Avc\u0131o\u011flu, Milli Kurtulu\u015f Tarihi, c.3, \u0130stanbul Matbaas\u0131, 1974, s. 1011) diyerek Milli M\u00fccadele\u2019nin iki kutbunu kabullenmek zorunda kalm\u0131\u015ft\u0131r. T\u00fcrk resmi tarihi, 1919-23 y\u0131llar\u0131na damgas\u0131n\u0131 vuran, ke\u015fmeke\u015fli\u011fi, \u00e7\u0131kar \u00e7at\u0131\u015fmalar\u0131n\u0131 ve hatta b\u00fct\u00fcn bunlar\u0131n bir tezah\u00fcr\u00fc olan i\u00e7 sava\u015f fakt\u00f6r\u00fcn\u00fc g\u00f6rmemeyi bir avantaj telakki etmi\u015ftir. Onun i\u00e7indir ki, resmi tarih, esas olarak Milli m\u00fccadelenin \u201cmilli\u201d boyutuna vurgu yapmaya bay\u0131l\u0131r.<\/p>\n Japon tarih\u00e7i Yamauchi Masayuki ise, i\u015fgale kar\u015f\u0131 \u00e7arp\u0131\u015fan g\u00fc\u00e7leri \u201ckonformistler\u201d ve \u201cnonkonformistler\u201d diye ikiye ay\u0131rmaktad\u0131r. (Yamauchi Masayuki, \u201cReflections on the social Movements during the National Liberation War of Turkey: A Tentative Analysis of Partisan Activities in Western Anatolia\u201d, Journal of Asian and African Studies, No.15, Tokyo, 1978, s.16\/31-32) Masayuki, Milli M\u00fccadele\u2019nin ilk y\u0131llar\u0131nda sivil ve askeri b\u00fcrokrasi i\u00e7ersinden gelenlerin ba\u015f\u0131n\u0131 \u00e7ekti\u011fi, \u201cyukar\u0131dan\u201d yap\u0131lan \u00f6rg\u00fctlenme (\u201ckonformistler\u201d) ile, \u00e7ok \u00e7e\u015fitli nedenlerden \u00f6t\u00fcr\u00fc kurulu d\u00fczene vaktiyle ba\u015f kald\u0131rm\u0131\u015f olan, asker ka\u00e7aklar\u0131n\u0131n, zeybeklerin, efelerin, hapisane firarilerinin, ordudan at\u0131lm\u0131\u015f k\u00fc\u00e7\u00fck r\u00fctbeli subaylar\u0131n, velhas\u0131l \u201cbelal\u0131lar\u201d tak\u0131m\u0131n\u0131n \u201ca\u015fa\u011f\u0131dan\u201d olu\u015fturduklar\u0131 direni\u015fin (\u201cnonkonformistler\u201d) varl\u0131\u011f\u0131na dikkat \u00e7eker. Bug\u00fcn elimizdeki verilerden yola \u00e7\u0131karak, Masayuki\u2019nin de\u011findi\u011fi ikinci gurubun (\u201cnonkonformistler\u201din) daha Birinci Cihan Harbi\u2019nin sonlar\u0131na do\u011fru, hangi siyasal ve iktisadi ko\u015fullardan \u00f6t\u00fcr\u00fc neden, ni\u00e7in ve nas\u0131l ye\u015ferdi\u011fini g\u00f6rebiliriz. Mustafa Kemal\u2019in, 20 Eyl\u00fcl 1917\u2019de kaleme ald\u0131\u011f\u0131 bir rapor, san\u0131r\u0131m, yukar\u0131da de\u011findi\u011fim siyasi ve iktisadi \u015fartlar\u0131 \u00e7arp\u0131c\u0131 ifadelerle ortaya koymaktad\u0131r. \u201cH\u00fck\u00fcmetle halk aras\u0131ndaki ba\u011flar tamamiyle \u00e7\u00f6z\u00fclm\u00fc\u015ft\u00fcr. Halk dedi\u011fimiz \u015fey, bug\u00fcn kad\u0131nlardan, sakat erkeklerden ve \u00e7ocuklardan ibarettir. Bunlar\u0131n hepsinin g\u00f6z\u00fcnde H\u00fck\u00fcmet, kendilerini a\u00e7l\u0131\u011fa ve \u00f6l\u00fcme sevkeden kuvvettir. \u0130dari mekanizma, otoritesini kaybetmi\u015ftir. Umumi hayat anar\u015fi i\u00e7indedir. H\u00fck\u00fcmetin att\u0131\u011f\u0131 her ad\u0131m, halk\u0131n kendisine kar\u015f\u0131 olan nefretini artt\u0131racak yolda tesirler yaratmaktad\u0131r. B\u00fct\u00fcn memurlar r\u00fc\u015fvet kabul ediyor ve her t\u00fcrl\u00fc yolsuzlu\u011fa alet olmaya haz\u0131r bulunuyor. Adalet mekanizmas\u0131 tamamiyle durmu\u015ftur. Emniyet kuvveti i\u015flemez haldedir. \u0130ktisadi hayat korkun\u00e7 bir s\u00fcratle \u00e7\u00f6k\u00fcnt\u00fcye do\u011fru gidiyor. Ne halk\u0131n, ne de h\u00fck\u00fcmet memurlar\u0131n\u0131n yar\u0131na g\u00fcvenleri yoktur. Ya\u015famak zorlu\u011fu, en iyilerin ve en namuslular\u0131n mukaddeslik duygular\u0131n\u0131 sars\u0131nt\u0131ya u\u011frat\u0131yor. Harp daha \u00e7ok zaman devam ederse, b\u00fct\u00fcn k\u0131s\u0131mlar\u0131 zaten felce u\u011fram\u0131\u015f olan h\u00fck\u00fcmet binas\u0131 ve hanedan birdenbire \u00e7\u00f6kebilir.\u201d (Atat\u00fcrk\u2019\u00fcn B\u00fct\u00fcn Eserleri, c.2, Kaynak Yay\u0131nlar\u0131, \u0130stanbul, 1999, s.120-125)<\/p>\n Tehlike kimin i\u00e7in?