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Tan\u0131l Bora<\/span><\/strong> Rusya\u2019n\u0131n \u00c7e\u00e7enistan\u2019a el koyma giri\u015fimi ve bunun kar\u015f\u0131la\u015ft\u0131\u011f\u0131 direni\u015f, T\u00fcrkiye\u2019de de \u201cuyar\u0131c\u0131\u201d\u00a0 etkisi yapt\u0131. Rakip d\u0131\u015f politika \u201cvizyonlar\u0131\u201d, bu vesileyle yeniden kar\u015f\u0131 kar\u015f\u0131ya geldiler. Yine, K\u00f6rfez Sava\u015f\u0131’ndan beri hemen her d\u0131\u015f politika olay\u0131nda\u00a0 \u00e7arp\u0131\u015fan her iki vizyon\/tasar\u0131m ars\u0131ndaki rekabet \u00f6n plana \u00e7\u0131kt\u0131. T\u00fcrkiye Cumhuriyeti\u00a0devletinin geleneksel izolasyonist (kendini yal\u0131tan) politikas\u0131 ile, \u00d6zal\u2019\u0131n K\u00f6rfez Sava\u015f\u0131\u2019ndaki\u00a0 \u00e7izgisiyle kavanas\u0131n\u0131 i\u015fledi\u011fi \u201caktif politika\u201d aray\u0131\u015f\u0131.<\/span><\/span><\/p>\n Malum, birinci cephede sosyal demokratlar, Kemalistler, geleneksel devlet eliti ve Bat\u0131c\u0131-liberal entelijensiyan\u0131n geni\u015f bir b\u00f6l\u00fcm\u00fc, ikinci cephede \u0130slamc\u0131lar, radikal milliyet\u00e7iler ve neo-liberal (ve muhafazakar-liberal) entelijensiya yer al\u0131yor.<\/p>\n Ku\u015fkusuz bu kaba bir tarif; iki cephenin bile\u015fenleri aras\u0131nda \u00f6nemli ayr\u0131mlar oldu\u011fu gibi, cepheleri yatay kesenrefleksler de var. Ancak bu ayr\u0131mlar, bir \u201cd\u0131\u015f olay\u201d g\u00fcndeme geldi\u011finde derhal bu kaba cephele\u015fmenin zuhur etmesini \u00f6nlemiyor. Taraflar \u00f6nce \u201cezberlerini\u201d d\u00f6k\u00fcl\u00fcyorlar. B\u00f6ylece \u201cd\u0131\u015f politika i\u00e7 politikad\u0131r\u201d ger\u00e7e\u011finin en sa\u011flam kan\u0131tlar\u0131n\u0131 ediniyoruz.<\/p>\n \u00c7e\u00e7enistan vakas\u0131nda da \u00f6yle oldu: T\u00fcrkiye\u2019ye Balkanlar-Kafkasya-Ortado\u011fu\u2019nun merkez \u00fclkesi olarak belgesel g\u00fc\u00e7 misyonu bi\u00e7enler (ba\u015fta Cengiz \u00c7andar) \u00c7e\u00e7enistan vakas\u0131nda, h\u00fck\u00fcmetin \u201crenksiz politikas\u0131na\u201d y\u00fcklendiler. \u201cStat\u00fckocu\u201d cephe ise T\u00fcrkiye\u2019nin Rusya\u2019n\u0131n i\u00e7i\u015flerine fazlaca m\u00fcdahale etmesinin risklerine dikkat \u00e7ekti; ayr\u0131ca \u00c7e\u00e7en vakas\u0131 ile K\u00fcrt meselesinin e\u015f ko\u015fulmas\u0131 halinde T\u00fcrkiye\u2019nin ba\u015f\u0131n\u0131n a\u011fr\u0131yaca\u011f\u0131n\u0131 ima etmek gibi \u201ciyi\u201d bir koza sahipti. Do\u011frusu \u201cstat\u00fckocu\u201d denen d\u0131\u015f politika \u00e7izgisi, \u00c7e\u00e7enistan vakas\u0131n\u0131n g\u00fcndeme geldi\u011fi konjonkt\u00fcrde kuvvetli bir konumda bulunuyor, zira vaziyet, T\u00fcrkiye\u2019ye