{"id":421,"date":"2026-09-04T17:53:00","date_gmt":"2026-09-04T17:53:00","guid":{"rendered":"https:\/\/certav.org\/?p=421"},"modified":"2026-09-04T19:38:33","modified_gmt":"2026-09-04T19:38:33","slug":"osmanli-ulkesinde-kafkasli-cerkes-kisiler-ve-gruplar-tarafindan-cikarilan-sureli-yayinlar-1864-1923","status":"publish","type":"post","link":"https:\/\/certav.org\/?p=421","title":{"rendered":"Osmanl\u0131 \u00dclkesinde Kafkasl\u0131 (\u00c7erkes) Ki\u015filer ve Gruplar Taraf\u0131ndan \u00c7\u0131kar\u0131lan S\u00fcreli Yay\u0131nlar (1864 – 1923)"},"content":{"rendered":"\n

Sefer E. BERZEG<\/strong><\/strong><\/p>\n\n\n\n

Kafkasya’n\u0131n Rus \u00c7arl\u0131\u011f\u0131 taraf\u0131ndan b\u00fct\u00fcn\u00fcyle i\u015fgali (1864) sonras\u0131nda, bir milyonun \u00fczerinde \u00c7erkesya yurtta\u015f\u0131 (Ad\u0131ge-Vub\u0131h-Abazalar) silah zoruyla ve feci ko\u015fullar i\u00e7inde, binlerce y\u0131ll\u0131k anayurtlar\u0131ndan kovulmu\u015f ve gidebilecekleri tek yer olan Osmanl\u0131 \u00fclkesine s\u0131\u011f\u0131nm\u0131\u015ft\u0131.[1]<\/sup><\/a> Ama b\u00fcy\u00fck kay\u0131plar ve ac\u0131lar pahas\u0131na canlar\u0131n\u0131 att\u0131klar\u0131 “Halifenin \u00fclkesi” de bu b\u00fcy\u00fck insan kitlesi i\u00e7in bir “cennet” olmad\u0131. Neredeyse atomlar\u0131na kadar par\u00e7alanmak suretiyle da\u011f\u0131t\u0131ld\u0131klar\u0131 bu ya\u00adbanc\u0131 topraklarda, y\u0131k\u0131lma s\u00fcrecine girmi\u015f olan Osmanl\u0131 devletinin kaderine ba\u011fl\u0131 olarak i\u00e7ine d\u00fc\u015ft\u00fckleri ya\u015fam kavgas\u0131, sosyo-ekonomik sorunlar ve yeni sava\u015flar yan\u0131nda ulusal k\u00fclt\u00fcrlerini koruma ve geli\u015ftirme konular\u0131nda da \u00e7ok b\u00fcy\u00fck zorluklarla kar\u015f\u0131la\u015fmaya ba\u015flad\u0131lar.<\/p>\n\n\n\n

Kafkasyal\u0131 s\u00fcrg\u00fcnler, b\u00fct\u00fcn\u00fcyle yabanc\u0131s\u0131 olduklar\u0131 ve dil(ler)ini bile anlama\u00add\u0131klar\u0131 Osmanl\u0131 \u00fclkesine, daha ilk ku\u015faklarda Ahmet Midhat Efendi (Ha\u011fur), \u00d6mer Seyfettin (Hatko), Mizanc\u0131 Murad Bey, Mahmut Sad\u0131k, Ahmet Saib (Kap\u00adlan) vb. gibi \u00fcnl\u00fc yazar, gazeteci, tarih\u00e7i, e\u011fitimci ve ayd\u0131nlar arma\u011fan etmi\u015flerdi.[2]<\/sup><\/a> Ne var ki, konu kendi \u00f6z k\u00fclt\u00fcrlerini koruma ve geli\u015ftirme \u00e7al\u0131\u015fmalar\u0131na gelince hi\u00e7 beklemedikleri engellerle kar\u015f\u0131la\u015fmaya ba\u015flad\u0131lar.<\/p>\n\n\n\n

\u00d6rne\u011fin “Osmanl\u0131 halklar\u0131na okuma zevkini veren” \u00fcnl\u00fc yazar, “ilk \u00f6\u011fret\u00admen” Ahmed Midhat Efendi’nin politik bir mesaj da i\u00e7ermeyen “\u00c7erkes \u00d6zdenleri” adl\u0131 tiyatro eseri sahneye konunca \u0130stanbul’daki \u00c7erkesler’in yurt \u00f6z\u00adleminden kaynaklanan i\u00e7ten sevgi g\u00f6sterileriyle kar\u015f\u0131lanm\u0131\u015ft\u0131r. “\u00c7erkes ye\u011feni ve damad\u0131” olan ve biraz \u00c7erkesce de bilen[3]<\/sup><\/a> Sultan II. Abd\u00fclhamit, sadece bu ese\u00adrin yasaklanmas\u0131yla yetinmemi\u015f, eserin sahnelendi\u011fi Gedikpa\u015fa Osmanl\u0131 Tiyatrosu’nu da kazmac\u0131lar g\u00f6ndererek bir gece i\u00e7inde yerle bir ettirmi\u015fti.[4]<\/sup><\/a> Osmanl\u0131-T\u00fcrk k\u00fclt\u00fcr\u00fcne di\u011fer hizmetlerine ek olarak 200’den fazla telif ve terc\u00fcme eser ka\u00adzand\u0131rm\u0131\u015f bulunan bu \u00fcnl\u00fc yazar ve gazetecinin, \u00c7erkes Ziya Bey adl\u0131 bir deniz subay\u0131n\u0131n yard\u0131m\u0131yla Kafkas tarihini yazmak gayesiyle olu\u015fturdu\u011fu \u00f6zel komis\u00adyon da benzer bir \u015fekilde engellenmi\u015fti.[5]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Kafkasya do\u011fumlu ba\u015far\u0131l\u0131 bir Osmanl\u0131 b\u00fcrokrat\u0131 olan Ahmet Cavid Pa\u015fa (Therkhet) ve arkada\u015flar\u0131n\u0131n d\u00fczenleyerek litografi y\u00f6ntemiyle bast\u0131rd\u0131klar\u0131 Arap harfli ilk \u00c7erkes (Ad\u0131ge) dili alfabesi de bask\u0131lar nedeniyle y\u0131llarca ayd\u0131nlara ve halka ula\u015famam\u0131\u015f ve g\u00fcn y\u00fcz\u00fcne \u00e7\u0131kabilmek i\u00e7in Me\u015frutiyet’in ilan\u0131n\u0131 (1908) beklemek zorunda kalm\u0131\u015ft\u0131.[6]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Kafkasyal\u0131 ayd\u0131nlar\u0131n geli\u015fmekte olan Osmanl\u0131 liberal hareketi i\u00e7inde de \u00e7ok aktif bir \u015fekilde yer almalar\u0131nda[7]<\/sup><\/a> bu ve benzeri olgular\u0131n da \u00f6nemli rol\u00fc olmu\u015f\u00adtur. Ger\u00e7ekten de Avrupa \u00fclkelerinde ve M\u0131s\u0131r’da yay\u0131nlanan liberal ve Abd\u00fclhamit y\u00f6netiminin kar\u015f\u0131t\u0131 yay\u0131n organlar\u0131 aras\u0131nda Kafkasyal\u0131 ayd\u0131nlar taraf\u0131ndan \u00e7\u0131kar\u0131lan Mizan (1886-1909), Sancak (1899-1909), \u0130ttihad (1899), Terakki (1906\u00ad1908) gibi gazete ve dergiler de \u00f6nemli yer tutmaktad\u0131r. Ayn\u0131 \u00e7evreler taraf\u0131ndan M\u0131s\u0131r’da “\u00c7erkes g\u00f6\u00e7menleri ve b\u00fct\u00fcn Osmanl\u0131 milletinin uyanma ve geli\u015fmesi\u00adne hizmet” gayesiyle \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 belirtilen \u201c\u0130\u00e7tihad\u201d gazetesinin, s\u0131rf bu ulusal de\u00adnebilecek niteli\u011fi nedeniyle Abd\u00fclhamit y\u00f6netiminin oldu\u011fu kadar J\u00f6n T\u00fcrklerin bir k\u0131sm\u0131n\u0131n da sald\u0131r\u0131lar\u0131na hedef olmas\u0131 ve “Mehmed Emin Bey’in rezaletnamesi” olarak nitelendirilmesi ilgin\u00e7tir.[8]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Osmanl\u0131 devletinin, \u0130kinci Me\u015frutiyet devrimi (1908) ile devletin sona ermesi (1923) aras\u0131ndaki son on be\u015f y\u0131ll\u0131k d\u00f6nemi, s\u00fcrekli sava\u015flar ve i\u00e7 kar\u0131\u015f\u0131kl\u0131klar i\u00e7inde ge\u00e7mesine kar\u015f\u0131n yine de Kafkas s\u00fcrg\u00fcnlerinin ulusal k\u00fclt\u00fcrlerini koruyup geli\u015ftirebilmek i\u00e7in yapt\u0131klar\u0131 \u00e7al\u0131\u015fmalar a\u00e7\u0131s\u0131ndan verimli bir d\u00f6nem olmu\u015ftur. Bu d\u00f6nemde olu\u015fturduklar\u0131 \u00c7erkes \u0130ttihad ve Teavun Cemiyeti (1908), \u0130stan\u00adbul’da Kafkasyal\u0131lar Aras\u0131nda Ne\u015fr-i Maarif Cemiyeti (1914), Kafkas \u0130ttihad Cemiyeti (1915), \u015eimali Kafkas Cemiyeti (1915), \u00c7erkes Kad\u0131nlar\u0131 Teav\u00fcn Cemiyeti (1919), Kafkas Teali Cemiyeti (1920) vd. sosyo-k\u00fclt\u00fcrel kurulu\u015flar saye\u00adsinde Kafkasya’da ve s\u00fcrg\u00fcnde ulusal k\u00fclt\u00fcr\u00fcn geli\u015ftirilmesi i\u00e7in \u00f6nemli haz\u0131rl\u0131k \u00e7al\u0131\u015fmalar\u0131 yap\u0131lm\u0131\u015ft\u0131r.[9]<\/sup><\/a><\/sup><\/p>\n\n\n\n

\u00c7erkes (Ad\u0131ge ve Abhaz) dillerinin Arap ve Latin k\u00f6kenli alfabeleri bu d\u00f6\u00adnemde olu\u015fturularak Osmanl\u0131 topraklar\u0131ndaki Kafkasya s\u00fcrg\u00fcnlerinin da\u011f\u0131n\u0131k yerle\u015fim yerleri yan\u0131nda anayurt Kafkasya’da bile bir \u00f6l\u00e7\u00fcde yay\u0131lm\u0131\u015ft\u0131r. Kafkas\u00adya’ya \u00f6\u011fretmenler g\u00f6nderilmi\u015f, anadilde e\u011fitim veren baz\u0131 \u00f6rnek okullar a\u00e7\u0131lm\u0131\u015f, Kafkas tarihine, \u00c7erkes dili ve k\u00fclt\u00fcr\u00fcne y\u00f6nelik ara\u015ft\u0131rmalar yap\u0131larak \u00c7erkesce, T\u00fcrk\u00e7e, Arap\u00e7a, Frans\u0131zca vb. dillerde kitaplar ve s\u00fcreli yay\u0131nlar yay\u0131nlanm\u0131\u015ft\u0131r. Ulusal k\u00fclt\u00fcr\u00fc i\u015fleyen Guaze (\u0130stanbul, 1908-1914), Kafkas (\u0130stanbul, 1914), Kafkas (Bursa 1919), Diyane (1920) gibi baz\u0131 s\u00fcreli yay\u0131nlar da bu d\u00f6nemde \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Osmanl\u0131 \u0130mparatorlu\u011fu’nun sonunu getiren I. D\u00fcnya Sava\u015f\u0131, Osmanl\u0131’daki Kafkasyal\u0131 n\u00fcfusta \u00f6nemli kay\u0131plara yol a\u00e7t\u0131\u011f\u0131 gibi, s\u00fcrg\u00fcnde korunmaya ve geli\u015ftirilmeye \u00e7al\u0131\u015f\u0131lan Kafkas k\u00fclt\u00fcr\u00fcne de b\u00fcy\u00fck bir y\u0131k\u0131m getirmi\u015ftir. Osman\u00adl\u0131y\u0131 y\u0131k\u0131p da\u011f\u0131tt\u0131\u011f\u0131 gibi, s\u00fcrg\u00fcnde olu\u015fmaya ba\u015flayan yeni Kafkasyal\u0131 ayd\u0131nlar kitlesini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde yok etmi\u015f ve toplumun sosyo-k\u00fclt\u00fcrel yap\u0131s\u0131nda da b\u00fcy\u00fck yaralar a\u00e7m\u0131\u015ft\u0131r.<\/p>\n\n\n\n

I.   Osmanl\u0131   \u00dclkesinde   Kafkas-\u00c7erkes   Ayd\u0131nlar\u0131 Taraf\u0131ndan \u00c7\u0131kar\u0131lan Genel Konulu Baz\u0131 S\u00fcreli Yay\u0131nlar (1864-1923) <\/strong><\/p>\n\n\n\n

Devir (1872)<\/strong><\/p>\n\n\n\n

Kafkas (\u00c7erkes) k\u00f6kenli \u00fcnl\u00fc yazar ve gazeteci Ahmet Midhat Efendi (Ha\u011fur) taraf\u0131ndan \u0130stanbul’da (Pazar ve Cuma g\u00fcnleri d\u0131\u015f\u0131nda) her g\u00fcn yay\u0131nla\u00adnan ve “siyasi haberler, edebiyat, letaif, mali konular ve ticari konulardan bahse\u00adden” Osmanl\u0131ca (T\u00fcrk\u00e7e) bir gazetedir. K\u0131sa bir s\u00fcre sonra, yay\u0131nlad\u0131\u011f\u0131 bir ma\u00adkale nedeniyle kapat\u0131lm\u0131\u015ft\u0131r.[10]<\/sup><\/a><\/p>\n\n\n\n

Bedir (1872)<\/strong><\/p>\n\n\n\n

Devir gazetesinin kapat\u0131lmas\u0131 \u00fczerine Ahmet Midhat Efendi (Ha\u011fur) taraf\u0131n\u00addan onun devam\u0131 olarak \u00e7\u0131kar\u0131lan haftal\u0131k siyasi, edebi gazetedir. Bu gazete de yay\u0131nlad\u0131\u011f\u0131 yaz\u0131lar y\u00fcz\u00fcnden istibdat y\u00f6netimince kapat\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Da\u011farc\u0131k (1872-1873)<\/strong><\/p>\n\n\n\n

\u0130stanbul’da Ahmet Midhat Efendi (Ha\u011fur) taraf\u0131ndan 15 g\u00fcnde bir yay\u0131nla\u00adnan fikir ve biyografi dergisidir. Dergide yay\u0131mlanan “Duvardan Bir Sada” ba\u015f\u00adl\u0131kl\u0131 makalesi “dinsizlik” say\u0131larak bu dergisi de kapat\u0131lm\u0131\u015f ve Ahmet Midhat Efendi de Rodos adas\u0131na s\u00fcrg\u00fcn edilmi\u015ftir.[11]<\/sup><\/a><\/sup><\/p>\n\n\n\n

K\u0131rkambar (1873-1876)<\/strong><\/p>\n\n\n\n

Ahmet Midhat Efendi taraf\u0131ndan, \u0130stanbul’da 15 g\u00fcnl\u00fck ve ayl\u0131k olarak 34 say\u0131 \u00e7\u0131kar\u0131lan edebi-k\u00fclt\u00fcrel dergidir. Ahmet Midhat Efendi’nin lakaplar\u0131ndan biri olan K\u0131rkambar, bu dergiye de ad olarak verilmi\u015ftir. Yazar\u0131n anayurdu Kaf\u00adkasya hakk\u0131nda kaleme ald\u0131\u011f\u0131 “\u00c7erkezistan’da Usul-i H\u00fck\u00fcmet ve Suret-i Mede\u00adniyet” vd. baz\u0131 ilgin\u00e7 makaleleri bu dergide yay\u0131nlanm\u0131\u015ft\u0131r.[12]<\/sup><\/a><\/sup><\/p>\n\n\n\n

\u0130ttihad (1876)<\/strong><\/p>\n\n\n\n

Ahmet Midhat Efendi (Ha\u011fur) taraf\u0131ndan, \u0130stanbul’da kendisine ait K\u0131rkambar Matbaas\u0131’nda bas\u0131lan ve “Osmanl\u0131 heyet-i m\u00fcctemias\u0131n\u0131 te\u015fkil eden akvam\u0131n me-nafi-i Osmaniyesine hizmet eden”, Osmanl\u0131ca (T\u00fcrk\u00e7e) g\u00fcnl\u00fck bir gazetedir.[13]<\/sup><\/a><\/p>\n\n\n\n

Terc\u00fcman-\u0131 Hakikat (1878-1921)<\/strong><\/p>\n\n\n\n

Ahmet Midhat Efendi’nin 26 Haziran 1878’de yay\u0131nlamaya ba\u015flad\u0131\u011f\u0131 gazete\u00addir. B\u00fcy\u00fck \u00f6l\u00e7\u00fcde kendisinin yaz\u0131lar\u0131 ve tefrikalar\u0131yla doluydu. Bu gazetesinde daha \u00f6nceki y\u00f6netim kar\u015f\u0131t\u0131 tutumunu terk eden Ahmet Midhat Efendi, daha \u00e7ok halka okuma al\u0131\u015fkanl\u0131\u011f\u0131 edindirme ve onu e\u011fitme y\u00f6n\u00fcnde, bir t\u00fcr ansiklo\u00adpedik gazetecili\u011fi ilke edinmi\u015ftir. Bir\u00e7ok \u00fcnl\u00fc Osmanl\u0131 gazetecisinin yeti\u015fmesin\u00adde de okul rol\u00fc oynayan Terc\u00fcman-\u0131 Hakikat gazetesi, Ahmet Midhat Efendi’nin 1913 y\u0131l\u0131nda \u00f6l\u00fcm\u00fcnden sonra da el de\u011fi\u015ftirerek yay\u0131n\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015f, 11 \u015eubat 1921’de \u00e7\u0131kan 14677. say\u0131s\u0131yla kapanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Kamer (1886)<\/strong><\/p>\n\n\n\n

Kafkas-Abhazya k\u00f6kenli e\u011fitimci ve yazar Ali Naz\u0131ma ile Kondukzade Mu\u00adrat beyler taraf\u0131ndan \u0130stanbul’da yay\u0131nlanan edebi-fenni bir dergidir.<\/p>\n\n\n\n

Mizan (1886-1909)<\/strong><\/p>\n\n\n\n

Kafkas-Da\u011f\u0131stan’l\u0131 (Dargili) Murad Bey taraf\u0131ndan 1886’da \u0130stanbul’da yay\u0131n\u00adlanmaya ba\u015flanan ve onun siyasi m\u00fccadele ya\u015fam\u0131na paralel olarak Kahire (1886), Paris-Cenevre (1897) ve tekrar \u0130stanbul’da (1908-1909) yay\u0131n\u0131n\u0131 s\u00fcrd\u00fc\u00adren haftal\u0131k (ve g\u00fcnl\u00fck) siyasi-edebi-mizahi gazetedir. \u00d6nce Sultan Abd\u00fclhamit istibdad\u0131na, sonra da \u0130ttihat ve Terakki Partisi’nin totaliter y\u00f6netimine kar\u015f\u0131 yay\u0131n yapm\u0131\u015ft\u0131r. Mizanc\u0131 Murad olarak da an\u0131lan Mehmed Murad Bey’in Padi\u015fah’a inan\u0131p onunla anla\u015farak \u0130stanbul’a d\u00f6nd\u00fc\u011f\u00fc ve g\u00f6zalt\u0131nda ya\u015fad\u0131\u011f\u0131 1899-\u00ad1908 y\u0131llar\u0131 aras\u0131nda, Mizan gazetesi de yay\u0131n\u0131na ara vermek zorunda kalm\u0131\u015ft\u0131r. Mizan, Arap\u00e7a’da \u00f6l\u00e7\u00fc aleti, terazi anlamlar\u0131na gelmektedir.[14]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Sancak (1899-1909)<\/strong><\/p>\n\n\n\n

Kafkas-Da\u011f\u0131stanl\u0131 (Kumuk) tarih\u00e7i ve yazar Ahmed Saib (Kaplan) Bey tara\u00adf\u0131ndan 1899-1907 y\u0131llar\u0131nda Kahire’de, Sultan Abd\u00fclhamit’in m\u00fcstebit y\u00f6neti\u00admine muhalif olarak 71 say\u0131 yay\u0131nlanan haftal\u0131k bir dergidir. 1908 Me\u015frutiyet devriminden sonra (1909), yay\u0131n\u0131n\u0131 bir s\u00fcre de g\u00fcnl\u00fck gazete olarak \u0130stanbul’da s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.[15]<\/sup><\/a><\/p>\n\n\n\n

Vatan (1901)<\/strong><\/p>\n\n\n\n

Paris’te 1902 y\u0131l\u0131nda toplanan Osmanl\u0131 Liberalleri Kongresi’ne de \u015ehapl\u0131 H\u00fc\u00adseyin Tosun Bey’le birlikte “\u00c7erkes delegesi” olarak kat\u0131lm\u0131\u015f olan Dr. Kola\u011fas\u0131 (Y\u00fczba\u015f\u0131) \u00c7erkes Kemal Bey’in, mensubu bulundu\u011fu \u0130stikbal-i Vatan ve Millet Cemiyet-i Osmaniyesi adl\u0131 Sultan Abd\u00fclhamit kar\u015f\u0131t\u0131 siyasal grup ad\u0131na, \u0130svi\u00e7re’nin Cenevre kentinde yay\u0131nlad\u0131\u011f\u0131 T\u00fcrk\u00e7e bir gazetedir.<\/p>\n\n\n\n

Ancak 1-4. say\u0131lar\u0131na rastlayabildi\u011fimiz bu gazete, Cenevre’de haftada bir kez ve \u015fapo\u011fraf sistemiyle yay\u0131nlanm\u0131\u015ft\u0131r. O d\u00f6nemde bir muhbir taraf\u0131ndan Sultan Abd\u00fclhamit’e verilmi\u015f olan bir jurnalde \u015f\u00f6yle denmektedir: “…\u00c7erkes Kemal’in hanesinde bir matbaa mevcut olup, yak\u0131nda Vatan ad\u0131nda bir gazete yay\u0131nlanacak\u00adt\u0131r. Kemal’in katiyen kuvve-i kalemiyesi olmad\u0131\u011f\u0131ndan muharrirli\u011fini \u015eerafeddin (Ma\u011fmumi) ifa edecektir. \u015eimdiden Kemal’in hanesinde ilan haz\u0131rlanm\u0131\u015ft\u0131r.”.[16]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Terakki (1906-1908)<\/strong><\/p>\n\n\n\n

