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HAP\u0130 Cevdet Y\u0131ld\u0131z<\/span><\/strong><\/p>\n Kafkas k\u00fclt\u00fcr ve konular\u0131na ili\u015fkin seni ve ger\u00e7ek\u00e7i de\u011ferlendirmelere gereksinim vard\u0131r. Buna, ge\u00e7mi\u015fin \u00e7al\u0131\u015fmalar\u0131n\u0131 yeniden g\u00f6zden ge\u00e7irmek, \u00e7a\u011fda\u015f ve do\u011fru bilgi ak\u0131\u015f\u0131na kat\u0131labilmek bak\u0131m\u0131ndan gereklilik vard\u0131r. Aksi takdirde yanl\u0131\u015f sonu\u00e7lara s\u00fcr\u00fcklenme durumlar\u0131 do\u011fabilecektir. Yaz\u0131m\u0131z\u0131n amac\u0131 bu duruma dikkati \u00e7ekmek, bunu baz\u0131 de\u011ferlendirme \u00f6rnekleri ile i\u015faretlemece \u00e7al\u0131\u015fmakt\u0131r. \u0130\u015fte s\u0131radan ama \u00f6nemli birka\u00e7 nokta:<\/p>\n 1) G\u00fcney Marmara y\u00f6relerinden yap\u0131lan \u00c7erkes s\u00fcrg\u00fcn\u00fc olay\u0131<\/b><\/p>\n 1922 sonu ile 1923 y\u0131l\u0131 ba\u015flar\u0131nda bu y\u00f6relerden 14 k\u00f6y s\u00fcr\u00fclm\u00fc\u015ft\u00fc, \u00f6teki k\u00f6ylerden baz\u0131lar\u0131na da s\u00fcrg\u00fcne yollanacaklar\u0131 bildirilmi\u015fti.<\/p>\n Durum bu d\u00fczeyde iken, s\u00fcrg\u00fcn durmu\u015f ve s\u00fcr\u00fclenlerin de d\u00f6nmesine izin verilmi\u015fti.<\/p>\n \u015eimdi bu olaya ili\u015fkin yap\u0131lan baz\u0131 de\u011ferlendirmeleri g\u00f6relim: Avukat Ya\u015far Ba\u011f’a g\u00f6re; “sonradan bu s\u00fcrg\u00fcn kald\u0131r\u0131lm\u0131\u015ft\u0131r” (Kafkasya \u00dczerine Be\u015f Konferans, s. 12). Burada s\u00fcrg\u00fcn\u00fcn kimin taraf\u0131ndan “kald\u0131r\u0131ld\u0131\u011f\u0131” belirtilmemi\u015ftir. Hasan \u015eaguj’a g\u00f6re de s\u00fcrg\u00fcn, “Devrin Kuzey Kafkasya as\u0131ll\u0131 Rauf Orbay, Hune Ali Sait Pa\u015fa gibi ileri gelenlerinin de giri\u015fimi ile” durdurulmu\u015ftur (Kafda\u011f\u0131, say\u0131, 9-10, s. 53). Bunlara benzer bir dizi yaz\u0131 bulmak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n Peki, ger\u00e7ek olan\u0131 nedir?<\/p>\n En ba\u015fta Rauf Bey (Orbay), s\u00fcrg\u00fcn\u00fc uygulayan y\u00fcr\u00fctmenin ba\u015f\u0131d\u0131r, ba\u015fbakand\u0131r. Dolay\u0131s\u0131yla iddia (g\u00f6r\u00fc\u015f) ger\u00e7ek\u00e7i de\u011fildir.<\/p>\n \u0130ki y\u00f6nl\u00fc baz\u0131 soru\u015fturmalar\u0131m\u0131za g\u00f6re, \u00c7erkes k\u00f6yleri kendilerine kom\u015fu olan T\u00fcrk k\u00f6ylerinden soru\u015fturulmu\u015f, haklar\u0131nda \u015fikayet olmayan \u00c7erkes k\u00f6ylerine dokunulmam\u0131\u015ft\u0131r. S\u00fcrg\u00fcn\u00fcn nedeni, Yunan i\u015fbirlik\u00e7ilerini cezaland\u0131rmakt\u0131r. S\u00fcrg\u00fcn i\u00e7in ba\u015fka gerek\u00e7eler g\u00f6sterilmi\u015f olmas\u0131 ise\u00a0\u00a0 d\u0131\u015f g\u00f6r\u00fcnt\u00fcd\u00fcr.<\/p>\n S\u00fcrg\u00fcn, 24 Temmuz 1923 Lozan Antla\u015fmas\u0131’n\u0131n ilgili maddeleri gere\u011fi af kapsam\u0131na girdi\u011finden durdurulmu\u015ftur. Lozan Antla\u015fmas\u0131’na g\u00f6re, sava\u015f su\u00e7lar\u0131 nedeniyle;<\/p>\n a) kimse idam edilmeyecektir, Durum budur ve T\u00fcrk h\u00fck\u00fcmetince \u00f6zel olarak s\u00fcrg\u00fcn cezas\u0131n\u0131n kald\u0131r\u0131lmas\u0131 durumu yoktur.<\/p>\n 1919-1922 sava\u015f\u0131 s\u0131ras\u0131nda, merkezi \u0130zmir olmak \u00fczere, i\u015fgalci Yunan makamlar\u0131nca “\u015eark-\u0131 Karib \u00c7erkesleri Te’mini Hukuk Cemiy-ti” adl\u0131 bir i\u015fbirlik\u00e7i \u00f6rg\u00fct kurdurulmu\u015ftur (24 Ekim 1921). i\u015fbirlik\u00e7iler ve bu derne\u011fin kurucular\u0131 i\u00e7inden ele ge\u00e7enler (\u00f6rne\u011fin G\u00f6nen delegeleri Lemp’ej Yakup Efendi ve \u015ehakum\u0131d Haf\u0131z Sait Efendi, Erdek delegesi \u015ehaptl\u0131 “Hasan Bey gibi\u00a0 ki\u015filer)\u00a0 idam edildiler (1922).<\/p>\n Bu arada bu gibi gerek\u00e7elerle i\u015fbirlik\u00e7ili\u011fin su\u00e7unun \u00f6zellikle y\u00f6re \u00c7erkeslerine y\u0131k\u0131lmak istendi\u011fi d\u00fc\u015f\u00fcn\u00fclebilir. Durum bu olas\u0131l\u0131\u011f\u0131 desteklemektedir.