<\/strong><\/p>\n Burada sorulmas\u0131 gereken en \u00f6nemli soru, Mustafa Kemal\u2019in belirtti\u011fi durum kimin i\u00e7in tehlike olu\u015fturmaktad\u0131r? Sava\u015fta daha da yoksulla\u015fan geni\u015f k\u00f6yl\u00fc kitleleri, hat\u0131r\u0131 say\u0131l\u0131r i\u015f\u00e7i s\u0131n\u0131f\u0131 ve halk\u0131n bir unsuru olan asker ka\u00e7aklar\u0131, zeybekler, efeler, hapisane firarileri, ordudan at\u0131lm\u0131\u015f k\u00fc\u00e7\u00fck r\u00fctbeli subaylar, velhas\u0131l \u201cbelal\u0131lar\u201d tak\u0131m\u0131 i\u00e7in mi? Sanm\u0131yorum. Zira, Mustafa Kemal gibi bir \u201cerkan-\u0131 harp\u201d mensubunu tela\u015fa d\u00fc\u015f\u00fcren, \u201cfelce u\u011fram\u0131\u015f olan h\u00fck\u00fcmet binas\u0131 ve hanedan\u201d\u0131n \u00e7\u00f6kmekle kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fu ger\u00e7e\u011fidir.<\/p>\n Mustafa Kemal\u2019in bahsetti\u011fi ortamda, zenginleri haraca ba\u011flayan, askeri birliklere sald\u0131ran, ve ad\u0131na devlet y\u00f6neticileri taraf\u0131ndan \u201c\u015faki\u201d denenleri resmi tarihin g\u00f6rmek istememesi ve\/veya onlar\u0131 a\u015fa\u011f\u0131lamas\u0131 anla\u015f\u0131labilir. Fakat b\u0131rakal\u0131m s\u0131radan bir tarih \u00e7al\u0131\u015fmas\u0131n\u0131 bir yana, hele hele bir doktora tezinde, ayn\u0131 devlet arg\u00fcmanlar\u0131yla kalem oynatmak nas\u0131l a\u00e7\u0131klanabilir? Avagyan \u00e7al\u0131\u015fmas\u0131nda, maalesef, 1919-23 aras\u0131 d\u00f6nemde Milli M\u00fccadele\u2019nin saflar\u0131ndaki bu ciddi farkl\u0131l\u0131\u011f\u0131 g\u00f6rmedi\u011fi gibi, bir de \u00fcst\u00fcne \u00fcstl\u00fck resmi tarihin \u00fcslubunu kullanmakta da bir beis g\u00f6rm\u00fcyor. Avagyan, bu insanlara \u201ce\u015fkiya\u201d diyor. Tabii bu \u201ce\u015fkiya\u201dlar\u0131n ba\u015f\u0131nda da, -t\u0131pk\u0131 resmi tarihin yapt\u0131\u011f\u0131 gibi- \u00c7erkes Ethem\u2019i g\u00f6r\u00fcyor. Ben burada tart\u0131\u015fmay\u0131 bo\u011fmamak i\u00e7in, Ethem Bey, \u201ce\u015fkiya\u201d m\u0131 de\u011fil mi gibi bir polemi\u011fe girmeyece\u011fim. (Bu konuda dahil olmak \u00fczere Ethem Bey\u2019i t\u00fcm y\u00f6nleriyle irdeledi\u011fim,\u201cB\u00e2ki \u0130lk Selam\u201d -yabanc\u0131 ar\u015fiv belgelerinden ve kendi kaleminden- \u00c7erkes Ethem, (Belge Yay\u0131nlar\u0131, Mart 2004) adl\u0131 kitab\u0131ma bak\u0131labilir.) Fakat ka\u00e7\u0131n\u0131lmaz olarak, Avagyan\u2019\u0131n Ethem Bey\u2019i ele al\u0131rken, bilimsel titizlikten nas\u0131l uzak d\u00fc\u015ft\u00fc\u011f\u00fcne ili\u015fkin birka\u00e7 \u00f6rnek verece\u011fim.<\/p>\n Hatalar ve vahim hatalar<\/strong><\/p>\n Avagyan, Ethem Bey\u2019e g\u00f6nderme yaparken yegane kaynak olarak, \u00c7erkes Ethem An\u0131lar\u0131m ( Avagyan, kitab\u0131n\u0131n Biblografya b\u00f6l\u00fcm\u00fcnde kaynak kitab\u0131, \u201c\u00c7erkes Ethem An\u0131lar\u0131m, \u0130stanbul, 1998\u201d \u015feklinde veriyor. Berfin Yay\u0131nlar\u0131 taraf\u0131ndan yay\u0131nlanan bu kitab\u0131n evveliyat\u0131 1962 senesine uzan\u0131r. \u0130lk defa kitab\u0131 yay\u0131nlayan D\u00fcnya Yay\u0131nlar\u0131d\u0131r. Ve kitab\u0131n \u00f6zg\u00fcn ismi \u00c7erkes Ethem\u2019in Ele Ge\u00e7en Hat\u0131ralar\u0131 d\u0131r. \u00c7erkes Ethem\u2019in Ele Ge\u00e7en Hat\u0131ralar\u0131, olduk\u00e7a sorunludur. \u00d6ns\u00f6z\u2019de, \u201c\u00c7erkes Ethem hat\u0131ralar\u0131n\u0131 Atina\u2019da yazm\u0131\u015ft\u0131r. Bu hat\u0131ralar\u0131n bir kopyesi sonradan affedilerek memlekete d\u00f6nen bir arkada\u015f\u0131nda kalm\u0131\u015ft\u0131. \u0130\u015fte ondan ald\u0131\u011f\u0131m\u0131z hat\u0131ralar\u0131 yay\u0131nl\u0131yoruz\u201d denmektedir. Ayn\u0131 \u00d6ns\u00f6z\u2019de, \u201cEle Ge\u00e7en Hat\u0131ralar\u201da bir sans\u00fcr uyguland\u0131\u011f\u0131 da \u015fu s\u00f6zlerden anla\u015f\u0131lmaktad\u0131r: \u201cHat\u0131ralar\u0131n bir k\u0131sm\u0131 kendisini tenkit edenlere k\u00fcf\u00fcrden ibaret. Bu k\u0131s\u0131m okunma\u011fa bile de\u011fmez.