{"id":15935,"date":"2022-08-16T20:11:34","date_gmt":"2022-08-16T17:11:34","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=15935"},"modified":"2022-08-16T20:11:34","modified_gmt":"2022-08-16T17:11:34","slug":"varlik-ekolu","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/varlik-ekolu\/","title":{"rendered":"Varl\u0131k Ekol\u00fc"},"content":{"rendered":"

Bu makale Prof. Dr. Nesib Nesibli\u2019nin<\/em><\/p>\n

\u201cG\u00fcney ile Kuzey Azerbaycan Sorunlar\u0131\u201d<\/em><\/p>\n

kitab\u0131ndan al\u0131nm\u0131\u015ft\u0131r.<\/em><\/p>\n

G\u00fcney Azerbaycan’da 1960 ve 70\u2019li y\u0131llarda mill\u00ee meselelerle ilgilenen kesim aras\u0131nda ba\u015fl\u0131ca tart\u0131\u015fma konular\u0131, Tebrizli Ali’nin “Edebiyat ve Milliyet”[1]<\/strong><\/sup><\/a><\/em> ile Ali R\u0131za Nabdil’in “Azerbaycan ve Milli Mesele”[2]<\/strong><\/sup><\/a><\/em> adl\u0131 eserleri olmak \u00fczere iki kitapta yer alm\u0131\u015ft\u0131r. Bu \u00f6nemli kaynaklardaki \u00e7eli\u015fkili fikirler mill\u00ee ideolojideki \u00e7eli\u015fkili durumu ortaya koymaktad\u0131r.<\/p>\n

Mill\u00ee ideolojinin yeni d\u00f6nemi, \u0130sl\u00e2m devrimi ve onu izleyen d\u00f6nemde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Azerbaycan’la ilgili konular, devrim s\u0131ras\u0131nda ard\u0131 s\u0131ra piyasada g\u00f6r\u00fclmeye ba\u015flayan ana dildeki bas\u0131nda ve \u00e7e\u015fitli kitaplarda geni\u015f yer alm\u0131\u015ft\u0131r. Bu yay\u0131n d\u00fcnyas\u0131 ara\u015ft\u0131r\u0131lmas\u0131 gereken \u00f6zel bir konudur; 1979 devriminin ard\u0131ndan bas\u0131nda mill\u00ee d\u00fc\u015f\u00fcncenin geli\u015fme g\u00f6sterdi\u011fi ink\u00e2r edilemez. Makalenin ba\u015f\u0131nda \u00f6zel olarak belirtelim ki, \u0130sl\u00e2m devrimi ile ba\u015flayan (halen devam eden) d\u00f6nemin as\u0131l etkili g\u00fcc\u00fc, Varl\u0131k<\/em> dergisi ve onun etraf\u0131nda bir araya gelen mill\u00ee ayd\u0131nlard\u0131r. Varl\u0131k dergisi, Nisan 1979’da kendi yolunu belirleyerek i\u015fe ba\u015flam\u0131\u015f ve art\u0131k otuz sekiz y\u0131ld\u0131r ayn\u0131 \u00e7izgide faaliyet g\u00f6stermektedir. Asl\u0131nda, yay\u0131n hayat\u0131yla birlikte Varl\u0131k<\/em> dergisinin “bir\u00e7ok problemin de yolunu a\u00e7t\u0131\u011f\u0131” demek daha uygun olur. S\u00f6z konusu y\u0131llar boyunca Varl\u0131k kendi ba\u015f\u0131na zengin bir ekol yaratm\u0131\u015ft\u0131r.<\/p>\n

\u015eu anda Varl\u0131k\u2019\u0131n misyonu, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Mehmet R\u0131za Heyet\u2019in \u00e7al\u0131\u015fmalar\u0131yla devam etmektedir.<\/p>\n

