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Alper G\u00f6rm\u00fc\u015f<\/span><\/b> \u00c7erkesler 125 y\u0131l \u00f6nce, 1864’te anavatanlar\u0131 Kuzey Kafkasya’dan Osmanl\u0131 \u0130mparatorlu\u011fu’na s\u00fcr\u00fcld\u00fcler. S\u00fcrg\u00fcn tarihi \u00c7erkesler i\u00e7in bir bak\u0131ma k\u00fclt\u00fcrel asimilasyonun da tarihi oldu. Ve \u00c7erkes ayd\u0131nlar\u0131 uzun y\u0131llar tart\u0131\u015ft\u0131ktan sonra b\u00fcy\u00fck bir \u00e7o\u011funlukla “ulusal kimli\u011fin” korunmas\u0131n\u0131n tek yolunun “anavatana d\u00f6n\u00fc\u015f” oldu\u011fu noktas\u0131nda birle\u015ftiler.<\/p>\n T\u00fcrk T\u00fcrkiye’de \u00c7erkes T\u00fcrkiye’de Bir hata var bu denklemde Ama nerede?<\/p>\n Erg\u00fcn Y\u0131ld\u0131z<\/b>‘\u0131n “Problem” ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan bu \u015fiiri, Kafda\u011f\u0131 Dergisi\u2019nin Nisan\/May\u0131s 1989 tarihli say\u0131s\u0131nda yay\u0131mlanm\u0131\u015f. “Bir hata var, ama nerede?\u2019\u2019 sorusu ise yaln\u0131z o de\u011fil, \u00c7erkeslerin hemen hepsi y\u0131llard\u0131r soruyor. “Hata”, \u00c7erkeslerin y\u00fcz y\u0131ldan daha fazla s\u00fcren sava\u015flar sonunda \u00c7arl\u0131k ordular\u0131na yenilip, 1864’te Osmanl\u0131 \u0130mparatorlu\u011fu topraklar\u0131na s\u00fcr\u00fclmeleriyle ba\u015fl\u0131yor. \u0130\u015fte o g\u00fcn bug\u00fcnd\u00fcr “Ulusal varl\u0131\u011f\u0131m\u0131z\u0131, dilimizi ve k\u00fclt\u00fcr\u00fcm\u00fcz\u00fc korumak i\u00e7in ne yapal\u0131m?” sorusunu durmaks\u0131z\u0131n sormu\u015flar kendilerine. \u00c7erkes ayd\u0131nlar\u0131 “T\u00fcrkiye’de kal\u0131p ulusal kimli\u011fi tescil m\u00fccadelesi verme” ile “Kuzey Kafkasya’ya, anavatana d\u00f6nme” \u00f6nerileri aras\u0131nda uzun y\u0131llar karars\u0131z kald\u0131ktan sonra, fikirlerini giderek netle\u015ftirmi\u015fler ve nihayet “s\u00fcrg\u00fcnd\u00fcn 125. y\u0131ld\u00f6n\u00fcm\u00fc olan 1989’da d\u00fczenlenen “K\u00fclt\u00fcr Haftas\u0131”n\u0131n ard\u0131ndan kesin karar\u00adlar\u0131n\u0131 vermi\u015fler. Art\u0131k “D\u00f6nelim mi?” sorusunu de\u011fil, “D\u00f6nelim, ama nas\u0131l?” sorusunu soruyorlar ve “d\u00f6n\u00fc\u015f” fikrinin kitleselle\u015fmesi yolunda \u00e7aba harc\u0131yorlar.<\/p>\n D\u00f6n\u00fc\u015f d\u00fc\u015f\u00fcncesini ger\u00e7ekle\u015ftirerek ge\u00e7ti\u011fimiz y\u0131llarda T\u00fcrkiye’den Kuzey Kafkasya’ya gidenler ise, anavatana yerle\u015fmi\u015f olmaktan “son derece mutlu” olduklar\u0131n\u0131 belirtiyorlar. \u00d6rne\u011fin Nihat Bidanuk, Kan\u00e7eri Jane, Salih Genel, Fehmi Polat, \u00dcnal Nartok gibi kesin d\u00f6n\u00fc\u015f yapanlar, T\u00fcrkiye’deki yak\u0131nlar\u0131n\u0131 ve arkada\u015flar\u0131n\u0131 da oraya \u00e7ekmek i\u00e7in gayret g\u00f6steriyorlar. Zaten “d\u00f6n\u00fc\u015f\u00e7\u00fc” ayd\u0131nlar\u0131n en \u00f6nemli kozu da Kafkasya’ya yerle\u015fmek ya da ziyaret etmek amac\u0131yla gidenlerin tan\u0131kl\u0131klar\u0131.<\/p>\n Ge\u00e7en y\u0131l Kuzey Kafkasya’ya giden, seramik at\u00f6lyesi sahibi E\u015fref ve Ya\u015far Ba\u015f karde\u015fler, izlenimlerini \u015f\u00f6yle anlat\u0131yorlar: “Giderken, ulus olarak varl\u0131\u011f\u0131m\u0131z\u0131 s\u00fcrd\u00fcrmek i\u00e7in d\u00f6n\u00fc\u015f\u00fc savunan bizler ya orada geri bir ya\u015fam d\u00fczeyiyle kar\u015f\u0131la\u015f\u0131rsak diye endi\u015feliydik de. Ama g\u00f6rd\u00fc\u011f\u00fcm\u00fcz bunun tam tersi oldu. Buras\u0131 gecekondu ise oras\u0131 apartman. Fark bu kadar b\u00fcy\u00fck i\u015fte.”<\/p>\n Gene ge\u00e7en y\u0131l Kuzey Kafkasya’y\u0131 gezen di\u015f protezcisi \u015eemsettin \u00c7evik de ayn\u0131 d\u00fc\u015f\u00fcncede. “Gitmeden \u00f6nce baz\u0131 kayg\u0131lar\u0131m vard\u0131. Ama memleketi g\u00f6rd\u00fckten sonra g\u00f6n\u00fcl rahatl\u0131\u011f\u0131yla herkesi \u00e7a\u011f\u0131rabilirim oraya” diye s\u00fcrd\u00fcr\u00fcyor konu\u015fmas\u0131n\u0131. “Gemide k\u00fc\u00e7\u00fck bir o\u011flan \u00e7ocu\u011fu d\u0131\u015f\u0131nda kimsesi kalmam\u0131\u015f dul bir kad\u0131n vard\u0131. Bebek hastayd\u0131 ve annesinin kendisini s\u0131ms\u0131k\u0131 saran kollar\u0131 aras\u0131nda can vermi\u015fti. \u00c7evresindekiler \u00e7ocu\u011fun \u00f6ld\u00fc\u011f\u00fcn\u00fc anlam\u0131\u015f, ancak annesini \u00fczmemek i\u00e7in susmay\u0131 uygun bulmu\u015flard\u0131. G\u00fcnler ge\u00e7mi\u015f, bebe\u011fin \u00f6l\u00fcs\u00fc iyice kokmaya ba\u015flam\u0131\u015ft\u0131. Gemiciler bu kokunun kayna\u011f\u0131n\u0131 ara\u015ft\u0131r\u0131rken zavall\u0131 kad\u0131nla kar\u015f\u0131la\u015ft\u0131lar. Hi\u00e7 beklemeden, annesinin kuca\u011f\u0131ndan s\u00f6k\u00fcp ald\u0131klar\u0131 \u00f6l\u00fc bebe\u011fi denize f\u0131rlatt\u0131lar. Kad\u0131n bir an bebe\u011finin ard\u0131ndan bakt\u0131, sonra izleyenlerin \u015fa\u015fk\u0131n bak\u0131\u015flar\u0131 aras\u0131nda kendini denize att\u0131.” Gidenlerin anavatanda kalanlardan fazla oldu\u011fu, d\u00fcnyan\u0131n en b\u00fcy\u00fck zorunlu g\u00f6\u00e7lerinden biridir bu. Yazar Bagrat \u015einkuba<\/b>‘n\u0131n F\u00f6rah Koazba<\/b>‘n\u0131n el yazmalar\u0131na dayanarak kaleme ald\u0131\u011f\u0131 “Son Ub\u0131h<\/b>” kitab\u0131nda anlat\u0131lan bu g\u00f6\u00e7 sahnesinin \u00e7ok say\u0131da benzeri, o y\u0131l ve sonras\u0131nda defalarca ya\u015fan\u0131r. Bir milyondan fazla insan, gemilerle Karadeniz’i a\u015farak Osmanl\u0131 topraklar\u0131na s\u0131\u011f\u0131n\u0131r. Bu insanlardan y\u00fcz binlercesi de Osmanl\u0131 topraklar\u0131na ayak basamadan ya Rusya’n\u0131n Karadeniz k\u0131y\u0131lar\u0131nda ya da gemilerde \u00f6l\u00fcr.<\/p>\n \u00c7erkeslerin “S\u00fcrg\u00fcndeki tarihi 1864’te i\u015fte b\u00f6yle ba\u015flar. Bu, ayn\u0131 zamanda bir ulusun asimilasyonunun da tarihidir. 125 y\u0131ll\u0131k bu s\u00fcre i\u00e7inde k\u00fclt\u00fcrel asimilasyon, kendilerini “Kuzey Kafkasya as\u0131ll\u0131 Anadolu T\u00fcrk\u00fc<\/b>” diye niteleyen “\u00c7erkes evlatlan”n\u0131n yan\u0131 s\u0131ra, \u00c7erkes oldu\u011fu ortaya \u00e7\u0131kt\u0131\u011f\u0131nda \u00e7ok hay\u0131flanan Nihal Ats\u0131z gibi \u00fcnl\u00fc T\u00fcrk\u00e7\u00fcler de yeti\u015ftirir. Ama bunlar\u0131n yan\u0131 s\u0131ra “Ne yapal\u0131m da ulusal kimli\u011fimizi koruyal\u0131m?” sorusunu soran \u00c7erkesler hep var olmu\u015f. Bug\u00fcn \u00c7erkesler aras\u0131nda sesi duyulanlar da onlar. “Asimilasyon bu h\u0131zla gidecek olursa, birka\u00e7 sene sonra orada d\u00fc\u011f\u00fcn yapacak, cenazenizi kald\u0131racak insan bulamayacaks\u0131n\u0131z. Son 10 sene \u00f6ncesiyle bug\u00fcnk\u00fc durumu bir kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131n\u0131zda, yok olu\u015f s\u00fcrecinin ne kadar h\u0131zl\u0131 ve ac\u0131mas\u0131z oldu\u011funu g\u00f6receksiniz.”<\/p>\n Yazar Tl’\u0131\u015fe S\u00fcleyman<\/b>, Kuzey Kafkasyal\u0131lar\u0131n “gurur kayna\u011f\u0131” diye niteledi\u011fi Kayseri, Uzunyaylal\u0131 \u00c7erkes ayd\u0131nlar\u0131m bu \u015fekilde uyard\u0131ktan sonra, \u015fu tespiti yap\u0131yor: “Di\u011fer b\u00f6lgelerde ya\u015fayan Kuzey Kafkasyal\u0131lar\u0131n ba\u015flar\u0131na gelen k\u00fclt\u00fcrel yok olu\u015f olgusunun t\u00fcm belirtilerini y\u00f6rede g\u00f6rmek m\u00fcmk\u00fcn.”<\/p>\n Ger\u00e7ekten de, Nokta muhabirlerinin G\u00f6nen, Manyas, Band\u0131rma y\u00f6resinde yapt\u0131klar\u0131 k\u00f6y ziyaretleri, yazar\u0131n s\u00f6ylediklerini do\u011frular nitelikte. Buralar\u0131n ya\u015fl\u0131lar\u0131 “\u00c7erkeslik kalmad\u0131 pek” derken, \u00c7erkeslerin ya\u015fatmaktan gurur duyduklar\u0131 \u00c7erkes d\u00fc\u011f\u00fcnleri de yerini “orkestral\u0131, k\u0131z k\u0131za dansl\u0131 yerli d\u00fc\u011f\u00fcn\u00fcne” b\u0131rakm\u0131\u015f g\u00f6r\u00fcn\u00fcyor.<\/p>\n Bu arada, “K\u0131z\u0131m\u0131z oluyor. Gupset ad\u0131n\u0131 veriyoruz. Hi\u00e7 olmazsa en k\u00f6t\u00fc olas\u0131l\u0131klar i\u00e7inde belki ad\u0131n\u0131n anlam\u0131m merak eder diyorum” bi\u00e7imindeki romantik \u00e7\u0131k\u0131\u015flar da “T\u00fcrk \u00f6rf ve \u00e2detlerine ve milli k\u00fclt\u00fcre ayk\u0131r\u0131l\u0131k” duvar\u0131na \u00e7arp\u0131yor… Gupse, Gu\u015fef, G\u00fcnde, Nart, Na\u011fue, Nejan, Perit, Tameris gibi isimler mahkemelik oluyor.