\u201d s.6 ) adl\u0131 kitab\u0131, kullan\u0131yor. Parantez i\u00e7ersinde de belirtti\u011fim gibi bu kitap sorunludur. Fakat biran i\u00e7in bu kitab\u0131n, Ethem Bey taraf\u0131ndan kaleme al\u0131nm\u0131\u015f oldu\u011funu var sayal\u0131m. Bu taktirde bile Avagyan, Ethem Bey\u2019e g\u00f6nderme yaparken bir tarih\u00e7inin g\u00f6stermesi gereken titizli\u011fi maalesef, g\u00f6steremiyor. \u0130\u015fte bir \u00f6rnek. \u201cAla\u015fehir\u2019de ise, topra\u011f\u0131 kazd\u0131r\u0131p yeni g\u00f6m\u00fclen kad\u0131n ve k\u0131zlar\u0131n cesetlerini, s\u0131rf \u00e7etecilerin ziynetlerini almalar\u0131 i\u00e7in mezarlar\u0131ndan \u00e7\u0131kartt\u0131rm\u0131\u015ft\u0131r.\u201d ( Avagyan, age, s. 194)<\/p>\n \u015eimdi bir de Avagyan\u2019\u0131n g\u00f6nderme yapt\u0131\u011f\u0131, Ethem Bey\u2019in oldu\u011fu s\u00f6ylenen \u201cele ge\u00e7en hat\u0131ralar\u201d\u0131na bir bakal\u0131m:<\/p>\n \u201cAla\u015fehir\u2019de, para vermedikleri i\u00e7in yataklar\u0131nda bo\u011fulan kar\u0131 koca, \u0131rzlar\u0131na tecav\u00fczden sonra \u00f6ld\u00fcr\u00fcl\u00fcp g\u00f6m\u00fclen k\u0131zlar\u0131n ve baz\u0131 Ala\u015fehirlilerin cesetlerini g\u00f6m\u00fcl\u00fc bulunduklar\u0131 yerlerden \u00e7\u0131kartt\u0131k. Bu arada gasp edilen para ve m\u00fccevherler de yine g\u00f6m\u00fcld\u00fckleri yerlerden \u00e7\u0131kart\u0131ld\u0131.<\/p>\n \u201cB\u00fct\u00fcn bunlar\u0131 yapanlar, Mustafa Bey\u2019le adamlar\u0131ndan Ala\u015fehirli reji kolcuba\u015f\u0131s\u0131 Salih ve yirmi be\u015f ki\u015fiydiler\u2026 Cinayet eserlerini kendi elleriyle kuyulardan \u00e7\u0131kartt\u0131m. Ondan sonra da idam sehpalar\u0131n\u0131n ba\u015f\u0131na getirttim.\u201d ( \u00c7erkes Ethem An\u0131lar\u0131m, Berfin Ya\u0131ynalr\u0131, \u0130stanbul., 1998, s. 14-15 )<\/p>\n Avagyan\u2019\u0131n yorumu ile Ethem Bey\u2019e ait oldu\u011fu s\u00f6ylenen sat\u0131rlar aras\u0131ndaki fark son derece net ve ortad\u0131r. Benim herhangi bir yorum yapmama gerek kalm\u0131yor. Burada ac\u0131 olan, bir tarih\u00e7inin \u201ce\u015fkiya\u201d diye adland\u0131r\u0131lan Ethem Bey\u2019e kar\u015f\u0131 resmi tarihin cephanesi ile ate\u015f etmeye kalk\u0131\u015fmas\u0131d\u0131r.<\/p>\n \u00dcz\u00fclerek belirtmek gerekir ki, Avagyan\u2019\u0131n Ethem Bey\u2019e ili\u015fkin bilimsel ve titiz ara\u015ft\u0131rmac\u0131 olmayan yakla\u015f\u0131m\u0131 s\u0131rf yukar\u0131daki \u00f6rnekle s\u0131n\u0131rl\u0131 de\u011fildir. Bir ba\u015fka, \u00f6rnek verelim. \u0130zmir\u2019de, 24 Ekim 1921 senesinde, \u0130ngilizlerin ve Yunan i\u015fgal kuvvetlerinin himayesinde, \u201c\u015eark-\u0131 Karib \u00c7erkesleri Temin-i Hukuk Cemiyeti\u201dnin (Yak\u0131n Do\u011fu \u00c7erkeslerinin Haklar\u0131n\u0131 Sa\u011flama Derne\u011fi) kongresi yap\u0131l\u0131r. Avagyan\u2019a g\u00f6re, \u201cEthem teslim olduktan sonra, Yunan komutanl\u0131\u011f\u0131, Ethem gibi bir \u00c7erkes lideri ellerinde oldu\u011fu i\u00e7in, Bat\u0131 Anadolu\u2019nun \u00c7erkes toplulu\u011funu kullanabileceklerine karar verdi. \u0130ngilizlerin de deste\u011fiyle 24 Ekim 1921\u2019de \u0130zmir\u2019de, \u00c7erkeslerin Yunan Ordusu’na deste\u011fini sa\u011flamak amac\u0131yla bir \u2018\u00c7erkes Konferans\u0131\u2019 d\u00fczenlendi.\u201d ( Avagyan, age, s. 210)<\/p>\n Avagyan\u2019\u0131n bu konuda yegane kayna\u011f\u0131 Tar\u0131k Zafer Tunaya\u2019d\u0131r. ( Tar\u0131k Zafer Tunaya, T\u00fcrkiye\u2019de Siyasal Partiler, H\u00fcrriyet Vakf\u0131 Yay\u0131nlar\u0131, \u0130stanbul, 1986, c.2) S\u00f6z konusu \u00c7erkes Kongresi\u2019ni belgeleriyle birlikte g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kartan Tunaya, Avagyan\u2019\u0131n kurdu\u011fu kongre-Ethem Bey ili\u015fkisini kurmamaktad\u0131r. Tunaya\u2019ya g\u00f6re, \u201cBu geli\u015fmelerin Anzavur ve \u00c7erkes Ethem olaylar\u0131n\u0131 kapsay\u0131p kapsamad\u0131klar\u0131 \u00fczerinde durulabilir… \u00c7erkes Ethem eylemlerine gelince, M\u00fcdafaa-i Hukuk\u00e7ular aras\u0131 bir i\u00e7 \u00e7at\u0131\u015fman\u0131n sonucu olmu\u015flard\u0131r. \u00c7erkes Ethem\u2019in ve kuvvetlerinin Yunanl\u0131lara kat\u0131lmas\u0131 da, Cemiyet\u00e7e g\u00fcd\u00fclen \u00c7erkes sorununa ba\u011flanamaz.