Varl\u0131k,<\/em> \u0130ran’da ink\u00e2r edilen T\u00fcrkl\u00fc\u011f\u00fcn varl\u0131\u011f\u0131n\u0131 korumay\u0131 hedefledi\u011fi i\u00e7in en hassas konular\u0131n \u00fczerine gitmekle m\u00fckellefti. Bu k\u0131sa b\u00f6l\u00fcmde, Varl\u0131k<\/em> dergisinin \u00fczerinde durdu\u011fu \u00f6nemli konular\u0131n ve T\u00fcrk milliyet\u00e7ili\u011finin birinci dereceden talepleri olan mill\u00ee tarih \u00fczerine do\u011fru bir konseptin geli\u015ftirilmesi ve milletin gelece\u011fi hakk\u0131nda baz\u0131 makul d\u00fc\u015f\u00fcncelere k\u0131saca de\u011finmekle yetinece\u011fiz.<\/p>\n

T\u00fcrk\u00e7\u00fc Tarih Konsepti<\/h2>\n

Dergi bas\u0131lmaya ba\u015flad\u0131\u011f\u0131nda (\u015fimdi de) egemen Pan-\u0130ranizm ve Fars \u0131rk\u00e7\u0131l\u0131\u011f\u0131, Azerbaycan ve oradaki T\u00fcrkl\u00fc\u011f\u00fcn tarihi ile ilgili baz\u0131 temel h\u00fck\u00fcmler \u00f6ne s\u00fcrm\u00fc\u015ft\u00fcr; bu h\u00fck\u00fcmleri \u015fu \u015fekilde s\u0131ralamak m\u00fcmk\u00fcnd\u00fcr: Azerbaycan’\u0131n en eski halk\u0131 Ariler\u2019dir; onlar\u0131n dili Fars dilinin bir leh\u00e7esi olan \u2018Azerice\u2019dir. Ancak daha sonra “vah\u015fi” T\u00fcrk ve Mo\u011fol kabileleri onlar\u0131n dilini “k\u0131l\u0131\u00e7 g\u00fcc\u00fc ile ve zorla de\u011fi\u015ftirmi\u015flerdir.” “\u0130ran’\u0131n mill\u00ee birli\u011fini sa\u011flamak” i\u00e7in Azerbaycan halk\u0131n\u0131 Farsla\u015ft\u0131rmak gerekir vs. Varl\u0131k dergisinde yay\u0131mlanan tarih konusundaki makaleler bu t\u00fcr \u0131rk\u00e7\u0131 yakla\u015f\u0131mlar\u0131n do\u011frudan tekzibine y\u00f6nelmi\u015ftir.<\/p>\n

Azerbaycan T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn ortaya \u00e7\u0131k\u0131\u015f\u0131 konusundaki d\u00fc\u015f\u00fcnce ayr\u0131l\u0131klar\u0131 Varl\u0131k dergisinde de hissediliyordu. Buna ili\u015fkin, biri pop\u00fcler-propagandist ve di\u011feri objektif-bilimsel olmak \u00fczere birbirinden farkl\u0131 iki yakla\u015f\u0131m ortaya konulmu\u015ftur. \u0130lk yakla\u015f\u0131ma g\u00f6re, Azerbaycan T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn eski d\u00f6nem tarihi bilim d\u00fcnyas\u0131nda bilinen, ancak etnik k\u00f6keni h\u00e2l\u00e2 tam olarak tespit edilememi\u015f de\u011fi\u015fik kabilelerin (Kutlar, Lulubeylar, Madlar vb.) tarihidir. Ba\u015fka bir deyi\u015fle, bu kabileler \u00e7a\u011fda\u015f T\u00fcrklerin atalar\u0131d\u0131r. B\u00f6ylece Varl\u0131k yazarlar\u0131ndan kimileri, Fars \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131n \u00f6nemli tezlerinden birini, kar\u015f\u0131 tarafa ayn\u0131 \u00f6zg\u00fcn y\u00f6ntemle \u00e7\u00fcr\u00fctmeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.[3]<\/a><\/p>\n