pek fazla \u201caktiflik\u201d taslama \u015fans\u0131 tan\u0131m\u0131yor. Her \u015feyden \u00f6nce K\u00fcrt meselesinde devlet politikas\u0131n\u0131n uluslar aras\u0131 platformda ald\u0131\u011f\u0131 tekdirler, d\u00fcnyada yaln\u0131zla\u015fma duygusunu a\u011f\u0131rla\u015ft\u0131r\u0131yor ve i\u00e7e kapanma e\u011filimini artt\u0131r\u0131yor. T\u00fcrkiye iktisadi ve siyasi bak\u0131mdan etkili bir n\u00fcfuz politikas\u0131 g\u00fcdecek, hatta bu imaj\u0131 verecek takatten yoksun. Memlekette 1980\u2019ler\/90\u2019lar d\u00f6n\u00fcm\u00fcnde g\u00f6r\u00fclebilen \u201c\u00f6zg\u00fcven\u201d havas\u0131n\u0131n\u201d berhava olmas\u0131 ve g\u00fcndelik hayat\u0131n gittik\u00e7e kararmas\u0131, T\u00fcrkiye\u2019ye \u201cb\u00f6lgesel g\u00fc\u00e7\u201d misyonu y\u00fckleyen neo-liberal ve muhafazakar-liberal \u00e7evrelerin halk\u0131n kolektif zihninde ke\u015ffetti\u011fi \u201cemperyal vizyon\/duygu\u201d belirtilerini de zay\u0131flatm\u0131\u015f olsa gerek. Nitekim, aktif d\u0131\u015f politika \u00f6zleyenler aras\u0131nda ger\u00e7ek\u00e7i tahlil yapabilenler bu tabloyu g\u00f6r\u00fcyorlar ve sadece hay\u0131flan\u0131yorlar. \u201cZaman\u0131nda\u201d at\u0131lmayan ad\u0131mlara yan\u0131yorlar, en \u00f6nemlisi T\u00fcrkiye\u2019nin her t\u00fcrl\u00fc s\u00f6z ve m\u00fcdahale hakk\u0131n\u0131 me\u015fruiyetsiz k\u0131lan K\u00fcrt politikas\u0131ndan yak\u0131n\u0131yorlar.<\/p>\n Bu kilitlenmenin,d\u0131\u015f politika vizyonlar\u0131 aras\u0131ndaki cephele\u015fmenin zaten pek mahdut olan d\u00fc\u015f\u00fcnsel \u00e7\u0131kt\u0131lar\u0131n\u0131 iyice azaltt\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. Bak\u0131\u015flar \u201cT\u00fcrkiye\u2019nin yapmas\u0131 gerekenler\u201de ve dolay\u0131s\u0131yla insanlar\u0131\/halklar\u0131 piyonla\u015ft\u0131ran bir devletleraras\u0131 strateji oyununa odaklan\u0131yor. \u0130nsanlar\u0131n \u00c7e\u00e7enistan\u2019da (t\u0131pk\u0131 Bosna-Hersek\u2019te ve Azerbaycan\u2019da oldu\u011fu gibi) olanlar\u0131n nedenleri hakk\u0131nda \u201csahiden\u201d bilgilenme \u015fans\u0131 azal\u0131yor, uluslar aras\u0131 politika ve medya d\u00fczene\u011finin, \u00e7at\u0131\u015fmal\u0131 toplumsal olaylar\u0131 gerilim unsuru olarak insanc\u0131l boyuta yer veren bir \u201cm\u00fcsabaka\/ma\u00e7\u201d kal\u0131b\u0131na oturtmas\u0131 kar\u015f\u0131s\u0131ndaki \u00e7aresizlik b\u00fcy\u00fcyor. \u0130nsanlar\u0131n T\u00fcrkiye\u2019nin etraf\u0131nda olup bitenlerle sahiden ilgilenmeleri, bunlar\u0131 kendi hayatlar\u0131n\u0131n ve sorunlar\u0131n\u0131n bir par\u00e7as\u0131 olarak anlamland\u0131rmalar\u0131 ihtimali azal\u0131yor. K\u0131sacas\u0131 milliyet\u00e7ili\u011fe alternatif bir d\u00fcnya alg\u0131s\u0131 ihtimali azal\u0131yor.