\u201d ( Tunaya, age, s. 609) Fakat Avagyan, b\u00f6ylesi bir ba\u011flant\u0131y\u0131 kurmakta o denli heveslidir ki, -doktora tezinin en vahim hatalar\u0131ndan birini yaparak- \u201cKongrede \u00c7erkes Ethem bir konu\u015fma yapt\u0131\u201d diyebilmektedir. (Avagyan, age, s. 211) B\u0131rakal\u0131m Tunaya\u2019n\u0131n kitab\u0131nda yay\u0131mlad\u0131\u011f\u0131 kongre belgelerinin alt\u0131ndaki 23 adet imzan\u0131n i\u00e7ersinde Ethem Bey\u2019in ad\u0131n\u0131n bulunmamas\u0131n\u0131 bir yana, ayn\u0131 Tunaya\u2019n\u0131n kitab\u0131nda Ethem Bey\u2019in bu kongrede konu\u015ftu\u011funu belirten tek bir c\u00fcmle dahi yoktur. Olamaz da. Zira, Ethem Bey, kongreden yakla\u015f\u0131k 6 ay evvel (25 Nisan 1921\u2019de) \u0130zmir\u2019i terk edip Atina\u2019ya ge\u00e7mi\u015ftir. ( Emrah Cilasun, age, Frans\u0131z Belgeleri 5, s. 197)<\/p>\n Tarihleri do\u011fru okuman\u0131n gereklili\u011fi<\/strong><\/p>\n Avagyan, yanl\u0131\u015f yakla\u015f\u0131m\u0131n\u0131 Ethem Bey\u2019in Bol\u015feviklerle ili\u015fkisini ele ald\u0131\u011f\u0131 b\u00f6l\u00fcmde de s\u00fcrd\u00fcrmektedir. Yazar bu b\u00f6l\u00fcmde de, tarihleri ve olaylar\u0131 birbirine kar\u0131\u015ft\u0131r\u0131yor, geli\u015fmeleri kendi ba\u015f\u0131na irdelemiyor ve sanki ele ald\u0131\u011f\u0131 noktalar birbirlerinin do\u011fal sonucuymu\u015f gibi ba\u015fl\u0131yor \u201ctarih\u201d anlatmaya. Ortaya, b\u00f6ylece hem Ethem Bey\u2019in ve hem de T\u00fcrkiye\u2019de kom\u00fcnist m\u00fccadelenin yanl\u0131\u015f bir tablosu \u00e7\u0131k\u0131yor.<\/p>\n Avagyan\u2019\u0131n burada ilk hatas\u0131, kurgusuna ilk \u00f6nce, Mustafa Kemal\u2019in kurdurttu\u011fu resmi TKP ile ba\u015flamas\u0131. Ard\u0131ndan Ye\u015fil Ordu\u2019ya ge\u00e7mesi. Bu kurgu s\u0131ras\u0131n\u0131n yanl\u0131\u015fl\u0131\u011f\u0131na birazdan de\u011finece\u011fim, fakat, yazar bu tarih s\u0131ralamas\u0131n\u0131n yanl\u0131\u015fl\u0131\u011f\u0131n\u0131n yan\u0131 s\u0131ra, gizli TKP\u2019e ise (Mustafa Suphi TKP\u2019si de\u011fil) hi\u00e7 de\u011finmiyor.<\/p>\n Ye\u015fil Ordu\u2019nun kurulu\u015f tarihi, May\u0131s 1920\u2019dir. ( Mete Tun\u00e7ay, T\u00fcrkiye\u2019de Sol Ak\u0131mlar-1 (1908-1925), c.1, BDS Yay\u0131nlar\u0131, \u0130stanbul, 1991, s.84) Avagyan\u2019\u0131n iddia etti\u011fi, \u201cEnverci say\u0131lan Ye\u015fil Ordu\u201dnun, (Avagyan, age, s. 207) Enver Pa\u015fa ile hi\u00e7 ilgisi yoktur ( Yamauchi Masayuki, The Green Crescent Under The Red Star, Enver Pasha in Soviet Russia 1919-1922, Tokyo, 1991. Enver Pa\u015fa ile di\u011fer \u0130ttihat\u00e7\u0131lar aras\u0131ndaki yaz\u0131\u015fmalar\u0131n orjinal haliyle verildi\u011fi bu kitapta, \u0130ttihat\u00e7\u0131 liderlerin hele hele Enver Pa\u015fa\u2019n\u0131n bu \u00f6rg\u00fct ile ili\u015fkisini g\u00f6steren tek bir belge bulunmamaktad\u0131r.) . Tamamen Mustafa Kemal\u2019in r\u0131zas\u0131 ile kurulmu\u015ftur. ( Do\u011fan Avc\u0131o\u011flu, Milli Kurtulu\u015f Tarihi, c.2, \u0130stanbul Matbaas\u0131, 1974, s. 559) Do\u011frudur kurucular\u0131n\u0131n hepsi \u0130ttihat\u00e7\u0131 saflardan gelmektedir. \u00d6rg\u00fct\u00fcn kurulu\u015f amac\u0131, geni\u015f halk y\u0131\u011f\u0131nlar\u0131n\u0131n, erkan\u0131 harplere duydu\u011fu g\u00fcvensizli\u011fi bertaraf edip onlar\u0131 Ankara\u2019n\u0131n yan\u0131na \u00e7ekebilmek ve i\u00e7 isyanlarla ba\u015f etmektir. \u00d6rg\u00fct k\u0131sa s\u00fcrede ikiye b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr. Ethem Bey bu d\u00f6nemde te\u015fkilata kat\u0131l\u0131r. Radikal kanat, Rusya\u2019dan gelen \u015eerif Manatov\u2019un \u00f6nayak olmas\u0131yla gizli Kom\u00fcnist Partisi\u2019ni kurmu\u015ftur. Parti\u2019nin kurulu\u015f tarihi, Temmuz 1921\u2019dir. Parti, radikal program\u0131yla (Gizli Parti\u2019nin program\u0131nda, \u201c\u0130ngiliz politikas\u0131n\u0131n aleti olan H\u00fcrriyet ve \u0130tilaf\u00e7\u0131lar\u2019\u0131n onursuz \u0130stanbul h\u00fck\u00fcmetine kar\u015f\u0131l\u0131k, eski \u0130ttihat\u00e7\u0131lar\u2019\u0131n maskeli olarak kurduklar\u0131 Kuva-y\u0131 Milliye h\u00fck\u00fcmetinin de kom\u00fcnizmden yana g\u00f6r\u00fcnmeye \u00e7al\u0131\u015fmakla birlikte, ger\u00e7ekte aldat\u0131c\u0131 bir milliyetperverli\u011fi temsil etti\u011fi, TKP\u2019nin ise her iki h\u00fck\u00fcmetle de hi\u00e7bir ilgisinin olmad\u0131\u011f\u0131 belirtilmektedir.