T\u00fcrklerin ilk ortaya \u00e7\u0131k\u0131\u015f\u0131 ve tarihleri ile ilgili yaz\u0131lan objektif- bilimsel yaz\u0131lar \u015funu g\u00f6steriyor ki, hi\u00e7bir yerde mutlak anlamda yerli n\u00fcfus\/halk yoktur; \u00e7a\u011fda\u015f uluslar\u0131n hepsi kendi tarihlerinin belirli a\u015famas\u0131nda bir yerden ba\u015fka bir yere g\u00f6\u00e7 etmi\u015f ve kendi vatanlar\u0131n\u0131 kurmu\u015flard\u0131r. Farslar da d\u00e2hil olmak \u00fczere, bug\u00fcnk\u00fc \u0130ran topraklar\u0131nda ya\u015fayan t\u00fcm halklar, T\u00fcrkler gibi bu topraklara g\u00f6\u00e7 ederek gelmi\u015flerdir. Bunu, sadece uzman tarih\u00e7iler de\u011fil, ayn\u0131 zamanda T\u00fcrklerin “yabanc\u0131 ve gelme” olduklar\u0131n\u0131 iddia eden \u015fovenistler de bilmektedirler. Birka\u00e7 ilgin\u00e7 makalenin yazar\u0131 olan merhum Dr. Hamit Nutku, T\u00fcrkiye tarih\u00e7ilerinden Do\u011fan Avc\u0131o\u011flu\u2019na istinaden \u015f\u00f6yle yaz\u0131yordu: “D\u00fcnya milletlerinin \u00e7ok k\u00fc\u00e7\u00fck b\u00f6l\u00fcm\u00fc kendi ilkin topraklar\u0131nda ya\u015famaktad\u0131r; onlar\u0131n bug\u00fcn yerle\u015fti\u011fi arazilerde yerli etnik unsurlara \u00e7ok az rastlan\u0131r. \u00c7o\u011fu etnik gruplar s\u00f6z konusu topraklar\u0131n\/vatanlar\u0131n\u0131n eski yerlileri ile bir kar\u0131\u015f\u0131m sonucu ortaya \u00e7\u0131km\u0131\u015flard\u0131r.”<\/p>\n

\"\"

Dr. Cevat Heyet<\/p><\/div>\n

Varl\u0131k dergisinin ba\u015f edit\u00f6r\u00fc Dr. Cevat Heyet, Azerbaycan’\u0131n eski \u201cFars dilli\u201d sakinleri ile bug\u00fcnk\u00fc T\u00fcrk\u00e7e konu\u015fan halk aras\u0131nda iki bin y\u0131l\u0131 a\u015fk\u0131n zaman ge\u00e7mesine ra\u011fmen, aralar\u0131nda e\u015fitlik i\u015fareti koyan bilim d\u0131\u015f\u0131 tezlere kar\u015f\u0131 \u00e7\u0131kmaktad\u0131r. Ona g\u00f6re, Ahmet Kesrevi\u2019nin Azerice hakk\u0131nda \u00f6ne s\u00fcrd\u00fc\u011f\u00fc tez do\u011fru olsa bile, o bug\u00fcnk\u00fc Azerbaycan n\u00fcfusunun varl\u0131\u011f\u0131na g\u00f6lge d\u00fc\u015f\u00fcremez. \u00c7\u00fcnk\u00fc \u00e7a\u011fda\u015f \u0130ran’\u0131n T\u00fcrk dilli n\u00fcfusunun kimli\u011fi (etnik k\u00f6keni) bilim \u00e7evreleri taraf\u0131ndan net bir \u015fekilde a\u00e7\u0131klanmam\u0131\u015f a\u015firet ve kabilelerin tarihi gibi de\u011fil, Orta Asya ve kom\u015fu b\u00f6lgelerde b\u00fcy\u00fck devletler kuran ve medeniyetler yaratan eski T\u00fcrklerin (Hunlar, Savirler, Hazarlar, G\u00f6kt\u00fcrkler, Uygurlar vb.) tarihini \u00f6ng\u00f6r\u00fcyor. Ba\u015fka bir deyi\u015fle, Dr. Cevat Heyet\u2019e g\u00f6re, toprak de\u011fil, b\u00f6lgenin \u00e7a\u011fda\u015f halk\u0131n\u0131n tarihi ara\u015ft\u0131r\u0131l\u0131p izlenmelidir. Merhum Ali Kemali ise \u015fu ifadeleri kaydetmektedir: “T\u00fcrklerin babalar\u0131 ve yi\u011fitleri ge\u00e7en y\u00fczy\u0131llarda Hanbal\u0131k\u2019tan [Pekin’den] girip Delhi’den \u00e7\u0131km\u0131\u015f, Rusya’da vurup Avusturya’da tutmu\u015f, Hindistan’da putlar\u0131 k\u0131r\u0131p, Ba\u011fdat’a g\u00f6ndermi\u015f, Macaristan’a ayak bas\u0131p Harezm\u2019de kurultay kurup, Gazne\u2019de, Delhi’de, Carcaniye\u2019de, Pekin’de, Mara\u011fa\u2019da, Sultaniye\u2019de, Ba\u011fdat’ta, \u015eiraz’da, Kirman\u2019da, Tebriz’de, \u0130stanbul’da, Penahabat\u2019ta, Isfahan’da, Ankara’da, Kahire’de tahta oturmu\u015flard\u0131r.”<\/p>\n