Kafkas-Abhazya k\u00f6kenli Damat Mahmut Pa\u015fa’n\u0131n \u00e7ocuklar\u0131 olan ve annele\u00adrinin Osmanl\u0131 hanedan\u0131na mensup olmas\u0131 nedeniyle “Prens” olarak tan\u0131nan Sabahaddin[17]<\/sup><\/a>ve Ahmed Fazl\u0131 (Kuazba) karde\u015flerin, Sultan Abd\u00fclhamit’in istib\u00addat y\u00f6netiminden ka\u00e7arak gittikleri Paris’te yay\u0131nlad\u0131klar\u0131 ayl\u0131k bir siyasi-edebi dergidir. Sabahaddin Bey’in kurdu\u011fu Te\u015febb\u00fcs-\u00fc \u015eahsiye ve Adem-i Merkeziyet Cemiyeti’nin organ\u0131 olarak yay\u0131nlanan bu dergide, Kafkas yurtseveri bir devrimci olan \u015ehapl\u0131 H\u00fcseyin Tosun Bey[18]<\/sup><\/a> de yer alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

\u0130stanbul’da Me\u015frutiyet y\u00f6netiminin ilan\u0131 \u00fczerine (1908), Kuazba Mehmed Sabahaddin Bey ve karde\u015fi Ahmed Fazl\u0131 Bey de 20 say\u0131s\u0131 yay\u0131nlanm\u0131\u015f olan bu dergiyi kapatarak \u0130stanbul’a d\u00f6nm\u00fc\u015flerdir.<\/p>\n\n\n\n

Gazete (1908)<\/strong><\/p>\n\n\n\n

Kafkas-\u00c7erkes k\u00f6kenli \u00fcnl\u00fc gazeteci Abdullah Z\u00fchd\u00fc Bey taraf\u0131ndan \u0130stan\u00adbul’da, Me\u015frutiyet’in ilan\u0131ndan sonra (1908) yay\u0131nlanmaya ba\u015flayan g\u00fcnl\u00fck bir gazetedir.<\/p>\n\n\n\n

Yeni Gazete (1908-1919)<\/strong><\/p>\n\n\n\n

\u0130stanbul’da Abdullah Z\u00fchd\u00fc Bey taraf\u0131ndan \u00e7\u0131kar\u0131lan Gazete (1908)’nin isim de\u011fi\u015ftirmesi ile ve onun devam\u0131 olarak yay\u0131nlanan resimli g\u00fcnl\u00fck siyasi gazete\u00addir. Yine Kafkasya k\u00f6kenli olan yak\u0131n arkada\u015f\u0131, gazeteci-yazar Mahmud Sad\u0131k ile Hakk\u0131 Behi\u00e7 beyler de bu gazetenin yazarlar\u0131 aras\u0131ndayd\u0131lar.<\/p>\n\n\n\n

Kafkas-Abhazya k\u00f6kenli politikac\u0131 ve sosyolog “Prens” Kuazba Sabahaddin Bey’in liderlik etti\u011fi Ahrar (\u00d6zg\u00fcrler) Partisi’nin yay\u0131n organ\u0131 gibi de g\u00f6z\u00fckt\u00fc\u00ad\u011f\u00fcnden, Sadrazam Mahmut \u015eevket Pa\u015fa’n\u0131n (Kafkasl\u0131-\u00c7e\u00e7en) \u00f6l\u00fcm\u00fcyle sonu\u00e7\u00adlanan h\u00fck\u00fcmet darbesi giri\u015fiminden sonra, 1913-1918 y\u0131llar\u0131 aras\u0131nda yay\u0131n\u0131n\u0131 durdurmak zorunda kalm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Mondros M\u00fctarekesi’nden sonra Abdullah Z\u00fchd\u00fc ve Mahmud Sad\u0131k beyler taraf\u0131ndan yeniden yay\u0131nlanmaya ba\u015flam\u0131\u015fsa da, eski pop\u00fclerli\u011fini ve yazar kad\u00adrosunu sa\u011flayamad\u0131\u011f\u0131ndan yay\u0131n\u0131n\u0131 s\u00fcrd\u00fcrememi\u015ftir. Bir ara Takvimli Gazete ad\u0131yla da \u00e7\u0131km\u0131\u015ft\u0131r. 1908-1919 y\u0131llar\u0131 aras\u0131nda 1828 say\u0131 yay\u0131nlanm\u0131\u015ft\u0131r.[19]<\/sup><\/a><\/p>\n\n\n\n

Hakay\u0131k-\u0131 Tarihiye ve Siyasiye (1909)<\/strong><\/p>\n\n\n\n

“Tarih-i Osmani ve siyasetten bahseder mecmua”d\u0131r. Sahibi ve yazar\u0131, daha \u00f6nce Kahire ve \u0130stanbul’da Sancak (1899-1909) dergisini de yay\u0131nlam\u0131\u015f olan, Kafkas-Da\u011f\u0131stan (Kumuk) k\u00f6kenli Ahmed Saib (Kaplan) Bey’dir.[20]<\/sup><\/a><\/sup><\/p>\n\n\n\n

H\u00fcr Memleket (1910)<\/strong><\/p>\n\n\n\n

“Demokrasi mesle\u011finin hadim ve m\u00fcdafii g\u00fcnl\u00fck ceride-i Osmaniye” logosuy\u00adla \u0130stanbul’da yay\u0131nlanm\u0131\u015f olan bu gazetenin \u0130mtiyaz Sahibi ve Sorumlu M\u00fcd\u00fcr\u00fc, T\u00fcrkiye Kurtulu\u015f Sava\u015f\u0131 sonras\u0131nda siyasi m\u00fclteci olarak Bulgaristan’da ya\u015fam\u0131\u015f ve orada da gazetecilik yapm\u0131\u015f olan \u00c7erkes (Abhaz) as\u0131ll\u0131 Ali Haydar Beydir.[21]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Stambulskie Novosti\/\u0421\u0442\u0430\u043c\u0431\u0443\u043b\u044c\u0441\u043a\u0442 \u043d\u043e\u0432\u043e\u0441\u0442\u0438 (\u0130stanbul Haberleri) (1910)<\/strong><\/p>\n\n\n\n

\u0130stanbul’da 1910 y\u0131l\u0131nda, Kafkas-Da\u011f\u0131stanl\u0131 (Kumuk) ayd\u0131nlardan Celaleddin Korkmazov taraf\u0131ndan Rus dilinde yay\u0131nlanan Stambulskie NovostilCmaM\u00d6yAhcnH \u043d\u043e\u0432\u043e\u0441\u0442\u0438 (\u0130stanbul Haberleri) adl\u0131 haftal\u0131k bir gazetedir. Bu, muhtemelen “T\u00fcrki\u00adye’de yay\u0131nlanan ilk Rus\u00e7a gazete” idi ve daha \u00e7ok Rusya ile Kafkasya’ya g\u00f6nde\u00adriliyordu. \u015eubat 1917 Rus devrimi sonras\u0131nda “Da\u011f\u0131stan Sosyalist Grubu” i\u00e7inde yer alacak olan Celaleddin Korkmaz’\u0131n, bu y\u0131llarda \u0130stanbul’da \u0426\u0443\u0442\u0435\u0432\u043e\u0434\u0438\u0442\u0435\u044f\u044c\u043f\u043e \u0421\u0442\u0430\u043c\u0431\u0443\u043b\u044c\u0443 (\u0130stanbul Rehberi, 1913) ad\u0131yla bir kitab\u0131 da yay\u0131nlanm\u0131\u015ft\u0131.[22]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Hukuk-u Be\u015fer (1910)<\/strong><\/p>\n\n\n\n

22 Aral\u0131k 1908’de, \u0130stanbul’da yay\u0131nlanmaya ba\u015flayan “demokrasi mesle\u011finin hadim ve m\u00fcdafii” g\u00fcnl\u00fck gazetedir. Ad\u0131 “\u0130nsan Haklar\u0131” anlam\u0131na gelmektedir. Bu gazetenin sahiplerinden biri ve Sorumlu M\u00fcd\u00fcr\u00fc, Kafkas-Vub\u0131h k\u00f6kenli bir siyaset\u00e7i, \u00fcnl\u00fc bir m\u00fczisyen ve besteci olan Muhlis Sabahaddin Bey’dir. B\u0131jnau Muhlis Sabahaddin Bey, \u0130ttihat ve Terakki Partisi’nin bask\u0131c\u0131 iktidar\u0131 d\u00f6nemin\u00adde, bu gazetede yay\u0131mlanan muhalif yaz\u0131lar\u0131 nedeniyle \u00fclke d\u0131\u015f\u0131na ka\u00e7mak zo\u00adrunda kalm\u0131\u015ft\u0131r. Daha sonra \u00f6zel bir afla ve gazetecilik yapmama kayd\u0131yla \u0130stan\u00adbul’a d\u00f6nen Muhlis Sabahaddin, bundan sonra daha \u00e7ok bir besteci ve m\u00fczisyen ve “Operetler Kral\u0131” olarak \u00fcn salm\u0131\u015ft\u0131r<\/p>\n\n\n\n

Hukuk-u Be\u015fer gazetesi, Birinci D\u00fcnya Sava\u015f\u0131’n\u0131 izleyen M\u00fctareke d\u00f6neminde (1919), yay\u0131n\u0131n\u0131 “demokrasi mesle\u011finin hadim ve m\u00fcdafii ve Radikal Avam F\u0131rkas\u0131’n\u0131n fikirlerinin yay\u0131c\u0131s\u0131” olarak s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.[23]<\/sup><\/a><\/sup><\/p>\n\n\n\n

\u015eehrah (1911-1913)<\/strong><\/p>\n\n\n\n

Kafkas-\u00c7erkes k\u00f6kenli Mehmed Hayreddin, Tahir Hayreddin ve Salih Hayreddin (Pa\u015fa) karde\u015fler (‘Tunuslu’ Hayreddin Pa\u015fa’n\u0131n o\u011fullar\u0131) taraf\u0131ndan \u0130s\u00adtanbul’da yay\u0131nlanan g\u00fcnl\u00fck siyasi-k\u00fclt\u00fcrel gazetedir. \u0130ttihat ve Terakki Partisi’nin totaliter y\u00f6netimine kar\u015f\u0131 \u00e7\u0131km\u0131\u015f olan \u015eehrah gazetesi, T\u00fcrkiye bas\u0131n tari\u00adhindeki yerini, yakla\u015f\u0131k bir y\u0131l kadar k\u0131sa bir s\u00fcre i\u00e7inde 13 kez kapat\u0131l\u0131p, de\u011fi\u015fik adlarla 14 kez yeniden yay\u0131nlanmas\u0131na ve ba\u015fyazar\u0131 Mehmed Zeki Bey’in de “faili me\u00e7hul” \u0130ttihat\u00e7\u0131 katillerce \u00f6ld\u00fcr\u00fclmesine bor\u00e7ludur.<\/p>\n\n\n\n

Yay\u0131n hayat\u0131na 28 Nisan 1911 tarihinde giren \u015eehrah, 3 Temmuz 1911 g\u00fcn\u00fc, M\u0131s\u0131r’da yay\u0131mlanan El-Menar adl\u0131 gazeteden \u00e7evirdi\u011fi bir yaz\u0131 nedeniyle yasak\u00adlanm\u0131\u015ft\u0131r. Gazete, her kapat\u0131l\u0131\u015f\u0131n\u0131n ard\u0131ndan Hemrah, Darbe, Alemdar, \u015eehrah, Alemdar, Nevrah, Yeni Yol, Meslek, Bedahat, Mukavemet, Hedef, Necdet gibi adlarla yay\u0131n\u0131n\u0131 s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Zafer Toprak, \u015eehrah\u2019\u0131n 26 Mart 1912’ye kadarki izini s\u00fcrebildi\u011fini belirtiyor.[24]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Gazete muhtemelen 158 say\u0131 yay\u0131nlanm\u0131\u015f ve Sadrazam Mahmut \u015eevket Pa\u015fa’n\u0131n \u00f6ld\u00fcr\u00fclmesiyle sonu\u00e7lanan h\u00fck\u00fcmet darbesi (1913) giri\u015fiminden sonra, bir\u00e7ok muhalif aras\u0131nda sahiplerinin de tutuklanmas\u0131, Salih Hayreddin Pa\u015fa’n\u0131n idam\u0131 ve karde\u015flerinin \u00fclkeyi terk etmek zorunda b\u0131rak\u0131lmalar\u0131yla yay\u0131n hayat\u0131na son vermek zorunda kalm\u0131\u015ft\u0131r. \u015eehrah, Fars\u00e7a’da “anayol” anlam\u0131na gelmektedir.<\/p>\n\n\n\n

Kad\u0131nlar D\u00fcnyas\u0131 (1913-1921)<\/strong><\/p>\n\n\n\n

\u0130stanbul’da, Kafkas-\u00c7erkes k\u00f6kenli bir yazar ve eylemci olan Nuriye Ulviye Han\u0131m taraf\u0131ndan yay\u0131nlanm\u0131\u015f olan, “cins ve mezhep ay\u0131r\u0131m\u0131 yapmaks\u0131z\u0131n kad\u0131n\u00adl\u0131k haklar\u0131 ve yararlar\u0131n\u0131 savunur resimli gazete”dir. \u0130\u00e7eri\u011fi bak\u0131m\u0131ndan daha \u00e7ok dergi format\u0131nda olup, y\u00f6netici ve yazarlar\u0131n\u0131n tamam\u0131 kad\u0131nd\u0131r. Sahibi Nuriye Ulviye Han\u0131m, Sorumlu M\u00fcd\u00fcr\u00fc Emine Sefer Ali’dir.<\/p>\n\n\n\n

Dergi, yay\u0131n\u0131na g\u00fcnl\u00fck gazete olarak ba\u015flam\u0131\u015fsa da, \u00fc\u00e7 aydan sonra haftal\u0131k olarak \u00e7\u0131kmaya ba\u015flam\u0131\u015ft\u0131r. \u0130lk 100 say\u0131s\u0131 g\u00fcnl\u00fck, sonrakiler haftal\u0131k olarak 1921 y\u0131l\u0131na kadar \u00e7\u0131km\u0131\u015ft\u0131r. 162. say\u0131s\u0131ndan sonra, ka\u011f\u0131t s\u0131k\u0131nt\u0131s\u0131 nedeniyle \u00fc\u00e7 ay yay\u0131n\u00adlanmam\u0131\u015ft\u0131r. Birinci D\u00fcnya Sava\u015f\u0131’n\u0131n ba\u015flamas\u0131ndan sonra da yaz\u0131 kadrosundakilerin \u00e7o\u011fu g\u00f6n\u00fcll\u00fc hem\u015fire olarak sava\u015fa kat\u0131ld\u0131\u011f\u0131 i\u00e7in 4 y\u0131l yay\u0131nlanamam\u0131\u015ft\u0131r. Dergi, 2 Mart 1918’de \u00e7\u0131kan 163. say\u0131dan ba\u015flayarak 194. say\u0131ya kadar yay\u0131n\u0131n\u0131 yeniden s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Ancak 1918-1921 y\u0131llar\u0131 aras\u0131nda yay\u0131n\u0131na tekrar ara vermek zorunda kalm\u0131\u015f, 1921’de 194.’den ba\u015flayarak 208. say\u0131ya kadar 15 say\u0131 daha yay\u0131nlanabilmi\u015ftir. 121-128. say\u0131lar aras\u0131nda Frans\u0131zca ekler de verilerek, Bat\u0131’n\u0131n Osmanl\u0131 kad\u0131n bas\u0131n\u0131ndan haberdar edilmesi ama\u00e7lanm\u0131\u015ft\u0131r. Kad\u0131nlar D\u00fcnyas\u0131, Fransa’da, Rusya’da ve Kafkasya’da da ilgiyle kar\u015f\u0131lanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Kad\u0131nlar D\u00fcnyas\u0131 dergisi, \u00e7\u0131kt\u0131\u011f\u0131 bu s\u00fcre i\u00e7inde, kad\u0131nlara y\u00fcksek\u00f6\u011frenim hak\u00adk\u0131 verilmesi, serbest giri\u015fimci olarak \u00e7al\u0131\u015fmaya \u00f6zendirilmeleri, \u00e7ekirdek aile tipinin \u00f6zendirilmesi, e\u011fitim i\u00e7in Avrupa’ya k\u0131z \u00f6\u011frencilerin de g\u00f6nderilmesi, kad\u0131n\u0131n da bo\u015fanma hakk\u0131, kad\u0131n-erkek e\u015fitli\u011fi, dul kad\u0131nlar\u0131n topluma kazand\u0131\u00adr\u0131lmas\u0131, pe\u00e7enin kald\u0131r\u0131lmas\u0131 ve tesett\u00fcr\u00fcn islah\u0131… gibi bir\u00e7ok konuyu, Osmanl\u0131 kamuoyunun g\u00fcndemine ta\u015f\u0131m\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Nuriye Ulviye Han\u0131m ve dergisinin kadrosundaki kad\u0131nlar, daha sonraki y\u0131l\u00adlarda Osmanl\u0131 M\u00fcdafaa-i Hukuk-\u0131 Nisvan Cemiyeti (Osmanl\u0131 Kad\u0131n\u0131n\u0131n Hakla\u00adr\u0131n\u0131 Savunma Derne\u011fi) ad\u0131yla bir dernek de kurmu\u015flard\u0131r.[25]<\/sup><\/a><\/sup><\/p>\n\n\n\n

La Pansee Turque (1916-1917)<\/strong><\/p>\n\n\n\n

Kafkas-\u00c7erkes k\u00f6kenli Halid Ra\u015fid Car\u0131m taraf\u0131ndan Birinci D\u00fcnya Sava\u015f\u0131 y\u0131llar\u0131nda \u0130stanbul’da “edebiyat, sanat, felsefe, sosyoloji vb.” konularda, Frans\u0131z\u00adca olarak, on be\u015f g\u00fcnde bir yay\u0131mlanan T\u00fcrk\u00e7\u00fc bir dergidir.[26]<\/sup><\/a><\/p>\n\n\n\n

Ahali (1918-1944)<\/strong><\/p>\n\n\n\n

Samsun’da \u00c7erkes (\u015eaps\u0131\u011f) k\u00f6kenli gazeteci \u0130smail Cenani Bey’in yay\u0131nlad\u0131\u011f\u0131 ve ba\u015fyazarl\u0131\u011f\u0131n\u0131 yapt\u0131\u011f\u0131 siyasi gazetedir. Anadolu’daki Kurtulu\u015f Sava\u015f\u0131’n\u0131 ve Kuvay\u0131 Milliye’yi de aktif olarak destekleyen gazetelerden biri olup, kurucusu\u00adnun \u00f6l\u00fcm\u00fcne kadar, baz\u0131 aralarla, \u00f6nceleri haftada bir sonralar\u0131 iki kez yay\u0131n\u00adlanmak suretiyle 26 y\u0131l yay\u0131n\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.[27]<\/sup><\/a><\/sup><\/p>\n\n\n\n

\u0130stiklal (1919) M\u00fctareke d\u00f6nemi \u0130stanbul’unda yay\u0131nlanan, \u0130ttihat ve Terakki Partisi’nin ak\u00adtif \u00fcyelerinden \u00c7erkes k\u00f6kenli Sapancal\u0131 Hakk\u0131 Bey’in sahibi oldu\u011fu, g\u00fcnl\u00fck bir gazetedir (1919). Ba\u015fyazar\u0131 (Hotinli) Rauf Ahmed, Sorumlu M\u00fcd\u00fcr\u00fc Halil Ek\u00adrem Bey’dir.[28]<\/sup><\/a><\/sup><\/p>\n\n\n\n

\u00dcmid (1919-1921)<\/strong><\/p>\n\n\n\n

\u00c7erkes (\u015eaps\u0131\u011f) k\u00f6kenli asker-yazar Tar\u0131k M\u00fcmtaz (Ha\u011fur-G\u00f6ztepe) taraf\u0131n\u00addan \u0130stanbul’da onbe\u015f g\u00fcnde-ayda bir yay\u0131nlanm\u0131\u015f olan edebi bir dergidir. An\u00adcak 22 say\u0131 yay\u0131nlanabilmi\u015ftir.<\/p>\n\n\n\n

\u00dcmidin sahibi olan Tar\u0131k M\u00fcmtaz (1891-1977), Lozan Antla\u015fmas\u0131 sonras\u0131n\u00adda 150’lik listeye konarak yurtd\u0131\u015f\u0131na \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131. Bulgaristan’a giderek Eskicuma’da Rumeli (1924-25) gazetesini \u00e7\u0131kard\u0131. Daha sonra Suriye’ye gitti ve Musavver Sahra Mecmuas\u0131\u2019n\u0131, \u015eam-Kuneytra’da \u00c7erkesce-T\u00fcrk\u00e7e-Arap\u00e7a-Frans\u0131zca Mardj gazetesini (1928-1932), Antakya’da Hacivat-Karag\u00f6z’\u00fc (1933), \u0130skenderun’da Ayy\u0131ld\u0131z (1939) gazetesini yay\u0131nlad\u0131.<\/p>\n\n\n\n

O d\u00f6nemde T\u00fcrkiye Cumhuriyeti y\u00f6netimi, \u00fclkede Kafkasl\u0131-\u00c7erkesler’le ilgili dergi-gazete yay\u0131nlanmas\u0131na olanak vermedi\u011fi gibi, “dost” Sovyet h\u00fck\u00fcmetinin bask\u0131lar\u0131yla ve “T\u00fcrk-Rus ili\u015fkilerini bozduklar\u0131” gerek\u00e7esiyle, Fransa, Polonya gibi Avrupa \u00fclkelerindeki Kafkasl\u0131lar\u0131n bin bir zorlukla \u00e7\u0131karmakta olduklar\u0131 \u0413\u043e\u0440\u0446\u044b \u041a\u0430\u0432\u043a\u0430\u0437\u0430-Kafkas Da\u011fl\u0131lar\u0131, \u0421\u0435\u0432\u0435\u0440\u043d\u044b\u0439 \u041a\u0430\u0432\u043a\u0430\u0437-\u015eimali Kafkasya, \u0417\u0430\u0440\u044f \u041a\u0430\u0432\u043a\u0430\u0437\u0430-Kafkasya \u015eafa\u011f\u0131, \u041a\u0430\u0432\u043a\u0430\u0437-Kafkasya, The Caucasian Quarterly, Kafkas Eli, \u0417\u043d\u0430\u043c\u044f \u041d\u0430\u0440\u043e\u0434\u0430-Millet Bayra\u011f\u0131… gibi T\u00fcrk\u00e7e-Rus\u00e7a dergilere de yasaklar getirmekteydi. Bu arada, Suriye’de yay\u0131nlanan ve Ha\u011fur Tar\u0131k M\u00fcmtaz’\u0131n (G\u00f6ztepe) redakt\u00f6r\u00fc ve sorumlu m\u00fcd\u00fcr\u00fc oldu\u011fu Mardj adl\u0131 \u00c7erkes gazetesinin de T\u00fcrkiye’ye sokul\u00admas\u0131 yasaklanm\u0131\u015f, “\u015eam’da bas\u0131lan Latin esasl\u0131 \u00c7erkes Alfabesi” ve bu alfabeyle yay\u0131nlanm\u0131\u015f olan \u00c7erkesce ilkokul kitap\u00e7\u0131klar\u0131 da, bu yasaklama ve toplatma kararlar\u0131ndan nasiplerini alm\u0131\u015flard\u0131.<\/p>\n\n\n\n

T. C. Bakanlar Kurulu’nun yasaklama karar\u0131na bir n\u00fcshas\u0131 ili\u015ftirilmi\u015f bulunan Mardj adl\u0131 \u00c7erkes gazetesinin alt ba\u015fl\u0131\u011f\u0131nda, “\u015eimali Kafkasya evlatlar\u0131n\u0131n ilim, marifet, sanat ve ticaret yollar\u0131nda uyanmas\u0131na \u00e7al\u0131\u015f\u0131r gazetedir” ibaresi bulunmaktayd\u0131.[29]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Liva-el \u0130slam (1921-1923)<\/strong><\/p>\n\n\n\n