<\/p>\n Sonu\u00e7 olarak, s\u00fcrg\u00fcn ve idamlar, Lozan Antla\u015fmas\u0131’na de\u011fin uygulanm\u0131\u015f,\u00a0 \u00e7ok\u00a0ki\u015fi idam\u00a0edilmi\u015ftir.<\/p>\n Yukar\u0131da belirtilen konulara ili\u015fkin ciddi inceleme ve de\u011ferlendirmeler hen\u00fcz yap\u0131lmam\u0131\u015ft\u0131r, tarafs\u0131z ara\u015ft\u0131rmac\u0131lara yeni g\u00f6revler d\u00fc\u015fmektedir. Bu konulara, e\u011filen yaz\u0131 ve ara\u015ft\u0131rmalarda art\u0131\u015f vard\u0131r. Bizim de bu alanda geri kalmamam\u0131z gerekmektedir. Konuya e\u011filmek isteyenler i\u00e7in Do\u00e7. Dr. \u0130smail Parlat\u0131r’\u0131n “Tanzimat Edebiyat\u0131nda K\u00d6LEL\u0130K” (TEK, Ankara, 1987) adl\u0131 yap\u0131t\u0131nda hayli \u00f6zet bilgi ve kaynak ad\u0131 bulunmaktad\u0131r.<\/p>\n Kafda\u011f\u0131 Dergisi’nin an\u0131lan Hasan \u015eaguj’un yaz\u0131s\u0131nda tan\u0131t\u0131lan Abhaz as\u0131ll\u0131 yazar Mehmet Fetgeri’nin (\u015e\u00f6enu) “Osmanl\u0131 Alem-i \u0130\u00e7timaiyesinde \u00c7erkes Kad\u0131nlar\u0131” (\u0130stanbul, 1914) adl\u0131 >ap\u0131t\u0131 da konuya de\u011fgindir. Mehmet Fetgeri’ye g\u00f6re, o zamanki “\u00c7erkes \u0130ttihat ve Teav\u00fcn Cemiyeti” \u00fcyesi gen\u00e7lerin iste\u011fi \u00fczerine Deli Fuat Pa\u015fa’n\u0131n araya koydu\u011fu \u0130ngiliz el\u00e7ili\u011fi m\u00fcste\u015far\u0131 Fi\u00e7 Moris’in arac\u0131l\u0131\u011f\u0131 sonucu, Osmanl\u0131 Saray\u0131’ndaki \u00c7erkes cariyeler II. Abd\u00fclhamid taraf\u0131ndan sal\u0131nm\u0131\u015f-t\u0131r.<\/p>\n Mehmet Fetgeri’ye ait bu bilgi, \u0130. Parlat\u0131r’a g\u00f6re, “bir anlamda do\u011frudur” (TEK, s. 20). Asl\u0131nda Osmanl\u0131larda k\u00f6leli\u011fin ve cariyeli\u011fin yasaklanmas\u0131na ili\u015fkin bir dizi yasaklama karar\u0131 bulmak m\u00fcmk\u00fcnd\u00fcr. \u00d6rne\u011fin, Ana Britannica’ya g\u00f6re, “cariye al\u0131m sat\u0131m\u0131 1909’da V. Mehmed (Re\u015fat) taraf\u0131ndan yasakland\u0131” (Madde: Cariye).<\/p>\n Birinci D\u00fcnya Sava\u015f\u0131’nda Mekke’ de askerlik yapan L’l\u015fe Hac\u0131 \u0130lyas Varol, Mekke’de esir pazar\u0131 oldu\u011funu ve zenci o\u011flanlar\u0131n buruldu\u011funu g\u00f6zleriyle g\u00f6rd\u00fc\u011f\u00fcn\u00fc bana anlatt\u0131. Ayr\u0131ca T\u00fcrk yazar\u0131 Aziz Nesin \u00e7ocuklu\u011funda \u0130stanbul’da Esir Pazar\u0131 g\u00f6rd\u00fc\u011f\u00fcn\u00fc yazm\u0131\u015ft\u0131r.<\/p>\n Asl\u0131nda Osmanl\u0131 Devleti’nde 1839’dan ba\u015flanarak, k\u00f6leli\u011fin kald\u0131r\u0131lmas\u0131 y\u00f6n\u00fcnde, d\u0131\u015f geli\u015fme ve bask\u0131lar da dikkate al\u0131narak, tam uygulanmayan bir dizi k\u0131s\u0131tlay\u0131c\u0131 karar al\u0131nm\u0131\u015ft\u0131r: 1847’de Zenci k\u00f6le ticaretinin yasaklanmas\u0131 ve \u00dcsk\u00fcdar Esir Pazar\u0131’n\u0131n kald\u0131r\u0131lmas\u0131: 1855’tc \u00c7erkes k\u00f6le ticaretinin yasaklanmas\u0131; 1857’de Zenci k\u00f6le ticaretinin yeniden yasaklanmas\u0131, buna kar\u015f\u0131l\u0131k \u00c7erkes k\u00f6le ticaretinin yasaklanmas\u0131na gerek g\u00f6r\u00fclmedi\u011finin a\u00e7\u0131klanmas\u0131; 1860 sonras\u0131nda Trabzon ve Samsun \u00e7evresinde olan ve g\u00fc\u00e7 durumda bulunan g\u00f6\u00e7men \u00c7erkeslerin sat\u0131lmas\u0131 i\u00e7in Osmanl\u0131 h\u00fck\u00fcmetince Esir pazar\u0131 kurdurulmas\u0131 ve bunlar\u0131n sat\u0131lmas\u0131 gibi (TEK, s. 18-19).<\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Osmanl\u0131larca al\u0131nan bu y\u00f6ndeki kararlar ciddi olarak uygulanmam\u0131\u015ft\u0131r.<\/p>\n Bir tarihsel d\u00f6nemde yery\u00fcz\u00fcnde g\u00f6r\u00fclen ve bu arada \u0130slam hukukunda da yer alan (yasall\u0131\u011f\u0131 tan\u0131nan) k\u00f6lelik (ve cariyelik) kurumu, asl\u0131nda Osmanl\u0131 Devleti’nin y\u0131k\u0131lmas\u0131, Cumhuriyetin kurulmas\u0131 (1923) ve Saray’\u0131n kapat\u0131lmas\u0131 ile son bulmu\u015ftur (1924). \u00f6teki Arap ve \u0130slam \u00fclkelerinde k\u00f6lelik ve cariyelik yak\u0131n y\u0131llara de\u011fin, gizli ya da a\u00e7\u0131k s\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n Soruna \u00c7erkes tarihi a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda, \u0130lk\u00e7a\u011f\u0131n bilinen ilk \u00c7erkes devleti olan Sind Krall\u0131\u011f\u0131 ve onun kat\u0131ld\u0131\u011f\u0131 Bosporos Krall\u0131\u011f\u0131 devletleri k\u00f6leci idiler. Bu devletlerin ekonomilerinde k\u00f6le ticaretinin \u00f6nemli yeri vard\u0131 (Ana Britannica, Madde: Bosporos Krall\u0131\u011f\u0131, \u00c7erkesler).