\u00c7a\u011fda\u015f Azerbaycan T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn ilk nerede ortaya \u00e7\u0131kt\u0131\u011f\u0131 sorusunu ele alan yazarlar, \u00e7o\u011funlukla do\u011fru olarak \u015fu kanaattedirler ki, bu sorun ancak genel T\u00fcrk tarihi \u00e7er\u00e7evesinde \u00e7\u00f6z\u00fclebilir. Bu sorunun ara\u015ft\u0131r\u0131lmas\u0131nda ba\u015flang\u0131\u00e7 noktas\u0131 ise, esasen eski T\u00fcrklerin ilk vatan\u0131n\u0131n incelenmesidir. Bu ba\u011flamda, T\u00fcrklerin ilk yurdunun Altay Da\u011flar\u0131, Altay-Ural havzas\u0131 oldu\u011fu tahmin edilmektedir. Milad\u0131n ilk y\u00fczy\u0131llar\u0131nda, bu b\u00f6lgede Hun boylar\u0131n\u0131n b\u00fcy\u00fck imparatorluk kurduklar\u0131, \u0130sl\u00e2m’\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131na kadar Orta Asya’da egemen siyas\u00ee g\u00fc\u00e7 olduklar\u0131, 552 y\u0131l\u0131nda temeli at\u0131lan G\u00f6kt\u00fcrk Devleti, bu devlette di\u011fer T\u00fcrk boylar\u0131 olan Uygurlar\u0131n (744 y\u0131l\u0131) ve K\u0131rg\u0131zlar\u0131n (840 y\u0131l\u0131) h\u00e2kimiyeti ele ge\u00e7irmesi, 925 y\u0131l\u0131nda Mo\u011follar\u0131n sald\u0131r\u0131lar\u0131, yerel T\u00fcrklerle onlar\u0131n etnik yak\u0131nl\u0131\u011f\u0131 ve T\u00fcrk boy beylerinin yeni devletin y\u00fcksek h\u00e2kimiyetinde kat\u0131l\u0131m\u0131ndan s\u00f6z edilir.<\/p>\n

“Azerbaycan’\u0131n bir T\u00fcrk yurduna d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi” konusu, d\u00fcnya T\u00fcrkoloji \u00e7evrelerinde anla\u015fmazl\u0131k ve tart\u0131\u015fmalara yol a\u00e7t\u0131\u011f\u0131 gibi, Varl\u0131k dergisinin de tart\u0131\u015fma konular\u0131ndan biri olmu\u015ftur. Bu tart\u0131\u015fmalar \u00f6zellikle Varl\u0131k dergisinin, Azerbaycan T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn \u00f6nc\u00fc yay\u0131n organ\u0131 oldu\u011fu d\u00f6neme aittir. \u00d6rne\u011fin, Dr. Hamit Nutku “O\u011fuz ve K\u0131p\u00e7ak boylar\u0131n\u0131n toplu \u015fekilde Kafkasya ve \u0130ran’a geldikleri ve bu b\u00f6lgelerde y\u00fczy\u0131llardan beri ya\u015fayan di\u011fer T\u00fcrk boylar\u0131yla kayna\u015fmalar\u0131” sonucunda, VII-X. y\u00fczy\u0131llarda Azerbaycan’da T\u00fcrklerin ve T\u00fcrk\u00e7enin esas unsura d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc belirtiyor. Dr. Muhammed Ta\u011f\u0131 Zehtabi\u2019ye g\u00f6re ise, “M.\u00d6. Hazar’\u0131n kuzeyinden Kafkasya’n\u0131n g\u00fcneyine ak\u0131p yerle\u015fen K\u0131p\u00e7ak T\u00fcrkleri ile Azerbaycan’a yeni gelmi\u015f olan O\u011fuz T\u00fcrkleri kayna\u015farak yava\u015f yava\u015f Azerbaycan’da \u00e7o\u011funlu\u011fu olu\u015fturarak h\u00fck\u00fcmetler kurmaya ba\u015flam\u0131\u015flard\u0131r.\u201d<\/p>\n