<\/p>\n Bu ihtimaller azald\u0131\u011f\u0131 ve \u201cd\u00fcnya olaylar\u0131\u201d ara\u00e7salla\u015ft\u0131\u011f\u0131 oranda, dinci ve milliyet\u00e7i \u00f6zc\u00fcl\u00fc\u011f\u00fcn bu olaylar \u00fczerine yaratt\u0131\u011f\u0131 heyecan da ara\u00e7salla\u015f\u0131yor. \u00c7e\u00e7enistan\u2019la ilgili \u0130slamc\u0131 ve \u00fclk\u00fcc\u00fc-milliyet\u00e7i kampanyalar, bu bak\u0131mdan a\u00e7\u0131k \u00f6rneklerdi.<\/p>\n Olay\u0131n kendisini ili\u015fkili g\u00f6rd\u00fc\u011f\u00fc dava u\u011fruna vesileye indirgeme al\u0131\u015fkanl\u0131\u011f\u0131, Bosna-Hersek ve Azerbaycan\u00a0 vakalar\u0131nda tan\u0131k olunan\u0131n \u00e7ok \u00fcst\u00fcnde bir boyuta vard\u0131. \u00c7e\u00e7enistan vakas\u0131 \u201ccihad\u201d\u00a0 (\u201ckutlu \u00c7e\u00e7en cihad\u0131\u201d), \u201cRus emperyalizmine kar\u015f\u0131 y\u0131llard\u0131r s\u00fcren m\u00fccadelemiz\u201d veya \u201cBat\u0131\u2019n\u0131n \u00e7ifte standard\u0131n\u0131\u201d kan\u0131tlamak i\u00e7in vesile say\u0131ld\u0131. Vesile olarak ta\u015f\u0131d\u0131\u011f\u0131 soyut\/genel anlam, vakan\u0131n somut\/\u00f6zg\u00fcl i\u00e7eri\u011fini ve anlam\u0131n\u0131 silecek kadar \u00f6nemli ve \u201cyeterli\u201d olabiliyor.<\/p>\n 25 Aral\u0131k\u2019ta Ankara\u2019da yap\u0131lan protesto mitingi, \u0130slamc\u0131 ve\u00a0 \u00fclk\u00fcc\u00fc gruplar\u0131n \u00c7e\u00e7enistan ger\u00e7ekli\u011fini (herhangi bir) cihad cephesine indirgeme e\u011filiminin bir \u00f6rne\u011fiydi. \u00d6zellikle RP\u2019liler ve BBP\u2019liler, sloganlar\u0131n\u0131 kabul ettirmek i\u00e7in \u201cbast\u0131r\u0131rken\u201d meydandaki \u00c7e\u00e7en ve di\u011fer Kuzey Kafkasyal\u0131 topluluklarla kar\u015f\u0131 kar\u015f\u0131ya geldiler. \u00c7e\u00e7enistan\u2019a anayurtlar\u0131 g\u00f6z\u00fcyle bakan ve aralar\u0131ndan baz\u0131lar\u0131n\u0131n akrabalar\u0131 hala oralarda ya\u015fayan Kafkasya k\u00f6kenli insanlar, bu \u00f6zel duyarl\u0131l\u0131klar\u0131n\u0131n \u00fczerine onu bir siyasal repertuar unsuru haline getirmek saikiyle aban\u0131lmas\u0131na tepki g\u00f6sterdiler.<\/p>\n Bu \u00e7at\u0131\u015fma, sadece basit\u00e7e T\u00fcrk Milliyet\u00e7ili\u011fi ve \u0130slamc\u0131 \u201cmakro\u201d milliyet\u00e7ilik ile \u00c7e\u00e7en\/\u00c7erkes milliyet\u00e7ili\u011fi bir kar\u015f\u0131la\u015fma olarak yorumlanamaz. Yaratt\u0131\u011f\u0131 heyecan kar\u015f\u0131l\u0131kl\u0131, al\u0131\u015fveri\u015fli bir dayan\u0131\u015fmaya ve duyguda\u015fl\u0131\u011fa dayanmayan, milliyet\u00e7ili\u011fin\/\u0130slamc\u0131l\u0131\u011f\u0131n d\u00fcnyayla ve insanl\u0131kla, yani kendinden olmayanla, yani \u201c\u00f6tekiyle\u201d ili\u015fki kurma yetene\u011finin