\u201d Bak\u0131n\u0131z, Mete Tun\u00e7ay, T\u00fcrkiye\u2019de Sol Ak\u0131mlar, c.1, BDS Yay\u0131nlar\u0131, \u0130stanbul, 1991, s.97), \u00e7ok k\u0131sa s\u00fcre i\u00e7ersinde, kurdu\u011fu te\u015fkilatlarla, i\u015f\u00e7i s\u0131n\u0131f\u0131 a\u011f\u0131rl\u0131kl\u0131 Eski\u015fehir\u2019de y\u00fcr\u00fctt\u00fc\u011f\u00fc faaliyetlerle, Mecliste bulunan Halk Z\u00fcmresi gurubuyla, Ethem Bey\u2019in \u00f6nderli\u011findeki Kuavay\u0131 Seyyare i\u00e7ersinde sahip oldu\u011fu prestij ve Ethem Bey\u2019in finanse etti\u011fi Yeni D\u00fcnya gazetesi ile Ankara\u2019daki y\u00f6netimin g\u00f6z\u00fcne batm\u0131\u015ft\u0131r. (Cilasun, age, s.49-51) \u00d6zetin \u00f6zetini vermeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m b\u00fct\u00fcn geli\u015fmelerin ard\u0131ndan, Mustafa Kemal, kontrol\u00fc elden b\u0131rakmamak i\u00e7in bir yandan kom\u00fcnistlere kar\u015f\u0131 \u015feker ve sopa politikas\u0131 uygulam\u0131\u015f, di\u011fer yandan da 18 Ekim 1920\u2019de, resmi Kom\u00fcnist Partisi\u2019ni kurdurtmu\u015ftur.( Tun\u00e7ay, age, s.205) Mustafa Kemal, Ethem Bey\u2019i – Avagyan\u2019\u0131n yan\u0131ld\u0131\u011f\u0131 gibi Eyl\u00fcl\u2019de de\u011fil (Avagyan, age, s.205)- 1920 Ekim\u2019inin sonlar\u0131nda resmi partiye bir mektupla davet etmi\u015ftir.( Atat\u00fcrk\u2019\u00fcn B\u00fct\u00fcn Eserleri, c.10, s. 82)<\/p>\n Sovyetlerin tavr\u0131<\/strong><\/p>\n Zaman\u0131n Sovyet Rusya’s\u0131, Ethem Bey\u2019e kar\u015f\u0131 y\u0131lan e\u011frisi bir politika izlemi\u015ftir. \u00d6rne\u011fin ilk ba\u015flarda Ethem Bey\u2019in finanse etti\u011fi Yeni D\u00fcnya gazetesini, \u201cKom\u00fcnizm\u2019in, ona bir M\u00fcsl\u00fcman ahl\u00e2k\u0131 atfeden, ilkel ve bilisiz, fakat nispeten d\u00fcr\u00fcst yorumlar\u0131\u201d \u015feklinde tan\u0131mlanm\u0131\u015f (Tun\u00e7ay, age, s. 85), daha sonra, Ethem Bey ile Ankara\u2019n\u0131n aras\u0131n\u0131n a\u00e7\u0131lmas\u0131n\u0131n ard\u0131ndan ilk ba\u015flarda Ethem Bey ile s\u0131k\u0131 temasta olan Sovyet temsilcisi Upmal, Mustafa Kemal ile yapt\u0131\u011f\u0131 1 Ocak 1921 tarihli g\u00f6r\u00fc\u015fmede -Mustafa Kemal\u2019in, Ethem Bey\u2019in arkas\u0131nda Sovyetlerin bulundu\u011funu ima etmesine kar\u015f\u0131l\u0131k- Ethem Bey\u2019i, \u201cilkesiz anarko-Bol\u015fevizimden sultanc\u0131l\u0131\u011fa d\u00f6nmekle\u201d su\u00e7lam\u0131\u015ft\u0131r. (Mustafa Kemal- Upmal g\u00f6r\u00fc\u015fmelerinin t\u00fcm metni i\u00e7in bkz. Atat\u00fcrk\u2019\u00fcn B\u00fct\u00fcn Eserleri, c.10, s.233-239\/317-328) Dolay\u0131s\u0131yla, Sovyetlerin o g\u00fcnlerde izledi\u011fi tutars\u0131z politikay\u0131 arkas\u0131na alarak Avagyan\u2019\u0131n, \u201cEthem\u2019in Bol\u015fevik yanl\u0131s\u0131 faaliyetlere bu denli s\u00fcr\u00fcklenmesinde Kemalist h\u00fck\u00fcmetin pay\u0131 oldu\u011fu\u201d (Avagyan, age, s. 205) \u015feklindeki iddias\u0131na Upmal\u2019i, \u201c\u015fahit\u201d g\u00f6stermesi m\u00fcmk\u00fcnd\u00fcr. Bu iddia, Sovyet tarih\u00e7i Novi\u00e7ev\u2019in, Ethem Bey\u2019i, \u201cKemalist provokat\u00f6r\u201d (Yal\u00e7\u0131n K\u00fc\u00e7\u00fck, T\u00fcrkiye \u00dczerine Tezler, c.2, Tekin Yay\u0131nlar\u0131, \u0130stanbul, 1979, s. 710) olarak tan\u0131mlamas\u0131n\u0131 hat\u0131rlatmaktad\u0131r. Fakat kim taraf\u0131ndan s\u00f6ylenirse s\u00f6ylensin, bu iddian\u0131n tarihi ger\u00e7eklerle bir alakas\u0131 yoktur. Zira o halde, Ethem Bey\u2019e