<\/p>\n \u00c7erkes k\u00f6le ticaretinin \u0130lk\u00e7a\u011f’\u0131 izleyen Orta\u00e7a\u011f’da da s\u00fcrd\u00fc\u011f\u00fc M\u0131s\u0131r \u00c7erkes Memluklar\u0131 Devleti (1250-1382; 1382-1517) \u00f6rne\u011finden de bilinmektedir.<\/p>\n \u0130lk\u00e7a\u011f boyunca Karadeniz k\u0131y\u0131lar\u0131nda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren \u00c7erkes kentleri ve deniz ticareti 4 ve 5. y\u00fczy\u0131llarda s\u00fcren Hun sald\u0131r\u0131lar\u0131 sonucu yok oldu (Ana Britannica, madde: \u00c7erkesler). Dolay\u0131s\u0131yla k\u00f6le ticaretinin maddi temeli y\u0131k\u0131ld\u0131\u011f\u0131ndan, k\u00f6leci \u00c7erkes toplum ili\u015fkileri de bu arada son bulmu\u015f olmal\u0131d\u0131r.<\/p>\n Orta\u00e7a\u011f boyunca \u00c7erkesler bir dizi sald\u0131r\u0131 ve istila ile kar\u015f\u0131la\u015ft\u0131lar. Dolay\u0131s\u0131yla k\u00f6leler, galip devletlerce \u00c7erkeslerden esir ve vergi kar\u015f\u0131l\u0131\u011f\u0131 olmak \u00fczere sa\u011flanm\u0131\u015ft\u0131r (B\u00fcy\u00fck Larousse, madde: Esir), \u00f6rne\u011fin, “K\u0131r\u0131m Hanl\u0131\u011f\u0131 \u00c7erkesleri y\u0131lda 3 bin \u00e7ocuk verilmesini de kapsayan, a\u011f\u0131r bir\u00a0\u00a0 vergiye ba\u011flad\u0131” (Ana Britannica, madde: \u00c7erkesler).<\/p>\n Bu durum \u00c7erkesleri Rusya’ya yana\u015ft\u0131rd\u0131, 1557’de Kabardey prensleri Rus korumas\u0131 alt\u0131na girdiler. 18. y\u00fczy\u0131la de\u011fin s\u00fcren’ \u00c7erkes-Rus dostlu\u011fu, bu arada Ruslar\u0131n Kuzey Kafkasya’y\u0131 bar\u0131\u015f\u00e7\u0131 bir bi\u00e7imde kolonile\u015ftirmelerini de beraberinde getirdi.<\/p>\n \u00d6te yandan K\u0131r\u0131m sald\u0131r\u0131lar\u0131na kar\u015f\u0131l\u0131k veren Kabardey ba\u015f prensi Aslanbek Kaytuk (\u00d6. 1746), n\u00fcfus a\u00e7\u0131\u011f\u0131n\u0131 kapatmak i\u00e7in, Tatarlar\u0131n yapt\u0131\u011f\u0131 gibi, \u00e7ok say\u0131da Tatar \u00e7ocu\u011funu ele ge\u00e7irdi; ama yarg\u0131\u00e7 ve dan\u0131\u015fman Leba\u011f\u0131 Kazanoko’nun (1686-1750) “Bu kadar \u00e7ocu\u011fu Adigele\u015ftiremezsin, bunlar b\u00fcy\u00fcr sonra k\u00f6k\u00fcm\u00fcz\u00fc kaz\u0131rlar” bi\u00e7iminde kar\u015f\u0131 \u00e7\u0131k\u0131\u015f\u0131 \u00fczerine, \u00e7ocuk ka\u00e7\u0131rmaktan vazge\u00e7ti.<\/p>\n 1774’te Kabardey (ve bu arada Kara\u00e7ay, Balkar, Oset ve \u0130ngu\u015f) b\u00f6lgesinin, 1783’te K\u0131r\u0131m’\u0131n, 1801′ de G\u00fcrcistan ile Osmanl\u0131lara ba\u011fl\u0131 Abhaz prensli\u011finin Rusya taraf\u0131ndan ilhak edilmesi sonucu, Osmanl\u0131 g\u00fcc\u00fc gerilemi\u015ftir.<\/p>\n Bilindi\u011fi gibi, Rusya’da k\u00f6lelik de\u011fil, serfilk vard\u0131.<\/p>\n Bu tarihten sonra Kafkasya’dan toplu k\u00f6le ihrac\u0131 kalkm\u0131\u015ft\u0131r. Ama insan avc\u0131l\u0131\u011f\u0131 ve Saray’a arma\u011fan bi\u00e7imlerinde k\u00f6leli\u011fin s\u00fcrd\u00fc\u011f\u00fc de bilinmektedir.<\/p>\n 18 ve 19. y\u00fczy\u0131llarda bat\u0131 d\u00fcnyas\u0131 e\u015fitli\u011fe ve \u00f6zg\u00fcrl\u00fc\u011fe do\u011fru b\u00fcy\u00fck bir demokratik geli\u015fme g\u00f6stermi\u015ftir. Ancak bat\u0131dan kopan \u00c7erkesler ileri insanl\u0131\u011f\u0131n kurtulmakta oldu\u011fu feodalizme ve teokratizme do\u011fru ters bir gerileme i\u00e7ine girdiler. Bunda Osmanl\u0131lar\u0131n Ferah Ali Pa\u015fa ile birlikte ba\u015flatt\u0131klar\u0131 \u00c7erkesleri kendi yanlar\u0131na \u00e7ekme (kullanma) politikalar\u0131n\u0131n, uzla\u015fma yollar\u0131n\u0131 kapatan (ve Da\u011f\u0131stan’dan gelen) teokratik m\u00fcridizm ak\u0131m\u0131n\u0131n pay\u0131 olmal\u0131d\u0131r.