\u0130stanbul’daki \u00c7erkes \u0130ttihad ve Teavun Cemiyeti’nin \u00fcye \u00e7al\u0131\u015fanlar\u0131ndan “Muallim Doktor \u0130lyas Bragun (Bere\u011fun) Bey” taraf\u0131ndan \u0130slam \u0130htilal Cemiyet\u00adleri \u0130ttihad\u0131 ad\u0131na Berlin’de T\u00fcrk\u00e7e \u2013 Arap\u00e7a \u2013 Fars\u00e7a – Almanca olarak 15 g\u00fcnde bir yay\u0131nlanan siyasi bir dergidir. 15 Mart 1921 ile Aral\u0131k 1922 aras\u0131nda toplam 36 say\u0131 yay\u0131nlanm\u0131\u015f olan derginin Sorumlu M\u00fcd\u00fcr\u00fc, ba\u015f\u0131ndan sonuna kadar \u0130lyas Bragun Bey’dir.<\/p>\n\n\n\n

Yaz\u0131lar\u0131 imzas\u0131z olan dergide, Enver Pa\u015fa’n\u0131n “Elif” imzal\u0131 ve \u0130slam d\u00fcnyas\u0131 ile ilgili yaz\u0131lar\u0131 yan\u0131nda, Kafkasyal\u0131larla ilgili olarak “Birbirine Bo\u011fdurulan Kaf\u00adkasya Milletleri” ba\u015fl\u0131kl\u0131 bir yaz\u0131s\u0131 da vard\u0131r (1337-1921 y\u0131l\u0131, Say\u0131: 8 ve 9). 1338\u00ad\/1922 y\u0131l\u0131n\u0131n 9-10. say\u0131s\u0131nda, Kafkas yurtseveri Met Yusuf \u0130zzet Pa\u015fa hakk\u0131nda, \u0130lyas Bragun taraf\u0131ndan yaz\u0131ld\u0131\u011f\u0131 belli olan “Bir Ziya-\u0131 Elim” (Ac\u0131 Bir Kay\u0131p) ba\u015fl\u0131kl\u0131 bir yaz\u0131 da yer almaktad\u0131r.<\/p>\n\n\n\n

Ad\u0131 “\u0130slam Bayra\u011f\u0131” anlam\u0131na gelen Liva el \u0130slam, “birka\u00e7 ki\u015filik kadrosuyla devrin ‘s\u00fcper g\u00fcc\u00fc’ \u0130ngiltere’ye meydan okuyanlar\u0131n” da dergisiydi ve bu neden\u00adle -\u00f6rne\u011fin- Filistin’de da\u011f\u0131t\u0131lmas\u0131 \u0130ngilizlerce yasaklanm\u0131\u015f ve kimde g\u00f6r\u00fcl\u00fcrse 6 ay hapis ve 200 lira para cezas\u0131yla cezaland\u0131r\u0131laca\u011f\u0131 ilan edilmi\u015fti.[30]<\/sup><\/a><\/sup><\/p>\n\n\n\n

II. Osmanl\u0131 \u00dclkesinde Do\u011frudan Kafkasya S\u00fcrg\u00fcnlerine ve \u00c7erkes K\u00fclt\u00fcr\u00fcne Y\u00f6nelik Olarak T\u00fcrk\u00e7e \u00c7\u0131kar\u0131lan \u0130lk S\u00fcreli Yay\u0131nlar (1899-1923)<\/strong><\/p>\n\n\n\n

Kafkasya (\u00c7erkesya) k\u00f6kenli \u00fcnl\u00fc yazar Ha\u011fur Ahmed Mithat Efendi’nin Kafkasya ve \u00c7erkesler’le ilgili yaz\u0131lar ve eklere de yer vermi\u015f olan genel konular\u00addaki gazete ve dergileri bir yana b\u0131rak\u0131l\u0131rsa, \u00c7erkesler’in 1860’l\u0131 y\u0131llarda s\u00fcrg\u00fcn edildikleri Osmanl\u0131 topraklar\u0131nda, \u00f6zellikle kendi toplumlar\u0131na ve onun sorunla\u00adr\u0131na y\u00f6nelik olarak periyodik yay\u0131nlar \u00e7\u0131karmalar\u0131n\u0131n olduk\u00e7a ge\u00e7 bir tarihte (1899) ve esas itibariyle de ancak II. Me\u015frutiyet’in ilan\u0131ndan (1908) ve \u00fclkeye asgari bir \u00f6zg\u00fcrl\u00fck havas\u0131n\u0131n gelmesinden sonra ba\u015flad\u0131\u011f\u0131 s\u00f6ylenebilir:<\/p>\n\n\n\n

\u0130ttihad Gazetesi (1899)<\/strong><\/p>\n\n\n\n

M\u0131s\u0131r’da (Kahire) Osmanl\u0131 T\u00fcrk\u00e7esi ile yay\u0131nlanan haftal\u0131k bir gazetedir. M\u00fcdir-i Umumisi (Genel Y\u00f6neticisi) \u00dcmera-y\u0131 \u00c7erakeseden Loh Barakbeyzade Mehmed Emin, Sahib-i Mes’ul\u00fc (Sorumlu M\u00fcd\u00fcr\u00fc) ve Ba\u015fyazar\u0131 Mabeyn-i H\u00fcmayun \u0130kinci Katibi Kadri Beyzade Mehmed Faz\u0131l Bey El Kudsi’dir. Gaze\u00adtenin \u0130darehanesi, M\u0131s\u0131r-Kahire’de, Klot Bey Caddesi’nde bulunmaktad\u0131r.<\/p>\n\n\n\n

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Kahire’de yay\u0131nlanan \u0130ttihad Gazetesinin ilk say\u0131s\u0131 (1899).<\/p>\n\n\n\n

Rus-Kafkas sava\u015flar\u0131 s\u0131ras\u0131nda ve B\u00fcy\u00fck Kafkas-\u00c7erkes S\u00fcrg\u00fcn\u00fc’nden (1864) yirmi y\u0131l kadar \u00f6nce Osmanl\u0131 \u00fclkesine s\u0131\u011f\u0131nm\u0131\u015f bir \u00c7erkes (\u015eaps\u0131\u011f) ailesi\u00adnin \u00e7ocu\u011fu olan Ahmed Midhat Efendi’nin daha \u00f6nce s\u00f6z\u00fc edilen dergileri bir yana b\u0131rak\u0131l\u0131rsa, \u0130ttihad Gazetesi (1899), \u00c7erkes s\u00fcrg\u00fcnlerinin Osmanl\u0131 topraklar\u0131\u00adna geldikten sonra kendi k\u00fclt\u00fcr ve sorunlar\u0131na y\u00f6nelik olarak \u00e7\u0131karabildikleri ilk s\u00fcreli yay\u0131n olmu\u015ftur. Ara\u015ft\u0131rmac\u0131 Ekmeleddin \u0130hsano\u011flu taraf\u0131ndan da “\u0130ttihad-\u0131 \u00c7erakese Cemiyeti’nin yay\u0131n organ\u0131 ve ilk \u00c7erkes milliyet\u00e7i gazetesi”[31]<\/sup><\/a> <\/sup>olarak nitelenen \u0130ttihad Gazetesi’nin, “d\u00fcnyadaki ilk \u00c7erkes gazetesi” oldu\u011fu da s\u00f6ylenebilir.<\/p>\n\n\n\n

Osmanl\u0131 liberal hareketi i\u00e7inde yer alarak Sultan Abd\u00fclhamit’in bask\u0131c\u0131 y\u00f6ne\u00adtimine kar\u015f\u0131 m\u00fccadele eden bir grup \u00c7erkes ayd\u0131n\u0131 taraf\u0131ndan, s\u00fcrg\u00fcn olarak bulunduklar\u0131 Kahire’de kurulan Cemiyet-i \u0130ttihadiye-i \u00c7erakese’nin (\u00c7erkeslerin Birli\u011fi Cemiyeti’nin) yay\u0131n organ\u0131 olan bu gazetenin 3 Te\u015frin-i Evvel 1315 (1899) tarihini ta\u015f\u0131yan ilk say\u0131s\u0131nda (Milli K\u00fct\u00fcphane’de mevcuttur), ad\u0131 ge\u00e7en bu derne\u00ad\u011fin 7 maddelik “\u0130lan\u0131 Gereken D\u0131\u015f \u00dcyeler Nizamnamesi” de yer almaktad\u0131r.<\/p>\n\n\n\n

Nizamnamenin ilk \u00fc\u00e7 maddesinde \u015f\u00f6yle denmektedir:<\/p>\n\n\n\n

1) \u00c7erkeslerin Birli\u011fi Cemiyeti’nin asli gayesi, \u00c7erkeslerin ve bu vesile ile t\u00fcm Anadolu, Rumeli ve di\u011fer Osmanl\u0131 y\u00f6releri halk\u0131n\u0131n, e\u011fitimin ve ger\u00ad\u00e7e\u011fin nimetleriyle ayd\u0131nlat\u0131lmas\u0131na, ilerlemeleri ve y\u00fckselmelerine ve ge\u00adrekli giri\u015fimler ile haklar\u0131n\u0131n sa\u011flanarak zul\u00fcmlerin ortadan kald\u0131r\u0131lmas\u0131na hizmettir.<\/p>\n\n\n\n

2) \u00c7erkeslerin Birli\u011fi Cemiyeti, \u00c7erkeslerin kavmiyetlerini korumakla bir\u00adlikte, ay\u0131r\u0131m yapmaks\u0131z\u0131n t\u00fcm Osmanl\u0131 ve \u0130slam milleti i\u00e7in \u00e7al\u0131\u015farak giri\u00ad\u015fimlerde ve yard\u0131mlarda bulunur.<\/p>\n\n\n\n

3) \u00c7erkeslerin Birli\u011fi Cemiyeti’ne kat\u0131lmak isteyen ki\u015filer, e\u011fer \u00c7erkes ise\u00adler \u00c7erkes \u015fubesine, di\u011fer milletlerden iseler Osmanl\u0131 ve di\u011fer \u015fubelere kabul olunurlar…<\/p>\n\n\n\n

Cemiyetin ve onun yay\u0131n organ\u0131 olan \u0130ttihad Gazetesi\u2019nin kurucu ve yay\u0131nc\u0131la\u00adr\u0131, o d\u00f6nemdeki Osmanl\u0131 ayd\u0131nlar\u0131n\u0131n bir\u00e7o\u011fu gibi “\u00e7ift kimlikli” ki\u015filerdirler. Yani hem Kafkasya-\u00c7erkes yurtseveri ve milliyet\u00e7isi olduklar\u0131 kadar da, ger\u00e7ek birer Osmanl\u0131 yurtseveridirler. Fakat ne yaz\u0131k ki, gazetelerini “\u00c7erkes muhacirle\u00adrinin ve b\u00fct\u00fcn Osmanl\u0131 milletinin uyanma ve geli\u015fmesine hizmet” gayesiyle yay\u0131nlad\u0131klar\u0131n\u0131 da \u00f6zellikle belirtmelerine kar\u015f\u0131n, “milliyet\u00e7i” duru\u015flar\u0131 ve Os\u00admanl\u0131 \u00fclkesine s\u00fcr\u00fclen soyda\u015flar\u0131n\u0131n u\u011frad\u0131\u011f\u0131 \u00e7e\u015fitli haks\u0131zl\u0131k ve felaketleri a\u00e7\u0131k\u00ad\u00e7a ele\u015ftirdikleri i\u00e7in, \u00e7evrelerinde pek anla\u015f\u0131lamam\u0131\u015flar ve “Osmanl\u0131 y\u00f6neticileri\u00adni olduk\u00e7a endi\u015felendirmeleri” yan\u0131nda, \u00fclke d\u0131\u015f\u0131ndaki baz\u0131 “J\u00f6n T\u00fcrk”lerin d\u00fczeysiz sald\u0131r\u0131lar\u0131yla da kar\u015f\u0131la\u015fm\u0131\u015flard\u0131r. <\/sup>[32]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Bu Cemiyet hakk\u0131nda ilgin\u00e7 bir makale yay\u0131nlam\u0131\u015f olan Kafkasyal\u0131 (Oset ) ara\u015ft\u0131rmac\u0131 Georgi \u00c7o\u00e7iryev, bu makalesinde (\u00f6zet olarak) \u015f\u00f6yle demektedir:<\/p>\n\n\n\n

Ekim 1899’da \u0130ngiliz i\u015fgali alt\u0131nda bulunan M\u0131s\u0131r’da II. Abd\u00fclhamit’in fe\u00adodal mutlakiyet\u00e7i rejimine muhalif bir grup ayd\u0131n taraf\u0131ndan kurulan Cemiyet-i \u0130ttihadiye-i \u00c7erakese, bir yandan Osmanl\u0131 me\u015frutiyet\u00e7i ve \u00f6zg\u00fcr\u00adl\u00fck\u00e7\u00fc (J\u00f6n T\u00fcrk) hareketinin d\u00fc\u015f\u00fcncelerini Yak\u0131n ve Orta Do\u011fu’daki Ku\u00adzey Kafkas as\u0131ll\u0131 (\u00c7erkes) diaspora halk\u0131 aras\u0131nda yaymay\u0131, di\u011fer yandan da soyda\u015flar\u0131n\u0131 etnik ve k\u00fclt\u00fcrel a\u00e7\u0131lardan ayd\u0131nlatmak yoluyla onlar\u0131n ulusal bilin\u00e7lerini peki\u015ftirmeyi kendine ama\u00e7 edinmi\u015ftir.<\/p>\n\n\n

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\"\"<\/figure>\n<\/div>\n\n\n
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\u0130ttihad Gazetesinin (1899) sahip ve ba\u015fyazar\u0131 Lokh Mehmed Emin Bey<\/p>\n\n\n\n

Cemiyetin yay\u0131n organ\u0131 olan \u0130ttihad Gazetesi, dikkatini esas itibariyle Bab\u0131ali’nin Kuzey Kafkasyal\u0131 g\u00f6\u00e7menlere y\u00f6nelik politikalar\u0131n\u0131n ele\u015ftirilmesi ve onlar\u0131n Osmanl\u0131 topraklar\u0131nda etnik-ulusal geli\u015fmelerinin perspektiflerinin de\u011fer\u00adlendirilmesi \u00fcst\u00fcne yo\u011funla\u015ft\u0131rm\u0131\u015ft\u0131r. Gerek cemiyetin ve gerekse gazete\u00adnin faaliyet s\u00fcrelerinin \u00e7ok k\u0131sa olmas\u0131na kar\u015f\u0131n, her ikisi de diasporada olu\u015fmu\u015f ve Yak\u0131n ve Orta Do\u011fu \u00c7erkeslerinin \u00e7\u0131karlar\u0131n\u0131 Osmanl\u0131l\u0131k doktrini \u00e7er\u00e7evesinde dile getirmeye \u00e7al\u0131\u015fan yeni etnik ayd\u0131n kesiminin belirli bir olgunluk d\u00fczeyini belgelemi\u015flerdir.[33]<\/sup><\/a><\/sup><\/p>\n\n\n\n

\u0130\u00e7eri\u011fi olduk\u00e7a ilgin\u00e7 olan \u0130ttihad Gazetesi’nin ilk say\u0131s\u0131 8, ikinci say\u0131s\u0131 ise 4 sayfa olarak \u00e7\u0131km\u0131\u015ft\u0131r. Ka\u00e7 say\u0131 yay\u0131nland\u0131\u011f\u0131n\u0131 bilmemekle birlikte 4-5 say\u0131dan fazla \u00e7\u0131kar\u0131lamad\u0131\u011f\u0131n\u0131 san\u0131yoruz. \u00c7\u00fcnk\u00fc Cemiyetin Ba\u015fkan\u0131 ve \u0130ttihad Gazetesi’nin genel y\u00f6netmeni olan Lokh Mehmed Emin Bey, bir s\u00fcre sonra yurtd\u0131\u015f\u0131ndaki muhaliflerin bir\u00e7o\u011fu gibi, Sultan Abd\u00fclhamit taraf\u0131ndan Avrupa’ya \u00f6zel olarak g\u00f6nderilen “Serhafiye” \u00c7erkes Ahmed Celeleddin Pa\u015fa (Tha\u011fuse) ile muhalifle\u00adrin lideri konumunda bulunan hem\u015fehrisi Da\u011f\u0131stanl\u0131 Mizanc\u0131 Murat Bey aras\u0131n\u00adda var\u0131lan tavizkar bir “anla\u015fmaya” umut ba\u011flayarak, yurtd\u0131\u015f\u0131ndaki siyasi faali\u00adyetlerine son vermi\u015f ve \u0130stanbul’a geri d\u00f6nm\u00fc\u015ft\u00fcr.[34]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Lokh Mehmed Emin Bey, Me\u015frutiyetin ilan\u0131ndan sonra, a\u011fabeyi Lokh Ham\u00addi Pa\u015fa ile birlikte, \u00c7erkes \u0130ttihad ve Teavun Cemiyeti’nin (1908) kurulu\u015f ve \u00e7al\u0131\u015fmalar\u0131na da kat\u0131lm\u0131\u015ft\u0131r. Bu d\u00f6nemde, \u0130stanbul’da Kafkasya Mazlumlar\u0131 ad\u0131yla bir gazete yay\u0131mlamak i\u00e7in ba\u015fvurarak gazetenin imtiyaz hakk\u0131n\u0131 da alm\u0131\u015f, fakat bu tasar\u0131s\u0131n\u0131 nedense ger\u00e7ekle\u015ftirememi\u015ftir.[35]<\/sup><\/a><\/sup><\/p>\n\n\n\n

\u00c7erkes (1908)<\/strong><\/p>\n\n\n\n

Osmanl\u0131 devletinde II. Me\u015frutiyet’in ilan edilmesi ile olu\u015fan \u00f6zg\u00fcrl\u00fck ortam\u0131 s\u0131ras\u0131nda (1908) \u0130stanbul’da “Galata’da Selanik Han\u0131’nda mukim tebaa-y\u0131 Os\u00admaniye’den Muhiddin Efendi” taraf\u0131ndan da “T\u00fcrk\u00e7e, resimli ve g\u00fcnl\u00fck olarak \u00e7\u0131kar\u0131lacak \u00c7erkes adl\u0131 bir gazete” i\u00e7in izin ve imtiyaz hakk\u0131 al\u0131nm\u0131\u015ft\u0131r.[36]<\/sup><\/a> Ancak bu gazetenin yay\u0131nland\u0131\u011f\u0131n\u0131 g\u00f6steren herhangi bir bilgiye rastlayamad\u0131k.<\/p>\n\n\n\n

Kafkas (1919)<\/strong><\/p>\n\n\n\n

Bursa’da, 1919 y\u0131l\u0131nda T\u00fcrk\u00e7e olarak haftada \u00fc\u00e7 kez yay\u0131nlanan, “siyasi, ilmi, edebi, fenni, i\u00e7timai, ba\u011f\u0131ms\u0131z fikir gazetesi”dir. Sahibi ve Ba\u015fyazar\u0131: Abdullah Kerim Bey’dir.<\/p>\n\n\n\n

\u0130stanbul’daki \u015eimali Kafkas Cemiyeti’nin paralelinde, fakat ondan ba\u011f\u0131ms\u0131z olarak Bursa’da kurulan \u015eimali Kafkas Cemiyeti’nin (Haziran-Temmuz 1919) resmi olmayan yay\u0131n organ\u0131 durumunda olan bu gazete, \u00fclkenin \u00e7ok kar\u0131\u015f\u0131k bir d\u00f6neminde, Met Yusuf \u0130zzet Pa\u015fa, Albay Zerakho Bekir Sami Bey gibi \u00c7erkes k\u00f6kenli komutanlar taraf\u0131ndan Kuva-y\u0131 Milliye’nin ve Yunan i\u015fgaline kar\u015f\u0131 dire\u00adni\u015fin bir kalesi haline getirilmi\u015f olan Bursa’da, 1919 y\u0131l\u0131 boyunca haftada \u00fc\u00e7 kez \u00e7\u0131km\u0131\u015ft\u0131r.[37]<\/sup><\/a><\/sup><\/p>\n\n\n\n

“Anadolu ihtilali”ni ve T\u00fcrkiye Kurtulu\u015f Sava\u015f\u0131’n\u0131 destekleyen gazeteler ara\u00ads\u0131nda yer alan Kafkas gazetesi, yay\u0131nc\u0131lar\u0131n\u0131n ata yurdu olan Kafkasya’n\u0131n g\u00fcncel sorunlar\u0131na da uzak de\u011fildir. \u00d6rne\u011fin, s\u00fcrg\u00fcndeki kadrolar\u0131n da aktif deste\u011fiyle 1918 y\u0131l\u0131nda ilan edilmi\u015f bulunan ba\u011f\u0131ms\u0131z Kafkasya Da\u011fl\u0131lar\u0131 Birli\u011fi (Kuzey Kafkasya) Cumhuriyeti’nin D\u0131\u015fi\u015fleri Bakan\u0131 Haydar Bammat’\u0131n, 1919’da \u0130svi\u00e7\u00adre’de Bern ve Lozan’da Frans\u0131zca ve \u0130ngilizce olarak iki dilde yay\u0131nlanm\u0131\u015f olan Le Probleme du Caucase – The Caucasus Problem) adl\u0131 eseri de, o tarihte \u0130stanbul’da gen\u00e7 bir askeri doktor aday\u0131 olan Vasfi (G\u00fcsar) taraf\u0131ndan, Kafkas Davas\u0131 (\u00c7erkezistan ve Da\u011f\u0131stan Meselesi) ad\u0131 alt\u0131nda T\u00fcrk\u00e7eye \u00e7evrilerek, bu gazetede tefrika edilmi\u015ftir.[38]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Yunan i\u015fgali ve sava\u015f ko\u015fullar\u0131 i\u00e7inde yay\u0131n\u0131na son vermek zorunda kalan Kafkas (1919) gazetesinin sahibi ve yay\u0131nc\u0131s\u0131 Abdullah Kerim Bey, d\u00f6rt y\u0131l kadar sonra, 1924-1927 y\u0131llar\u0131nda Bursa’da Ye\u015fil Yurd ad\u0131nda, genellikle haftada \u00fc\u00e7 g\u00fcn \u00e7\u0131kan bir “g\u00fcnl\u00fck siyasi gazete” daha yay\u0131nlam\u0131\u015ft\u0131r. Sahibi ve Sorumlu M\u00fcd\u00fcr\u00fc Abdullah Kerim olan bu gazete de, yeni rejimin bas\u0131n \u00fczerindeki bask\u0131lar\u0131n\u0131n artt\u0131\u011f\u0131 1927 y\u0131l\u0131nda yay\u0131n\u0131na son vermek zorunda kalm\u0131\u015ft\u0131r.[39]<\/sup><\/a><\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

                     Kafkas gazetesi, No: 19, 6 Eyl\u00fcl 1919.<\/p>\n\n\n\n

III – Osmanl\u0131 \u00dclkesinde Kafkasya S\u00fcrg\u00fcnleri Taraf\u0131ndan \u0130ki Dilde (T\u00fcrk\u00e7e ve \u00c7erkesce Olarak) Yay\u0131nlanan Gazete ve Dergiler<\/p>\n\n\n\n