s\u0131n\u0131rlar\u0131n\u0131 g\u00f6sterir. Zira milliyet\u00e7ilik ve milli\/d\u0131\u015f meselelerde onunla ay\u0131 kal\u0131b\u0131 payla\u015fan \u0130slamc\u0131l\u0131k, karde\u015f sayd\u0131\u011f\u0131 \u201cd\u0131\u015f\u201d \u00f6znelerle\/topluluklarla, ancak onlar\u0131n kimliklerini emerek, farkl\u0131l\u0131klar\u0131n\u0131 eriterek dayan\u0131\u015fabilir, \u00f6zde\u015fle\u015febilir. Dayan\u0131\u015ft\u0131\u011f\u0131 toplulu\u011fu\/\u00f6zneyi, n\u00fcfusuna kaydettirmeye y\u00f6nelik bu e\u011filimi \u0130slamc\u0131lar, homojen bir \u201cM\u00fcsl\u00fcman\u201d kimli\u011fi ad\u0131na, \u00fclk\u00fcc\u00fc-milliyet\u00e7iler \u201cT\u00fcrk\u201d kimli\u011fi ad\u0131na s\u00fcrd\u00fcr\u00fcyorlar. B\u00f6ylece dayan\u0131\u015f\u0131lan, daha do\u011frusu sahip \u00e7\u0131k\u0131lan topulu\u011fun\/\u00f6znenin \u00f6zg\u00fcl kimli\u011fi, ona sahip \u00e7\u0131kan milliyet\u00e7i s\u00f6ylemin dayand\u0131\u011f\u0131 \u00fcst-kimli\u011fin himayesine sokularak \u201c\u015fereflenmi\u015f\u201d oluyor. (Himayeci kimlikte\u00a0 bu s\u00fcre\u00e7 i\u00e7erisinde \u00fcst-kimli\u011fe d\u00f6n\u00fc\u015f\u00fcyor veya o niteli\u011fi peki\u015fiyor.) Somut \u00f6zne\/fail konumundaki topluluklar\u0131n ve \u00f6zg\u00fcl toplumsal-siyasal \u00e7at\u0131\u015fma ko\u015fullar\u0131n\u0131n g\u0131yab\u0131nda, re\u2019sen vekaleti \u00fcstlenilen o \u00f6zneler \u2013M\u00fcsl\u00fcmanl\u0131k-T\u00fcrkl\u00fck- ad\u0131na misyonlar atfediliyor. \u0130slamc\u0131 ve milliyet\u00e7i hareketin Bosna-Hersek ve Azerbaycan vakalar\u0131nda da kendini g\u00f6sterip \u00c7e\u00e7enistan vakas\u0131nda doru\u011fa \u00e7\u0131kan bu tutumunu g\u0131yabi milliyet\u00e7ilik\u201d diye tan\u0131ml\u0131yorum.<\/p>\n MHP \u00c7e\u00e7enler ve T\u00fcrkl\u00fck<\/b><\/p>\n \u00d6zellikle \u00fclk\u00fcc\u00fc-milliyet\u00e7i \u00e7izginin \u00c7e\u00e7enleri T\u00fcrkl\u00fc\u011fe (T\u00fcrkl\u00fck davas\u0131na) ba\u011flayan s\u00f6ylemi, g\u0131yabi milliyet\u00e7ili\u011fin u\u00e7 bir \u00f6rne\u011fidir. \u00c7e\u00e7enlere g\u0131yaplar\u0131nda T\u00fcrk milliyet\u00e7ili\u011fi ad\u0131na g\u00f6revler y\u00fckleyen bir s\u00f6ylemle kar\u015f\u0131 kar\u015f\u0131yay\u0131z.<\/p>\n \u00d6ng\u00f6r\u00fclen g\u00f6rev kabaca, \u201cT\u00fcrkl\u00fc\u011f\u00fcn\u201d ve T\u00fcrkiye\u2019nin ileri karakolu olmakt\u0131r. T\u00fcrk milliyet\u00e7ili\u011finin bildik beka kayg\u0131s\u0131, Bosna-Hersek gibi \u00c7e\u00e7enistan\u2019\u0131n da \u00fczerinde T\u00fcrkiye\u2019nin savunulmas\u0131 \u201cy\u00fck\u00fcm\u00fcn\u00fc\u201d g\u00f6r\u00fcyor.