<\/p>\n “Ba\u015fka \u00e7are var m\u0131?” <\/b><\/p>\n 1982 Anayasas\u0131’yla getirilen anadil yasa\u011f\u0131, \u00c7erkes k\u00fclt\u00fcr\u00fc \u00fczerinde eskisine g\u00f6re daha a\u011f\u0131r bir durum yaratm\u0131\u015f. “Ulusal Sorun ve \u00c7erkeslerin Konumu” adl\u0131 kitab\u0131n yazar\u0131 Murat \u00d6zden, bu durumu \u015fu s\u00f6zlerle dile getiriyor: “1982 Anayasas\u0131\u2019ndaki anadil meselesi, bizim ba\u015f\u0131m\u0131zda Demokles’in k\u0131l\u0131c\u0131 gibi durmaktad\u0131r. Eskiden derneklerimizde \u00c7erkes korolar\u0131 vard\u0131, \u00c7erkesce tiyatro ve okuma-yazma \u00e7al\u0131\u015fmalar\u0131 yap\u0131yorduk. Bunlar ulusal bilin\u00e7lenmede \u00e7ok \u00f6nemli rol oynuyordu. Art\u0131k bunlar\u0131 yapam\u0131yoruz.” Ankara’da yap\u0131lan ve yaln\u0131z T\u00fcrkiye’deki 22 Kuzey Kafkas derne\u011finin de\u011fil, \u00c7erkeslerin ya\u015fad\u0131\u011f\u0131 \u00dcrd\u00fcn, Suriye, \u0130srail, Almanya, ABD gibi \u00fclkelerden temsilcilerin de kat\u0131ld\u0131\u011f\u0131 “125. Y\u0131l K\u00fclt\u00fcr Haftas\u0131”nda ko\u00adnu\u015fan Ankara Kuzey Kafkas K\u00fclt\u00fcr Derne\u011fi Ba\u015fkan\u0131 Aslan Ar\u0131, bu soruyu sorduktan sonra \u015fu cevab\u0131 veriyor: “Yok olu\u015fa nihai bir \u00e7\u00f6z\u00fcm olarak, d\u00fcnyaya da\u011f\u0131lm\u0131\u015f, birbirinden kopuk insanlar\u0131m\u0131z\u0131n bir co\u011frafi b\u00fct\u00fcnl\u00fck i\u00e7inde, atalar\u0131n\u0131n topraklar\u0131nda ayn\u0131 dili ve k\u00fclt\u00fcr\u00fc payla\u015fmak \u00fczere bir araya getirilip toplanmas\u0131ndan ba\u015fka \u00e7are bulunmad\u0131\u011f\u0131 kan\u0131s\u0131nday\u0131z.”<\/p>\n “O halde \u00e7are nedir?” sorusuna benzer cevab\u0131 verenlerden biri de, s\u00fcrg\u00fcnden sonra Kuzey Kafkasya’ya ilk ziyareti yaparak \u00c7erkesler aras\u0131ndaki \u00f6nyarg\u0131lar\u0131n k\u0131r\u0131lmas\u0131nda \u00f6nemli bir rol oynayan \u0130zzet Aydemir. Aydemir ayr\u0131ca, 1923’ten beri \u00c7erkes ayd\u0131nlar\u0131 aras\u0131nda h\u00fck\u00fcm s\u00fcren sessizli\u011fi 1964’te \u00e7\u0131kard\u0131\u011f\u0131 “Kafkasya K\u00fclt\u00fcrel Dergi” ile bozan ki\u015fidir de. Aydemir’in dergisi, 1908-1923 aras\u0131ndaki \u00c7erkes ayd\u0131nlar\u0131n\u0131 \u00f6rnek alan yeni bir ayd\u0131n ku\u015fa\u011f\u0131n\u0131n ilk entelekt\u00fcel besini olur.<\/p>\n \u00c7erkeslerin s\u00fcrg\u00fcn tarihinde 1908-1923 aras\u0131n\u0131n \u00e7ok \u00f6nemli bir yeri vard\u0131r. \u0130kinci Me\u015frutiyet herkes i\u00e7in oldu\u011fu gibi \u00c7erkesler i\u00e7in de \u00f6zg\u00fcrl\u00fck anlam\u0131na gelir. Me\u015frutiyet’in ilan\u0131ndan hemen sonra, 1908 A\u011fustos’unda, aralar\u0131nda \u00fcnl\u00fc yazar Ahmet Mithat Efendi’nin de bulundu\u011fu baz\u0131 \u00c7erkes ayd\u0131nlar\u0131, \u00c7erkes Teav\u00fcn Cemiyeti’ni kurarlar. Dernek, d\u00fcnyada ilk \u00c7erkesce gazeteyi yay\u0131mlar, 1911’de de Be\u015fikta\u015f Akaretler yoku\u015funda, 12 Eyl\u00fcl 1980’den \u00f6nce CHP binas\u0131 olan yerde, \u00c7erkesce e\u011fitim yapan ilk e\u011fitim kurumunu olu\u015fturur. \u00d6zel \u00c7erkes \u00d6rnek Okulu adl\u0131 bu kurum, yaln\u0131z Osmanl\u0131 topraklar\u0131nda de\u011fil, Kuzey Kafkasya’da da \u015fubeler a\u00e7ar. \u00c7erkes Teav\u00fcn Cemiyeti hem “a\u015f\u0131r\u0131 milliyet\u00e7i” bir \u00e7izgiye d\u00fc\u015fmeden \u00c7erkes ulusal kimli\u011fini savunmakta, hem de “Anayurda d\u00f6n\u00fc\u015f” fikrini i\u015flemektedir.<\/p>\n 1918 Devrimi’nden ka\u00e7arak T\u00fcrkiye’ye gelen \u00c7erkesler ise, bamba\u015fka bir \u00e7izgi izlerler. 1908-1923 aras\u0131ndaki bu iki e\u011filimi, \u0130stanbul Kafkas K\u00fclt\u00fcr Derne\u011fi y\u00f6netim kurulu \u00fcyesi Yusuf Taymaz \u015f\u00f6yle de\u011ferlendiriyor: “\u00c7erkes Teav\u00fcn Cemiyeti’ni kuran ayd\u0131nlar, s\u00fcrg\u00fcn tarihimizde \u00e7ok \u00f6nemli bir d\u00f6neme imza att\u0131lar. 1918’de ise Kuzey Kafkasya’n\u0131n \u00c7ar’la uzla\u015fan y\u00f6netici s\u0131n\u0131flan, bir ba\u015fka deyi\u015fle sosyalizmden ka\u00e7anlar T\u00fcrkiye’ye geldi. Bunlar ve \u0130kinci D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda Nazilerle i\u015fbirli\u011fi yapt\u0131ktan sonra g\u00f6\u00e7 eden ku\u015fak, \u00c7erkes tarihini tahrip eden ve daha sonraki ku\u015faklar\u0131n ger\u00e7ek tarihimizi \u00f6\u011frenmelerine engel olan iki ku\u015fakt\u0131r.”