\u011euaze Gazetesi (1911-1914)<\/strong><\/p>\n\n\n\n

II. Me\u015frutiyet’in ilan\u0131ndan iki y\u0131l kadar sonra, \u0130stanbul’daki, \u00c7erkes \u0130ttihad ve Teavun Cemiyeti’nin (\u00c7erkes Birle\u015fme ve Yard\u0131mla\u015fma Derne\u011fi, 1908) yay\u0131n organ\u0131 olarak, ba\u015flang\u0131\u00e7ta haftada bir, daha sonralar\u0131 ise on be\u015f g\u00fcnde bir yay\u0131m\u00adlanan bir gazetedir.[40]<\/sup><\/a><\/sup><\/p>\n\n\n\n

\u0130lk say\u0131s\u0131 2 Nisan 1911’de T\u00fcrk\u00e7e olarak \u00e7\u0131kan \u011euaze gazetesi, A\u011fustos ay\u0131ndan sonra \u00c7erkesce ve T\u00fcrk\u00e7e olarak iki dilde yay\u0131nlanmaya ba\u015flam\u0131\u015ft\u0131r. Cemiyet ad\u0131na gazetenin imtiyaz sahibi ve ba\u015fyazar\u0131 o tarihte \u015eeyh\u00fclislaml\u0131k’ta \u00e7al\u0131\u015fan bir devlet memuru ve ayn\u0131 zamanda \u0130stanbul Hukuk Mektebi’nde (Fa\u00adk\u00fclte) \u00f6\u011frenci olan D\u00fczceli Yusuf Suad Ne\u011fu\u00e7’tur.[41]<\/sup><\/a> Gazetenin Sorumlu M\u00fc\u00add\u00fcrl\u00fc\u011f\u00fcn\u00fc, \u00f6nce bir Mekteb-i M\u00fclkiye \u00f6\u011frencisi olan Tevfik Talat Kh\u0131t,[42]<\/sup><\/a> onun \u00fcniversiteyi bitirerek Anadolu’da bir g\u00f6reve atanmas\u0131ndan sonra ise Ahmet Nuri Varde (Tsa\u011fo Nuri) y\u00fcr\u00fctm\u00fc\u015flerdir. Bir s\u00fcre sonra Tsa\u011fo Nuri de, k\u00fclt\u00fcr ve e\u011fitim \u00e7al\u0131\u015fmalar\u0131nda bulunmak \u00fczere Kafkasya’ya gitmi\u015f, Nal\u00e7ik (Kabardey-Balkar), Y\u00f6resi’ndeki ilk \u00c7erkesce gazete olan “Ad\u0131ge Sesi”ni (1917) yay\u0131nlam\u0131\u015f ve Sovyetler Birli\u011fi d\u00f6neminde ya\u015fam\u0131n\u0131 orada tamamlam\u0131\u015ft\u0131r.[43]<\/sup><\/a><\/sup><\/p>\n\n\n\n

\u011euaze gazetesinin s\u00fcrekli yazarlar\u0131 aras\u0131nda Kurmay Binba\u015f\u0131 Met \u00c7unat\u0131ko \u0130zzet (Yusuf \u0130zzet Pa\u015fa),[44]<\/sup><\/a> Sadrazam Tunuslu Hayreddin Pa\u015fa’n\u0131n o\u011fullar\u0131ndan ve \u015eehrah gazetesi sahibi Tahir Hayreddin Bey,[45]<\/sup><\/a> emekli Mutasarr\u0131f Ahmet Cavit Therkhet (Pa\u015fa),[46]<\/sup><\/a> Hayriye Melek Khunc,[47]<\/sup><\/a> Tiyatro sanat\u00e7\u0131s\u0131 ve yazar\u0131 \u015eahap R\u0131za Bey, Ahmed L\u00fctfullah \u015eav,[48]<\/sup><\/a> \u0130smail Neney, Hayrullah S\u00fcleyman Yed\u0131c, Rekinda \u0130smail Z\u00fchd\u00fc, \u00f6\u011fretmen \u00d6mer Hilmi Tsey (A\u011fumko Tanbolet),[49]<\/sup><\/a> Tutere\u015f Aziz, eski diplomat ve Evkaf Naz\u0131r\u0131 D\u0131\u011f Mehmed \u015eems\u00fcddin Pa\u015fa,[50]<\/sup><\/a> As\u00adkeri Dr. Mehmed Ali P\u00e7\u0131haluk[51]<\/sup><\/a>, Mekteb-i M\u00fclkiye \u00f6\u011frencisi Talat Tevfik Kh\u0131t[52]<\/sup><\/a>, Yedig H\u00fcseyin (Sey\u0131n T\u0131me),[53]<\/sup><\/a> (Aje\u011foyko S\u00fcleyman Tevfik, Tsa\u011fo Ah\u00admet Nuri, Ahmet Latif, A. F. Necat…vb. Kafkas-\u00c7erkes k\u00f6kenli Osmanl\u0131 ay\u00add\u0131nlar\u0131 bulunmaktad\u0131r.<\/p>\n\n\n\n

Daha \u00e7ok siyasi-k\u00fclt\u00fcrel bir dergi format\u0131nda olan \u011euaze gazetesi, iki y\u0131l s\u00fc\u00adreyle \u00f6nce T\u00fcrk\u00e7e, sonra da T\u00fcrk\u00e7e ve \u00c7erkesce olarak olduk\u00e7a d\u00fczenli \u015fekilde yay\u0131nland\u0131ktan sonra, baz\u0131 yazarlar\u0131n\u0131n siyasal ve k\u00fclt\u00fcrel gayelerle Kafkasya’ya gitmeleri, Birinci D\u00fcnya Sava\u015f\u0131’n\u0131n ba\u015flamas\u0131, yazarlar\u0131 ve \u00e7al\u0131\u015fanlar\u0131n\u0131n \u00e7e\u015fitli g\u00f6revlere ve cephelere gitmek suretiyle da\u011f\u0131lmalar\u0131, gerekli finansman\u0131n sa\u011fla\u00adnamamas\u0131 gibi nedenlerle, 59. say\u0131s\u0131ndan sonra kapanmak zorunda kalm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

\u00c7erkes \u0130ttihad ve Teav\u00fcn Cemiyeti (sonradan ad\u0131 -galiba yasal nedenlerle-sadece \u00c7erkes “Teav\u00fcn” Cemiyeti olmu\u015ftur) ve \u011euaze gazetesinin \u00e7evresinde yer alanlardan Yusuf Suad Ne\u011fu\u00e7, Tletseruk Harun, Kh\u0131dzetl \u0130brahim,[54]<\/sup><\/a> Ts’a\u011fo Ahmed Nuri gibi ayd\u0131nlar, daha sonralar\u0131 anayurtlar\u0131 Kafkasya’ya giderek, \u015eubat 1917 devrimi sonras\u0131nda orada da \u00c7erkes dilinde \u00f6\u011fretim yapan okullar a\u00e7\u0131lma\u00ads\u0131, Kabardey (Nal\u00e7ik) Y\u00f6resi’nde Ad\u0131ghe Maq (\u00c7erkes Sesi), Kuban B\u00f6lgesi’ndeki Krasnodar-Yekaterinodar’da Krasne Kuban (K\u0131z\u0131l\/G\u00fczel Kuban) ve Ad\u0131ge Gazet (\u00c7erkes Gazetesi) adl\u0131 ilk Ad\u0131gece gazetelerin yay\u0131nlanmas\u0131nda vb. siyasi ve k\u00fcl\u00adt\u00fcrel faaliyetler i\u00e7erisinde de \u00f6nemli roller oynam\u0131\u015flard\u0131r.<\/p>\n\n\n

\n
\"\"<\/figure>\n<\/div>\n\n\n
\"\"<\/figure>\n\n\n\n

\u011e<\/em>uaze<\/em> (12 \u015eubat 1914) ve gazetenin sahip ve ba\u015fyazar\u0131 Yusuf Suad Ne\u011fuc.<\/p>\n\n\n\n

\u011euaze gazetesi, Kafkas-\u00c7erkesya s\u00fcrg\u00fcnlerinin durumlar\u0131 ve sorunlar\u0131yla ilgili ayr\u0131nt\u0131l\u0131 haber, yaz\u0131 ve ara\u015ft\u0131rmalara, biyografilere, alfabe tart\u0131\u015fmalar\u0131na, s\u00f6zl\u00fc halk edebiyat\u0131ndan yap\u0131lm\u0131\u015f \u00c7erkesce derlemelere yer vermesi yan\u0131nda, t\u00fcm d\u00fcnyada \u00c7erkes dilinde yay\u0131n yapan ilk gazete olmas\u0131 bak\u0131m\u0131ndan da \u00f6nem ta\u015f\u0131mak\u00adtad\u0131r. Zaten gazetenin ad\u0131 olan \u011euaze (\u0413\u044a\u0443\u0430\u0437\u044d) kelimesi de \u00c7erkes-Ad\u0131ge dilinde “rehber”, “yol g\u00f6steren” anlamlar\u0131na gelmektedir.<\/p>\n\n\n\n

Anla\u015f\u0131laca\u011f\u0131 \u00fczere, \u011euaze, sadece \u0130stanbul’daki \u00c7erkeslere hitap eden bir ga\u00adzete de\u011fildir. Osmanl\u0131’n\u0131n Anadolu, Irak, Suriye, Arabistan, Filistin, \u00dcrd\u00fcn, M\u0131s\u0131r gibi \u00e7e\u015fitli b\u00f6lgelerine da\u011f\u0131t\u0131lm\u0131\u015f ve \u00f6nemli sorunlar\u0131 bulunan, kad\u0131nl\u0131 er\u00adkekli ve olduk\u00e7a geni\u015f bir okuyucu kitlesine hitap etmektedir. Ayr\u0131ca son d\u00f6ne\u00adminde, az say\u0131da da olsa art\u0131k Rus \u00c7arl\u0131\u011f\u0131n\u0131n bask\u0131s\u0131 alt\u0131nda ya\u015famakta olan Kafkasya’daki soyda\u015flar\u0131 aras\u0131nda da okuyucular\u0131, aboneleri ve g\u00f6n\u00fcll\u00fc baz\u0131 muha\u00adbirleri bulunmaktad\u0131r. \u011euaze’nin 9 Nisan 1914’de \u00e7\u0131kan ve bizim ula\u015fabildi\u011fimiz en son say\u0131s\u0131 olan 56. say\u0131s\u0131nda belirtilen, gazetenin on be\u015f g\u00fcnde bir \u00e7\u0131kt\u0131\u011f\u0131, n\u00fcshas\u0131n\u0131n 40 para oldu\u011fu vb. bilgiler yan\u0131nda “Rusya i\u00e7in y\u0131ll\u0131k abone \u00fccretinin 3 Ruble oldu\u011fu”nun da \u00f6zellikle belirtilmesi, t\u00fcm olanaks\u0131zl\u0131klara kar\u015f\u0131n \u011euaze’nin bu d\u00f6nemde Kafkasya-\u00c7erkesya’da da az \u00e7ok izlenebildi\u011fini g\u00f6stermek\u00adtedir.<\/p>\n\n\n\n

Yay\u0131nlanan haber, makale ve yorumlar yan\u0131nda, Met Yusuf \u0130zzet Bey’in (Pa\u00ad\u015fa), o d\u00f6nemde konusunda tek olan Kafkas Tarihi adl\u0131 eseri de \u00f6nce bu gazetede tefrika edilmi\u015f ve daha sonra formalar halinde ve kitap olarak da yay\u0131nlanm\u0131\u015ft\u0131r. Gazetede, Kafkasya i\u00e7in oldu\u011fu kadar Osmanl\u0131-T\u00fcrk tarihi bak\u0131m\u0131ndan da de\u011fer ve \u00f6nem ta\u015f\u0131yan Hac\u0131 Giranduk Berzeg (1802-1880), Sadrazam Tunuslu Hayreddin Pa\u015fa (1819-1890), Ahmet Cavit Therkhet Pa\u015fa (1840-1916), \u015ehapl\u0131 Os\u00adman Ferid Pa\u015fa (1844-1912)…gibi baz\u0131 \u00c7erkes b\u00fcy\u00fcklerinin biyografilerine ve az say\u0131da da olsa baz\u0131 foto\u011fraflara da rastlanmaktad\u0131r.<\/p>\n\n\n\n

Son derece \u00f6zverili ve iyi niyetli ama amat\u00f6r baz\u0131 ayd\u0131nlar taraf\u0131ndan yay\u0131n\u00adlanmakta olan \u011euaze’de \u00e7\u0131kan g\u00fcncel haberlerde, biyografilerde ve tarih yaz\u0131la\u00adr\u0131nda ara s\u0131ra (kas\u0131tl\u0131 olmayan) hatal\u0131 bilgiler de verilebilmektedir. Bu hatalar fark edildi\u011finde, ya da bir uyar\u0131 al\u0131nd\u0131\u011f\u0131nda, daha sonraki say\u0131larda d\u00fczeltilmektedir.<\/p>\n\n\n\n

\u00d6rne\u011fin, \u011euaze’nin 8. say\u0131s\u0131nda \u00e7\u0131kan ve \u00fcnl\u00fc bir askeri lider ve \u00c7erkes Milli Meclisi’nin son Ba\u015fkan\u0131 olan Hac\u0131 Giranduk Berzeg’in (So\u00e7i,1802-Band\u0131rma,1880) \u0130stanbul’da “Abdullah Biraderler” taraf\u0131ndan \u00e7ekilerek kartpos\u00adtal olarak da bas\u0131lm\u0131\u015f bir foto\u011fraf\u0131n\u0131n da yer ald\u0131\u011f\u0131 bir biyografisi yay\u0131mlanm\u0131\u015ft\u0131r. Bu biyografide, onunla ilgili bilgiler, kendisinden otuz be\u015f y\u0131l kadar \u00f6nce do\u011fan ve1846 y\u0131l\u0131nda gitti\u011fi Hac’dan Kafkasya’ya d\u00f6nerken \u00f6len, \u00fcnl\u00fc “amcas\u0131” Hac\u0131 Degumuko \u0130smail Berzeg’e (1766-1846) ait bilgilerle kar\u0131\u015fm\u0131\u015ft\u0131r. S\u00fcrg\u00fcn olarak g\u00f6nderildi\u011fi Rodos’tan \u00e7a\u011fr\u0131larak Balkanlar’da Ruslara kar\u015f\u0131 “G\u00f6n\u00fcll\u00fc \u00c7erkes Yard\u0131mc\u0131 Birlikleri”nin Komutan\u0131 olarak kat\u0131ld\u0131\u011f\u0131 “93 Harbi sonras\u0131nda 78-80 ya\u015flar\u0131nda iken Band\u0131rma’da \u00f6lm\u00fc\u015ft\u00fcr ve mezar\u0131 Manyas’tad\u0131r. Hac\u0131 Giranduk Berzeg, \u011euaze’deki biyografisinde, ad\u0131 ge\u00e7en bu \u00fcnl\u00fc akrabas\u0131n\u0131n Kafkasya’daki ya\u015fam\u0131n\u0131n bir k\u0131sm\u0131 da onunkine eklenmek suretiyle, “93 harbi”ne y\u00fcz ya\u015f\u0131n\u0131 ge\u00e7mi\u015f olarak kat\u0131lm\u0131\u015f ve 110 ya\u015f\u0131na kadar ya\u015fam\u0131\u015f gibi g\u00f6sterilmi\u015ftir. Ad\u0131 ge\u00e7en ki\u015filerin soyad\u0131 birli\u011finden, akraba olmalar\u0131ndan ve ya\u015fam \u00e7izgilerinin benzer olu\u015fundan kaynakland\u0131\u011f\u0131 \u00e7ok a\u00e7\u0131k olan bu hata, elbette ki kas\u0131tl\u0131 olarak da ya\u00adp\u0131lmam\u0131\u015ft\u0131r. Ancak i\u015fin k\u00f6t\u00fc yan\u0131 \u015furadad\u0131r ki, Hac\u0131 Giranduk’un bir ilk olan biyografisindeki bu hatal\u0131 bilgiler, daha sonraki y\u0131llarda oradan al\u0131nmak suretiyle, T\u00fcrkiye, Suriye, \u00dcrd\u00fcn ve Kafkasya’da \u00e7\u0131kan bir \u00e7ok yay\u0131nda da aynen yinelen\u00admi\u015f ve bu durum g\u00fcn\u00fcm\u00fcze kadar gelmi\u015ftir. Kafkasya tarihi konusunda yaz\u0131l\u0131 kaynaklar\u0131n azl\u0131\u011f\u0131ndan ve olanlara da ula\u015fman\u0131n zor olu\u015fundan kaynakland\u0131\u011f\u0131 a\u00e7\u0131k olan bu gibi baz\u0131 hatalara, \u00f6rne\u011fin Met \u0130zzet Pa\u015fa’n\u0131n ayn\u0131 gazetede tefrika edildikten sonra kitap halinde de bas\u0131lan ve yaz\u0131ld\u0131\u011f\u0131 d\u00f6nem hesaba kat\u0131ld\u0131\u011f\u0131nda tart\u0131\u015f\u0131lmaz bir \u00f6nem ta\u015f\u0131yan olan Kafkas Tarihi’nde ve merhum General \u0130smail Berkuk’un1950’li y\u0131llarda bas\u0131lan Tarihte Kafkasya adl\u0131 de\u011ferli eserinde de rastlanabilmektedir.<\/p>\n\n\n\n

\u011euaze gazetesinde yer alan \u00e7e\u015fitli g\u00fcncel haberler, \u00f6rne\u011fin \u0130stanbul’da a\u00e7\u0131la\u00adcak olan bir \u00c7erkes okuluna nakdi yard\u0131mda bulunanlar\u0131n adlar\u0131n\u0131 i\u00e7eren uzun listeler vb. incelendi\u011finde, o d\u00f6nemde Osmanl\u0131’ya hizmet vermi\u015f olan \u00c7erkes k\u00f6kenli bir\u00e7ok \u00fcnl\u00fc m\u00fc\u015firin, askeri ve sivil pa\u015falar\u0131n ve devlet adamlar\u0131n\u0131n adla\u00adr\u0131na da rastlanmaktad\u0131r. Bunlar\u0131n yan\u0131nda, Balkanlar’dan Anadolu’ya, Irak, Suri\u00adye, \u00dcrd\u00fcn, Arabistan ve Yemen’e kadar her yerde g\u00f6rev yapmakta olan Kafkas-\u00c7erkes k\u00f6kenli gen\u00e7 subaylar\u0131n, devlet memurlar\u0131n\u0131n, yerel y\u00f6neticilerin vb.n\u0131n da adlar\u0131 ge\u00e7mektedir.<\/p>\n\n\n\n

\u011euaze’nin sayfalar\u0131nda, geli\u015fig\u00fczel da\u011f\u0131t\u0131ld\u0131klar\u0131 elveri\u015fsiz yerle\u015fim yerlerinde sefalete d\u00fc\u015fm\u00fc\u015f, sald\u0131r\u0131lara u\u011frayan, ya da kaybetti\u011fi akrabalar\u0131n\u0131 aramakta olan s\u0131radan yurtta\u015flar\u0131n \u015fikayetlerine ve yard\u0131m aray\u0131\u015flar\u0131na, ayr\u0131ca t\u00fcm bu insanlar\u0131n devletin resmi kay\u0131tlar\u0131nda hi\u00e7 yer almam\u0131\u015f \u00c7erkesce ger\u00e7ek adlar\u0131 ve soyadlar\u0131\u00adna, aralar\u0131ndaki soy ve akrabal\u0131k ili\u015fkilerine dair baz\u0131 bilgilere de ula\u015f\u0131labilmekte\u00addir. \u011euaze gazetesi sadece bu niteli\u011fiyle bile, g\u00fcn\u00fcm\u00fczde Kafkasya’da ve T\u00fcrki\u00adye’de bu konularda yap\u0131lmaya \u00e7al\u0131\u015f\u0131lan, olduk\u00e7a gecikmi\u015f bilimsel ara\u015ft\u0131rmalar ve biyografi \u00e7al\u0131\u015fmalar\u0131 i\u00e7in de, \u00f6nemli ve pek incelenmemi\u015f bir kaynak olu\u015ftur\u00admaktad\u0131r.<\/p>\n\n\n\n

Gazetenin \u00e7e\u015fitli say\u0131lar\u0131nda “Bab\u0131ali Caddesindeki \u00c7erkes Teav\u00fcn Cemiyeti \u0130darehanesi’nde” \u015fu eserlerin de sat\u0131lmakta oldu\u011fu bildiriliyor:<\/p>\n\n\n\n

Met (Yusuf) \u0130zzet Bey’in: Kafkas Tarihi (1. Cilt), Evrikalar\u0131m: Kadim Hatti’lerin Men\u015fei (1. C\u00fcz), Evrikalar\u0131m (Homer Kimdir, \u0130lyada ve Odisse ve Kadim Yunanistan’da \u00c7erkesler) (2. C\u00fcz); Dr. Mehmet Ali P\u00e7\u0131haluk’un: \u00c7erkes Elif\u00adbas\u0131; “Bir Ad\u0131ge Grubu” taraf\u0131ndan haz\u0131rlanan: Alfibe; Adzen Ahmed Efendi’nin: Tecvid (\u00c7erkesce-Arap\u00e7a) ve \u0130man \u0130slam, \u015e\u00fcrut-\u0131 salat adl\u0131 eser\u00adleri; Ne\u011fu\u00e7 Yusuf Suad Bey’in: Tarih-i Enbiya ve \u0130slam konulu \u00c7erkesce eseri; , Ts’a\u011fo Nuri’nin: Hesap (\u00c7erkesce), Jeografi (\u00c7erkesce), Tecvit (\u00c7erkesce) adl\u0131 eserleri.<\/p>\n\n\n\n

Bunlar yan\u0131nda Cemiyet \u00fcyeleri ve gazetenin yazarlar\u0131n\u0131n o d\u00f6nemde yay\u0131m\u00adlanan eserleri de gazetenin okuyucular\u0131na ilanlarla duyurulmaktad\u0131r. Bu ilanlarda, gazetenin s\u00fcrekli yazarlar\u0131ndan Hayriye Melek Hunc Han\u0131m’\u0131n Z\u00fchre-i Elem (1910) adl\u0131 roman\u0131, \u015eahap R\u0131za’n\u0131n k\u00fc\u00e7\u00fck bir \u00c7erkes k\u0131z\u0131n\u0131n dram\u0131n\u0131 i\u015fleyen \u0130klima (1326\/1910) adl\u0131 tiyatro eseri, Yusuf Suad Ne\u011fu\u00e7’un, \u0130slam Peygamberi\u00adnin ya\u015fam\u0131n\u0131 konu edinen Akvem-\u00fcs Siyer (1911) adl\u0131 dini eseri\u2026 gibi apayr\u0131 t\u00fcr ve konularda eserler yan yana yer almaktad\u0131r.<\/p>\n\n\n\n

Kebike\u00e7’in 5. say\u0131s\u0131nda \u011euaze gazetesi hakk\u0131nda bir makalesi yay\u0131nlanm\u0131\u015f bu\u00adlunan Fahri Huvaj,[55]<\/sup><\/a> ancak birka\u00e7 say\u0131s\u0131n\u0131 inceledi\u011fi bu gazetenin en \u00e7ok \u00fcze\u00adrinde durdu\u011fu konular\u0131 \u015fu \u015fekilde s\u0131ralamaktad\u0131r (\u00d6zetle):<\/p>\n\n\n\n