<\/p>\n MHP Merkez Y\u00fcr\u00fctme Kurulu \u00fcyesi Ergin Bayramc\u0131 \u015f\u00f6yle yaz\u0131yor: \u201c\u00c7e\u00e7enler T\u00fcrkiye i\u00e7in adeta bir kalkan g\u00f6revi yapmaktad\u0131rlar. Bu itibarla \u00c7e\u00e7enistan T\u00fcrkiye\u2019nin savunma alan\u0131n\u0131n ba\u015flang\u0131c\u0131 mahiyetindedir. (\u2026) \u00c7e\u00e7enistan d\u00fc\u015fer de Ruslar biraz kuvvet toplarlarsa ayn\u0131 sava\u015f\u0131 Anadolu yaylalar\u0131nda vermek zorunda kalabiliriz.\u201d (Ortado\u011fu 11.1. 1995)<\/p>\n Kayseri-P\u0131narba\u015f\u0131\u2019ndan \u00c7e\u00e7en k\u00f6kenli bir \u00fclk\u00fcc\u00fc, Prof. Tuncer G\u00fclensoy\u2019a g\u00f6nderdi\u011fi okuyucu mektubunda bu misyonun ufkunu geni\u015fletiyor: \u201c\u00c7e\u00e7enistan ve Kafkasya \u015fu veya bu \u00fclkenin otlanaca\u011f\u0131 arka veya \u00f6n bostan de\u011fildir. \u00c7e\u00e7enistan ve Kafkasya ancak T\u00fcrkistan\u2019dan \u201cselam\u201d getiren, iman r\u00fczgarlar\u0131 esen, yi\u011fitlerin harman oldu\u011fu \u201cb\u00fcy\u00fck ve m\u00fcebbed\u201d bir \u00fclke olan Turan\u2019\u0131n serhaddinde , h\u00fcr ba\u011f\u0131ms\u0131z bir surdur.\u201d (Ortado\u011fu 13.1.1995)<\/p>\n Kafkasya\u2019ya bah\u015fedilen \u201ch\u00fcr-ba\u011f\u0131ms\u0131z\u201d konum, bir ileri karakol olmaktan ibaret. MHP \u00c7orum milletvekili Muharrem \u015eemsek\u2019in, 12 Ocakta, TBMM\u2019nde s\u00f6z\u00fcn\u00fc etti\u011fi \u201cKafkasya Halklar\u0131 Federasyonu\u201d da ileri karakolun tahkim edilmesi aray\u0131\u015f\u0131n\u0131 yans\u0131t\u0131yor. \u015eemsek\u2019e g\u00f6re \u00c7e\u00e7enistan\u2019\u0131n tutunmas\u0131n\u0131n ve b\u00f6yle bir federasyon tasar\u0131s\u0131n\u0131n \u00f6nemi, Tatarlar, Ba\u015fk\u0131rtlar ve Yakutlar yani \u201cesas\u201d T\u00fcrkler i\u00e7in emsal olacak olmas\u0131ndan geliyor. \u00c7e\u00e7enistan vakas\u0131 \u201cRuslarla T\u00fcrkl\u00fck\u201d aras\u0131ndaki ezeli ebedi m\u00fccadelenin bir u\u011fra\u011f\u0131 olarak da i\u015fleniyor. 1970\u2019lerde \u00fclk\u00fcc\u00fc alt-k\u00fclt\u00fcrde, anti-kom\u00fcnist ve anti-folklorun g\u00f6zde bir simgesi olan \u015eeyh \u015eamil mitolojisiyle birlikte \u201cMoskof\u201d edebiyat\u0131 en baya\u011f\u0131 \u00f6rnekleriyle canlan\u0131yor.<\/p>\n \u00dclk\u00fcc\u00fc-milliyet\u00e7i ideoloji, g\u0131yab\u0131nda T\u00fcrkl\u00fc\u011f\u00fcn ileri karakolu olmakla y\u00fck\u00fcmlendirdi\u011fi Kafkas halklar\u0131n\u0131n kimli\u011fini (kimliklerini) de \u201chuduttaki\u201d bir kimlik gibi g\u00f6r\u00fcyor: \u201cTam\u201d T\u00fcrk de\u011fil ama T\u00fcrk \u201cgibi\u201d\u2026<\/p>\n T\u00fcrk\u00e7\u00fc ideologlar Kafkasyal\u0131lar\u0131\/\u00c7erkesleri, soylar\u0131 eski T\u00fcrk boylar\u0131ndan Avarlara uzanan, daha sonra ba\u015fka bir dil konu\u015fmaya ba\u015flam\u0131\u015f bir millet say\u0131yorlar. Yani K\u00fcrtler