<\/p>\n Bug\u00fcn “d\u00f6n\u00fc\u015f” d\u00fc\u015f\u00fcncesini savunan \u00c7erkes ayd\u0131nlar\u0131 bu iki ku\u015fa\u011f\u0131 de\u011fil, \u00c7erkes Teav\u00fcn Cemiyeti’nin tutumunu \u00f6rnek al\u0131yor. Asl\u0131nda “d\u00f6n\u00fc\u015f” d\u00fc\u015f\u00fcncesi, halk aras\u0131nda bir \u00f6zlem olarak hep canl\u0131 kalm\u0131\u015f. \u00d6rne\u011fin, 1864 s\u00fcrg\u00fcn\u00fcnden birka\u00e7 y\u0131l sonra, 1870’li y\u0131llar\u0131n ba\u015f\u0131nda kurulan Kahramanmara\u015f’a ba\u011fl\u0131 \u00c7ardak il\u00e7esinde, halk uzun y\u0131llar yaln\u0131zca ge\u00e7ici barakalar bi\u00e7iminde evler yapm\u0131\u015f, tarla-ba\u011f-bah\u00e7e de edinmemi\u015f. \u00c7ardak’ta ilk kez iki katl\u0131 bir evin yap\u0131lmas\u0131, Anadolu’ya yerle\u015fme d\u00fc\u015f\u00fcncesinin imzas\u0131 olarak kabul edilmi\u015f.<\/p>\n “H\u00e2l\u00e2 tart\u0131\u015fan m\u0131 var?” <\/b><\/p>\n \u0130stanbul Kafkas K\u00fclt\u00fcr Derne\u011fi Ba\u015fkan\u0131 Cavit Bageo\u011flu, Nokta’n\u0131n, “Anavatana d\u00f6n\u00fc\u015f tart\u0131\u015fmas\u0131 hakk\u0131nda neler s\u00f6ylemek istersiniz?” bi\u00e7imindeki sorusuna bu cevab\u0131 veriyor. Bageo\u011flu da bir\u00e7ok \u00c7erkes ayd\u0131n\u0131 gibi “D\u00f6nelim mi?” tart\u0131\u015fmas\u0131n\u0131n bitti\u011fini, \u015fimdi “D\u00f6nelim ama nas\u0131l?” sorusunun g\u00fcndemde oldu\u011funu belirtiyor.<\/p>\n Sovyetler Birli\u011fi’ndeki Glasnost s\u00fcreciyle birlikte “d\u00f6n\u00fc\u015f” i\u00e7in \u00e7ok elveri\u015fli ko\u015fullar\u0131n olu\u015ftu\u011funu s\u00f6yleyen B\u00fclent Jane de, ba\u015fka hi\u00e7bir \u00e7\u00f6z\u00fcm yolunun olmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcnde.<\/p>\n Nokta’n\u0131n g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc \u00c7erkes ayd\u0131nlar\u0131n\u0131n hemen hemen t\u00fcm\u00fc ”d\u00f6n\u00fc\u015f”\u00fc savunuyor ama, “D\u00f6n\u00fc\u015ften ba\u015fka \u00e7are yok” yakla\u015f\u0131m\u0131n\u0131 d\u00fcn oldu\u011fu gibi bug\u00fcn de fazla kat\u0131 ve “kapal\u0131” bulan \u00c7erkes ayd\u0131nlar da var.<\/p>\n Murat \u00d6zden, “Tek \u00e7are d\u00f6n\u00fc\u015f” d\u00fc\u015f\u00fcncesini \u015f\u00f6yle ele\u015ftiriyor: “Ulus olarak t\u00fcm\u00fcyle yok olma tehlikesiyle kar\u015f\u0131 kar\u015f\u0131yay\u0131z, evet ama hadi kalk\u0131n gidiyoruz deyince de kimse gitmiyor. Mesela, gidelim de mezarlar\u0131m\u0131z ne olacak, deniyor. Ayr\u0131ca bir milyonluk bir kitle gidince, orada bu insanlar\u0131n sorunlar\u0131 nas\u0131l \u00e7\u00f6z\u00fclecek, bunu da kestiremiyoruz. Bu nedenle \u00f6ncelikle ulusal kimli\u011fin yay\u0131lmas\u0131 ve yeniden \u00fcretilmesi gerekiyor. D\u00f6nmek isteyenlere ‘hay\u0131r, gitme’ demiyoruz ama \u00a0halk\u0131m\u0131z\u0131n ‘d\u00f6n\u00fc\u015f\u00e7\u00fc, kal\u0131\u015f\u00e7\u0131’ diye b\u00f6l\u00fcnmesine de kar\u015f\u0131y\u0131z. D\u00f6n\u00fc\u015f fikri ulusal varl\u0131\u011f\u0131 s\u00fcrd\u00fcrmenin yeg\u00e2ne \u00e7\u00f6z\u00fcm\u00fc olarak g\u00f6r\u00fcl\u00fcnce, ba\u015fka hi\u00e7bir \u015fey d\u00fc\u015f\u00fcn\u00fclemez oluyor. \u00d6ylesine i\u00e7lerine kapan\u0131yorlar ki, kimselerle ileti\u015fim kuramaz oluyorlar. Benim iki dedem \u00c7anakkale’de \u015fehit d\u00fc\u015ft\u00fc. Bu nedenle ben kendi pay\u0131ma burada ulusal kimli\u011fimin tescilini hem bir hak, hem de bir g\u00f6rev olarak g\u00f6r\u00fcyorum.”<\/p>\n 1985’e kadar “d\u00f6n\u00fc\u015f d\u00fc\u015f\u00fcncesinin yanda\u015f\u0131” olan Yal\u00e7\u0131n Karada\u015f da Murat \u00d6zden’in kayg\u0131lar\u0131n\u0131 payla\u015f\u0131yor ve \u015f\u00f6yle diyor: “D\u00f6n\u00fc\u015f-kal\u0131\u015f olay\u0131 benim i\u00e7in ba\u015f sorun de\u011fil. Unutmamak gerekir ki, gidecek olanlar\u0131m\u0131z oldu\u011fu gibi, burada kalacak olanlar da olacak. \u00d6yleyse onlar\u0131 da d\u00fc\u015f\u00fcnerek burada k\u00fclt\u00fcr\u00fcm\u00fcz i\u00e7in demokrasi \u0130stemeye devam etmeliyiz.”