<\/p>\n Osmanl\u0131 Saray\u0131’na \u00f6teden beri, K\u0131r\u0131m Hanl\u0131\u011f\u0131, ba\u011fl\u0131 Abhaz ve G\u00fcrc\u00fc prenslikleri kanal\u0131yla k\u00f6le, en \u00e7ok da \u00c7erkes, G\u00fcrc\u00fc ve Abhaz cariyeler sa\u011flan\u0131yordu. Bu arada, Kafkas, Arabistan-Do\u011fu Afrika, Kuzey-Afrika-Senegal ve Balkanlar-Do\u011fu Avrupa bi\u00e7iminde Osmanl\u0131 pazar\u0131na k\u00f6le sa\u011flanan d\u00f6rt ana b\u00f6lge vard\u0131 (TEK, s. 12).<\/p>\n K\u00f6leler; Osmanl\u0131 Saray\u0131’nda sadece cariye say\u0131s\u0131 500-1000 aras\u0131nda de\u011fi\u015firdi (Ana Britannica, Madde: Cariye). Ayr\u0131ca \u00e7e\u015fitli adlar alt\u0131nda ve de\u011fi\u015fik hizmetler i\u00e7in erkek k\u00f6leler de al\u0131n\u0131rd\u0131.<\/p>\n Zenci k\u00f6leler en \u00e7ok Mekke ve Cidde’den burularak (had\u0131m edilerek) g\u00f6nderilirdi. Bunlar Saray’da ve zengin konaklar\u0131nda harema\u011fas\u0131 olarak kullan\u0131l\u0131rd\u0131. 1747’ye de\u011fin y\u00fcr\u00fcrl\u00fckte kalan Dev\u015firme Kanunu’na g\u00f6re i\u00e7 o\u011flan\u0131 ve g\u0131lman\u0131 hassa gibi adlar alt\u0131nda Saray’a dev\u015firme o\u011flanlar al\u0131n\u0131rd\u0131. 1747’den sonra, o\u011flanlar ve cariyeler yukar\u0131da say\u0131lan d\u00f6rt ana yoldan sa\u011flan\u0131yordu. Osmanl\u0131 ve Do\u011fu \u0130slam toplumlar\u0131nda, \u00f6zellikle, saray, konak, k\u00f6\u015fk ve \u00e7evresinde yo\u011funla\u015fmak ve hatta kurumla\u015fmak \u00fczere yayg\u0131n sapmalarla kar\u015f\u0131la\u015f\u0131l\u0131yordu. Bu durum anlay\u0131\u015fla kar\u015f\u0131lan\u0131rd\u0131. Kurumla\u015fma ise, cariyelerle ili\u015fkileri Harem Kanunu’na g\u00f6re yasaklanan h\u00fck\u00fcmdar sultanlara g\u0131lman sunulmas\u0131 bi\u00e7iminde kendini g\u00f6sterir, bununla taht varislerinin \u00e7o\u011falmas\u0131 \u00f6nlenirdi. Sapmalara ili\u015fkin \u00e7ok say\u0131da belgelerin g\u00fcn\u00fcm\u00fcze kalm\u0131\u015f olmas\u0131, durumun ho\u015fg\u00f6r\u00fc ile kar\u015f\u0131land\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.<\/p>\n 1864 \u00c7erkes g\u00f6\u00e7\u00fcnden sonra, Osmanl\u0131 Saray\u0131’ndaki \u00c7erkes cariyesi say\u0131s\u0131 artm\u0131\u015ft\u0131r. Son d\u00f6neme ili\u015fkin olarak sarayl\u0131larla g\u00f6r\u00fc\u015fmelerim vard\u0131r, \u00f6rne\u011fin b\u00fcy\u00fck teyzem de bir sarayl\u0131yd\u0131 (ki merhum Cumhurba\u015fkan\u0131 Fahri Korut\u00fcrk’\u00fcn \u00fcvey annesidir.) Sarayl\u0131, evlenip saraydan ayr\u0131lan eski cariyelere denirdi.<\/p>\n Son d\u00f6nemde \u00f6zellikle etnik Wub\u0131h ve Abhaz k\u0131zlar\u0131 Saray’a al\u0131nm\u0131\u015ft\u0131r. Bunlar uysal ve \u00e7al\u0131\u015fkan olmalar\u0131 nedeniyle ye\u011fleniyorlard\u0131. K\u0131zlar soylular taraf\u0131ndan sa\u011flan\u0131r, Saray’a hediye olarak verilirlerdi. Soylular o yoldan Saray ile ili\u015fkilerini s\u00fcrd\u00fcr\u00fcr, \u00e7\u0131kar sa\u011flarlard\u0131.<\/p>\n \u00c7erkes cariyelerle Adigeler aras\u0131nda onurland\u0131rma bak\u0131m\u0131ndan Sarayl\u0131 deniyordu. Sarayl\u0131 cariyeler belki \u00f6zendirme bak\u0131m\u0131ndan belli aralarla ve gruplar halinde, \u00f6zellikle yazlar\u0131 bol hediyelerle memleketlerine (D\u00fczce, Band\u0131rma, G\u00f6nen, vb.) g\u00f6nderilirlerdi. Bunlar Saray’\u0131n istemesi, bol hediye getirmeleri ve da\u011f\u0131tmalar\u0131 nedeniyle iyi kar\u015f\u0131lama g\u00f6r\u00fcrlerdi. \u00d6rne\u011fin, D\u00fczceli sarayl\u0131 k\u0131zlar (cariyeler) Hendek’te kar\u015f\u0131lan\u0131r, kendileri i\u00e7in d\u00fczenlenen oyun ve g\u00f6steriler i\u00e7erisinde a\u011f\u0131rlanarak D\u00fczce’ye getirilirlerdi.<\/p>\n Sarayl\u0131 (cariye) gelene\u011fi, s\u00f6ylenenlerin aksine ancak Cumhuriyetin kurulmas\u0131 ve saray\u0131n kapat\u0131lmas\u0131 ile son bulmu\u015ftur. \u00d6rne\u011fin, Osman \u00c7elik’in “Genar” ve \u00c7etin \u00d6ner’in “Da\u011flara Yaz\u0131l\u0131d\u0131r” romanlar\u0131. \u0130deolojik yakla\u015f\u0131m\u0131 T\u00fcrk-\u0130slam sentezi fa\u015fist g\u00f6r\u00fc\u015f\u00fcn\u00fc and\u0131ran, \u00c7erkes toplumsal ili\u015fkilerini ve tarihini \u00e7arp\u0131tan (tahrif eden) ilkini\u00a0\u00a0 \u015fimdilik ge\u00e7iyoruz.