. \u011euaze’nin \u00fczerinde durdu\u011fu temel sorunlar iki ana grupta toplanabilir: A) Bunlardan birincisi \u00c7erkes ulusal ve toplumsal sorunlar\u0131d\u0131r ki yakla\u015f\u0131k % 70 a\u011f\u0131rl\u0131k ta\u015f\u0131maktad\u0131r. B) \u0130kincisi ise Osmanl\u0131 \u00fclkesinin \u00e7a\u011fda\u015fla\u015fma, uygarla\u015fma sorunudur ki bu da yakla\u015f\u0131k % 30’luk bir a\u011f\u0131rl\u0131kla ele al\u0131nmak\u00adta ve incelenmektedir.<\/p>\n\n\n\n

\u011euaze’de \u00c7erkeslerin ulusal ve toplumsal sorunlar\u0131 \u00e7er\u00e7evesinde \u00fczerinde durulan konular \u015f\u00f6yle \u00f6zetlenebilir: 1) Bug\u00fcnk\u00fc \u00c7erkes ulusal sorunu\u00adnun kayna\u011f\u0131, anayurttan ayr\u0131l\u0131\u015ft\u0131r. Bu olay, \u00c7arl\u0131k Rusya’s\u0131 y\u00f6n\u00fcnden bir s\u00fcrg\u00fcn, Osmanl\u0131 \u0130mparatorlu\u011fu y\u00f6n\u00fcnden politik bir ba\u015far\u0131, \u00c7erkesler y\u00f6n\u00fcnden ise tam bir hezimet ve yok olu\u015fa y\u00fcr\u00fcmektir. Bu olay insanl\u0131k a\u00e7\u0131s\u0131ndan da bir halk\u0131n k\u0131y\u0131m\u0131, katliam\u0131 olup, kapkara bir lekedir. 2) Osmanl\u0131 topraklar\u0131ndaki \u00c7erkeslerin pek \u00e7ok toplumsal sorunlar\u0131 var\u00add\u0131r. 3) Toplumun ya\u015fad\u0131\u011f\u0131 s\u00fcrg\u00fcn felaketi, bunun getirdi\u011fi yokluklar ve \u00e7e\u015fitli d\u0131\u015f etkenlerin de etkisiyle, Osmanl\u0131 topraklar\u0131ndaki \u00c7erkes gruplar\u0131 aras\u0131nda varl\u0131\u011f\u0131n\u0131 daha da bozulup yozla\u015farak s\u00fcrd\u00fcren sosyal s\u0131n\u0131fla\u015fmalar ve k\u00f6lelik sorunu, devlet taraf\u0131ndan uygun \u00f6nlemler al\u0131narak \u00e7\u00f6z\u00fcm\u00adlenmelidir.<\/p>\n\n\n\n

\u011euaze gazetesinin, Osmanl\u0131 devletinin \u00e7a\u011fda\u015fla\u015fmas\u0131 ve uygarla\u015fmas\u0131 ile ilgili olarak \u00fczerinde durdu\u011fu konular ise \u015f\u00f6ylece belirtilebilir:<\/p>\n\n\n\n

1) Me\u015frutiyet y\u00f6netimi ve onun sayesinde kazan\u0131lm\u0131\u015f olan haklar ve ola\u00adnaklar \u00f6zenle korunmal\u0131 ve geli\u015ftirilmelidir. 2) Tutarl\u0131 ve ki\u015filikli bir d\u0131\u015f politika izlenmelidir. 3) Ekonomi, e\u011fitim, y\u00f6netim adalet, sa\u011fl\u0131k vb. gibi temel konularda Bat\u0131’n\u0131n deneyim ve birikimlerinden yararlanma yollar\u0131 aranmal\u0131, ancak asla taklit\u00e7ili\u011fe y\u00f6nelme yoluna gidilmemelidir. Ki\u015filerin yarat\u0131c\u0131 yetenek ve becerilerini geli\u015ftirip kullanmalar\u0131na olanak ve f\u0131rsat verilmelidir. \u00c7\u00fcnk\u00fc her \u00fclkenin ve halk\u0131n sosyal yap\u0131s\u0131 ve \u00f6zellikleri fark\u00adl\u0131d\u0131r. Her toplum kendi sosyal yap\u0131s\u0131na uygun bir sistem geli\u015ftirmelidir. Ayr\u0131ca hi\u00e7bir taklit, asl\u0131 gibi m\u00fckemmel ve etkili olamaz.<\/p>\n\n\n\n

Sonu\u00e7 olarak diyebiliriz ki \u011euaze gazetesi, 1908 Me\u015frutiyet’inin getirdi\u011fi s\u0131n\u0131rl\u0131 -ama ulusal-k\u00fclt\u00fcrel anlamda bug\u00fcnk\u00fcnden \u00e7ok daha do\u011fru, ger\u00ad\u00e7ek\u00e7i ve ileri- \u00f6zg\u00fcrl\u00fck ortam\u0131nda daha \u00f6nce s\u00fcrg\u00fcn vurgununu ve uzun istibdat d\u00f6nemini ya\u015fam\u0131\u015f \u00c7erkes halk\u0131 aras\u0131ndan yeti\u015fmi\u015f ayd\u0131nlar\u0131n, hal\u00adk\u0131na ve tarihe kar\u015f\u0131 sorumluluk duyarak, ulusal ve evrensel d\u00fczeyde ol\u00adduk\u00e7a do\u011fru, ge\u00e7erli ve kal\u0131c\u0131 \u00e7\u00f6z\u00fcmler \u00f6nererek ba\u015far\u0131 ile \u00e7\u0131kard\u0131\u011f\u0131 say\u00adg\u0131n bir yay\u0131n organ\u0131 olarak tarihimizde yerini alacakt\u0131r. O g\u00fcnk\u00fc ko\u015fullar\u00adda ne \u00f6l\u00e7\u00fcde etkili oldu\u011funu tespit etmek m\u00fcmk\u00fcn olmasa da, bug\u00fcnk\u00fc mant\u0131kla bile do\u011fru tespitler yaparak kitlelere \u0131\u015f\u0131k tutabilecek nitelikte bir yay\u0131n olarak de\u011ferlendirilebilece\u011fini rahatl\u0131kla s\u00f6ylemek ve savunmak m\u00fcmk\u00fcnd\u00fcr.[56]<\/sup><\/a><\/p>\n\n\n\n

Kafkas (1914)<\/strong><\/p>\n\n\n\n

\u00c7erkes \u0130ttihad ve Teav\u00fcn Cemiyeti ad\u0131na T\u00fcrk\u00e7e-\u00c7erkesce yay\u0131nlanmakta olan \u011euaze (1911-1914) gazetesinin 59. say\u0131s\u0131yla kapanmas\u0131ndan sonra, bu gaze\u00adtenin sahipli\u011fi ve ba\u015fyazarl\u0131\u011f\u0131n\u0131 yapan ve Kafkasya’da bir s\u00fcre kald\u0131ktan sonra \u0130stanbul’a d\u00f6nen Avukat Yusuf Suad Ne\u011fu\u00e7 taraf\u0131ndan, \u011euaze’nin devam\u0131 \u015fek\u00adlinde T\u00fcrk\u00e7e-\u00c7erkesce olarak yay\u0131nlanm\u0131\u015f, ayn\u0131 format ve i\u00e7erikte bir gazetedir. Bu gazetenin ka\u00e7 say\u0131 \u00e7\u0131kabildi\u011fini saptayamamakla birlikte, ba\u015flayan D\u00fcnya Sava\u015f\u0131’n\u0131n ko\u015fullar\u0131 nedeniyle, onun yay\u0131n ya\u015fam\u0131n\u0131n da pek uzun olamad\u0131\u011f\u0131n\u0131 tahmin ediyoruz.[57]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Kafkas gazetesinin 1(60) \u015feklinde numaraland\u0131r\u0131lm\u0131\u015f ilk say\u0131s\u0131nda “P\u015f\u0131maf” imzas\u0131yla “\u00c7erkeslerden kabil-i hitap olanlara!” hitabeden ve Yusuf Suad Ne\u011fu\u00e7 taraf\u0131ndan yaz\u0131lm\u0131\u015f oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcren, “\u00c7erkes Teav\u00fcn Cemiyeti – \u011euaze” ba\u015fl\u0131kl\u0131 bir yaz\u0131da, baz\u0131 toplum kesimleri (\u00f6zellikle de zenginler ve Osmanl\u0131’daki \u00c7erkes k\u00f6kenli pa\u015falar) milli konulardaki kay\u0131ts\u0131zl\u0131klar\u0131 nedeniyle fena halde ele\u015ftirildikten sonra \u015f\u00f6yle denmektedir:<\/p>\n\n\n\n

… Sonu\u00e7 olarak \u011euaze, Kafkas’a do\u011fru rehberlik de\u011fil mi, bunu acziyle beraber \u00c7erkesler i\u00e7in az \u00e7ok yapt\u0131 ve i\u015fte nihayet bize Kafkas’\u0131 g\u00f6ster\u00addi. \u015eimdi siz ey vuneko\u015flar! \u0130\u015fittik i\u015fitmedik demeyiniz ve iyi anlay\u0131n\u0131z ki bundan sonra hakikati gizli kapakl\u0131 b\u0131rakm\u0131yoruz. Hamiyyet ve m\u00fc\u00adr\u00fcvvet dedikleri cevherden hisseniz var ise i\u015fte gaye ve i\u015fte Cemiyet, i\u015fte meydan! Sizin ve bizim i\u015fimiz Kafkas iledir. \u00c7erkes Cemiyeti’nin emelle\u00adrinin ilk ve son gayesi odur. Kafkas, Kafkasyal\u0131lar\u0131nd\u0131r. \u00c7\u00fcnk\u00fc Kafkas atalar\u0131m\u0131z\u0131n mezar\u0131d\u0131r. Mah\u015fer ve ahfad\u0131m\u0131z\u0131n ba\u015far\u0131s\u0131 olacakt\u0131r. Mutla\u00adka ama mutlaka \u00f6yle olmal\u0131d\u0131r. Ona siz de biz de \u00e7al\u0131\u015fal\u0131m. Ta ki Kafkas y\u00fckselsin. Kafkas var olsun.    Daima ya\u015fas\u0131n ve bahtiyar olsun.<\/p>\n\n\n\n

\u00c7erkes Kad\u0131nlar\u0131 Teav\u00fcn Cemiyeti’nin yay\u0131n organ\u0131 olarak \u0130stanbul’da 15 g\u00fcnde bir T\u00fcrk\u00e7e ve \u00c7erkes Teav\u00fcn Cemiyeti (1908) \u00e7evresinde olu\u015fturulmu\u015f olan Latin harfli bir alfabeyle \u00c7erkes-Ad\u0131gece yay\u0131nlanan, iki dilli, edebi- k\u00fclt\u00fcrel bir dergidir. Derginin \u00c7erkes Kad\u0131nlar\u0131 Teav\u00fcn Cemiyeti ad\u0131na imtiyaz sahibi Seza Peukh Han\u0131md\u0131r. Nazmi Pa\u015fa’n\u0131n k\u0131z\u0131 ve gen\u00e7 bir \u00f6\u011fretmen olan bu ha\u00adn\u0131m, ayn\u0131 zamanda, \u00c7erkes Kad\u0131nlar\u0131 Teav\u00fcn Cemiyeti taraf\u0131ndan \u0130stanbul-Be\u015fikta\u015f’taki Akaretler semtinde a\u00e7\u0131lm\u0131\u015f bulunan \u00c7erkes \u00d6rnek K\u0131z Okulu’nun (1919-1923) da m\u00fcdiresidir. Diyane dergisinin ba\u015fyazar\u0131 ise, \u00c7erkes Kad\u0131nlar\u0131 Teavun Cemiyeti’nin kurucu ba\u015fkan\u0131 olan Hayriye Melek Hunc(a) Han\u0131m’d\u0131r.[58]<\/sup><\/a><\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Diyane Dergisi (1920)<\/strong><\/p>\n\n\n\n

Derginin ad\u0131 olan Diyane s\u00f6zc\u00fc\u011f\u00fc, \u00c7erkes-Ad\u0131ge dilinde “annemiz” anlam\u0131\u00adna gelmektedir. Derginin ilk say\u0131s\u0131ndaki yazarlar\u0131 aras\u0131nda, Hayriye Melek Hunc ve Seza Peukh han\u0131mlarla birlikte, Met \u0130zzet (Yusuf \u0130zzet Pa\u015fa), Blenavko Bateko Harun,[59]<\/sup><\/a> Cankat Leustenb\u0131y (Lami Cankat), Sey\u0131n T\u0131me (H\u00fcseyin \u015eem’i T\u00fcmer) gibi \u00c7erkes yazar ve ayd\u0131nlar\u0131 da yer almaktad\u0131r.<\/p>\n\n\n\n

Bu ki\u015filerin hemen hepsi, daha \u00f6nce \u00c7erkes \u0130ttihad ve Teav\u00fcn Cemiyeti (1908)’nin \u00e7al\u0131\u015fmalar\u0131nda da aktif g\u00f6revler y\u00fcklenmi\u015f ve bu dernek ad\u0131na \u00e7\u0131kar\u0131\u00adlan \u011euaze (1911-1914) gazetesinde vb. yerlerde de yaz\u0131lar\u0131 ve kitaplar\u0131 yay\u0131nlan\u00adm\u0131\u015f ki\u015filerdir.<\/p>\n\n\n\n

Ankara’daki Milli K\u00fct\u00fcphane’de sadece Matbaa-i Osmaniye’de bas\u0131lm\u0131\u015f, 12 Mart 1336 (1920) tarihli 1. say\u0131s\u0131 kay\u0131tl\u0131 ve mevcut bulunan Diyane dergisinin ka\u00e7 say\u0131 \u00e7\u0131kt\u0131\u011f\u0131 konusunda hen\u00fcz kesin ve sa\u011fl\u0131kl\u0131 bir bilgiye ula\u015famad\u0131k. Ancak “sarayl\u0131” bir \u00c7erkes-Abhaz kad\u0131n\u0131 olan Leyla A\u00e7ba’n\u0131n an\u0131lar\u0131nda rastlad\u0131\u011f\u0131m\u0131z “… Diyane ad\u0131ndaki \u00c7erkes dergisi, Dersaadet’teki b\u00fct\u00fcn \u00c7erkesler taraf\u0131ndan okunurdu ve bu derginin ba\u015f m\u00fcellifi Hayriye Han\u0131m’d\u0131”[60]<\/sup><\/a> \u015feklindeki ibare ve baz\u0131 s\u00f6zl\u00fc an\u0131lar bize, 15 g\u00fcnde bir \u00e7\u0131kaca\u011f\u0131 belirtilen bu derginin, yay\u0131nland\u0131\u011f\u0131 d\u00f6nemin kar\u0131\u015f\u0131kl\u0131\u011f\u0131na kar\u015f\u0131n, k\u0131sa da olsa daha bir s\u00fcre yay\u0131n hayat\u0131nda kalm\u0131\u015f oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcrmektedir.<\/p>\n\n\n\n

Derginin ilk say\u0131s\u0131nda, Hayriye Melek Hunc taraf\u0131ndan kaleme al\u0131nan ve T\u00fcrk\u00e7e-\u00c7erkesce (Ad\u0131gece) olarak iki dilde yay\u0131nlanm\u0131\u015f bulunan “Diyane’nin Mesle\u011fi Gayesi – Diyanem Y\u0131 Guequrey\u0131 Quc Eayere” ba\u015fl\u0131kl\u0131 ba\u015fyaz\u0131da \u015f\u00f6yle denmektedir:<\/p>\n\n\n\n

B\u00fct\u00fcn insanl\u0131k, \u00f6zellikle de b\u00fct\u00fcn k\u00fc\u00e7\u00fck ve zay\u0131f milletler gibi \u00c7erkeslik de bug\u00fcn a\u011f\u0131r ve ac\u0131 bir s\u0131nav d\u00f6nemi ge\u00e7iriyor. Biz bunu t\u00fcm a\u011f\u0131rl\u0131\u011f\u0131 ve ac\u0131l\u0131\u011f\u0131 ile hissediyoruz. Fakat inan\u0131yoruz ki, insanl\u0131\u011f\u0131 \u00f6l\u00e7en bu b\u00fcy\u00fck de\u00adneyim ne kadar s\u00fcrerse s\u00fcrs\u00fcn, ne kadar \u00e7e\u015fitli d\u00f6nemler ge\u00e7irirse ge\u00e7ir\u00adsin hi\u00e7 \u015f\u00fcphe yok ki zafer sonu\u00e7ta insanl\u0131\u011f\u0131n olacakt\u0131r.<\/em><\/em><\/p>\n\n\n\n

\u0130steriz ki, halk\u0131m\u0131z buna g\u00fcvensin ve hatta bizim gibi inans\u0131n, bunun ak\u00adsine inanmak; onun i\u00e7in felaketlerin belki de en b\u00fcy\u00fc\u011f\u00fc olur.<\/em><\/em><\/p>\n\n\n\n

Y\u00fcz sene Rus \u00c7arl\u0131\u011f\u0131 \u00f6n\u00fcnde e\u011filmeyen \u00c7erkeslik, kendisindeki cenga\u00adverlik \u00f6zelliklerinin ne kadar temiz ve y\u00fcksek bir dereceye vard\u0131\u011f\u0131n\u0131 d\u00fcnyaya g\u00f6stermi\u015ftir.<\/em><\/em><\/p>\n\n\n\n

\u015eimdi ise \u00c7erkes varl\u0131\u011f\u0131 art\u0131k ba\u015fka bir alanda savunma bekliyor. Fikirle\u00adrini yaymak amac\u0131yla \u00e7\u0131kard\u0131\u011f\u0131 dergiye<\/em> Diyane ad\u0131n\u0131 veren \u00c7erkes kad\u0131nlar\u0131, bu halk\u0131n sava\u015fta g\u00f6sterdi\u011fi cengaverlik duygu ve heyecan\u0131n\u0131n di\u011fer \u00f6zelliklerine zarar verecek oranda geli\u015fmi\u015f olmas\u0131ndan korkuyorlar.<\/em><\/em><\/p>\n\n\n\n

Cesaret\u00adlerin en b\u00fcy\u00fc\u011f\u00fc sava\u015f\u0131rken g\u00f6sterilen olmad\u0131\u011f\u0131 gibi, en b\u00fcy\u00fck zaferlerin de sava\u015fta kazan\u0131lanlar olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorlar. Uygar d\u00fcnyada, sava\u015f art\u0131k ba\u015fka meydanlarda ve ba\u015fka silahlarla yap\u0131l\u0131yor.<\/em><\/em><\/p>\n\n\n\n

Biz halk\u0131m\u0131z\u0131 art\u0131k bu meydanlarda ve kolunu de\u011fil, akl\u0131n\u0131 kullan\u0131rken g\u00f6rmek istiyoruz. Bu y\u00fczden<\/em> Diyane\u2019yi, bizde pek \u00e7ok bulundu\u011funa emin oldu\u011fumuz ayd\u0131nlar i\u00e7in belirli bir amac\u0131 g\u00f6steren bir me\u015fale gibi tutuyo\u00adruz. Bu me\u015falenin alt\u0131nda, gen\u00e7lerimizi tarih, dil, edebiyat, sanat, m\u00fczik ve sosyal ya\u015fam\u0131m\u0131z\u0131, sanayimizi, \u00f6zet olarak ulusal varl\u0131\u011f\u0131m\u0131z\u0131 inceleyip ara\u015ft\u0131rmaya ve bu varl\u0131\u011f\u0131 en y\u00fcksek derecede geli\u015ftirip olgunla\u015ft\u0131rmaya da \u00e7a\u011f\u0131r\u0131yoruz. Bu \u00e7a\u011fr\u0131da pek \u00e7ok ac\u0131 \u00e7ekmi\u015f ve sonunda yavrusunun mut\u00adluluk s\u0131rr\u0131n\u0131 ke\u015ffetmi\u015f bir anne sesinin \u015fefkatli sak\u0131nmalar\u0131 ve huzuru var\u00add\u0131r. Eminim ki, ger\u00e7ek bir ulusal ruh ta\u015f\u0131yan her \u00c7erkes de bu sesteki \u015fef\u00adkat ve yak\u0131nl\u0131\u011f\u0131 anlayacak, ona ko\u015facak ve onun g\u00f6sterdi\u011fi ama\u00e7 etraf\u0131nda kuvvetli bir kitle halinde toplanacakt\u0131r.<\/em><\/em><\/p>\n\n\n\n

Met \u0130zzet (Yusuf \u0130zzet Pa\u015fa) taraf\u0131ndan kaleme al\u0131nan “Diyane, Nam-\u0131 Di\u00ad\u011ferle Millet Anas\u0131” ba\u015fl\u0131kl\u0131 yaz\u0131da ise derginin ad\u0131 olan “diyane” kelimesinin \u00c7erkes dilindeki ve eski Yunan ve Latin mitolojilerindeki anlamlar\u0131 incelenerek \u015f\u00f6yle deniyor:<\/p>\n\n\n\n

\u00c7erkes Kad\u0131n D\u00fcnyas\u0131”n\u0131n bir yard\u0131mla\u015fma derne\u011fi kurarak ulusal kalk\u0131n\u00adma hamlesine kat\u0131lmaya karar vermi\u015f olmas\u0131 \u00e7ok mutlu bir olayd\u0131r. \u0130stan\u00adbul’daki sayg\u0131de\u011fer k\u0131z karde\u015flerimizin olu\u015fturdu\u011fu bu derne\u011fin merkez kurulu \u00fcyelerinin, ancak bir y\u0131la s\u0131\u011fan \u00e7al\u0131\u015fmalar\u0131yla bir “\u00d6rnek K\u0131z Okulu” a\u00e7may\u0131 ba\u015farmalar\u0131 ve bir yandan ulusal m\u00fczi\u011fimizi tespit ederek yaymak, di\u011fer yandan da bir “Kimsesizler Yurdu” kurmak i\u00e7in \u00e7ok ciddi bir \u015fekilde u\u011fra\u015ft\u0131klar\u0131n\u0131 g\u00f6rmekle duydu\u011fumuz zevk ve takdir duygular\u0131n\u0131 kelimelerle anlatmam\u0131z zordur. Bug\u00fcn ise bu sayg\u0131de\u011fer derne\u011fin<\/em> Diyane ad\u0131yla bir dergi \u00e7\u0131kard\u0131\u011f\u0131n\u0131 g\u00f6rmek bizi daha da mutlu etmi\u015ftir. Mukaddes ve asil Kafkas’\u0131n kad\u0131nlar\u0131ndan olu\u015fmu\u015f bir bilim ve irfan cemiyetinin fikirlerini yayacak olan bir dergiye de bundan daha uygun bir ad verilemezdi!<\/em><\/em><\/p>\n\n\n\n