<\/p>\n “\u0130\u00e7e kapal\u0131l\u0131k” ele\u015ftirisiyle ilgili olarak g\u00f6r\u00fc\u015flerine ba\u015fvurdu\u011fumuz “d\u00f6n\u00fc\u015f\u00e7\u00fc” ayd\u0131nlar, bu ele\u015ftiriyi kesinlikle reddediyorlar. “Yar\u0131n d\u00f6necek bile olsam, bug\u00fcn T\u00fcrkiye’nin sorunlar\u0131yla ilgilenirim” diyen Cavit Bageo\u011flu gibi, Nokta’ya ki\u015fisel g\u00f6r\u00fc\u015flerini a\u00e7\u0131klayan D\u00fczce Kuzey Kafkas K\u00fclt\u00fcr Derne\u011fi Ba\u015fkan\u0131 \u015eefik Ceylan da b\u00f6yle bir kapal\u0131l\u0131ktan s\u00f6z edilemeyece\u011fini savunuyor.<\/p>\n Muhacerette k\u00fclt\u00fcr ne kadar m\u00fcmk\u00fcn?”<\/strong><\/p>\n G\u00fcn\u00fcn birinde, hadi bakal\u0131m her \u015fey serbest, geli\u015ftirin bakal\u0131m k\u00fclt\u00fcr\u00fcn\u00fcz\u00fc deseler bile art\u0131k \u00e7ok ge\u00e7. T\u00fcrkiye’nin her yerine da\u011f\u0131tm\u0131\u015flar bizi \u00e7\u00fcnk\u00fc. Ondan sonra da evlenerek falan biz da\u011f\u0131lm\u0131\u015f\u0131z. En b\u00fcy\u00fck kent \u0130stanbul’da bile yapabileceklerimiz s\u0131n\u0131rl\u0131. Diyelim Kad\u0131k\u00f6y’deki 30 \u00c7erkes \u00f6\u011frenci i\u00e7in bir okul, Be\u015fikta\u015f’taki 20 \u00f6\u011frenci i\u00e7in ba\u015fka bir okul kuramay\u0131z. Diyelim Taksim’de kuraca\u011f\u0131m\u0131z merkezi okula da Bostanc\u0131’daki \u00e7ocuk gelmez. Yani, ulusal kimli\u011fimiz tescil edilse bile, burada yapacak fazla \u015fey kalmad\u0131.”<\/p>\n T\u00fcrkiye’den Kuzey Kafkasya’ya giden turist gruplar\u0131na rehberlik yapan Yasin \u00c7elikk\u0131ran’\u0131n “Burada da yapacak \u015feyler var” yakla\u015f\u0131m\u0131na ili\u015fkin g\u00f6r\u00fc\u015fleri b\u00f6yle. \u00c7elikk\u0131ran, bu d\u00fc\u015f\u00fcncesine ra\u011fmen, “Hi\u00e7 de\u011filse dilimizin s\u00f6zc\u00fckleri kaybolmas\u0131n” diye bir \u00c7erkesce-T\u00fcrk\u00e7e s\u00f6zl\u00fck haz\u0131rl\u0131yor bug\u00fcnlerde. \u00c7al\u0131\u015fma bas\u0131l\u0131rsa, d\u00fcnyan\u0131n ilk \u00c7erkesce-T\u00fcrk\u00e7e s\u00f6zl\u00fc\u011f\u00fc olacak.<\/p>\n \u00dcrd\u00fcn El\u00e7ili\u011fi’nin \u00dcrd\u00fcn’deki \u00c7erkeslerle ilgili olarak Nokta’ya yapt\u0131\u011f\u0131 a\u00e7\u0131klama da, muhaceret ko\u015fullar\u0131nda ulusal kimli\u011fi koruman\u0131n “hemen hemen imkans\u0131z” oldu\u011funu \u00f6ne s\u00fcrenleri hakl\u0131 \u00e7\u0131karacak nitelikte. \u00dcrd\u00fcn’de \u00c7erkeslerin kendi dillerinde yay\u0131n yapma, okul a\u00e7ma gibi haklar\u0131n\u0131n yan\u0131 s\u0131ra, MecIis’te ve Senato’da \u00fc\u00e7er ki\u015filik kontenjanlar\u0131 var. B\u00fct\u00fcn bu olumlu ko\u015fullara kar\u015f\u0131n a\u00e7\u0131klamada, \u00c7erkes k\u00fclt\u00fcr\u00fcn\u00fcn son 25 y\u0131ldaki durumuna ili\u015fkin olarak \u015fu olumsuz tablo \u00e7iziliyor: “B\u00fct\u00fcn bunlar\u0131n sonucunda \u00c7erkeslerin asimilasyonunun \u00f6nlenece\u011fi, dilin ya\u015fat\u0131lmas\u0131n\u0131n sa\u011flanaca\u011f\u0131 san\u0131lm\u0131\u015ft\u0131. \u00c7erkesler aras\u0131nda \u00c7erkesce konu\u015fanlar\u0131n oran\u0131n\u0131n 1965 senesindeki y\u00fczde 70’lik oran\u0131ndan 1989’da y\u00fczde 20’ye d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6r\u00fcnce, bunun yeterli olmad\u0131\u011f\u0131n\u0131, bir dilin ve k\u00fclt\u00fcr\u00fcn ancak vatan\u0131nda geli\u015febilir oldu\u011funu anlad\u0131k.”<\/p>\n Ayn\u0131 olumlu ko\u015fullar \u0130srail i\u00e7in de ge\u00e7erli. \u0130srail yetkilileri iki k\u00f6yde yerle\u015fik bulunan 3.000 ki\u015finin temsil etti\u011fi \u00c7erkes k\u00fclt\u00fcr\u00fcn\u00fc simgelemek \u00fczere bir de pul bast\u0131rm\u0131\u015flar ama \u00dcrd\u00fcn’de oldu\u011fu gibi \u0130srail’de de son y\u0131llarda Kuzey Kafkasya’ya ki\u015fisel g\u00f6\u00e7ler ba\u015flam\u0131\u015f durumda.<\/p>\n G\u00f6\u00e7 kitleselle\u015febilir mi? <\/strong><\/p>\n Peki, d\u00f6n\u00fc\u015f d\u00fc\u015f\u00fcncesi bug\u00fcn yaln\u0131z ayd\u0131nlar\u0131 etkileyen bir hareket mi? Bug\u00fcn “\u00f6nc\u00fc g\u00f6\u00e7” \u015feklinde ya\u015fanan g\u00f6\u00e7 hareketi kitleselle\u015febilir mi? D\u00f6n\u00fc\u015f hakk\u0131nda iki temel yakla\u015f\u0131mdan farkl\u0131 bir yerde oldu\u011funu s\u00f6yleyen Nart Yay\u0131nc\u0131l\u0131k Yay\u0131n Y\u00f6netmeni Ali Keskin’e g\u00f6re, yaln\u0131zca ayd\u0131nlar\u0131n konu\u015fuyor olmas\u0131, k\u00f6ylerin bu tart\u0131\u015fmadan habersiz oldu\u011fu anlam\u0131na gelmiyor. G\u00f6\u00e7\u00fcn gelece\u011fi hi\u00e7 belli olmaz diyen Keskin \u015funlar\u0131 da ekliyor: “Ben bug\u00fcn kafaya koysam, Samsun’a ba\u011fl\u0131 \u00c7erkes k\u00f6ylerinde ya\u015fayanlar\u0131n y\u00fczde seksenini ikna edebilirim.”