kar\u015f\u0131, Kemalist h\u00fck\u00fcmet taraf\u0131ndan Aral\u0131k 1920\u2019de ba\u015flat\u0131lan tasfiye hareketine kar\u015f\u0131, TH\u0130F\u2019in ( T\u00fcrkiye Halk \u0130\u015ftirakiyun F\u0131rkas\u0131 gizli TKP\u2019nin daha sonra legalle\u015ferek 7 Aral\u0131k 1920\u2019de ald\u0131\u011f\u0131 add\u0131r. Bak\u0131n\u0131z. Mete Tun\u00e7ay, age, s. 97) daha alt kesimlerinin Ethem Bey\u2019in yan\u0131nda yer almalar\u0131n\u0131, \u00f6rne\u011fin, Ankara\u2019dan, Ethem Bey\u2019in \u00fczerine g\u00f6nderilecek olan bir tren dolusu kuvvetin hareketini engellemek i\u00e7in demir yolu i\u015f\u00e7ileri aras\u0131nda \u00f6rg\u00fctlenen grevleri, Eski\u015fehir\u2019de, \u201ckirli g\u00fcr\u00fbh\u201da kar\u015f\u0131 Bol\u015fevizm\u2019in saf\u0131nda yer al\u0131nmas\u0131n\u0131 talep eden bildirileri neyle a\u00e7\u0131klayaca\u011f\u0131z. (Emrah Cilasun, age, s. 56) Yoksa bu tarihi ger\u00e7eklerin arkas\u0131nda da ba\u015fka \u201cKemalist provokat\u00f6r\u201dler mi vard\u0131?<\/p>\n Ethem bey ‘Enver’ci miydi?<\/strong><\/p>\n Avagyan\u2019\u0131n bir ba\u015fka iddias\u0131 da Ethem Bey\u2019in Enver yanl\u0131s\u0131 oldu\u011fudur. (Avagyan, age, s.207, 210) Yazar ard\u0131n\u0131 ara\u015ft\u0131rmadan ve sorgulamadan burada da, bol miktarda resmi tarihin cephaneli\u011finden faydalanmaktad\u0131r. Mustafa Kemal\u2019in, Kaz\u0131m Karabekir\u2019in \u00e7izdikleri Ethem tablosunu oldu\u011fu gibi doktora \u00e7al\u0131\u015fmas\u0131n\u0131n sat\u0131r aralar\u0131na yerle\u015ftirmektedir. (Avagyan\u2019\u0131n ba\u015fvurdu\u011fu di\u011fer bir kaynakta Cemal Kutay\u2019d\u0131r. Pan T\u00fcrkist \u00e7izgisi b\u00fct\u00fcn \u00e7al\u0131\u015fmalar\u0131na sirayet etmi\u015f olan Cemal Kutay\u2019\u0131n ise Ethem Bey\u2019i -uysa da uymasa da- zorla \u201cEnverci\u201d g\u00f6stermesinde garipsenecek hi\u00e7bir \u015fey yoktur. Kutay\u2019\u0131n bu ak\u0131llara durgunluk veren iddias\u0131n\u0131n tamamen ger\u00e7ek d\u0131\u015f\u0131 oldu\u011fu belgelerle \u00e7\u00fcr\u00fct\u00fclm\u00fc\u015ft\u00fcr. Bak\u0131n\u0131z. Emrah Cilasun, age, s. 77-80)<\/p>\n Mustafa Kemal\u2019in, Ethem Bey\u2019i tasfiye ederken \u201cBol\u015fevik\u201dli\u011fin yan\u0131 s\u0131ra bir de \u201cEnverci\u201d su\u00e7lamas\u0131nda bulunmas\u0131 do\u011fald\u0131r. \u00c7\u00fcnk\u00fc, Ethem Bey ve kom\u00fcnistlerin tasfiyesinin ard\u0131ndan, Mustafa Kemal\u2019in hedeftekiler listesinde Enverciler bulunmaktad\u0131r. Y\u0131llar sonra an\u0131lar\u0131n\u0131 yazan Kaz\u0131m Karabekir\u2019in de, ad\u0131 \u201chain\u201de \u00e7\u0131km\u0131\u015f Ethem Bey hakk\u0131nda \u201cEnverci\u201d diye su\u00e7lamada bulunmas\u0131na \u015fa\u015fmamak gerekir. \u00c7\u00fcnk\u00fc \u201c\u0130zmir Suikast\u0131 Davas\u0131\u201dnda yarg\u0131lanarak, ad\u0131 \u0130ttihat\u00e7\u0131ya \u00e7\u0131kan ve b\u00f6ylece bir komploya kurban giden bu pa\u015fan\u0131n, resmi tarihle fazla ters d\u00fc\u015fmeden (\u00f6rne\u011fin Ethem Bey meselesinde Mustafa Kemal ile hem fikir olarak), yeni T\u00fcrkiye\u2019nin bir de\u011fil birka\u00e7 kurtar\u0131c\u0131s\u0131 oldu\u011funu g\u00f6stermesi gerekmektedir. Burada \u015fa\u015f\u0131lmas\u0131 gereken, bilimsel bir \u00e7al\u0131\u015fmay\u0131 yapan\u0131n, taraflar\u0131n t\u00fcm\u00fcn\u00fc yeterince ara\u015ft\u0131r\u0131p sorgulamamas\u0131d\u0131r.<\/p>\n Mustafa Kemal ve Kaz\u0131m Karabekir, Ethem Bey\u2019e nazaran \u00e7ok daha \u0130ttihat\u00e7\u0131yd\u0131lar. Her ikisinin, Talat ve Cemal pa\u015falarla olan ili\u015fkileri bilinmektedir. Ethem Bey ise, \u0130ttihat\u00e7\u0131lar\u0131n d\u00fc\u015f\u00fcn d\u00fcnyas\u0131ndan ya\u015fam\u0131n\u0131n sonuna kadar etkilenmesine ra\u011fmen, \u0130ttihat\u00e7\u0131 \u00f6nderlere kar\u015f\u0131 tavr\u0131n\u0131, daha 1919\u2019da -\u0130zmir valisi Rahmi\u2019nin o\u011flunu neden ka\u00e7\u0131rd\u0131\u011f\u0131n\u0131 anlatt\u0131\u011f\u0131 mektubunda- alm\u0131\u015ft\u0131r. (\u201cEminim ki, Rahmi Merkez-i Umumi\u2019nin -kastedilen \u0130ttihat ve Terakki\u2019nin y\u00f6netimidir. E.C.