<\/p>\n \u0130kincisinde yazar, Binbo\u011falar ete\u011findeki bir etnik Kabardey k\u00f6y\u00fc ekseninde ge\u00e7en olaylar\u0131, zaman dizinsel ve adeta folklorik bir bi\u00e7imde anlatmaktad\u0131r. Yazar feodal halk ya\u015fam\u0131n\u0131 kurgulay\u0131p sunmada ba\u015far\u0131l\u0131d\u0131r. Ancak, romanda ge\u00e7en olaylar\u0131n bir b\u00f6l\u00fcm\u00fc kar\u015f\u0131m\u0131zda ya\u015fat\u0131lmamakta, anlat\u0131lmakla (\u00f6yk\u00fclenmekle) yetinilmektedir. Bu anlat\u0131\u015f bi\u00e7imi roman t\u00fcr\u00fcne (ilkelerine) uymamaktad\u0131r.<\/p>\n Buna kar\u015f\u0131l\u0131k, romanda Kabardey etnik feodal karakterleri genellikle ba\u015far\u0131l\u0131d\u0131r; ki\u015filer ger\u00e7e\u011fe uygundur. Bunda belki de ki\u015filerin ya\u015famdan\u00a0\u00a0 al\u0131nm\u0131\u015f\u00a0 olmas\u0131n\u0131n\u00a0 pay\u0131 olmal\u0131d\u0131r. Ba\u015far\u0131ya \u00f6rnek olarak, gezgin demirci kurgulamas\u0131, nine, day\u0131 (k\u00f6y imam\u0131), nine, torun, vb. g\u00f6sterilebilir. Bu ki\u015filere feodal \u00e7evre (K\u00fcrt, vb.) renkleri de eklenmi\u015f, kayna\u015fmalar i\u015faretlenmi\u015ftir. Bu arada deri tulum i\u00e7inde Adige-Kafkas tanr\u0131lar\u0131n\u0131n Kafkaslardan Binbo\u011falara getirilmesi, ninenin \u00f6l\u00fcm\u00fc, bu \u00f6l\u00fcm kar\u015f\u0131s\u0131nda torunun duygular\u0131, vb.leri roman\u0131n \u00e7arp\u0131c\u0131 yanlar\u0131n\u0131n \u00f6rneklerindendir.<\/p>\n Ama, Nart Pharmat ve T\u00fcrk Kurtulu\u015f Sava\u015f\u0131’na ili\u015fkin anlat\u0131lar \u00fczerinde durmak gerekir.<\/p>\n Kuzey Kafkasya’da \u00e7e\u015fitli etnik halklar (uluslar) ya\u015famaktad\u0131r. Bu nedenle Nart destan\u0131 sadece Adige-lerle de\u011fil, t\u00fcm Kuzey Kafkasya halklar\u0131nda ve G\u00fcrcistan’da ya\u015fayan Svan halk\u0131 aras\u0131nda da bulunmaktad\u0131r. Dolay\u0131s\u0131yla kar\u015f\u0131m\u0131zda \u00e7ok say\u0131da ulusun (etnik halk\u0131n) her birine ait olan ve de\u011fi\u015fik yanlar\u0131 bulunan destanlardan olu\u015fan bir Nart destanlar\u0131 \u00f6be\u011fi vard\u0131r. Bir halk\u0131nkini \u00f6tekine, \u00f6rne\u011fin \u00c7e\u00e7enlerinkini Adigelerinkine kar\u0131\u015ft\u0131rmamak gerekir. Nart Pharmat, bu ba\u011flamda Vaynah (\u00c7e\u00e7en, \u0130ngu\u015f ve Bats) halklar\u0131na ait destan\u0131n bir destan ki\u015fisidir.<\/p>\n \u00c7etin \u00d6ner’in “Kuzey Kafkasya”, “Kafkasya” ve “Yam\u00e7\u0131” gibi dergilerden yararland\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r, ki do\u011fald\u0131r. Ancak kurgulamalarda titiz davran\u0131lmal\u0131d\u0131r. Nart Pharmat’\u0131n belli edilmeden getirilip Adige (\u00c7erkes) destan-mitoloji \u00f6rg\u00fcs\u00fc i\u00e7ine yerle\u015ftirilmesi yerinde say\u0131lamaz. En az\u0131ndan kar\u0131\u015f\u0131kl\u0131\u011fa neden olunur.<\/p>\n Nart Pharmat’\u0131n Adige destan\u0131ndaki kar\u015f\u0131l\u0131\u011f\u0131 k\u0131smen Nart Savs\u0131r\u0131ko, k\u0131smen de Nart Nesren-Jake ya da Nart Peterez’dir.<\/p>\n \u00d6teki noktaya gelince: 1877-78 sava\u015f\u0131nda \u00c7erkeslerden \u00f6zel birlikler olu\u015fturulmu\u015f, bu birliklerin ba\u015f\u0131na kendilerinden ki\u015filer getirilmi\u015fti. \u00c7erkes geleneklerine g\u00f6re geni\u015f bir ho\u015fg\u00f6r\u00fcn\u00fcn bulundu\u011fu bu \u00f6zel birlikler k\u0131sa s\u00fcren sonra disiplinsizlik ve k\u00f6t\u00fc \u00f6rnek olma gibi gerek\u00e7elerle da\u011f\u0131t\u0131lm\u0131\u015ft\u0131.<\/p>\n Bu olay\u0131n 40 y\u0131l sonras\u0131n\u0131n olaylar\u0131 i\u00e7ine kurgulanmas\u0131 yerinde de\u011fildir. B\u00f6ylesine bir kurgulanma propaganda y\u00f6n\u00fcnden milliyet\u00e7i ideolojiyi ve d\u00fczenli orduyu sevimli g\u00f6stermeye yarasa da, ger\u00e7ek\u00e7ilik a\u00e7\u0131s\u0131ndan yerinde say\u0131lamaz. Sonu\u00e7 olarak \u00e7arp\u0131tma vard\u0131r.