Bu sayg\u0131de\u011fer derne\u011fin t\u00fcz\u00fc\u011f\u00fcnde y\u00f6netim kurulunun \u00fcst\u00fcnde<\/em> Diyane ad\u0131nda y\u00fcksek bir denetim kurulunun olu\u015fturulmas\u0131 suretiyle ulusal gele\u00adneklere uyulmu\u015f olmas\u0131 da dikkati \u00e7eken bir husustur. \u015eimali Kafkas Derne\u011fi’nin t\u00fcz\u00fc\u011f\u00fcnde de buna benzer bir “Thamate” Bilim Kurulu bu\u00adlunmaktad\u0131r. . Kafkas, \u00f6zellikle de \u00c7erkes tarihi kad\u0131nlara \u00f6zg\u00fc pek \u00e7ok gurur verici olaylarla doludur. \u00c7erkes milleti, Do\u011fu halklar\u0131 i\u00e7inde kad\u0131n\u00adlar\u0131na en fazla sayg\u0131 g\u00f6steren ve onlara \u00f6nemli sosyal roller veren bir halkt\u0131r. Bir \u00c7erkes atl\u0131s\u0131n\u0131n yolda rastlad\u0131\u011f\u0131 bir kad\u0131n\u0131n yan\u0131ndan ge\u00e7er\u00adken at\u0131ndan inmesi, bu sayg\u0131y\u0131 hak eden kad\u0131nlara kar\u015f\u0131 ulusal gelenekle\u00adrin y\u00fckledi\u011fi bir zorunluluktur. Kad\u0131nlar\u0131m\u0131z, Kafkasya’daki ba\u011f\u0131ms\u0131zl\u0131k sava\u015flar\u0131nda g\u00f6sterdikleri b\u00fcy\u00fck kahramanl\u0131k ve fedakarl\u0131klar\u0131n yan\u0131 s\u0131ra bu sava\u015flar\u0131n sonunda ya\u015fanan s\u00fcrg\u00fcnde de halk\u0131m\u0131z\u0131n u\u011frad\u0131\u011f\u0131 felaketle\u00adre kar\u015f\u0131 g\u00f6sterdikleri fedakarl\u0131klarla ulusal tarihimizde b\u00fcy\u00fck bir \u015f\u00fckranla kaydedileceklerdir.<\/em><\/em><\/p>\n\n\n\n

\u00c7erkes kad\u0131n\u0131 daima \u015fefkat ve fedakarl\u0131\u011f\u0131n sembol\u00fc olmu\u015ftur. Zahiri g\u00f6\u00adr\u00fcn\u00fc\u015flerinde bir Amazon gibi ba\u011f\u0131ms\u0131z olan \u00c7erkes kad\u0131nlar\u0131, yard\u0131mla\u015f\u00adma derne\u011finin t\u00fcz\u00fc\u011f\u00fcnde kulland\u0131klar\u0131 “diyane” s\u00f6zc\u00fc\u011f\u00fcn\u00fc bu dergi i\u00e7in de se\u00e7mi\u015f olmakla, kad\u0131nlar\u0131m\u0131z\u0131n izleyece\u011fi yolun daima “\u015fefkat” ve “koruma” esas\u0131na dayal\u0131 oldu\u011funu kan\u0131tlam\u0131\u015flard\u0131r.<\/em><\/em><\/p>\n\n\n\n

Ger\u00e7ekten \u00c7erkes milletinin bir<\/em> Dijane’ye ihtiyac\u0131 vard\u0131. Bug\u00fcn do\u011fu\u015funu sevin\u00e7le izledi\u011fimiz ve daima namus, \u015feref, \u00fcst\u00fcn ahlak, ilim ve irfan gibi meziyetlerle donanm\u0131\u015f kad\u0131nlar\u0131m\u0131z\u0131n, yetim \u00e7ocuklar\u0131 \u015fefkatle korumala\u00adr\u0131ndan dolay\u0131 da sonsuza dek birer “millet anas\u0131” olarak ya\u015famalar\u0131n\u0131 dili\u00adyor ve ba\u015far\u0131lar\u0131n\u0131 kutluyoruz.<\/em><\/em><\/p>\n\n\n\n

\u00c7erkes Kad\u0131nlar\u0131 Teav\u00fcn Cemiyeti taraf\u0131ndan kurulmu\u015f olan “\u00d6rnek \u00c7erkes K\u0131z Okulu’nun m\u00fcdiresi ve gen\u00e7 bir \u00f6\u011fretmen olan Seza Peukh taraf\u0131ndan ya\u00adz\u0131lm\u0131\u015f olan “Sosyal Ya\u015famda Kad\u0131n\u0131n Rol\u00fc” konulu makale ise \u015f\u00f6yledir:<\/p>\n\n\n\n

Sosyal ya\u015famda kad\u0131na \u00f6nemli rol veremeyen toplumlar, uygarl\u0131k yolunda hen\u00fcz ad\u0131m atamam\u0131\u015f olanlard\u0131r. Bir halk\u0131n uygarl\u0131k \u00f6l\u00e7\u00fcs\u00fc kad\u0131nlar\u0131n\u0131n sosyal ya\u015famdaki rol\u00fc ile do\u011fru orant\u0131l\u0131d\u0131r. Tarihsel ger\u00e7ekler de bunu kan\u0131tlamaktad\u0131r. Ge\u00e7mi\u015fin aynas\u0131 olan tarih sayfalar\u0131n\u0131n kad\u0131nlarla ilgili k\u0131sm\u0131 bize g\u00f6steriyor ki, kad\u0131n\u0131n toplumdaki sosyal rol\u00fc de\u011fi\u015fikli\u011fe u\u011fra\u00adm\u0131\u015f, b\u00fcy\u00fck devrimlere de \u00f6nc\u00fcl\u00fck etmi\u015ftir.<\/em><\/em><\/p>\n\n\n\n

\u0130nsanl\u0131\u011f\u0131n do\u011fal yasalar\u0131n\u0131n tam olarak geli\u015fmedi\u011fi zamanlarda kad\u0131n, do\u00ad\u011fal haklar\u0131ndan mahrum kalm\u0131\u015ft\u0131r. Ya\u015famdaki do\u011fal g\u00f6revleri sonucu ge\u00ad\u00e7ici zaaflar edinmi\u015f, bir acizlik vadisine s\u00fcr\u00fcklenmi\u015ftir.<\/em><\/em><\/p>\n\n\n\n

G\u00fc\u00e7ten ba\u015fka bir yasan\u0131n tan\u0131nmad\u0131\u011f\u0131 zamanlarda kad\u0131n\u0131n bir hakk\u0131 ola\u00admazd\u0131. \u015e\u00fcphe yoktur ki, g\u00fcc\u00fcn ilk tutsaklar\u0131 kad\u0131nlar olmu\u015ftur. Kad\u0131n evinin bir hizmet\u00e7isi, \u00e7ocuklar\u0131n\u0131n bir lalas\u0131 idi. \u00d6yle bir hizmet\u00e7i, \u00f6yle m\u00fcrebbiye idi ki, her t\u00fcrl\u00fc hakarete maruz kalabilir ve aile reisinin bir k\u0131zg\u0131nl\u0131\u011f\u0131 ile ya\u015fama hakk\u0131na bile son verilebilirdi. Kad\u0131n serbest\u00e7e d\u00fc\u015f\u00fc\u00adnemez, d\u00fc\u015f\u00fcnse bile d\u00fc\u015f\u00fcncelerini eyleme ge\u00e7iremezdi. Bu y\u00fczden kad\u0131n ne tek ba\u015f\u0131na ne de grupsal olarak toplumsal ya\u015fama kat\u0131lamazd\u0131.<\/em><\/em><\/p>\n\n\n\n

Evde \u00f6zel ve a\u015fa\u011f\u0131lay\u0131c\u0131 hizmetlerle u\u011fra\u015fan, bazen genel hizmetlere de kat\u0131lan kad\u0131n, do\u011fal yeteneklerini kullanma, onlar\u0131 geli\u015ftirme hak ve \u00f6z\u00adg\u00fcrl\u00fc\u011f\u00fcne sahip de\u011fildi.<\/em><\/em><\/p>\n\n\n\n

\u0130nsan topluluklar\u0131n\u0131n yar\u0131s\u0131n\u0131 olu\u015fturmas\u0131na kar\u015f\u0131n manevi haklar\u0131n\u0131n ge\u00adli\u015fmesinden b\u00fct\u00fcn\u00fcyle mahrum b\u0131rak\u0131lan ve maddi haklar\u0131nda da bir \u00f6z\u00adg\u00fcrl\u00fc\u011fe sahip olmayan kad\u0131n\u0131n bu ma\u011fduriyeti uygarl\u0131k tarihini yar\u0131 yar\u0131ya geciktirdi. \u0130nsanl\u0131k bu ger\u00e7e\u011fi \u00e7ok ge\u00e7 ve zor anlad\u0131. Dinler, d\u00fc\u015f\u00fcnceler, yasalar kad\u0131nlar\u0131n kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fu bu zulm\u00fc adalet ve insaf \u00f6l\u00e7\u00fcleriyle d\u00fczelttiler. Sonunda kad\u0131n d\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve ba\u011f\u0131ms\u0131z ya\u015fama hakk\u0131\u00adn\u0131 kullanma yetkisine sahip oldu\u011fu gibi, bilim ve bilgi alan\u0131nda da do\u011fal yetene\u011finin verdi\u011fi g\u00fc\u00e7le y\u00fcr\u00fcyebilmeye hak kazand\u0131<\/em>.<\/p>\n\n\n\n

Kad\u0131n, do\u011fal yeteneklerini \u00f6zg\u00fcrce kullanabildi\u011fi her d\u00f6nemde toplumla\u00adr\u0131n ilerlemesine \u00e7ok b\u00fcy\u00fck ve yararl\u0131 etkiler sa\u011flad\u0131. Toplumlar\u0131, y\u00fcceltti ve zirveye ula\u015ft\u0131rd\u0131. Kad\u0131n\u0131n al\u00e7alt\u0131ld\u0131\u011f\u0131 zamanlarda toplumlar \u00e7\u00f6k\u00fc\u015fe s\u00fcr\u00fcklendi. Kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn uygarl\u0131\u011fa yans\u0131mas\u0131 en \u00e7ok \u00e7a\u011f\u0131m\u0131z tari\u00adhinde g\u00f6r\u00fcld\u00fc. Hi\u00e7bir uygar toplum yoktur ki kad\u0131n\u0131n sosyal mevkii y\u00fck\u00adsek oldu\u011fu i\u00e7in ya\u015famda, bilim ve sanatta geri kals\u0131n ve kad\u0131nlar\u0131 erkekleriyle yar\u0131\u015f\u0131rcas\u0131na ba\u015far\u0131lar kazanmam\u0131\u015f olsun. B\u00f6yle canl\u0131 \u00f6rneklere sahip bulunan kad\u0131na art\u0131k sosyal ya\u015famda y\u00fcksek bir yer, g\u00fczel bir rol veril\u00admemesi ilkellik d\u00fcnyas\u0131na bir d\u00f6n\u00fc\u015f say\u0131l\u0131r.<\/em><\/em><\/p>\n\n\n\n

\u00c7erkeslerde kad\u0131n\u0131n, ba\u015flang\u0131c\u0131 belirsiz ve geleneksel olarak se\u00e7kin bir ye\u00adri ve sayg\u0131nl\u0131\u011f\u0131 vard\u0131r. \u00c7erkes sosyal ya\u015fam\u0131, kad\u0131n\u0131n her t\u00fcrl\u00fc ki\u015fisel hak ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, medeni terbiye ve g\u00f6rg\u00fc kurallar\u0131 \u00e7er\u00e7evesinde saptam\u0131\u015f ve uygar toplumlarda g\u00f6r\u00fclen ya\u015fam d\u00fczeyine yara\u015f\u0131r bir bi\u00e7imde sayg\u0131\u00adde\u011fer katk\u0131larda bulunmu\u015ftur. \u00c7erkeslerde kad\u0131n her yerde sayg\u0131 ve iltifat\u00adlara lay\u0131k g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/em><\/em><\/p>\n\n\n\n

Toplant\u0131larda kad\u0131n\u0131n daima sayg\u0131n bir yeri vard\u0131r. Ya\u015f\u00e7a b\u00fcy\u00fck bir kad\u0131\u00adn\u0131n huzurunda oturulamaz. Kad\u0131n\u0131n \u00f6n\u00fcnde hiddet ve \u015fiddet g\u00f6sterile\u00admez, hatta a\u011f\u0131z dala\u015f\u0131 bile yap\u0131lamaz. Yolda y\u00fcr\u00fcyen bir kad\u0131n\u0131n \u00f6n\u00fc kesi\u00adlemez. Bir kad\u0131n ge\u00e7erken erkek oturamaz, aya\u011fa kalkar. E\u011fer erkek yolda bir kad\u0131na rastlarsa, yol kad\u0131n\u0131nd\u0131r. Hatta erkek at \u00fczerindeyse bile, yolu kad\u0131na b\u0131rakmak ve at\u0131ndan inerek bir kenarda sayg\u0131l\u0131 bir bi\u00e7imde durmak zorundad\u0131r.<\/em><\/em><\/p>\n\n\n\n

Her \u00c7erkes kad\u0131n\u0131, ya\u015f\u00e7a kendisinden b\u00fcy\u00fck olmamak ko\u015fuyla herhangi bir erke\u011fe \u00f6zel i\u015fleri i\u00e7in emir verebilir. \u0130stenen i\u015f ne kadar g\u00fc\u00e7 olursa ol\u00adsun, erkek bu hizmetten ka\u00e7amaz. Ka\u00e7mas\u0131 khabze’ye, yani \u00c7erkes sosyal kurallar\u0131na ayk\u0131r\u0131 olaca\u011f\u0131ndan onun erkeklik onuruna zarar verir.<\/em><\/em><\/p>\n\n\n\n

D\u00fc\u015fman\u0131ndan ka\u00e7arak bir kad\u0131na s\u0131\u011f\u0131nan erke\u011fin savunulmadan teslim edilmesi kad\u0131n\u0131 peri\u015fan eder. Kad\u0131n\u0131n sosyal mevkii \u00e7ok y\u00fcksek say\u0131ld\u0131\u011f\u0131 i\u00e7indir ki, b\u00f6yle bir s\u0131\u011f\u0131nma erkek bak\u0131m\u0131ndan pek onurlu bir davran\u0131\u015f olarak kabul edilmese de, ay\u0131p da say\u0131lmaz.<\/em><\/em><\/p>\n\n\n\n

K\u0131saca, kad\u0131na ili\u015fkin bunlara benzer nice “khabze” (gelenek) vard\u0131r ki, bunlar \u00c7erkes kad\u0131n\u0131n\u0131n b\u00fcy\u00fck bir sosyal yetkiye sahip oldu\u011funu, onurlu, \u015fefkatli, gururlu ve ayn\u0131 zamanda \u00f6zverili ve sayg\u0131de\u011fer olarak yeti\u015ftirildi\u00ad\u011fini g\u00f6stermektedir. Bu da \u00c7erkes toplumsal ya\u015fam\u0131nda sa\u011flam bir uygar\u00adl\u0131\u011f\u0131n var oldu\u011funu kesin olarak kan\u0131tlamaktad\u0131r.<\/em><\/em><\/p>\n\n\n\n

Suriye’de do\u011fmu\u015f bir \u00c7erkes ayd\u0131n\u0131 olan Blenav Batuk ise “Ulusal Dilin Bilim ve Uygarl\u0131k\u00adtaki \u00d6nemi”ni belirtti\u011fi makalesini \u015fu s\u00f6zlerle bitirmektedir:<\/p>\n\n\n\n

Bir halktan yabanc\u0131 dillerle de bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcr yeti\u015febilir. Ancak bunlar hi\u00e7bir zaman o milletin sosyal ruhunu yans\u0131tamazlar. Bu nedenle de o millette bir sosyal de\u011fi\u015fim, bilimsel bir devrim meydana getiremezler. Biz \u00c7erkesler bunun pek a\u00e7\u0131k bir \u00f6rne\u011fini olu\u015fturuyoruz.<\/em><\/em><\/p>\n\n\n\n

Bug\u00fcn (s\u00fcrg\u00fcndeki) \u00c7erkesler aras\u0131nda Arap ve T\u00fcrk dillerinde yeti\u015fmi\u015f pek \u00e7ok ayd\u0131n ve bilim adam\u0131 vard\u0131r. Kafkasya halk\u0131 y\u00fczde otuz civar\u0131nda bir oranda Arap\u00e7a ve Rus\u00e7a da konu\u015fur. T\u00fcrkiye’de de ayn\u0131 miktarda, belki daha da fazla geli\u015fmi\u015f ayd\u0131n vard\u0131r. Bununla beraber ne Kafkasya’da Arap\u00e7a bilenler, ne de T\u00fcrkiye’de T\u00fcrk\u00e7eyi \u00f6\u011frenenler \u00c7erkes halk\u0131na ge<\/em>reken modern zihniyeti<\/em> verememi\u015flerdir. \u00c7erkes halk\u0131n\u0131n lay\u0131k oldu\u011fu<\/em> modern<\/em> d\u00fc\u015f\u00fcnce tarz\u0131na<\/em> sahip<\/em> olamad\u0131\u011f\u0131n\u0131 g\u00f6ren,<\/em> bir toplumun<\/em> ba\u015fka<\/em> bir dille bilim ve<\/em> uygarl\u0131k ya\u015fam\u0131nda \u00f6nemli<\/em> bir<\/em> de\u011fi\u015fme olu\u015fturamayaca\u011f\u0131n\u0131<\/em> anlayan<\/em> ayd\u0131nlar\u0131m\u0131z, art\u0131k<\/em> amaca<\/em> ula\u015fmak i\u00e7in<\/em> en<\/em> k\u0131sa<\/em> yol olan milli dil ile<\/em> e\u011fitim<\/em> ve<\/em> \u00f6\u011frenim<\/em> yapmaktan<\/em> ba\u015fka sa\u011flam<\/em> bir<\/em> kurtulu\u015f \u00e7aresi olmad\u0131\u011f\u0131n\u0131 kavram\u0131\u015flard\u0131r.<\/em><\/em><\/p>\n\n\n\n

Be\u015fikta\u015f’ta a\u00e7t\u0131\u011f\u0131 bir K\u0131z Okulu ile bu ger\u00e7ek ve ulusal inanc\u0131 eyleme ge\u00ad\u00e7irdi\u011fi eserlerle ta\u00e7land\u0131ran \u00c7erkes Kad\u0131nlar\u0131 Teav\u00fcn Cemiyeti’ni toplum\u00adlar\u0131n olgunla\u015fma tarihi ad\u0131na kutlay\u0131p takdir ediyor ve T\u00fcrkiye \u00c7erkeslerinin bilimsel ya\u015fam ve \u00f6zg\u00fcrl\u00fck d\u00fczeyinde m\u00fckemmel ve e\u015fsiz eserin ibresindeki bir y\u00fckseli\u015f, onurlu bir insanl\u0131k ve millet abidesi olarak kabul ediyo\u00adrum ve s\u00fcreklili\u011fi i\u00e7in gayret sarf edilmesini halk\u0131mdan diliyorum.<\/em><\/em><\/p>\n\n\n\n

Diyane’nin bu say\u0131s\u0131nda yer alan di\u011fer yaz\u0131lar aras\u0131nda \u00c7erkes \u0130ttihad ve Tea\u00adv\u00fcn Cemiyeti \u00e7evresindeki ayd\u0131nlardan biri olan Cankat Leustenbiy’in (Lami Cankat) “Khabze” (\u00c7erkes Gelenekleri) konusundaki bir makalesi de yer al\u0131yor. “\u00c7erkesce Gramer Kitab\u0131n\u0131n De\u011ferli Yazar\u0131na” ba\u015fl\u0131kl\u0131 yaz\u0131da ise Sey\u0131n T\u0131me (H\u00fcseyin \u015eem’i Efendi)’nin \u015eimali Kafkas Derne\u011fi taraf\u0131ndan 1919 y\u0131l\u0131 i\u00e7inde \u0130stanbul’da yay\u0131nlanan Ad\u0131ge Serf (\u00c7erkes Dili Grameri) adl\u0131 \u00c7erkesce eserinin tan\u0131t\u0131m\u0131 ve ele\u015ftirisi yap\u0131l\u0131yor. Ayn\u0131 sayfalarda, ayd\u0131n bir din adam\u0131-hukuk\u00e7u-yazar ve \u015fair olan Sey\u0131n T\u0131me’nin soyda\u015flar\u0131n\u0131 birli\u011fe \u00e7a\u011f\u0131ran “Zevssuxu” (Birlik Olun) ba\u015fl\u0131kl\u0131, \u00c7erkesce uzun bir \u015fiirine de yer verilmi\u015f.<\/p>\n\n\n\n

Dergideki “\u0130lanlar” sayfas\u0131nda ise \u00c7erkes Kad\u0131nlar\u0131 Teav\u00fcn Cemiyeti’nin g\u00f6\u00adzetiminde kurulan Dikimevi’nde \u00e7ok ucuza, modaya uygun, her \u00e7e\u015fit kost\u00fcm, tayy\u00f6r, abiye elbise, i\u015fli ve s\u00fcsl\u00fc \u00e7ama\u015f\u0131r tak\u0131mlar\u0131, \u00c7erkes kad\u0131n, erkek \u00e7ocuk elbiseleri ve tak\u0131mlar\u0131 dikilerek, sipari\u015flerin g\u00fcn\u00fcnde teslim edildi\u011fi”, “Akaretler’deki \u00c7erkes \u00d6rnek K\u0131z Okulu’nda, \u0130ngiltere’de okumu\u015f bir ki\u015fi taraf\u0131ndan \u0130ngilizce dersleri verildi\u00ad\u011fi”, ko\u015fullar\u0131 \u00f6\u011frenmek, \u00c7erkes m\u00fczi\u011fi ve piyano dersi almak ve \u00c7erkesce kitaplar temin etmek iste\u00adyenlerin de bu okula ba\u015fvurabilecek\u00adleri” belirtiliyor.<\/p>\n\n\n\n

Sonu\u00e7 olarak: Osmanl\u0131 devleti\u00adnin, Me\u015frutiyet devrimi (1908) ile bu devletin sona ermesi (1923) aras\u0131n\u00addaki son on be\u015f y\u0131ll\u0131k d\u00f6nemi, sava\u015f\u00adlar ve i\u00e7 kar\u0131\u015f\u0131kl\u0131klarla dolu olmas\u0131na kar\u015f\u0131n yine de, 1860’l\u0131 y\u0131llar\u0131n ba\u015f\u0131n\u00addan itibaren bir soyk\u0131r\u0131m\u0131 ve kitlesel s\u00fcrg\u00fcnlerle yurtlar\u0131ndan at\u0131larak Osmanl\u0131 topraklar\u0131na canlar\u0131n\u0131 atan Kafkasyal\u0131-\u00c7erkesler bak\u0131m\u0131ndan, ulusal k\u00fclt\u00fcrlerini koruyup geli\u015ftire\u00adbilmeleri a\u00e7\u0131s\u0131ndan olduk\u00e7a verimli, fakat yar\u0131m kalan bir d\u00f6nem olmu\u015ftur.<\/p>\n\n\n\n