- k\u00f6r bir aleti oldu\u011funu nedamet etmi\u015f ola\u2026\u201d Mektubun t\u00fcm\u00fc i\u00e7in bak\u0131n\u0131z, Emrah Cilasun, age, s. 34 ) Buna ra\u011fmen, do\u011frudur, Enver ve adamlar\u0131 Ethem Bey\u2019i yanlar\u0131na \u00e7ekmeye \u00e7al\u0131\u015fm\u0131\u015flar fakat bunda muavfak olamam\u0131\u015flard\u0131r. Ve nihayet, Anadolu\u2019daki geli\u015fmeleri epey geriden takip eden Enverciler, t\u0131pk\u0131 Ankara H\u00fck\u00fcmetinin a\u011fz\u0131yla Ethem Bey\u2019e sald\u0131rm\u0131\u015flard\u0131r. Trabzon\u2019daki K\u00fc\u00e7\u00fck Talat Bey\u2019in, Moskova\u2019daki Enver Pa\u015fa\u2019ya 12 May\u0131s 1921\u2019de yazd\u0131\u011f\u0131 mektup buna \u00f6rnektir. \u201cBir tamiminizde Ethem ve Re\u015fid meselesinden bahsetmenizi muv\u00e2f\u0131k bulmad\u0131m. Bu adamlar hakk\u0131nda \u00f6yle propagandalar yap\u0131ld\u0131. Resmi tebli\u011flerde o kadar ac\u0131 \u015feyler yaz\u0131ld\u0131 ki, hadd-i zat\u0131nda az \u00e7ok hizmetleri ile beraber birer \u015faki olan T\u00fcrk k\u00f6ylerini gaddarane bir s\u00fcratle soyup so\u011fana \u00e7eviren bu \u00fc\u00e7 karde\u015f, bu g\u00fcn hakl\u0131 haks\u0131z, her ne ise halk\u0131n \u00e7ok menfuru oldular. Bence art\u0131k b\u00f6yle adamlardan el etek \u00e7ekilmeli. Bazen bize en yak\u0131n ve namuslu ve hamiyetlerine tamamen inand\u0131\u011f\u0131m\u0131z arkada\u015flara tahamm\u00fcl edilmezken, b\u00f6yle b\u00fct\u00fcn varl\u0131klar\u0131 ma\u011fdur kanlar\u0131 ile bulanan bu insanlar\u0131 nas\u0131l tesahup edebiliriz? Zaten bug\u00fcn kabul edip de \u00fczerinde y\u00fcr\u00fcmek istedi\u011fimiz prensiplere nazaran bizim hangi e\u015fhas ile hangi s\u0131n\u0131flar ve z\u00fcmrelerle elele verece\u011fimiz taayy\u00fcn etmi\u015ftir.\u201d (Yamauchi Masayuki, The Green Crescent Under The Red Star, Enver Pasha in Soviet Russia 1919-1922, Tokyo, 1991, s. 228)<\/p>\n Kimler mandac\u0131 idi?<\/strong><\/p>\n Avagyan\u2019\u0131n kitab\u0131nda ak\u0131llara durgunluk veren bir ba\u015fka noktan\u0131n da \u201c\u00c7erkes aristokrasisinin Amerikan mandac\u0131s\u0131 oldu\u011fu\u201d ve \u201cMustafa Kemal\u2019i de kendilerine ayakba\u011f\u0131 g\u00f6rd\u00fckleri\u201d (Avagyan, age, s. 195) \u015feklindeki iddiad\u0131r. \u00dcz\u00fclerek belirtmek gerekiyor ki, anla\u015f\u0131lan Avagyan ba\u015fvurdu\u011fu kimi kaynaklar\u0131 titizlikle incelemek zahmetini g\u00f6stermemi\u015f. \u00d6rne\u011fin kendisinin s\u0131kca g\u00f6nderme yapt\u0131\u011f\u0131 Do\u011fan Avc\u0131o\u011flu\u2019nun konuya ili\u015fkin de\u011ferlendirmesi \u015f\u00f6yledir: \u201c\u0130smet \u0130n\u00f6n\u00fc ve Saffet Ar\u0131kan ve onlarla yak\u0131n i\u015fbirli\u011fi yapan Ahmet \u0130zzet Pa\u015fa, Sivas Kongresi\u2019nde Amerikan mandas\u0131n\u0131n kabul\u00fc i\u00e7in \u00e7aba g\u00f6stermi\u015flerdir. Bu ama\u00e7la, Ahmet \u0130zzet Pa\u015fa, bir tasar\u0131 haz\u0131rlam\u0131\u015ft\u0131r. Tasar\u0131, \u0130smet Pa\u015fa\u2019n\u0131n \u2018Ya\u015famak i\u00e7in tek uygun \u00e7are Amerikan mandas\u0131d\u0131r\u2019 yolunda Kaz\u0131m Karabekir\u2019e yazd\u0131\u011f\u0131 bir mektupla birlikte Saffet Ar\u0131kan taraf\u0131ndan Erzurum\u2019a getirilir.\u201d (Do\u011fan Avc\u0131o\u011flu, age, c.1, s.264-265) Kemalist yazar Avc\u0131o\u011flu\u2019nun, Mustafa Kemal\u2019in tavr\u0131na ili\u015fkin fazla bir bilgi vermemesi ve\/veya Mustafa Kemal\u2019in mandac\u0131l\u0131\u011fa kar\u015f\u0131 durdu\u011fu izlenimi vermesi do\u011fald\u0131r. Tuhaf olan ise, Avagyan\u2019\u0131n, Avc\u0131o\u011flu\u2019nun bu \u00e7izgisini \u201ctitizlikle\u201d \u00fcstlenmesidir. Halbuki, d\u00fcnyaca \u00fcnl\u00fc \u0130ttihat uzmanlar\u0131ndan Hollandal\u0131 (Avagyan, age, s. 160\u2019da doktora \u00e7al\u0131\u015fmas\u0131nda kabul edilmeyecek t\u00fcrden bir hatay\u0131, maalesef, burada da yapmakta ve Erik Jan Z\u00fcrcher\u2019i