<\/p>\n Romana g\u00f6re, 1920’lerde, \u00c7erkes erler kimi kez komutanlar\u0131na kar\u015f\u0131n bildiklerini okumaktan geri kalmamaktad\u0131rlar. Say\u0131n yazar, bu arada \u0130ttihat-Terakki’yi ve \u0130stiklal Mahkemelerini unutmu\u015fa benzer. Komutan-er ili\u015fkilerinde ho\u015fg\u00f6r\u00fc, olsa olsa geli\u015fmi\u015f uygar \u00fclkelerin yumu\u015fak ordular\u0131nda ya da ikna esas\u0131n\u0131n (demokrasinin) g\u00fc\u00e7l\u00fc oldu\u011fu \u00f6zel birliklerde g\u00f6r\u00fclebilir. K\u00fcrt Hamidiye Alaylar\u0131 gibi \u00f6ne s\u00fcr\u00fclecek \u00f6rnekler g\u00f6r\u00fc\u015f\u00fcm\u00fcz\u00fc \u00e7\u00fcr\u00fctmez, Dolay\u0131s\u0131yla, ne ama\u00e7la olursa olsun’ olmayan\u0131 var imi\u015f gibi g\u00f6stermek ve anakronizme (\u00e7a\u011fa\u015f\u0131m\u0131na) d\u00fc\u015fmek, ger\u00e7ek\u00e7ilik ad\u0131na kabul edilebilir \u015feylerden de\u011fildir (Not: 1920 sonras\u0131 y\u00f6netimi ger\u00e7ekte \u0130ttihat ve Terakki’nin uzant\u0131s\u0131d\u0131r).<\/p>\n Bir \u00e7ok eski yay\u0131nda 11 May\u0131s 1918’de bir “Kuzey Kafkasya Cumhuriyeti” kuruldu\u011fu, Kas\u0131m 1918′ de Da\u011f\u0131stan’\u0131n Osmanl\u0131 g\u00fc\u00e7leri ve Osmanl\u0131 korumas\u0131ndaki Kuzey Kafkas g\u00fc\u00e7lerince ele ge\u00e7irildi\u011fi, 30 Ekim 1918’de imzalanan Mondros M\u00fctarekesi’nin Da\u011f\u0131stan’a ge\u00e7 (Kas\u0131m’da) ula\u015ft\u0131\u011f\u0131, sonra Da\u011f\u0131stan’\u0131n Osmanl\u0131larca bo\u015falt\u0131ld\u0131\u011f\u0131, dolay\u0131s\u0131yla tek ba\u015f\u0131na kalan buras\u0131n\u0131n Sovyetlerce i\u015fgal edildi\u011fi ve cumhuriyetin y\u0131k\u0131ld\u0131\u011f\u0131 yaz\u0131lmaktad\u0131r, \u00f6rne\u011fin, Dr. Vasfi G\u00fcsar’a g\u00f6re, Kuzeye Kafkasya 5 Nisan 1920’de bol\u015fevikler taraf\u0131ndan “i\u015fgal” edilmi\u015ftir^ (Kafkasya KD, say\u0131 43, s. 29). Kuzey Kafkasya Cumhuriyeti’nin; 1921 y\u0131l\u0131na de\u011fin ya\u015fad\u0131\u011f\u0131n\u0131 iddia; edenlere de rastlanmaktad\u0131r (B\u00fcy\u00fck Larousse, madde: Balkarlar).<\/p>\n Do\u011fru durum Kafda\u011f\u0131’n\u0131n 8. say\u0131s\u0131nda yaz\u0131ld\u0131. Buna g\u00f6re, 1917 Ekim Devrimi’ni tan\u0131mayan Kuzey Kafkasyal\u0131 g\u00fc\u00e7ler, 1 Aral\u0131k 1917’de Kuban ve Don B\u00f6lge (Rus) h\u00fck\u00fcmetleri ile birlikte “G\u00fcneydo\u011fu Birli\u011fi” olu\u015fturan Terek-Da\u011f\u0131stan b\u00f6lge h\u00fck\u00fcmetini kurdular.<\/p>\n Mart 1918’de asi G\u00fcneydo\u011fu Birli\u011fi h\u00fck\u00fcmeti ile buraya ba\u011fl\u0131 \u00fc\u00e7 b\u00f6lge h\u00fck\u00fcmeti, Sovyetlerce ortadan kald\u0131r\u0131ld\u0131. Terek-Da\u011f\u0131stan h\u00fck\u00fcmeti ba\u015fkan\u0131 Tapa \u00c7ermoyev (sonraki ad\u0131yla Abd\u00fclmecit \u00c7ermoyi), Osmanl\u0131 deste\u011fiyle 11 May\u0131s 1918′ de Kuzey Kafkasya Cumhuriyeti ad\u0131 alt\u0131nda\u00a0 ba\u011f\u0131ms\u0131zl\u0131k\u00a0\u00a0 ilan etti.<\/p>\n Osmanl\u0131 g\u00fc\u00e7leri korumas\u0131nda Da\u011f\u0131stan’a d\u00f6nen \u00c7ermoyev h\u00fck\u00fcmeti, Osmanl\u0131lar \u00e7ekildikten sonra yerini P. Kotse (sonraki ad\u0131 P\u015fimaho Kosok) ve General M. Halilov h\u00fck\u00fcmetlerine b\u0131rakt\u0131. Bu arada \u0130ngilizler, o s\u0131ralar kurulmu\u015f olan General Denikin’in beyaz ordusuna Kuzey Kafkas h\u00fck\u00fcmetini Sovyetlere kar\u015f\u0131 m\u00fccadelede yanda\u015f bir ba\u011f\u0131ms\u0131z g\u00fc\u00e7 olarak benimsetmek istediler. General Denikin bunu kabul etmedi. Bunun \u00fczerine M. Halilov h\u00fck\u00fcmeti General Denikin’e kat\u0131ld\u0131; M. Halilov General Denikin’in Da\u011f\u0131stan genel valisi oldu. Eski Kuzey Kafkas ordu birlikleri de General Denikin’in emrinde Sovyetlerle \u00e7arp\u0131\u015ft\u0131r\u0131lmak \u00fczere Kuzey Cephesi’ne g\u00f6nderildi.<\/p>\n Durum b\u00f6yleyken, hala “ba\u011f\u0131ms\u0131z” Kuzey Kafkasya Cumhuriyeti kurgular\u0131 yap\u0131lmas\u0131 ve baz\u0131 derneklerce anma g\u00fcnleri d\u00fczenlenmesi, i\u015fbirlik\u00e7ili\u011fe \u00f6vg\u00fc niteli\u011fi ta\u015f\u0131d\u0131\u011f\u0131ndan, ger\u00e7ek ad\u0131na \u00fcz\u00fcnt\u00fc vericidir. Bu konuda da bilin\u00e7li ya da bilin\u00e7siz yaz\u0131lar yaz\u0131lmaktad\u0131r. \u00d6rne\u011fin, m\u00fcteveffa Dr. V. G\u00fcsar \u00f6zetle \u015f\u00f6yle yazmaktad\u0131r: 11 May\u0131s 1918′ de ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131na kavu\u015fan ve bu ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 Sovyetlerce ortadan “kald\u0131r\u0131lan” Kuzey Kafkasya bug\u00fcn “Da\u011f\u0131stan, \u00c7e\u00e7enya, Kabardino-Balkar, Adige-Kara\u00e7ay, Kuzey Osetya, Shapsugh muhtariyeti” gibi par\u00e7alara b\u00f6l\u00fcnm\u00fc\u015f, “bir s\u00fcr\u00fc s\u00f6zde cumhuriyetler, muhtar eyaletler t\u00fcretilmi\u015ftir” (Kafkasya KD, say\u0131 43, s. 24).