misali, \u201cbiraz\u201d yabanc\u0131la\u015fm\u0131\u015f bir T\u00fcrk boyu\u2026<\/p>\n \u0130slami kimli\u011fi daha fazla \u00f6nemseyenler veya soy ba\u011f\u0131ndan ziyade k\u00fclt\u00fcrel kimli\u011fe ve \u201ci\u00e7timai \u0131rk\u201d yakla\u015f\u0131m\u0131na yaslananlar ise, Kafkasyal\u0131lar\u0131\/\u00c7erkesleri t\u00f6re, ya\u015fay\u0131\u015f ve gelenek itibariyle T\u00fcrkl\u00fckle b\u00fct\u00fcnle\u015fmi\u015f say\u0131yorlar.<\/p>\n Her hal\u00fckarda Kafkasyal\u0131l\u0131k\/\u00c7erkeslik T\u00fcrk milli varl\u0131\u011f\u0131n\u0131n bir alt-k\u00fclt\u00fcr unsuru addediliyor. T\u00fcrk milliyet\u00e7ili\u011finin zihniyet d\u00fcnyas\u0131nda bunun anlam\u0131, s\u00f6z konusu topluluklar\u0131n T\u00fcrk say\u0131ld\u0131\u011f\u0131 ama yeri geldi\u011finde T\u00fcrkl\u00fc\u011fe ba\u011fl\u0131l\u0131klar\u0131n\u0131 g\u00f6stermeleri\u00a0 (gerekmektedir) \u201dKahraman Dudayev\u2026\u201d adl\u0131 \u015fiir (16.1.1995) \u00c7e\u00e7en devlet ba\u015fkan\u0131n\u0131n \u015fahs\u0131nda \u00c7e\u00e7enleri \u201cT\u00fcrkten sayan\u201d pop\u00fcler alg\u0131y\u0131 yans\u0131t\u0131yor:<\/p>\n \u201cMerhaba b\u00fcy\u00fck lider, \u00e7a\u011f\u0131m\u0131z\u0131n K\u00fcr\u015fad\u2019\u0131 Mamafih Tuncer G\u00fclensoy\u2019un, yukar\u0131daki paragrafta yazd\u0131\u011f\u0131 okuyucu mektubu aktar\u0131lan \u00c7e\u00e7en \u00fclk\u00fcc\u00fcy\u00fc \u201cAtalar\u0131 \u00c7erkes ama (ab\u00e7) y\u00fcre\u011fi T\u00fcrkl\u00fck duygusuyla \u00e7arpan bir okuyucu\u201d diye takdim etmesi, Kafkasyal\u0131lar\u0131n\/\u00c7erkeslerin T\u00fcrkl\u00fc\u011fe mensubiyetinin -belki de her ku\u015fakta yeniden- kan\u0131tlanmas\u0131 ve \u201chak edilmesi\u201d gereken, \u015farta (\u201cY\u00fcre\u011fi T\u00fcrk duygusuyla \u00e7arpmak\u201d) ba\u011fl\u0131 bir kazan\u0131m oldu\u011funun g\u00f6stergesidir.<\/p>\n Nitekim Tuncer G\u00fclensoy, o\u011flunun tezini \u201ckendisinin T\u00fcrk milliyet\u00e7isi olmas\u0131 nedeniyle\u201d reddettikleri i\u00e7in baz\u0131 \u00f6\u011fretim \u00fcyelerini isim vermeden \u015fikayet ederken, birisini \u015f\u00f6yle an\u0131yor.\u00a0 \u201c(\u2026) e\u015fi ve kendisinin T\u00fcrk olmad\u0131\u011f\u0131n\u0131 \u00c7e\u00e7en oldu\u011funu s\u00f6yleyen bir ki\u015fi\u2026\u201d \u00a0(Ortado\u011fu 17 1 1995)<\/p>\n \u00dclk\u00fcc\u00fc-milliyet\u00e7i ideolojiye g\u00f6re \u201cT\u00fcrkl\u00fc\u011f\u00fc\u201d hak etmenin en emin yolu \u00fclk\u00fcc\u00fc-milliyet\u00e7i olmak -bu durumda \u00c7e\u00e7enlerin ve di\u011fer Kafkasyal\u0131lar\u0131n kimliklerini me\u015frula\u015ft\u0131rma (yani T\u00fcrkle\u015ftirme) yolu da oradan ge\u00e7iyor: \u201c\u00c7e\u00e7enistan\u2019\u0131n bayra\u011f\u0131nda