<\/p>\n \u0130zzet Aydemir ise, kendilerine \u00f6zellikle gen\u00e7ler aras\u0131ndan \u00e7ok say\u0131da talep ula\u015ft\u0131\u011f\u0131n\u0131 ama \u015fu anda binlerce fiili talebi kar\u015f\u0131layacak durumda olmad\u0131klar\u0131 i\u00e7in ba\u015fvurulara cevap vermediklerini s\u00f6yl\u00fcyor. Aydemir, “D\u00f6n\u00fc\u015f kitleselle\u015fmeye ba\u015flamadan \u00f6nce, bunu mutlaka yasal \u00e7er\u00e7eveye oturtmak laz\u0131m. Bu ger\u00e7ekle\u015fti\u011finde d\u00f6nmek isteyenlerin say\u0131s\u0131 binlerle ifade edilecektir” diye belirtiyor g\u00f6r\u00fc\u015flerini.<\/p>\n D\u00f6n\u00fc\u015f\u00fcn g\u00fc\u00e7l\u00fckleri ve “kar\u015f\u0131 taraf”.<\/p>\n D\u00f6n\u00fc\u015f konusunda her iki taraftaki \u00c7erkesleri en \u00e7ok d\u00fc\u015f\u00fcnd\u00fcren nokta, ba\u015fta ev sorunu olmak \u00fczere iktisadi zorluklar. Kuzey Kafkasya’daki \u00c7erkesler, gene de daha cesur. Zorluklara ra\u011fmen, “Topraklar\u0131m\u0131z geni\u015f, hepimize yeter, siz bir an \u00f6nce gelin” deseler de, T\u00fcrkiye’deki \u00c7erkesler daha ihtiyatl\u0131. \u0130zzet Aydemir, \u00f6zellikle ev sorununun \u00e7\u00f6z\u00fcm\u00fc i\u00e7in son y\u0131llarda yap\u0131lan Sovyet-T\u00fcrk ticaret anla\u015fmalar\u0131 \u00e7er\u00e7evesinde, baz\u0131 \u00c7erkes i\u015fadamlar\u0131n\u0131n Kuzey Kafkasya’da bu amaca y\u00f6nelik olmak \u00fczere tu\u011fla, \u00e7imento vb. yat\u0131r\u0131mlar\u0131na giri\u015fece\u011fini, \u00f6n\u00fcm\u00fczdeki d\u00f6nemde bunun somut sonu\u00e7lar\u0131n\u0131n al\u0131naca\u011f\u0131n\u0131 s\u00f6yl\u00fcyor.<\/p>\n Peki, \u00c7erkeslerin kitlesel d\u00f6n\u00fc\u015f\u00fcne Sovyetler Birli\u011fi ne der? “D\u00f6n\u00fc\u015f\u00e7\u00fc” \u00c7erkes ayd\u0131nlar\u0131n\u0131n Sovyetler Birli\u011fi ve T\u00fcrkiye Cumhuriyeti h\u00fck\u00fcmetlerine bir de mesajlar\u0131 var. Nokta’n\u0131n arac\u0131l\u0131k etmesini istedikleri mesaj aynen \u015f\u00f6yle: “Sovyetler Birli\u011fi bizim d\u00f6n\u00fc\u015f\u00fcm\u00fczden endi\u015fe etmesin. \u00c7erkesler, demokratik ya\u015fam bi\u00e7imini benimsemi\u015f bir halkt\u0131r. Orada \u00e7\u0131\u011f\u0131rtkan bir milliyet\u00e7ilik yapmayacaklar\u0131na emin olabilirler. Biz yaln\u0131zca kendi kaderimizi kendimizin tayin edebilece\u011fi bir yap\u0131 olu\u015fturmaya \u00e7al\u0131\u015f\u0131yoruz. S\u00fcrg\u00fcnle m\u00fcdahale edilerek durdurulmu\u015f i\u00e7 dinami\u011fimizi yeniden canland\u0131rmak istiyoruz. Gerek SSCB’den, gerekse de TC’den bize anlay\u0131\u015fla yakla\u015fmalar\u0131n\u0131 diliyoruz.”<\/p>\n “Sovyetler ve T\u00fcrkiye’den anlay\u0131\u015f bekliyoruz”<\/b><\/p>\n Ankara Kuzey Kafkas K\u00fclt\u00fcr Derne\u011fi Ba\u015fkan\u0131 Aslan Ar\u0131<\/strong>, Nokta’n\u0131n sorular\u0131n\u0131 yan\u0131tlad\u0131.<\/p>\n Nokta: <\/strong> 1864’te Osmanl\u0131 topraklar\u0131na ayak basmaya ba\u015flayan \u00c7erkesler isk\u00e2n edilirken hangi \u00f6l\u00e7\u00fcler esas al\u0131nd\u0131?<\/p>\n Ar\u0131:<\/b> Ku\u015fkusuz isk\u00e2nda \u00c7erkeslerin hi\u00e7bir s\u00f6z hakk\u0131 olmad\u0131. Osmanl\u0131lar kendi ihtiya\u00e7lar\u0131na uygun olarak \u00c7erkesleri yurdun d\u00f6rt bir yan\u0131na da\u011f\u0131tt\u0131lar. Kimi, ba\u015fkenti isyanlara kar\u015f\u0131 korumak amac\u0131yla \u0130stanbul \u00e7evresine, kimi Celali \u0130syanlar\u0131’na kar\u015f\u0131 Kayseri-Sivas aras\u0131na, kimi \u0131slah etsinler diye o zamanlar batakl\u0131k olan \u00c7ukurova, Amik, Adapazar\u0131, Hendek, D\u00fczce civar\u0131na, kimi Kud\u00fcs, Amman, \u015eam gibi kutsal kentlerin \u00e7evresine, kimi de kuzeyden gelebilecek bask\u0131nlara kar\u015f\u0131 Balkanlar’a yerle\u015ftirildi.<\/b><\/p>\n Nokta: 1908’de \u0130lan edilen \u0130kinci Me\u015frutiyet\u2019in \u00c7erkesler i\u00e7in de bir \u00f6zg\u00fcrl\u00fck d\u00f6nemi oldu\u011fu biliniyor. Ama galiba \u00f6zlemlerinizin ger\u00e7ekle\u015fmesine en yakla\u015ft\u0131\u011f\u0131n\u0131z d\u00f6nem, 1919-1922 aras\u0131ndaki Kurtulu\u015f Sava\u015f\u0131 d\u00f6nemi oldu. \u00d6yle de\u011fil mi?