Ancak \u201cX. y\u00fczy\u0131la kadar T\u00fcrkler, Azerbaycan topraklar\u0131nda \u00e7o\u011funlu\u011fu elde edememi\u015flerdir.” Dr. Cevat Heyet’e g\u00f6re ise, \u201cAzerbaycan \u00e7ok eskiden T\u00fcrk boylar\u0131n\u0131n yurdu olmu\u015ftur. Ona g\u00f6re, \u201cAzerbaycan’\u0131n kuzeyi 7. y\u00fczy\u0131lda, g\u00fcneyi ise 11-13. y\u00fczy\u0131llarda yeni gelen T\u00fcrk boylar\u0131n\u0131n yurdu haline gelmi\u015ftir.”[4]<\/a><\/p>\n

T\u00fcrklerin kitleler halinde b\u00f6lgeye ak\u0131n etmelerinin \u0130ran\u2019a \u201cu\u011fursuzluk getirdi\u011fini\u201d iddia eden \u0131rk\u00e7\u0131 yazarlara cevap olarak Dr. Cevat Heyet ve Dr. Hamit Nutku gibi yazarlar, IX. y\u00fczy\u0131l\u0131n sonlar\u0131ndan itibaren 900 y\u0131l boyunca b\u00f6lgeye egemen olan T\u00fcrklerin, 270 y\u0131ll\u0131k ge\u00e7mi\u015fi olan Fars h\u00fck\u00fcmdarlar\u0131na k\u0131yasla \u0130ran tarihinde \u00f6nemli bir yere sahip olduklar\u0131n\u0131 belirtmi\u015flerdir. Dr. Cevat Heyet\u2019e g\u00f6re, O\u011fuz T\u00fcrklerinin \u0130ran\u2019a geli\u015fi “\u0130sl\u00e2m \u00e2lemini Bizansl\u0131lar\u0131n sald\u0131r\u0131lar\u0131ndan kurtard\u0131; \u00fcstelik onlar K\u00fc\u00e7\u00fck Asya’y\u0131 Bizansl\u0131lardan alarak kendilerine \u0130sl\u00e2m vatan\u0131 yaratt\u0131lar.”<\/p>\n

Di\u011fer bir makalesinde ise Cevat Heyet, Safeviler\u2019in \u0130ran tarihinde oynad\u0131\u011f\u0131 rolden \u015f\u00f6yle bahsediyor: “\u015eah \u0130smail, T\u00fcrk olmas\u0131na ve T\u00fcrk\u00e7e \u015fiir yazmas\u0131na ra\u011fmen, \u0130ran’\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 u\u011fruna Osmanl\u0131 T\u00fcrkleri ile \u00e7at\u0131\u015fm\u0131\u015ft\u0131r. \u00c7evresi taraf\u0131ndan engellenmeseydi kendi can\u0131n\u0131 bile bu yolda kurban verecekti.”<\/p>\n