Bozkurt var ama T\u00fcrkiye\u2019deki solcu ve sa\u011fc\u0131 b\u00fct\u00fcn \u00c7e\u00e7enler, \u00c7e\u00e7en olduklar\u0131 i\u00e7in ve \u201cbozkurt\u201d gibi davranmalar\u0131 gerekti\u011fi i\u00e7in ortak hareket etmeleri l\u00fczumunu nihayet kavrayabiliyorlar. Demek ki her T\u00fcrk\u2019\u00fcn bir \u201cbozkurt\u201d oldu\u011funu hat\u0131rlamak i\u00e7in, \u201cay\u0131\u201dn\u0131n sald\u0131r\u0131s\u0131na u\u011framak gerekiyor.\u201d (Arslan Bulut, Ortado\u011fu, 21.1.1995)<\/p>\n D\u00f6ng\u00fcsel bir bi\u00e7imlenme: \u00c7e\u00e7en oldu\u011fu i\u00e7in bozkurt gibi davranmak gere\u011fini hat\u0131rlamak, dolay\u0131s\u0131yla T\u00fcrk oldu\u011funu hat\u0131rlamak, her T\u00fcrk\u2019\u00fcn de bir bozkurt oldu\u011funu hat\u0131rlamak\u2026 Sadece \u00c7e\u00e7enler i\u00e7in de\u011fil, Kafkasya, Balkanlar ve Ortado\u011fu\u2019nun b\u00fct\u00fcn \u201ckarde\u015f\u201d halklar\u0131, T\u00fcrk milliyet\u00e7ili\u011finin g\u0131yaplar\u0131nda verdi\u011fi hamiyyetperver h\u00fck\u00fcmlerin vicahiye \u00e7evrilmemesi i\u00e7in duac\u0131 olmal\u0131lar!<\/p>\n","protected":false},"excerpt":{"rendered":" Tanıl Bora Birikim, Şubat 1995 sayı 70, Tanıl Bora’nın Milliyetçiliği Kara Baharı adlı kitabından sayfa 235 Rusya’nın Çeçenistan’a el koyma girişimi ve bunun karşılaştığı direniş, Türkiye’de de “uyarıcı” etkisi yaptı. Rakip dış politika “vizyonları”, bu vesileyle yeniden karşı karşıya geldiler. Yine, Körfez Savaşı’ndan beri hemen her dış politika olayında çarpışan her iki vizyon\/tasarım arsındaki rekabet […]<\/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":[29],"tags":[],"class_list":["post-9150","post","type-post","status-publish","format-standard","hentry","category-tarih","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/9150","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=9150"}],"version-history":[{"count":2,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/9150\/revisions"}],"predecessor-version":[{"id":35029,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/9150\/revisions\/35029"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=9150"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=9150"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=9150"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nBirikim, \u015eubat 1995 say\u0131 70,
\nTan\u0131l Bora\u2019n\u0131n Milliyet\u00e7ili\u011fi Kara Bahar\u0131 adl\u0131 kitab\u0131ndan sayfa 235<\/span><\/p>\n
\nMoskof\u2019un an\u0131lar\u0131 \u00fclkene mi sald\u0131rd\u0131?
\nOnlar\u0131n gayeleri T\u00fcrk\u2019\u00fc esir etmektir.
\nBulutlar araland\u0131 g\u00fcne\u015f do\u011fuyor gibi
\nT\u00fcrk\u2019\u00fcn ne oldu\u011funu g\u00f6ster d\u00fcnyaya \u015fimdi.\u201d<\/p>\n