<\/p>\n Ar\u0131:<\/b> Kurtulu\u015f Sava\u015f\u0131 s\u0131ras\u0131nda Mustafa Kemal’in, T\u00fcrkiye’deki b\u00fct\u00fcn milliyetlerin “Anas\u0131r-\u0131 \u0130slam i\u00e7inde yer ald\u0131\u011f\u0131” bi\u00e7imindeki s\u00f6zleri \u00c7erkeslerce sava\u015ftan sonra \u00c7erkeslere \u00f6zerklik verilece\u011fi bi\u00e7iminde yorumland\u0131ysa da ger\u00e7ek \u00f6yle olmad\u0131. Lozan’da yaln\u0131zca H\u0131ristiyan az\u0131nl\u0131klara ayr\u0131cal\u0131k verilince, \u00c7erkesler muhalefete ge\u00e7ti. \u00d6rne\u011fin, Sivas Kongresi’nin toplanmas\u0131nda \u00f6nemli g\u00f6revler alan ve Atat\u00fcrk’\u00fc evinde a\u011f\u0131rlayan Emir Mar\u015fan, Meclis’te sorunu g\u00fcndeme getiren bir konu\u015fma yapt\u0131 ama bedelini uzun y\u0131llar Konya Aksaray’da s\u00fcrg\u00fcn hayat\u0131 ya\u015fayarak \u00f6dedi ve 1922’de \u0130ngiliz i\u015fgalinin kald\u0131r\u0131lmas\u0131yla birlikte, 1908’den beri faaliyette bulunan \u00c7erkes Teav\u00fcn Cemiyeti’nin \u00e7ok zengin kitapl\u0131\u011f\u0131, Be\u015fikta\u015f Meydan\u0131’nda yak\u0131ld\u0131. 1960’Iara kadar, \u00c7erkeslerden bir daha ses \u00e7\u0131kmad\u0131.<\/p>\n Nokta:<\/b> “D\u00f6n\u00fc\u015f” d\u00fc\u015f\u00fcncesi Kuzey Kafkasya’daki \u00c7erkesler aras\u0131nda nas\u0131l kar\u015f\u0131lan\u0131yor? Bu d\u00fc\u015f\u00fcncenin ger\u00e7ekle\u015fmesinde size ve onlara ne gibi g\u00f6revler d\u00fc\u015f\u00fcyor? <\/b><\/p>\n Ar\u0131: “D\u00f6n\u00fc\u015f” d\u00fc\u015f\u00fcncesi, anavatandaki \u00c7erkesler taraf\u0131ndan da tamamen benimsenmi\u015f durumda. \u00c7\u00fcnk\u00fc onlar anadillerini konu\u015fabiliyorlar, k\u00fclt\u00fcrlerini ya\u015f\u0131yorlar, ama 300 milyonluk Sovyetler Birli\u011fi i\u00e7inde gene de denizde bir damla gibiler. Ulusal varl\u0131\u011f\u0131m\u0131z\u0131n s\u00fcrd\u00fcr\u00fclmesi i\u00e7in oradaki n\u00fcfusun h\u0131zla art\u0131r\u0131lmas\u0131 gerekiyor. Bize ve oradakilere d\u00fc\u015fen g\u00f6revlere gelince: En \u00f6nemli i\u015f, “d\u00f6n\u00fc\u015f” fikrini halka anlatmak. Bu konuda as\u0131l g\u00f6rev size d\u00fc\u015f\u00fcyor ku\u015fkusuz. \u0130kincisi, Sovyetler Birli\u011fi’nin tarihsel olarak anayurdumuzdan s\u00fcr\u00fcld\u00fc\u011f\u00fcm\u00fcz\u00fc kabul etmesi ve d\u00f6nme hakk\u0131m\u0131z\u0131 benimsemesi gerekiyor. Bunda da as\u0131l g\u00f6rev, Kuzey Kafkasya’daki halk derneklerine d\u00fc\u015f\u00fcyor. Son olarak T\u00fcrkiye’nin bu sorunun varl\u0131\u011f\u0131n\u0131 kabul etmesi ve bir g\u00f6\u00e7 anla\u015fmas\u0131n\u0131 benimsemesi gerekiyor ki, bu g\u00f6rev de pek tabii bizi ilgilendiren bir husus.<\/p>\n \u0130z b\u0131rakan \u00c7erkesler<\/strong><\/p>\n Ara\u015ft\u0131rmac\u0131-yazar \u0130zzet Aydemir Nokta i\u00e7in Kurtulu\u015f Sava\u015f\u0131 ve cumhuriyet d\u00f6nemlerinde siyaset, edebiyat, m\u00fczik, resim, spor alanlar\u0131nda \u00fcnl\u00fc olmu\u015f \u00c7erkeslerin listesini haz\u0131rlad\u0131. Aydemirin, “Hen\u00fcz hayatta olan pek \u00e7ok politikac\u0131, \u00fcst d\u00fczeyde asker ve sanatk\u00e2rlar\u0131n yaz\u0131lmas\u0131 uygun g\u00f6r\u00fclmemi\u015ftir” \u015feklinde bir de not ekledi\u011fi listeyi a\u015fa\u011f\u0131da sunuyoruz.<\/p>\n Cumhuriyet d\u00f6nemi asker ve siyaset\u00e7ileri:<\/strong> Yazarlar<\/b> Besteciler<\/b> Ressamlar<\/b> G\u00fcre\u015f\u00e7iler Alper Görmüş Nokta Dergisi, 17 Haziran 1990 Çerkesler 125 yıl önce, 1864’te anavatanları Kuzey Kafkasya’dan Osmanlı İmparatorluğu’na sürüldüler. Sürgün tarihi Çerkesler için bir bakıma kültürel asimilasyonun da tarihi oldu. Ve Çerkes aydınları uzun yıllar tartıştıktan sonra büyük bir çoğunlukla “ulusal kimliğin” korunmasının tek yolunun “anavatana dönüş” olduğu noktasında birleştiler. Gönen’e bağlı Üçpınar köyünün son Çerkesleri. 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\n<\/span><\/b><\/span> Nokta Dergisi, 17 Haziran 1990<\/span><\/p>\n![](\"http:\/\/www.circassiancenter.com\/cc-turkiye\/tarih\/kafdagi-nokta\/01.gif\")