Me\u015frutiyet’in getirdi\u011fi olanaklar sayesinde, bu d\u00f6nemde olu\u015fturduklar\u0131 \u00c7erkes \u0130ttihad ve Teav\u00fcn Cemiyeti (1908), \u0130stanbul’da Kafkasyal\u0131lar Aras\u0131nda Ne\u015fr\u00adi Maarif Cemiyeti (1914), Kafkas \u0130ttihad Cemiyeti (1915), \u015eimali Kafkas Cemi\u00adyeti (1918), \u00c7erkes Kad\u0131nlar\u0131 Teav\u00fcn Cemiyeti (1919), Kafkas Teali Cemiyeti (1920) gibi sosyo-k\u00fclt\u00fcrel kurulu\u015flar sayesinde, Kafkasya’da ve s\u00fcrg\u00fcnde ulusal k\u00fclt\u00fcr\u00fcn geli\u015ftirilmesi i\u00e7in \u00f6nemli haz\u0131rl\u0131k \u00e7al\u0131\u015fmalar\u0131 yap\u0131lm\u0131\u015ft\u0131r. \u00c7erkes (Ad\u0131ge) ve Abhaz dillerinin Arap ve Latin esasl\u0131 alfabeleri haz\u0131rlanarak Osmanl\u0131 toprak\u00adlar\u0131ndaki \u00c7erkes yerle\u015fim yerleri yan\u0131nda anayurt Kafkasya’da bile bir \u00f6l\u00e7\u00fcde yay\u0131lm\u0131\u015f, Kafkasya’ya \u00f6\u011fretmenler ve anadilde bas\u0131lan kitaplar g\u00f6nderilmi\u015f, baz\u0131 okullar a\u00e7\u0131lm\u0131\u015f, \u00c7erkes diline, Kafkasya’n\u0131n tarihine ve k\u00fclt\u00fcr\u00fcne y\u00f6nelik ara\u015f\u00adt\u0131rmalar yap\u0131larak yay\u0131nlanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

              Huseyin \u015eem\u2019i Efendi (\u015eair ve Yazar Sey\u0131n T\u0131me)<\/p>\n\n\n\n

K\u0131saca tan\u0131tmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u011euaze (1911-1914), Kafkas (1914), Diyane (1920) gibi ilk T\u00fcrk\u00e7e-\u00c7erkesce s\u00fcreli yay\u0131nlar da bu d\u00f6nemde \u00e7\u0131kmaya ba\u015fla\u00adm\u0131\u015ft\u0131r. Ancak s\u00f6ylemek gerekir ki, sonralar\u0131 uygulanan bask\u0131 politikalar\u0131 nedeniy\u00adle, g\u00fcn\u00fcm\u00fczde bu k\u00fclt\u00fcr eserlerinin bir\u00e7o\u011funu de\u011fil k\u00fct\u00fcphanelerde, bibliyogra\u00adfik kay\u0131tlarda bile bulmak \u00e7ok zor olmaktad\u0131r. (1960’l\u0131 y\u0131llar\u0131n ba\u015flar\u0131nda D\u00fczce’deki \u00c7erkes k\u00f6ylerinde konu\u015ftu\u011fumuz baz\u0131 ya\u015fl\u0131 \u00c7erkes kad\u0131nlar\u0131, yarat\u0131lan bask\u0131 ve korkular nedeniyle, \u0130stanbul’dan k\u00f6y okullar\u0131na ve \u00f6\u011frencilerine da\u011f\u0131\u00adt\u0131lmak \u00fczere g\u00f6nderilmi\u015f \u00c7erkes alfabelerini, hatta Mevlid vb. dini kitaplar\u0131 pa\u00adketler halinde, bah\u00e7elerindeki f\u0131r\u0131nlarda yakarak nas\u0131l yok etmek zorunda kald\u0131k\u00adlar\u0131n\u0131 utanarak, t\u00fcm i\u00e7tenlikleri ve o g\u00fczelim \u00c7erkesceleriyle \u00e7ok canl\u0131 bir \u015fekilde anlatm\u0131\u015flard\u0131). Cumhuriyet’in ilk y\u0131llar\u0131nda, \u00fclkede Kafkas k\u00fclt\u00fcr\u00fcne ve dillerine y\u00f6nelik yay\u0131nlar ve e\u011fitim \u00e7al\u0131\u015fmalar\u0131 b\u00fct\u00fcn\u00fcyle olanaks\u0131z hale getirilmi\u015fti. Ger\u00ad\u00e7ekten de 1923 y\u0131l\u0131ndan 1950’li y\u0131llar\u0131n ba\u015flar\u0131na kadar T\u00fcrkiye’de Kafkasyal\u0131lar taraf\u0131ndan kendi \u00f6z k\u00fclt\u00fcrlerine ve dillerine y\u00f6nelik olarak bir tek s\u00fcreli yay\u0131n bile \u00e7\u0131kar\u0131lamam\u0131\u015ft\u0131r. Devlet kurumlar\u0131n\u0131n ve \u00fcniversitelerin Kafkas dilleri ve k\u00fclt\u00fcr\u00fc konusunda ger\u00e7ek anlamda bilimsel ara\u015ft\u0131rma ve yay\u0131n yapmalar\u0131 ise, zaten hi\u00e7bir d\u00f6nemde bahis konusu bile olmam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

B\u00f6ylesine s\u00fcren 30 y\u0131ll\u0131k bir kopukluk d\u00f6neminden sonra, \u00e7ok partili sisteme ge\u00e7ilmesi ve 1950 y\u0131l\u0131nda yap\u0131lan se\u00e7imler sonras\u0131nda, asgari bir demokratik ortam\u0131n olu\u015fmas\u0131na ba\u011fl\u0131 olarak, \u0130stanbul’da kurulan Kafkas K\u00fclt\u00fcr Derne\u011fi \u00e7evresinde, Abhaz gazeteci \u0130smail Ziya Bersis ve arkada\u015flar\u0131 taraf\u0131ndan \u00e7\u0131kar\u0131lan bir Kafkas Dergisi (1953) ile Kafkasyal\u0131 yurtta\u015flar taraf\u0131ndan \u00e7\u0131kar\u0131lan amat\u00f6r baz\u0131 s\u00fcreli yay\u0131nlar, a\u011f\u0131r aksak da olsa yeniden ortada g\u00f6r\u00fclmeye ba\u015flam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Kaynak\u00e7a         :<\/strong><\/p>\n\n\n\n

Aksoy, Elmas Zeynep,<\/strong> \u00c7erkes Teav\u00fcn Cemiyeti ve Faaliyetleri; (Yay\u0131nlanmam\u0131\u015f Lisans Tezi). Bo\u011fazi\u00e7i \u00dcniversitesi Tarih B\u00f6l\u00fcm\u00fc. \u0130stanbul 2002.<\/p>\n\n\n\n

Aksoy (Arslan), Elmas Zeynep<\/strong>: Circassian Organizations in the Ottoman Empire (1908-1923); (Osmanl\u0131 \u0130mparatorlu\u011funda \u00c7erkes \u00d6rg\u00fctleri (1908-1923); (Yay\u0131nlanmam\u0131\u015f Y\u00fcksek Li\u00adsans Tezi) (Master of Arts in History). (Dan\u0131\u015fman: Yrd. Do\u00e7. Dr. Yavuz Selim Karak\u0131\u015f\u00adla). Bo\u011fazi\u00e7i \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc. Tarih. \u0130stanbul 2008.<\/p>\n\n\n\n

Berzeg, Sefer E.,<\/strong> Gurbetteki Kafkasya’dan Belgeler; Ankara 1985.<\/p>\n\n\n\n

Berzeg, Sefer E.,<\/strong> Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc; Samsun 1995. Berzeg, Sefer E., Kafkasya Bibliyografyas\u0131; Chiviyaz\u0131lar\u0131. \u0130stanbul 2004.<\/p>\n\n\n\n

Berzeg, Sefer E.,<\/strong> Kuzey Kafkasya Cumhuriyeti (1917-1922); 1-2-3, Birle\u015fik Kafkasya Derne\u011fi. \u0130stanbul 2003-2006.<\/p>\n\n\n\n

Berzeg, Sefer E.,<\/strong> D\u00fczce ‘den Kafkasya’ya Ger\u00e7ek Bir ‘D\u00f6n\u00fc\u015f\u00e7\u00fc”n\u00fcn \u00d6yk\u00fcs\u00fc: Yusuf Suad Ne\u011fu\u00e7;<\/p>\n\n\n\n

Ankara 2020.<\/p>\n\n\n\n

\u00c7o\u00e7iyev, G. V.,<\/strong> \u0421\u0435\u0432\u0435\u0440\u043e\u043a\u0430\u0432\u043a\u0430\u0437\u0441\u043a\u0438\u0435 \u0427\u0435\u0440\u043a\u0435\u0441\u0441\u043a\u0438\u0435\u043e\u0440\u0433\u0430\u043d\u0438\u0437\u0430\u0446\u0438\u0438 \u0432 \u0422\u0443\u0440\u0446\u0438\u0438 1908 1923 \u0433\u0433. (T\u00fcrkiye’deki Kuzey Kafkas (\u00c7erkes) \u00d6rg\u00fctlenmeleri (1908-1923); Kuzey Osetya Be\u015feri ve Sosyal Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fc. Vladikavkaz 2009.<\/p>\n\n\n\n

Chochiev, Georgi:<\/strong> “Caucasian Newspaper in the Late-19th Century Cairo: ‘\u0130ttihad Gazete\u00adsi'”; FolklorIEdebiyat, Cilt: 20, Say\u0131: 78, S. 225-237. Cyprus International University (CIU), 2014. (www.dergipark.org.tr\/tr\/dovnload\/article-file\/255631<\/a>).<\/p>\n\n\n\n

Diyane<\/strong> (\u00c7erkes Kad\u0131nlar\u0131 Yard\u0131mla\u015fma Derne\u011fi’nin D\u00fc\u015f\u00fcnce Yay\u0131n\u0131d\u0131r); Osmanl\u0131cadan \u00e7eviren: Fikri Tuna. Asyay\u0131n, Belge Dizisi: 1. \u0130stanbul 2004. (16 s.)<\/p>\n\n\n\n

Gide, Fatih;<\/strong> “1911-1914 Y\u0131llar\u0131 Aras\u0131nda \u0130stanbul’da Yay\u0131nlanan \u011euaze (Rehber) Gazetesi I\u015f\u0131\u011f\u0131nda Osmanl\u0131 Devletinde Ya\u015fayan \u00c7erkesler’in Siyasi ve Sosyo-K\u00fclt\u00fcrel Faaliyetleri”; (Bas\u0131lmam\u0131\u015f Y\u00fcksek Lisans Tezi). Nev\u015fehir \u00dcniversitesi 2011.<\/p>\n\n\n\n

G\u00fcsar, Vasfi:<\/strong> “\u00c7erkes Teav\u00fcn Cemiyeti”; Kafkasya (K\u00fclt\u00fcrel Dergi), No: 47, Ankara 1975.<\/p>\n\n\n\n

G\u00fcsar, Vasfi:<\/strong> “\u0130stanbul \u00c7erkes Kad\u0131nlar\u0131 Teav\u00fcn Cemiyeti”; Kafkasya (K\u00fclt\u00fcrel Dergi), No:<\/p>\n\n\n\n

48, Ankara 1975.<\/p>\n\n\n\n

Huvaj, Fahri:<\/strong> “\u00c7erkeslerin \u0130lk Gazetecilik Deneyimi”; Kebike\u00e7, Y\u0131l: 2, Say\u0131: 5, s. 51-60. Ankara<\/p>\n\n\n\n

1997.<\/strong><\/strong><\/p>\n\n\n\n

\u0130stanbul K\u00fct\u00fcphanelerindeki Eski Harfli T\u00fcrk\u00e7e Kad\u0131n Dergileri Bibliyografyas\u0131<\/strong> (1869-1927); Metis Yay\u0131nlar\u0131. \u0130stanbul 1992. S. 28-29<\/p>\n\n\n\n

Karak\u0131\u015fla, Yavuz Selim:<\/strong> “\u00c7erkes Kad\u0131nlar\u0131 Teav\u00fcn Cemiyeti”; Toplumsal Tarih, Say\u0131: 88, S. 39\u00ad43, \u0130stanbul, Nisan 2001.<\/p>\n\n\n\n

\u00d6z:<\/em> B\u00fcy\u00fck S\u00fcrg\u00fcn’den sonra Osmanl\u0131 \u00fclkesine yerle\u015fen ve b\u00fcrokrasi kadar entelekt\u00fcel d\u00fcnyaya da kat\u0131lan Kafkas-\u00c7erkes g\u00f6\u00e7menler, bas\u0131n-yay\u0131n d\u00fcnyas\u0131nda bir\u00e7ok yay\u0131na imzala\u00adr\u0131n\u0131 att\u0131klar\u0131 gibi, 1908’den itibaren kendi k\u00fclt\u00fcrlerine y\u00f6nelik yay\u0131nc\u0131l\u0131\u011fa da ba\u015flam\u0131\u015flard\u0131r. \u00d6zellikle T\u00fcrk\u00e7e-\u00c7erkesce yay\u0131n yapan<\/em> \u011euaze, Kafkas ve<\/em> Diyane \u00c7erkesce ilk yay\u0131nlar olarak dikkat \u00e7ekmektedir.<\/em><\/em><\/p>\n\n\n\n

Anahtar s\u00f6zc\u00fckler:<\/em> \u00c7erkes bas\u0131n yay\u0131nc\u0131l\u0131\u011f\u0131,<\/em> \u011euaze, Kafkas, Diyane.<\/p>\n\n\n\n

***<\/em><\/em><\/p>\n\n\n\n

Periodicals Published by Caucasian (Circassian) Individuals and Groups in the Ottoman Lands<\/em> (1864-1923)<\/em><\/em><\/p>\n\n\n\n

Abstract:<\/em> The Caucasian-Circassian immigrants who settled in the Ottoman Empire after the “Great Exile” became a part of the bureaucratic and intellectual life. Alongside their considerable contribution in the Ottoman press, they also started publications aimed at their own cultural circles after 1908. The bilingual Turkish and Circassian<\/em> <\/em>\u011euaze, Kafkas and<\/em> Diya-ne newspapers had been especially noteworthy as earliest publications in Circassian language.<\/em><\/em><\/p>\n\n\n\n

Key words:<\/em> Circassian press,<\/em> <\/em>\u011euaze, Kafkas, Diyane.<\/p>\n\n\n\n

***<\/p>\n\n\n\n

\n\n\n\n

[1]<\/sup><\/a> Bkz: Ali Kasumov-Hasan Kasumov, \u00c7erkes Soyk\u0131r\u0131m\u0131, \u00c7erkesler’in XIX. Y\u00fczy\u0131l Kurtulu\u015f Sava\u015f\u0131 Tarihi, Kafkas Derne\u011fi (Kafder) Yay\u0131n\u0131, Ankara 1995.<\/p>\n\n\n\n

Walter Richmond, \u00c7erkes Soyk\u0131r\u0131m\u0131, \u00e7ev. Erdo\u011fan Boz, Koyusiyah Yay\u0131nlar\u0131, Ankara 2018. Nihat Berzeg, \u00c7erkes S\u00fcrg\u00fcn\u00fc (Ger\u00e7ek Tarihi ve Politik Nedenleriyle), Ankara 1996.<\/p>\n\n\n\n

[2]<\/sup><\/a> Sefer E. Berzeg: Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, Samsun 1995.<\/p>\n\n\n\n

[3]<\/sup><\/a> “… Abd\u00fclhamit II, bu dillerden ba\u015fka, sarayda olup bitenleri anlamak i\u00e7in \u00c7erkesce \u00f6\u011frenmi\u015fti. Bu dili iyi konu\u015famamakla beraber anl\u0131yordu” (Ord. Prof. Enver Ziya Karal, Osmanl\u0131 Tarihi, VIII. Cilt, TTK Yay\u0131nlar\u0131, Ankara 1983, s. 249.<\/p>\n\n\n\n

[4]<\/sup><\/a> Memduh Ceylan, “Ahmet Midhat Efendi (Ha\u011fur)”, Nartlar\u0131n Sesi, Say\u0131: 17, Ankara 1976.<\/p>\n\n\n\n

[5]<\/sup><\/a> Sey\u0131n T\u0131me, “Ahmet Midhat Ha\u011fur”; Yeni Kafkas, Say\u0131: 2, \u0130stanbul 1957.<\/p>\n\n\n\n

[6]<\/sup><\/a> Blenay Batuk, \u00c7erkes Elifbas\u0131-Cerqes Eelf\u0131b; (\u00d6ns\u00f6z B\u00f6l\u00fcm\u00fc), \u015eimali Kafkas Cemiyeti, Mektep K\u00fct\u00fcphanesi, No 1. \u0130stanbul 1335. \u00d6ns\u00f6z\u00fcn yeni harflerle bas\u0131lm\u0131\u015f metni i\u00e7in: “Bir Alfabe \u00d6ns\u00f6z\u00fc”; Yam\u00e7\u0131, Say\u0131: 7-16, Ankara 1978, s. 71-75.<\/p>\n\n\n\n

[7]<\/sup><\/a> Sefer E. Berzeg, “Osmanl\u0131 \u0130mparatorlu\u011fu’nda Demokratikle\u015fme Sava\u015f\u0131m\u0131 ve Kuzey Kafkasyal\u0131lar (1859-1908)”; Kafkasya Ger\u00e7e\u011fi), Say\u0131: 4, Samsun 1991.<\/p>\n\n\n\n

[8]<\/sup><\/a> M. \u015e\u00fckr\u00fc Hanio\u011flu, Bir Siyasal \u00d6rg\u00fct Olarak Osmanl\u0131 \u0130ttihad ve Terakki Cemiyeti ve J\u00f6nt\u00fcrkl\u00fck (1889-1902), \u0130stanbul, s. 633.<\/p>\n\n\n\n

[9]<\/sup><\/a> Sefer E. Berzeg, Gurbetteki Kafkasya’dan Belgeler; Ankara 1985.<\/p>\n\n\n\n

[10]<\/sup><\/a> Hakk\u0131 Tar\u0131k Us K\u00fct\u00fcphanesi S\u00fcreli Yay\u0131nlar Katalo\u011fu, \u0130BB Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 97 (Devirdin 1-13. Say\u0131lar\u0131 Hakk\u0131 Tar\u0131k Us K\u00fct\u00fcphanesi’nde mevcuttur).<\/p>\n\n\n\n

[11]<\/sup><\/a> Hakk\u0131 Tar\u0131k Us K\u00fct\u00fcphanesi S\u00fcreli Yay\u0131nlar Katalo\u011fu, \u0130BB Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 169 (Da\u011farc\u0131k’\u0131n 1-10 say\u0131lar\u0131 ad\u0131 ge\u00e7en k\u00fct\u00fcphanede mevcuttur).<\/p>\n\n\n\n

[12]<\/sup><\/strong><\/sup><\/a> Hakk\u0131 Tar\u0131k Us K\u00fct\u00fcphanesi S\u00fcreli Yay\u0131nlar Katalo\u011fu, \u0130BB Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 203 (Ad\u0131 ge\u00e7en makalenin sadele\u015ftirilmi\u015f metni i\u00e7in bak\u0131n\u0131z: “\u00c7erkesya’da H\u00fck\u00fcmet \u015eekli ve Uygarl\u0131k D\u00fczeni”. Yeni Forum Dergisi, Say\u0131: 312, Ankara 1995, s. 38-42).<\/p>\n\n\n\n

[13]<\/sup><\/strong><\/sup><\/a> Hakk\u0131 Tar\u0131k Us K\u00fct\u00fcphanesi S\u00fcreli Yay\u0131nlar Katalo\u011fu, \u0130BB Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 203.<\/p>\n\n\n\n

[14]<\/sup><\/strong><\/sup><\/a> Hakk\u0131 Tar\u0131k Us K\u00fct\u00fcphanesi S\u00fcreli Yay\u0131nlar Katalo\u011fu, \u0130BB Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 265.<\/p>\n\n\n\n

[15]<\/sup><\/a> Bkz: T\u00fclay Erco\u015fkun, “Ahmed Saib ve Sancak Gazetesi”; Kebike\u00e7, Say\u0131: 26, Ankara 2008, s. 97-144.<\/p>\n\n\n\n

[16]<\/sup><\/a> Asaf Tugay, \u0130bret- Abd\u00fclhamit’e Verilen Jurnaller ve Jurnalciler, \u0130stanbul 1962, s. 60.<\/p>\n\n\n\n

[17]<\/sup><\/a> Biyografisi i\u00e7in: Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, Samsun 1995, s. 175-177.<\/p>\n\n\n\n

[18]<\/sup><\/a> Biyografisi i\u00e7in bak\u0131n\u0131z: Sefer E. Berzeg, “H\u00fcseyin Tosun \u015ehapl\u0131”; \u00c7erkes-Vub\u0131hlar, So\u00e7inin \u0130nsanlar\u0131, Ankara 2013, s. 501-507.<\/p>\n\n\n\n

[19]<\/sup><\/a> Uygur Kocaba\u015fo\u011flu, ‘H\u00fcrriyef’i Beklerken (\u0130kinci Me\u015frutiyet Bas\u0131n\u0131), \u0130stanbul 2010, s. 62-63. Mahmut Sad\u0131k ve Abdullah Z\u00fchd\u00fc’n\u00fcn biyografileri s. 88-90 ve 113-114.<\/p>\n\n\n\n

[20]<\/sup><\/a> Ahmet Saib Bey (Kaplan), 1918’de ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 ilan etmi\u015f olan Kafkasya Da\u011fl\u0131lar\u0131 Birli\u011fi (Kuzey Kafkasya) Cumhuriyeti H\u00fck\u00fcmeti’nde Bakanl\u0131k g\u00f6revlerinde bulunan Ra\u015fit Han Kaplan(ov)’un ye\u011fenidir. Bkz: Mehmet Perin\u00e7ek – Arda Odaba\u015f\u0131, Stambulskie Novosti’de J\u00f6n T\u00fcrk Devrimi, Kaynak Yay\u0131nlar\u0131, \u0130stanbul 2013, s. 30.<\/p>\n\n\n\n

T\u00fclay Erco\u015fkun, “Ahmed Saib ve Sancak Gazetesi”; Kebike\u00e7, Say\u0131: 26, Ankara 2008, s. 97\u00ad144.<\/p>\n\n\n\n

[21]<\/sup><\/a> Hakk\u0131 Tar\u0131k Us K\u00fct\u00fcphanesi S\u00fcreli Yay\u0131nlar Katalo\u011fu, \u0130BB Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 172.<\/p>\n\n\n\n

[22]<\/sup><\/a> Bkz: Abdullah Magomedov, \u0414\u0430\u0433\u0435\u0441\u0442\u0430\u043d \u0438 \u0414\u0430\u0433\u0435\u0441\u0442\u0430\u043d\u0446\u044b \u0432 \u043c\u0438\u0440\u0435. (Da\u011f\u0131stan ve D\u00fcnyada Da\u011f\u0131stanl\u0131lar), Maha\u00e7kala 1994, s. 78.<\/p>\n\n\n\n

Mehmet Perin\u00e7ek – Arda Odaba\u015f\u0131, Stambulskie Novosti’de J\u00f6n T\u00fcrk Devrimi, Kaynak Yay\u0131nlar\u0131, \u0130stanbul 2013.<\/p>\n\n\n\n

[23]<\/sup><\/a> Hakk\u0131 Tar\u0131k Us K\u00fct\u00fcphanesi S\u00fcreli Yay\u0131nlar Katalo\u011fu, \u0130BB Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 169. Muhlis Sabahaddin Bey’in biyografisi i\u00e7in bak\u0131n\u0131z: Sefer E. Berzeg, \u00c7erkes-Vub\u0131hlar, So\u00e7i’nin \u0130nsanlar\u0131 (Portreler), Ankara 2013, s. 209-214.<\/p>\n\n\n\n

[24]<\/sup><\/a> Zafer Toprak, “Bir Evrak-\u0131 Muz\u0131rra: \u015eehrah Gazetesi”, Tarih ve Toplum, Say\u0131: 37, Ocak 1987, s. 46-47.<\/p>\n\n\n\n