Irk\u00e7\u0131 yazarlara cevap olarak tarih\u00ee konulara ili\u015fkin metinlerde g\u00f6steriliyor ki; T\u00fcrklerin yan\u0131 s\u0131ra, Mo\u011follar da \u0130ran’a kitlesel g\u00f6\u00e7lerden sonra siyas\u00ee h\u00e2kimiyeti ele al\u0131rken, T\u00fcrk h\u00fck\u00fcmdarlar\u0131 Fars dilini ezmemi\u015f; aksine, bu dilin devlet dairelerinde kullan\u0131lmas\u0131na, edeb\u00ee eserlerin Arap\u00e7a de\u011fil, Fars\u00e7a yaz\u0131lmas\u0131na imk\u00e2n yaratm\u0131\u015flard\u0131r. Hatta, onlardan baz\u0131lar\u0131 (Melik\u015fah, Sultan Sencer vd.) Fars\u00e7a \u015fiir yazm\u0131\u015flard\u0131r. Dr. Cevat Heyet’e g\u00f6re, “Hi\u00e7 kimse, Fars dilinin \u0130ran’a d\u0131\u015far\u0131dan, yani Ceyhun\u2019un \u00f6tesinden Gazneli ve Sel\u00e7uklu T\u00fcrkleri arac\u0131l\u0131\u011f\u0131yla geldi\u011fini, T\u00fcrk sultanlar\u0131n\u0131n g\u00fcc\u00fc ile \u0130ran’\u0131n, K\u00fc\u00e7\u00fck Asya’n\u0131n ve Hindistan’\u0131n resm\u00ee ve edeb\u00ee diline d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ve sonralar klasik \u015fairlerin i\u015fbirli\u011fi ile edebi dil seviyesine y\u00fckseldi\u011fi olgusunu ink\u00e2r edemez.”<\/p>\n

K\u0131sacas\u0131, \u0130sl\u00e2m devriminden sonra Varl\u0131k dergisi mill\u00ee ayd\u0131nlar\u0131n trib\u00fcn\u00fc olmu\u015f ve mill\u00ee g\u00f6r\u00fc\u015fl\u00fc tarih konseptinin olu\u015fmas\u0131nda \u00f6nemli rol oynam\u0131\u015ft\u0131r. Bu konseptin temel h\u00fck\u00fcmleri \u015funlard\u0131r: Eski T\u00fcrkler gibi Farslar vd. de tarihin belli devirlerinde \u0130ran co\u011frafyas\u0131na g\u00f6\u00e7 etmi\u015flerdir. T\u00fcrklerin tarihsel olarak ortaya \u00e7\u0131k\u0131\u015f\u0131 h\u00e2l\u00e2 iyi \u00f6\u011frenilmemi\u015ftir. Onlar\u0131n, Azerbaycan’a ilk kez ne zaman yerle\u015fti\u011fi hakk\u0131nda tutarl\u0131 fikir s\u00f6ylemeye izin verilmemektedir. Ancak rahatl\u0131kla iddia edilebilir ki, T\u00fcrkler milad\u0131n ba\u015flar\u0131ndan itibaren Azerbaycan topraklar\u0131nda yerle\u015fmeye ba\u015flam\u0131\u015flard\u0131r. T\u00fcrklerin Orta Asya’da ba\u015flayan g\u00fc\u00e7l\u00fc ve k\u00f6lelik tan\u0131mayan tarihiyle, bu tarihi yaratanlar\u0131n varisleri onur duymal\u0131d\u0131rlar. Arap istilas\u0131ndan sonra \u0130ran’\u0131n g\u00fc\u00e7l\u00fc h\u00fck\u00fcmdarlar\u0131 olan T\u00fcrkler, Fars dilinin devlet kurumlar\u0131 ve k\u00fclt\u00fcrel hayatta kullan\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015flard\u0131r.<\/p>\n