\nG\u00f6nen’e ba\u011fl\u0131 \u00dc\u00e7p\u0131nar k\u00f6y\u00fcn\u00fcn son \u00c7erkesleri. Kentle\u015fme ve kentlere g\u00f6\u00e7, eskiden c\u0131v\u0131l c\u0131v\u0131l olan k\u00f6y\u00fcn n\u00fcfusunu yar\u0131ya indirmi\u015f. K\u00f6y kahvesinde \u015fimdi g\u00fcnd\u00fcz saatlerinde semaver bile kaynam\u0131yor.<\/em><\/p>\n
\nArap Suriye’de
\nVe \u0130spanyol \u0130spanya’da<\/p>\n
\n\u00c7erkes \u0130spanya’da
\nVe \u00c7erkes Suriye’de<\/p>\n
\nBir hata var.<\/p>\n
\n
\nS\u00fcrg\u00fcn ve sonras\u0131.<\/b><\/p>\n
\n
\nY\u0131l 1864… \u00a0B\u00fcy\u00fck s\u00fcrg\u00fcn… <\/b><\/p>\n
\n
\nAsimilasyon bu h\u0131zla giderse\u2026<\/b><\/p>\n![](\"http:\/\/www.circassiancenter.com\/cc-turkiye\/tarih\/kafdagi-nokta\/02.gif\")
Soldan sa\u011fa Nihat Bldanuk, Kadir \u00d6zkurt ve Kan\u00e7eri Jane. \u00c7e\u015fitli tarihlerde Kuzey Kafkasya’ya gidip yerle\u015ftiler. Hepsi de hayatlar\u0131ndan \u00e7ok memnun oldu\u011funu s\u00f6yl\u00fcyor.<\/em><\/p>\n
\n
\n“O halde \u00e7are nedir?” <\/b><\/p>\n![](\"http:\/\/www.circassiancenter.com\/cc-turkiye\/tarih\/kafdagi-nokta\/03.gif\")
Yal\u00e7\u0131n Karada\u015f: “Burada k\u00fclt\u00fcr\u00fcm\u00fcz i\u00e7in demokrasi istemeye devam etmeliyiz.”<\/p>\n![](\"http:\/\/www.circassiancenter.com\/cc-turkiye\/tarih\/kafdagi-nokta\/04.gif\")
\nYasin Celikk\u0131ran:\u00a0”Hadi. geli\u015ftirin k\u00fclt\u00fcr\u00fcn\u00fcz\u00fc, her \u015fey serbest, deseler bile burada yapacak fazla \u015fey kalmad\u0131.”<\/p>\n
\n<\/strong>
\n\u00c7erkesler \u015fimdilik Sovyet h\u00fck\u00fcmetine Lenin’in, kendi durumlar\u0131nda olan halklar\u0131n Sovyetler Birli\u011fi’ne d\u00f6nebilecekleri y\u00f6n\u00fcndeki s\u00f6zlerini ve Moskova Radyosu’nun T\u00fcrk\u00e7e yay\u0131nlar\u0131nda 12 Haziran 1977’de saat 17:00 ve21:30’da yay\u0131mlanan \u015fu de\u011ferlendirmeyi hat\u0131rlat\u0131yorlar: “1945 ile 1949 y\u0131llar\u0131 aras\u0131nda Sovyetler Birli\u011fi Y\u00fcksek \u015eura Prezidyumu 7 Kas\u0131m 1917’den, yani B\u00fcy\u00fck Sosyalist Devrimi’nden \u00f6nce Rusya \u0130mparatorlu\u011fu uyru\u011fu olan ki\u015filerin Sovyet uyru\u011funa al\u0131nmas\u0131na ili\u015fkin kararlar \u00e7\u0131kard\u0131 (…) Bunlar, Sovyet uyru\u011funa al\u0131nmak i\u00e7in \u015fimdi, Sovyetler Birli\u011fi Y\u00fcksek \u015eura Prezidyumu’na veya Sovyetler Birli\u011fi’ni olu\u015fturan cumhuriyetlerden birinin Y\u00fcksek \u015eura Prezidyumu’na ba\u015fvurabilirler.”<\/p>\n![](\"http:\/\/www.circassiancenter.com\/cc-turkiye\/tarih\/kafdagi-nokta\/05.gif\")
<\/p>\n![](\"http:\/\/www.circassiancenter.com\/cc-turkiye\/tarih\/kafdagi-nokta\/06.gif\")
<\/p>\n
\nRauf Orbay (\u00c7’ence)<\/strong>, Ba\u015fbakan, TBMM Ba\u015fkan\u0131
\nRecep Peker<\/strong>, Ba\u015fbakan
\nBekir Sami (Kundukh)<\/strong>, D\u0131\u015fi\u015fleri Bakan\u0131, Diplomat
\nYusuf \u0130zzet Pa\u015fa (Met \u00c7unatuka)<\/strong>, General, \u0130stiklal Sava\u015f\u0131 komutan\u0131
\nCemil Cahit Toydemir (Ther-keth)<\/strong>, General, \u0130stiklal Sava\u015f\u0131 komutan\u0131
\nAli Sait Akbaytugan (\u015ehapli)<\/strong>, General, \u0130stiklal Sava\u015f\u0131 komutan\u0131 Bekir Sami (Zarakhue)<\/strong>, Kurmay Albay, \u0130stiklal Sava\u015f\u0131 komutan\u0131 A\u015fir Atl\u0131 (\u015e’u)<\/strong>, General, \u0130stiklal Sava\u015f\u0131 komutam
\nEmir Mar\u015fan<\/strong> Pa\u015fa, Asker ve Politikac\u0131
\nHakk\u0131 Behi\u00e7 (Bayie)<\/strong>, TBMM’nin ilk Maliye Bakan\u0131
\nFuat Car\u0131m<\/strong>, Hariciyeci, B\u00fcy\u00fckel\u00e7i
\n\u0130smail Canbolat (Hatko)<\/strong>, Politikac\u0131
\nE\u015fref Ku\u015f\u00e7uba\u015f\u0131 (Sencer)<\/strong>, Te\u015fkilat-\u0131 Mahsusa Ba\u015fkan\u0131<\/p>\n
\nAhmet Mithat (Ha\u011fur)
\n\u00d6mer Seyfettin (Hatko)
\n\u00d6mer Naci (Cankhot)
\nMizanc\u0131 Murat (Haraki)
\nT.M\u00fcmtaz G\u00f6ztepe (Ha\u011fur)
\nSabahattin Selek
\nPrens Sabahattin (Kuezba)
\n\u0130smail Habib (Sev\u00fck)<\/p>\n
\nLemi Atl\u0131 (\u00c7izemugh)
\nMuhlis Sabahattin (Bijnav)
\nNeveser K\u00f6kte\u015f (Bijnav)<\/p>\n
\nNam\u0131k \u0130smail (Zeyf), H. Avni Tlif\u0131j, \u015eevket Da\u011f<\/p>\n
\n<\/b> Ya\u015far Do\u011fu (Guke)
\nMahmut Atalay (Nekhuy)
\nHamit Kaplan (Gee\u00e7’i)
\nAdil Candemir (Gukhe)
\nHaydar Zafer (A\u00e7iba)
\nAdil Atan (Atanba)
\n\u0130rfan Atan (Atanba)<\/p>\n","protected":false},"excerpt":{"rendered":"