<\/p>\n Buna benzer bir s\u00fcr\u00fc sorumsuz ve ger\u00e7ek d\u0131\u015f\u0131 yaz\u0131lar\u0131 yan\u0131nda, Dr. G\u00fcsar, yine de sayg\u0131yla and\u0131\u011f\u0131m\u0131z bir ki\u015fidir. \u00d6rne\u011fin, do\u011fru oldu\u011funu bildi\u011fi konular\u0131 savunmaktan ka\u00e7\u0131nmam\u0131\u015f, Anayurt ile ba\u011flar\u0131n korunmas\u0131n\u0131 s\u0131k s\u0131k dile getirmi\u015f ve derneklerde teokratik g\u00fc\u00e7lere kar\u015f\u0131 demokratik g\u00fc\u00e7leri\u00a0 desteklemi\u015ftir.<\/p>\n Burada say\u0131n Dr. G\u00fcsar’\u0131n Kuzey Kafkasya’daki durumu kavrayamad\u0131\u011f\u0131 ve kas\u0131tl\u0131 \u00e7evrelerin etkisinde kald\u0131\u011f\u0131 belli olmaktad\u0131r. Yukar\u0131daki b\u00f6lge yaz\u0131l\u0131\u015flar\u0131 bile yanl\u0131\u015ft\u0131r. Do\u011fru yaz\u0131l\u0131\u015f Da\u011f\u0131stan, \u00c7e\u00e7en-\u0130ngu\u015f, Kuzey Osetya, Kabardey-Balkar, Kara\u00e7ay-\u00c7erkessk ve Adigey’dir. “Shapsugh muhtariyeti” ise o s\u0131rada yoktur.<\/p>\n Dr. G\u00fcsar yaz\u0131s\u0131n\u0131 \u00f6zetle \u015f\u00f6yle s\u00fcrd\u00fcrmektedir: Kuzey Kafkasya’daki bu \u00f6zerk b\u00f6lgelerde resmi dil Rus\u00e7a’d\u0131r. \u0130lkokul e\u011fitimi anadilinde, lise ve y\u00fcksek okul e\u011fitim dili ise sadece Rus\u00e7a’d\u0131r. \u00c7arl\u0131k d\u00f6nemi ard\u0131ndan t\u00fcm Kuzey Kafkasl\u0131lar\u0131n anla\u015farak kurduklar\u0131 cumhuriyetin ortadan kald\u0131r\u0131lmas\u0131ndan sonra, Kuzey Kafkasya’daki durum \u015fimdi b\u00f6yledir (agy, s. 24).<\/p>\n \u00d6nce, SSCB’nin ve her devletin ele\u015ftirilebilece\u011fini, hi\u00e7bir \u015feyin ele\u015ftiri d\u0131\u015f\u0131 dokunulmazl\u0131\u011f\u0131n\u0131n, bilimsel anlamda d\u00fc\u015f\u00fcn\u00fclemeyece\u011fini belirtmeliyiz. Ancak, ele\u015ftiriler ger\u00e7ek\u00e7i ve bilimsel olmal\u0131d\u0131r.<\/p>\n Buna g\u00f6re,<\/p>\n a) Daha yukar\u0131da a\u00e7\u0131kland\u0131\u011f\u0131 gibi, T. \u00c7ermoyev ve izleyicilerinin ilkin beyaz orducu G\u00fcneydo\u011fu Birli\u011fi’ne kat\u0131ld\u0131\u011f\u0131, ard\u0131ndan Osmanl\u0131lara s\u0131\u011f\u0131n\u0131p onlarla birlikte hareket ettikleri, Osmanl\u0131lar yenilince ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131 savunacaklar\u0131 yerde yeniden kurtulan beyaz orducu (General Denikin) birliklerle birle\u015ftikleri g\u00f6r\u00fclmektedir (Bu ki\u015filer ve \u00e7o\u011fu izleyicileri daha sonra s\u0131ras\u0131yla Hitler fa\u015fizmi ve emperyalist servisler hizmetinde \u00e7al\u0131\u015ft\u0131lar).<\/p>\n Dolay\u0131s\u0131yla bunlar, Dr. G\u00fcsar’\u0131n dedi\u011fi gibi, halk\u0131n “t\u00fcm\u00fcne” de\u011fil, bir b\u00f6l\u00fcm i\u015fbirlik\u00e7i \u00e7evreye davranm\u0131\u015flard\u0131r ve “ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131” da savunacaklar\u0131 yerde, kendi elleriyle teslim etmi\u015flerdir. \u00c7ermoyev ve izleyicilerinin de\u011fi\u015fmez karakteri kar\u015f\u0131-devrimci ve anti-Sovyetik olmaktad\u0131r. Buna kar\u015f\u0131l\u0131k Celal Korkmazov (Da\u011f\u0131stan), Betal Kalm\u0131k (Kabardey) ve \u015e\u0131hangeri Hahurat (Adige) gibi devrim yanl\u0131s\u0131 ve ba\u015far\u0131l\u0131 halk \u00f6nderleri de vard\u0131r.<\/p>\n S\u0131k s\u0131k ele\u015ftirilen Adigelerin \u00f6nceleri d\u00f6rt, \u015fimdi \u00fc\u00e7 devlet \u00f6rg\u00fctlenmesine ayr\u0131lm\u0131\u015f olmas\u0131 ise, co\u011frafi (toprak) b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn olmamas\u0131 nedeniyledir. Adigeler bu b\u00fct\u00fcnl\u00fc\u011f\u00fc 1864 g\u00f6\u00e7\u00fc sonucu yitirmi\u015flerdir. 