Uygur Kocaba\u015fo\u011flu, ‘H\u00fcrriyef’i Beklerken (\u0130kinci Me\u015frutiyet Bas\u0131n\u0131), \u0130stanbul 2010, s. 62-63.<\/p>\n\n\n\n

[25]<\/sup><\/a> Konuyla ilgili olarak bak\u0131n\u0131z: \u0130lk \u00c7erkes Feminist; J\u0131neps (Gazetesi), S. 10. \u0130stanbul, A\u011fustos 2011.<\/p>\n\n\n\n

Kad\u0131nlar D\u00fcnyas\u0131 (1-50. Say\u0131lar) Yeni Harflerle (1913-1921), haz. Fatma B\u00fcy\u00fckkarc\u0131-T\u00fclay Gen\u00e7t\u00fcrk Demircio\u011flu, Kad\u0131n Eserleri K\u00fct\u00fcphanesi ve Bilgi Merkezi Vakf\u0131. \u0130stanbul 2009. Serpil \u00c7ak\u0131r, Osmanl\u0131 Kad\u0131n Hareketi, Metis Yay\u0131nlar\u0131, \u0130stanbul 2010 (Geli\u015ftirilmi\u015f 3. Bask\u0131s\u0131), s. 133-404; \u0130stanbul K\u00fct\u00fcphanelerindeki Eski Harfli T\u00fcrk\u00e7e Kad\u0131n Dergileri Bibliyografyas\u0131 (1869\u00ad1927), Metis Yay\u0131nlar\u0131, \u0130stanbul 1992, s. 250-305.<\/p>\n\n\n\n

\u015eefika Kurnaz, Osmanl\u0131 Kad\u0131n\u0131n\u0131n Y\u00fckseli\u015fi, \u00d6t\u00fcken, \u0130stanbul 2013, s. 201-226, 317-322. Aynur Demirdirek, Osmanl\u0131 Kad\u0131nlar\u0131n\u0131n Hayat Hakk\u0131 Aray\u0131\u015flar\u0131n\u0131n Bir Hikayesi, \u0130mge Kitabevi, Ankara 1993, s. 49-58, 105-108.<\/p>\n\n\n\n

[26]<\/sup><\/a> Hakk\u0131 Tar\u0131k Us K\u00fct\u00fcphanesi S\u00fcreli Yay\u0131nlar Katalo\u011fu, \u0130BB Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 301.<\/p>\n\n\n\n

[27]<\/sup><\/a> Bkz: Sefer E. Berzeg: “Kurtulu\u015f Sava\u015f\u0131nda Samsun Bas\u0131n\u0131 ve Ahali Gazetesinin \u00d6yk\u00fcs\u00fc”, Kuzeysu, Say\u0131: 7, Samsun 1990, s. 12-14.<\/p>\n\n\n\n

Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, Samsun 1995, s. 200. \u00d6mer Sami Co\u015far, Milli M\u00fccadele Bas\u0131n\u0131, Gazeteciler Cemiyeti Yay\u0131nlar\u0131, \u0130stanbul, s. 251.<\/p>\n\n\n\n

[28]<\/sup><\/a> Hakk\u0131 Tar\u0131k Us K\u00fct\u00fcphanesi S\u00fcreli Yay\u0131nlar Katalo\u011fu, \u0130BB Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 200. Sabancal\u0131 Hakk\u0131 Bey’in biyografisi i\u00e7in: Sefer E. Berzeg, \u00c7erkes-Vub\u0131hlar So\u00e7i’nin \u0130nsanlar\u0131, Ankara 2013, s. 465-469,<\/p>\n\n\n\n

[29]<\/sup><\/a> Tar\u0131k M\u00fcmtaz’\u0131n biyografisi i\u00e7in: Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, Samsun 1995, s. 113-114.<\/p>\n\n\n\n

Fuat D\u00fcndar, “Kafkasya Hakk\u0131ndaki Yasakl\u0131 Yay\u0131nlar (1920-1944)”, Kafkasya Yaz\u0131lar\u0131, Y\u0131l:1, Say\u0131:1, \u0130stanbul, \u0130lkbahar 1997, s. 36-37.<\/p>\n\n\n\n

Mustafa Y\u0131lmaz, “Cumhuriyet D\u00f6neminde Bakanlar Kurulu Karar\u0131 ile Yasaklanan Yay\u0131nlar (1923-1945)”, Kebike\u00e7, Say\u0131: 6, Ankara 1998, s. 53-80.<\/p>\n\n\n\n

[30]<\/sup><\/a> Sel\u00e7uk G\u00fcrsoy, “\u0130slam \u0130htilal Cemiyetleri \u0130ttihad\u0131 ve Liva El-\u0130slam Dergisi”, Toplumsal Tarih, Say\u0131: 49, s. 37-46; Ocak 1998 ve “Liva El-\u0130slam’da Enver Pa\u015fa’n\u0131n Yaz\u0131lar\u0131”; a.g.d. Say\u0131 50, \u015eubat 1998, s. 23-35.<\/p>\n\n\n\n

Dr. Yusuf Gedikli, Enver Pa\u015fa. Nutuklar\u0131, Makaleleri, Baz\u0131 Beyannameleri ve Mektuplar\u0131. Ufuk\u00f6tesi Yay\u0131nlar\u0131, 2005, s. 79-102.<\/p>\n\n\n\n

Fatih Mutlu, “R\u00f6van\u015f \u0130\u00e7in Yan\u0131p Tutu\u015fanlar\u0131n Dergisi Liva El-\u0130slam”, Dirili\u015f Postas\u0131 (Gazetesi), \u0130stanbul, 20-21-22 Mart 2015.<\/p>\n\n\n\n

[31]<\/sup><\/a> Ekmeleddin \u0130hsano\u011flu, M\u0131s\u0131r’da T\u00fcrkler ve K\u00fclt\u00fcrel Miraslar\u0131, IRCICA, \u0130stanbul 2006, s. 289, 526-27.<\/p>\n\n\n\n

[32]<\/sup><\/a> M. \u015e\u00fckr\u00fc Hanio\u011flu, Bir Siyasal \u00d6rg\u00fct Olarak Osmanl\u0131 \u0130ttihad ve Terakki Cemiyeti ve J\u00f6n T\u00fcrkl\u00fck; Cilt: 1, \u0130stanbul, s. 633.<\/p>\n\n\n\n

[33]<\/sup><\/a> Georgi Chochiev: “Caucasian Newspaper in the Late-19 th Century Cairo: ‘\u0130ttihad Gazetesi'”; FolklorIEdebiyat, Cilt: 20, Say\u0131: 78, Cyprus International University (CIU), 2014, s. 225-237. (w.w.w.dergipark.org.tr\/tr\/dovnload\/article-file\/255631)<\/p>\n\n\n\n

[34]<\/sup><\/a> Lokh Mehmed Emin Bey ve Lokh ailesi hakk\u0131nda geni\u015f bilgi ve foto\u011fraflar i\u00e7in bkz: Dilek Burak, Loh Burak Ailesi, Kafkasya’dan Osmanl\u0131’ya Gelen Prensler, kendi yay\u0131n\u0131, \u0130stanbul 2014.<\/p>\n\n\n\n

[35]<\/sup><\/a> Ali Birinci, “Me\u015frutiyet Matbuat\u0131 (1324-1325), IV”, Kebike\u00e7, Say\u0131: 5, Ankara 1997, s. 61.<\/p>\n\n\n\n

[36]<\/sup><\/a> Ali Birinci, “Me\u015frutiyet Matbuat\u0131 (1324-1325), II, Kebike\u00e7, Say\u0131: 3, Ankara 1997, s. 72.<\/p>\n\n\n\n

[37]<\/sup><\/a> Raif Kaplano\u011flu, Me\u015frutiyetten Cumhuriyete Bursa (1876-1926), Avrasya Etnografya Vakf\u0131 Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 200, 243, 281.<\/p>\n\n\n\n

[38]<\/sup><\/a> Vasfi G\u00fcsar’\u0131n Biyografisi i\u00e7in bkz: Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, Samsun 1995, s. 116-117.<\/p>\n\n\n\n

[39]<\/sup><\/a> Hakk\u0131 Tar\u0131k Us K\u00fct\u00fcphanesi S\u00fcreli Yay\u0131nlar Katalo\u011fu, \u0130BB Yay\u0131nlar\u0131, \u0130stanbul 2006, s. 145.<\/p>\n\n\n\n

[40]<\/sup><\/a> \u00c7erkes \u0130ttihad ve Teav\u00fcn Cemiyeti i\u00e7in bkz: G.V. \u00c7o\u00e7iyev: \u0418\u0437\u0438\u0441\u0442\u043e\u0440\u0438\u0438\u0434\u0435\u044f\u0442\u0435\u043b\u044c\u043d\u043e\u0441\u0442\u0438 \u0427\u0435\u0440\u043a\u0435\u0441\u0441\u043a\u043e\u0433\u043e \u041e\u0431\u0449\u0435\u0441\u0442\u0432\u0430 \u0415\u0434\u0438\u043d\u0435\u043d\u0438\u044f \u0438 \u0412\u0437\u0430\u0438\u043c\u043e\u043f\u043e\u043c\u043e\u0449\u0438 \u0432 \u041e\u0441\u043c\u0430\u043d\u0441\u043a\u043e\u0439\u0438\u043c\u043f\u0435\u0440\u0438\u0438 \u0432 1908\u00ad1914 \u0433\u0433. (\u00c7erkes \u0130ttihad ve Teav\u00fcn Cemiyeti’nin Osmanl\u0131 \u0130mparatorlu\u011fu’nda 1908-1914 Y\u0131llar\u0131ndaki Faaliyetleri). \u0412\u0435\u0441\u0442\u043d\u0438\u043a, (Kabardey-Balkar Cumhuriyeti Be\u015feri Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fc Dergisi), Say\u0131: 10, Nal\u00e7ik 2003, s. 23-49. \/ G. V. \u00c7o\u00e7iyev: \u0421\u0435\u0432\u0435\u0440\u043e\u043a\u0430\u0432\u043a\u0430\u0437\u0441\u043a\u0438\u0435 (\u0427\u0435\u0440\u043a\u0435\u0441\u0441\u043a\u0438\u0435) \u043e\u0440\u0433\u0430\u043d\u0438\u0437\u0430\u0446\u0438\u0438 \u0432 \u0422\u0443\u0440\u0446\u0438\u0438 1908-1923 \u0433\u0433.; Kuzey Osetya Be\u015feri ve Sosyal Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fc. Vladikavkaz 2009. \/ Mefe\u015f’uko \u015eeng\u00fcl: \u0425\u044d\u0445\u044d\u0441 \u0410\u0434\u044b\u0433\u044d\u0445\u044d\u043c\u044f\u0430\u043f\u044d\u0440\u044d\u043b\u044a\u044d\u043f\u043a\u044a\u0444\u044d\u043b\u044d\u0436\u044c\u044d\u0433\u0443\u043f\u0447\u044d\u0445\u044d\u0440; (S\u00fcrg\u00fcndeki \u00c7erkeslerin \u0130lk Milli \u00d6rg\u00fctleri). \u041f\u0441\u0430\u043b\u044a (Dergisi), Say\u0131: 4 (7), M\u0131yekuape\/Maykop 2007, s. 203-212. (\u00c7erkesce)<\/p>\n\n\n\n

[41]<\/sup><\/a> Geni\u015f bir biyografisi i\u00e7in bak\u0131n\u0131z: Sefer E. Berzeg, Yusuf SuadNe\u011fu\u00e7: D\u00fcz\u00e7e’den Kafkasya’ya Ger\u00e7ek Bir ‘D\u00f6n\u00fc\u015fc\u00fc’ n\u00fcn \u00d6yk\u00fcs\u00fc, Ankara 2020.<\/p>\n\n\n\n

[42]<\/sup><\/a> Biyografisi i\u00e7in: Sefer E. Berzeg, \u00c7erkes-Vub\u0131hlar, So\u00e7i’nin \u0130nsanlar\u0131 (Portreler), Ankara 2013, s. 413-415.<\/p>\n\n\n\n

[43]<\/sup><\/a> Ahmet Nuri Tsa\u011fo hakk\u0131nda bkz: Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, Samsun 1995, s. 247-250. Ayn\u0131 yazar\u0131n: Kuzey Kafkasya Cumhuriyeti (1917\u00ad1922), Cilt: 3, BKD Yay\u0131n\u0131, \u0130stanbul 2006, s. 421-423. \/ Hak’ua\u015feAndrey- Kalm\u0131k Adnan, \u0426\u0430\u0433\u044a\u0443\u044d\u041d\u0443\u0440\u044b\u0439-\u0422\u0445\u044b\u0433\u044a\u044d\u0445\u044d\u0440; (Tsa\u011fo Nuri-Eserleri, \u00c7erkesce), Nal\u00e7ik 1993. \/ Z. M. Naloyev, A\u0434\u0430\u0431\u0411\u0430\u043a\u0441\u0430\u043d\u0441\u043a\u043e\u0433\u043e\u043a\u0443\u043b\u0442\u0443\u0440\u043d\u043e\u0433\u043e\u0434\u0432\u0438\u0436\u0435\u043d\u0438\u044f; (Baksan K\u00fclt\u00fcr Hareketi, \u00c7erkesce-Rus\u00e7a), Nal\u00e7ik 1991.<\/p>\n\n\n\n

[44]<\/sup><\/a> Met \u0130zzet Pa\u015fa’n\u0131n biyografisi i\u00e7in: Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, Samsun 1995, s. 180-182. Ayn\u0131 yazar\u0131n: Kuzey Kafkasya Cumhuriyeti (1917\u00ad1922); Cilt: 3, BKD Yay\u0131n\u0131, \u0130stanbul 2006, s. 361-363.<\/p>\n\n\n\n

[45]<\/sup><\/a> Biyografisi i\u00e7in: Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar, s. 259-60.<\/p>\n\n\n\n

[46]<\/sup><\/a> Ahmet Cavit Pa\u015fa’n\u0131n biyografisi i\u00e7in: Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, s. 9-10.<\/p>\n\n\n\n

[47]<\/sup><\/a> Hayriye Melek Hunc(a) i\u00e7in bak\u0131n\u0131z: Bet\u00fcl Mutlu, Asi ve Duygulu Bir Ses: Hayriye Melek Hunc, \u00dcr\u00fcn Yay\u0131nlar\u0131, Ankara 2012. \/ Sefer E. Berzeg, \u00c7erkes Vub\u0131hlar, So\u00e7i’nin \u0130nsanlar\u0131, s. 422-429. \/ Meral \u00c7are (\u00c7\u0131zemu\u011f), “Bir \u00c7erkes-Ub\u0131h (Vub\u0131h) Yazar Kad\u0131n Portresi: Hayriye Melek Hunc”; (I-IV)”; J\u0131neps (Ayl\u0131k Gazete), 1. B\u00f6l\u00fcm: Kas\u0131m’2018 (s. 6), 2. B\u00f6l\u00fcm: Aral\u0131k 2018 (s. 6), 3. B\u00f6l\u00fcm: Ocak 2019 (s. 14), 4. B\u00f6l\u00fcm: \u015eubat 2019 (s. 17), \u0130stanbul, Kas\u0131m 2018- \u015eubat 2019.<\/p>\n\n\n\n

[48]<\/sup><\/a> Ahmet L\u00fctfullah \u015eav i\u00e7in bkz: Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, s. 225.<\/p>\n\n\n\n

[49]<\/sup><\/a> Tsey \u00d6mer Hilmi (A\u011fumko Tenbolet) i\u00e7in: Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, s. 255-256. \/ Bech\u0131mko Mustafa \u015eaban U\u011fur, Reyhanl\u0131 \u00c7erkesleri \u0130le Direnen K\u00fclt\u00fcr, Apra Yay\u0131nc\u0131l\u0131k, \u0130stanbul 2020, s. 56-59.<\/p>\n\n\n\n

[50]<\/sup><\/a> Mehmed \u015eems\u00fcddin Pa\u015fa i\u00e7in: Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, s. 255-256.<\/p>\n\n\n\n

[51]<\/sup><\/a> Dr. M. Ali P\u00e7\u0131hal\u0131k’un biyografisi i\u00e7in bkz: Dr. Vasfi G\u00fcsar, “Dr. Mehmet Ali P\u00e7ihaluk”, Kafkasya, Say\u0131: 37, \u0130stanbul 1973, s. 30-32. \/ Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, s. 209.<\/p>\n\n\n\n

[52]<\/sup><\/a> Kh\u0131t Tevfk Talat (Demirkan)’\u0131n biyografisi: Sefer E. Berzeg, \u00c7erkes Vub\u0131hlar, So\u00e7i’nin \u0130nsanlar\u0131, s. 413-415.<\/p>\n\n\n\n

[53]<\/sup><\/a> Yedig H\u00fcseyin (Sey\u0131n T\u0131me) i\u00e7in bkz: Sefer E. Berzeg, Sey\u0131n T\u0131me (H\u00fcseyin \u015eem’i T\u00fcmer) S\u00fcrg\u00fcnde Do\u011fmu\u015f Bir Kafkas \u015eairi, Kafdav Yay\u0131nlar\u0131, Ankara 2010.<\/p>\n\n\n\n

[54]<\/sup><\/a> Tletseruk Harun ve Kh\u0131dzetl \u0130brahim i\u00e7in bkz.: Sefer E. Berzeg, Kafkas Diasporas\u0131nda Edebiyat\u00e7\u0131lar ve Yazarlar S\u00f6zl\u00fc\u011f\u00fc, Samsun 1995, \u0130brahim H\u0131zel (s. 123), Harun Tletseruk (s. 242-243). Ayn\u0131 yazar\u0131n: Kuzey Kafkasya Cumhuriyeti (1917-1922), Cilt: 3, BKD Yay\u0131n\u0131. \u0130stanbul 2006, “\u0130brahim H\u0131zel (s. 315-316), “Harun Tletseruk” (s. 431-432).<\/p>\n\n\n\n

[55]<\/sup><\/a> Fahri Huvaj, “\u00c7erkeslerin \u0130lk Gazetecilik Deneyimi: \u011ehuazf, Kebike\u00e7, Y\u0131l: 2, Say\u0131: 5, Ankara 1997, s. 51-60<\/p>\n\n\n\n

[56]<\/sup><\/a> Fahri Huvaj, “\u00c7erkeslerin \u0130lk Gazetecilik Deneyimi: \u011ehuaze”, Kebike\u00e7, Y\u0131l: 2, Say\u0131: 5, Ankara 1997, s. 51-60.<\/p>\n\n\n\n

[57]<\/sup><\/a> Yusuf Suad Ne\u011fu\u00e7 taraf\u0131ndan \u0130stanbul’da \u00c7erkes Teav\u00fcn Cemiyeti ve Kafkas \u0130ttihad Cemiyeti \u00e7evrelerinde \u00e7\u0131kar\u0131lan bu Kafkas (\u0130stanbul 1914) gazetesi ve 1919 y\u0131l\u0131nda Bursa’da kurulan \u015eimali Kafkas Cemiyeti \u00e7evresinde, Abdullah Kerim Bey taraf\u0131ndan T\u00fcrk\u00e7e olarak haftada \u00fc\u00e7 g\u00fcn yay\u0131nlanan di\u011fer Kafkas (Bursa, 1919) gazetesi, baz\u0131 ara\u015ft\u0131rmalarda ve kataloglarda birbiriyle kar\u0131\u015ft\u0131r\u0131lmaktad\u0131r, ayr\u0131 yay\u0131nlard\u0131r.<\/p>\n\n\n\n

[58]<\/sup><\/a> Biyografileri i\u00e7in bak\u0131n\u0131z: Sefer E. Berzeg, \u00c7erkes-Vub\u0131hlar, So\u00e7i’nin \u0130nsanlar\u0131 (Portreler), “Hayriye Melek Hunc” (s. 422-429), “Seza \u00dc\u00e7er (Peukh)” (s. 452-53).<\/p>\n\n\n\n

[59]<\/sup><\/a> Blenavko Bateko Harun i\u00e7in bkz: \u015ehelekho Abu, “\u0411\u0430\u0442\u044d\u043a\u044a\u043e \u0425\u044c\u0430\u0440\u0443\u043d, \u043a\u0413\u044d\u043b\u044d\u0435\u0433\u044a\u0430\u0434\u0436, \u04481\u044d\u043d\u044b\u0433\u044a\u044d\u043b\u044d\u0436\u044c, \u0443\u0441\u0430\u043a1\u043e”, (\u00d6\u011fretmen, Bilimadam\u0131 ve \u015eair Bateko Harun), \u0420\u0422\u0441\u0430\u043b\u044a (Dergisi), No: 4 (7), M\u0131yekuape\/Maykop 2007, s. 51-59 (\u00c7erkesce). \/ Catford, J. C. : “The Circassian Orthography of Harun Batequ”, A. Sumru \u00d6zsoy (edit\u00f6r): Proceedings of the Conference on Northwest Caucasian Linguistics (10-12 October 1994); Studia Caucasologica III, Instituttet for sammenlignende kultur forskning, Novusforlag-Oslo 1997, s. 20-36.<\/p>\n\n\n\n

[60]<\/sup><\/a> Leyla A\u00e7ba, Bir \u00c7erkes Prensesinin Harem Hat\u0131ralar\u0131, Tima\u015f, \u0130stanbul 2010, s. 189.<\/p>\n\n\n\n

\n\n\n\n

Al\u0131nt\u0131: Kebike\u00e7 Dergisi, Say\u0131: 51, 2021<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

Sefer E. BERZEG Kafkasya’n\u0131n Rus \u00c7arl\u0131\u011f\u0131 taraf\u0131ndan b\u00fct\u00fcn\u00fcyle i\u015fgali (1864) sonras\u0131nda, bir milyonun \u00fczerinde \u00c7erkesya yurtta\u015f\u0131 (Ad\u0131ge-Vub\u0131h-Abazalar) silah zoruyla ve feci ko\u015fullar i\u00e7inde, binlerce y\u0131ll\u0131k anayurtlar\u0131ndan kovulmu\u015f ve gidebilecekleri tek yer olan Osmanl\u0131 \u00fclkesine s\u0131\u011f\u0131nm\u0131\u015ft\u0131.[1] Ama b\u00fcy\u00fck kay\u0131plar ve ac\u0131lar pahas\u0131na canlar\u0131n\u0131 att\u0131klar\u0131 “Halifenin \u00fclkesi” de bu b\u00fcy\u00fck insan kitlesi i\u00e7in bir “cennet” olmad\u0131. Neredeyse […]<\/p>\n","protected":false},"author":1,"featured_media":427,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[11],"tags":[],"class_list":["post-421","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-arstrma"],"_links":{"self":[{"href":"https:\/\/certav.org\/index.php?rest_route=\/wp\/v2\/posts\/421","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/certav.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/certav.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/certav.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/certav.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=421"}],"version-history":[{"count":12,"href":"https:\/\/certav.org\/index.php?rest_route=\/wp\/v2\/posts\/421\/revisions"}],"predecessor-version":[{"id":452,"href":"https:\/\/certav.org\/index.php?rest_route=\/wp\/v2\/posts\/421\/revisions\/452"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/certav.org\/index.php?rest_route=\/wp\/v2\/media\/427"}],"wp:attachment":[{"href":"https:\/\/certav.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=421"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/certav.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=421"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/certav.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=421"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}