okuyucuya \u201cAlman tarih\u00e7i\u201d diye tan\u0131tmaktad\u0131r.) Erik Jan Z\u00fcrcher, Mustafa Kemal\u2019in \u201cba\u015flang\u0131\u00e7ta Amerikan mandas\u0131na hay\u0131rhah bakt\u0131\u011f\u0131\u201dn\u0131 tespit etmektedir. (Bilal \u015eim\u015fir\u2019den aktaran Erik Jan Z\u00fcrcher, Milli M\u00fccadele\u2019de \u0130ttihat\u00e7\u0131l\u0131k, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul, 2003, s.183 )<\/p>\n Ma\u011fduriyet psikolojisi<\/strong><\/p>\n B\u00fct\u00fcn bu s\u0131ralad\u0131\u011f\u0131m\u0131z hatalar, maalesef, kitab\u0131n t\u00fcm\u00fcn\u00fcn bilimselli\u011fine g\u00f6lge d\u00fc\u015f\u00fcrmektedir. \u0130ster istemez, kitab\u0131n, katliama u\u011fram\u0131\u015f bir ulusun i\u00e7ersinden \u00e7\u0131k\u0131p gelen bir tarih\u00e7i taraf\u0131ndan, ma\u011fduriyet psikolojisi ile yaz\u0131ld\u0131\u011f\u0131 kan\u0131s\u0131n\u0131 uyand\u0131rmaktad\u0131r. Sistematik bir soyk\u0131r\u0131ma u\u011fram\u0131\u015f Ermeni ulusunun \u00e7ekti\u011fi \u0131zd\u0131raplar\u0131 -hangi etnik k\u00f6kenden gelirse gelsin-, bilince \u00e7\u0131kartmas\u0131 gereken bir tarih\u00e7inin, bir ba\u015fka etnisitenin (\u00c7erkeslerin) tarihine ili\u015fkin kaleme ald\u0131\u011f\u0131 kitapta, sadece bir yerde, -o da l\u00fctfen- \u201cpek \u00e7ok mahrumiyete\u201d (Avagyan, age, s. 25) katlanmalar\u0131ndan bahsetmesi hazindir.<\/p>\n Avagyan\u2019\u0131n kitab\u0131, yay\u0131nland\u0131ktan k\u0131s bir s\u00fcre sonra, bir \u00c7erkes sitesinde tan\u0131t\u0131ld\u0131. Siteye gelen okuyucu yorumlar\u0131ndan bir tanesi dikkatimi \u00e7ekti: \u201cBu kitab\u0131 okumad\u0131m, okumakta istemem, \u00e7\u00fcnk\u00fc bir Ermeni’nin \u00c7erkesler hakk\u0131nda ne kadar bilgisi olabilir? Olsa da \u00c7erkesleri olduklar\u0131 gibi anlataca\u011f\u0131n\u0131 hi\u00e7 zannetmiyorum, zaten bu kitapla da ortaya koymu\u015f yazar \u00c7erkesler hakk\u0131nda ki d\u00fc\u015f\u00fcncelerini. Halen T\u00fcrkiye de bir Ermeni soyk\u0131r\u0131m\u0131ndan s\u00f6z edilmesi ve bu konunun kitaplara aksetmesi hayretler uyand\u0131r\u0131yor.\u201d (9 Nisan 2004 tarihli Nartajans sitesinden al\u0131nm\u0131\u015ft\u0131r.)<\/p>\n T\u00fcrkiye\u2019de, g\u0131das\u0131n\u0131 resmi ideolojiden alan \u0131rk\u00e7\u0131 kuramlar\u0131n, di\u011fer az\u0131nl\u0131klar\u0131n yan\u0131 s\u0131ra Ermenileri ve \u00c7erkesleri \u201ci\u00e7erideki d\u00fc\u015fmanlar\u201d (Nihal Ats\u0131z\u2019\u0131n vasiyetnamesinden aktaran Bozkurt G\u00fcven\u00e7, T\u00fcrk Kimli\u011fi, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131, Ankara, 1993, s. 363) olarak tan\u0131mlamas\u0131ndan bir haber olan yukar\u0131daki \u00c7erkes okuyucunun, yazd\u0131klar\u0131 da ayn\u0131 derecede hazindir. Hakim uluslar\u0131n, ezilen uluslar\u0131 birbirlerine d\u00fc\u015f\u00fcrmeleri tarihsel bir ger\u00e7ektir. Ezilen ulus mensuplar\u0131n\u0131n ise h\u00e2l\u00e2 bunun fark\u0131nda olmamalar\u0131 insan\u0131 kahretmektedir.<\/p>\n Avagyan\u2019\u0131n kitab\u0131, b\u00fct\u00fcn ele\u015ftirilerime ra\u011fmen kayd\u0131 ihtiyatla okunmas\u0131 gereken bir \u00e7al\u0131\u015fmad\u0131r. Ele\u015ftirilerimin yeni \u00e7al\u0131\u015fmalar\u0131na hay\u0131rl\u0131 vesile olmas\u0131n\u0131 diledi\u011fim Arsen Avagyan\u2019\u0131n \u00c7erkesler adl\u0131 kitab\u0131, her hal\u00fckarda, \u00c7erkeslerin, kendi tarihlerini de g\u00f6zden ge\u00e7irmeleri i\u00e7in kap\u0131y\u0131 aralamaktad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":" Emrah Cilasun Virgül Dergisi, Ekim 2004 Kemal Karpat, bugünkü Türkiye nüfusunun %40 ila 50’sinin Balkan ve Kafkas kökenli olduğunu belirtmektedir (K.H. Karpat, “Turks Remember Their Ottoman Ancestor”, in K.H. Karpat (ed), Ottoman Past and Today’s Turkey, Leiden, Boston-Köln, 2000, s. XVI ). Cumhuriyet Türkiye’sinin, azınlık milliyetleri ve ezilen ulusu inkar ettiği ve\/veya onları, tek bir 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\nVirg\u00fcl Dergisi, Ekim 2004<\/p>\n