Gelece\u011fe Y\u00f6nelik Fikirler<\/h2>\n

Varl\u0131k,<\/em> kendisini bir “k\u00fclt\u00fcr dergisi” olarak tan\u0131mlamas\u0131na ra\u011fmen, mill\u00ee organ oldu\u011fu i\u00e7in siyas\u00ee konularda da fikir bildirmek zorunda kalm\u0131\u015ft\u0131r. Derginin devaml\u0131l\u0131\u011f\u0131n\u0131 sa\u011flamak i\u00e7in (G\u00fcney Azerbaycan’da en s\u00fcrekli yay\u0131n organ\u0131 oldu\u011fu i\u00e7in) s\u00f6z konusu fikri genellikle dolayl\u0131 yollarla bildirilmi\u015ftir. Mevcut \u015fartlarda Pan-\u0130ranizm ve Fars \u0131rk\u00e7\u0131l\u0131\u011f\u0131 ile m\u00fccadelenin en etkili yollar\u0131ndan biri Pehlevi rejiminin ulusal politikas\u0131n\u0131n ele\u015ftirilmesi ve if\u015fas\u0131d\u0131r. Dolay\u0131s\u0131yla, yak\u0131n ge\u00e7mi\u015fle ilgili yaz\u0131lan makalelerin temel amac\u0131, bu rejimin T\u00fcrkl\u00fc\u011fe vurdu\u011fu darbelerin izah\u0131 olmu\u015ftur. Say\u0131s\u0131z yaz\u0131larda \u015eah rejiminin Azerbaycan’da y\u00fcr\u00fctt\u00fc\u011f\u00fc Farsla\u015ft\u0131rma politikas\u0131 \u00f6fke ve nefretle an\u0131lmakta, onlar\u0131n ulusal zul\u00fcm politikas\u0131n\u0131n \u015fekil ve yollar\u0131 a\u00e7\u0131klanmaktad\u0131r. Varl\u0131k<\/em> dergisine g\u00f6re, Pehlevi rejiminin Azerbaycan T\u00fcrklerinin varl\u0131\u011f\u0131n\u0131 ink\u00e2r etmesi, onu zorla Farsla\u015ft\u0131rmas\u0131, gerici bir politika olarak \u00e7ok milletli bir \u00fclke olan \u0130ran’\u0131n normal geli\u015fimine kar\u015f\u0131 y\u00f6nelmi\u015ftir. Bug\u00fcnk\u00fc \u0130sl\u00e2m rejimi Pehlevi gelene\u011finden vazge\u00e7meli, Fars olmayan halklar\u0131n haklar\u0131n\u0131 korumal\u0131d\u0131r.<\/p>\n

\"\"<\/p>\n

Varl\u0131k<\/em> dergisinin (bu d\u00fc\u015f\u00fcnce di\u011fer T\u00fcrk yay\u0131n organlar\u0131 i\u00e7in de ge\u00e7erlidir) teess\u00fcfle \u00fczerine gitmedi\u011fi baz\u0131 konular vard\u0131r: \u00f6rne\u011fin, dil ve k\u00fclt\u00fcr alan\u0131nda \u0131rk\u00e7\u0131 siyasetin if\u015fas\u0131na pek dikkat g\u00f6stermemi\u015ftir. Ayr\u0131ca, dergide, toplumsal ya\u015fam\u0131n di\u011fer alanlar\u0131 pek az izlenmi\u015ftir. Sosyo\u00adekonomik alan ise tamamen g\u00f6zden uzak tutulmu\u015ftur. Hassas bir siyas\u00ee konu say\u0131ld\u0131\u011f\u0131 i\u00e7in, 21 Azer Hareketi konusuna da bilin\u00e7li olarak girmemi\u015ftir.<\/p>\n