1930’larda ya\u015fayan Shapsugh Ulusal \u00c7evresi’nin (okrug) kald\u0131r\u0131lmas\u0131 sonucu, Adigelerin \u00f6zerkli\u011fi bulunan toprak par\u00e7as\u0131 say\u0131s\u0131 \u015fimdi \u00fc\u00e7e inmi\u015ftir: Kabardey, \u00c7erkes ve Adige b\u00f6lgeleri.<\/p>\n SSCB’de bat\u0131l\u0131 devletlerde oldu\u011fu gibi se\u00e7kin resmi dil kavram\u0131 yoktur; her dil e\u015fit i\u015flem g\u00f6r\u00fcr. Buna g\u00f6re, \u00f6rne\u011fin, Adigece’nin kendi \u00f6zerk devletlerinin her biriminde ve \u00f6\u011frenimin her kademesinde e\u015fit\u00e7e kullan\u0131lmas\u0131 olana\u011f\u0131 vard\u0131r. Bunun s\u0131n\u0131r\u0131n\u0131 belirleme yetkisi yerel Adige makamlar\u0131na kalm\u0131\u015f bir konudur.<\/p>\n SSCB’de Rus\u00e7a’n\u0131n genel dil hali-ne gelmesi ve bu arada az n\u00fcfuslu halklar\u0131n Rus\u00e7a’y\u0131 \u00f6\u011frenmeye gereksinim duymas\u0131, pratik ya\u015fam\u0131n bir sonucudur ve ayr\u0131 bir olgudur. Bunun az n\u00fcfuslu halklar\u0131n dillerinin sahip oldu\u011fu e\u015fit haklar\u0131 kald\u0131r\u0131c\u0131 yasal bir sonucu yoktur (Bu konuda bk. “Kafkasya \u00dczerine Be\u015f Konferans” kitab\u0131n\u0131n “Adige Dili ve Edebiyat\u0131” b\u00f6l\u00fcm\u00fc).<\/p>\n Bunun mant\u0131kl\u0131 bir a\u00e7\u0131klamas\u0131 yap\u0131labilir mi?<\/p>\n San\u0131r\u0131m kimse, K\u0131y\u0131boyu Shapsugh’un \u00f6nceleri dil haritalar\u0131nda olsun yer eden Adige etnik kimli\u011finin silinmesini onaylamayacakt\u0131r.<\/p>\n Bug\u00fcn K\u0131r\u0131ml\u0131 Tatarlar\u0131n, d\u00fc\u015fmanla i\u015fbirli\u011fi yapmakla su\u00e7lanarak, yitirdikleri \u00f6zerkliklerini yeniden elde etmek i\u00e7in verdikleri onca \u00e7aba bilinmektedir. Dolay\u0131s\u0131yla \u00f6zerkli\u011fin “s\u00f6zde” ve “t\u00fcretilme” olup olmad\u0131\u011f\u0131n\u0131 bir de onlara ya da Tatarlar gibi ac\u0131 \u00e7ekmi\u015f olan Balkarlara sormak gerekir.<\/p>\n Sonu\u00e7 olarak, olumsuz ele\u015ftiri ve de\u011ferlendirmelerden ka\u00e7\u0131nabilmek i\u00e7in ger\u00e7ek\u00e7ili\u011fe ve yeni \u00e7al\u0131\u015fmalara gereksinim vard\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":" HAPİ Cevdet Yıldız Kafkas kültür ve konularına ilişkin seni ve gerçekçi değerlendirmelere gereksinim vardır. Buna, geçmişin çalışmalarını yeniden gözden geçirmek, çağdaş ve doğru bilgi akışına katılabilmek bakımından gereklilik vardır. Aksi takdirde yanlış sonuçlara sürüklenme durumları doğabilecektir. Yazımızın amacı bu duruma dikkati çekmek, bunu bazı değerlendirme örnekleri ile işaretlemece çalışmaktır. İşte sıradan ama önemli birkaç nokta: […]<\/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-9153","post","type-post","status-publish","format-standard","hentry","category-tarih","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/9153","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=9153"}],"version-history":[{"count":2,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/9153\/revisions"}],"predecessor-version":[{"id":36158,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/9153\/revisions\/36158"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=9153"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=9153"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=9153"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nb) genel af ilan edilecektir.<\/p>\n
\n 2) K\u00f6lelik, cariyelik ve Osmanl\u0131 Saray\u0131’ndaki \u00c7erkes Cariyeleri konusu<\/b><\/p>\n\n
\na) Sava\u015f,
\nb) \u0130nsan avc\u0131l\u0131\u011f\u0131,
\nc) Arma\u011fan,
\nd) Sat\u0131n alma, yollar\u0131yla sa\u011flan\u0131yordu (TEK, s. 11). Kafkas k\u0131zlar\u0131 19. y\u00fczy\u0131lda, daha \u00e7ok insan avc\u0131lar\u0131 taraf\u0131ndan ka\u00e7\u0131r\u0131lmak ya da kand\u0131r\u0131lmak suretiyle \u0130stanbul’a getirilirlerdi.<\/p>\n
\n 3) Acelecilik ve ciddi inceleme yoksunlu\u011fu<\/b><\/p>\n\n
\n 5) Kuzey Kafkasya’n\u0131n “par\u00e7alanmas\u0131” ve “s\u00f6zde” \u00f6zerk y\u00f6netimler kurulmas\u0131 sorunu<\/b><\/p>\n\n
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