“\u0130ran hepimizin vatan\u0131d\u0131r” s\u00f6ylemini s\u0131k s\u0131k tekrarlamakla birlikte, Varl\u0131k dergisi Birle\u015fik Azerbaycan fikrine da yabanc\u0131 kalmam\u0131\u015ft\u0131r. Kuzey Azerbaycan’\u0131n eski \u0130ran’\u0131n bir par\u00e7as\u0131 oldu\u011funu iddia eden makaleleri, bizce, derginin s\u00fcreklili\u011fini sa\u011flamak amac\u0131yla haz\u0131rlanm\u0131\u015ft\u0131r. Ayn\u0131 zamanda, tarih ve dil konular\u0131n\u0131 i\u00e7eren bu t\u00fcr makaleler Birle\u015fik Azerbaycan idealini g\u00fcndemde tutmak arzusundan do\u011fmu\u015ftur. Kuzey Azerbaycan’\u0131n Azerbaycan adland\u0131r\u0131lmas\u0131n\u0131n “bir yanl\u0131\u015f” oldu\u011funu ve onun yerine Aran kelimesinin kullan\u0131lmas\u0131n\u0131 \u00f6ne s\u00fcren as\u0131ls\u0131z yaz\u0131lara, Varl\u0131k yazarlar\u0131n\u0131n, \u00f6zellikle Dr. Cevat Heyet\u2019in sert bilimsel makaleleri ile kar\u015f\u0131l\u0131k g\u00f6sterilmi\u015ftir. Kuzey Azerbaycan’\u0131 g\u00fcneyde tan\u0131tmak i\u00e7in Ali Bey H\u00fcseyinzade ve Mehmet Emin Resulzade gibi tarih\u00ee \u015fahsiyetler, ayr\u0131ca kuzeyli \u00e7a\u011fda\u015f yazarlar ve yarat\u0131c\u0131 insanlar hakk\u0131nda hayli makale yay\u0131mlanm\u0131\u015ft\u0131r.<\/p>\n

Varl\u0131k<\/em> yay\u0131mland\u0131\u011f\u0131 d\u00f6nemde ayn\u0131 zamanda bir k\u00fclt\u00fcrel merkez i\u015flevine de sahip olmu\u015ftur. Bu a\u00e7\u0131dan Arap ve Fars alfabesinin T\u00fcrk\u00e7eye uyarlanmas\u0131 konusunda seminerler d\u00fczenlenmi\u015f, bu seminerlerde kabul edilen yaz\u0131m kurallar\u0131 dikkat \u00e7ekmi\u015ftir.[5]<\/a> Yaz\u0131m kurallar\u0131n\u0131n belirlenmesi \u00f6nemli bir k\u00fclt\u00fcr olay\u0131 olmaktan \u00f6te, \u0130ran’da T\u00fcrk\u00e7e yaz\u0131lar\u0131n Fars kal\u0131b\u0131ndan kurtar\u0131lmas\u0131na yard\u0131m etmi\u015ftir.<\/p>\n

Sons\u00f6z<\/h2>\n

Varl\u0131k<\/em> dergisi, T\u00fcrk varl\u0131\u011f\u0131n\u0131 Fars \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131n sald\u0131r\u0131lar\u0131ndan korumak i\u00e7in kurulmu\u015ftur. Dergi sadece bu i\u015flevle yetinmemi\u015f, mill\u00ee ideolojinin bi\u00e7imlenmesinde \u00f6nemli rol oynam\u0131\u015f ve bu misyonunu hep devam ettirmi\u015ftir. Varl\u0131k dergisi T\u00fcrk ayd\u0131nlar\u0131 i\u00e7in bir okul niteli\u011fi ta\u015f\u0131m\u0131\u015ft\u0131r. Yeni ayd\u0131n nesil, Dr. Hamit Nutku, Dr. Cevat Heyet, Dr. Muhammed Ali Ferzane, Dr. Muhammet Ta\u011f\u0131 Zehtabi, Prof. Gulamh\u00fcseyin Bigdeli, Prof. Hamit Muhammedzade, Mir Hidayet Hisar\u0131, Samet Serdariniya, Ali Kemali gibi \u00fcstatlar\u0131n yan\u0131nda yeti\u015fmi\u015ftir.<\/p>\n

Varl\u0131k<\/em> ekol\u00fcn\u00fcn en \u00f6nemli hizmeti binlerce gen\u00e7 insana mill\u00ee \u015fuur kazand\u0131rmas\u0131d\u0131r. Varl\u0131k\u2019\u0131n<\/em> ekti\u011fi tohumlardan mill\u00ee bilince sahip yeni ku\u015fak yeti\u015fmi\u015ftir. Meydanlarda seslenen “Haray, haray, ben T\u00fcrk\u00fcm!”, “T\u00fcrk dilinde medrese, olsun gerek herkese!”, “Tebriz, Bak\u00fc, Ankara, Farslar hara, biz hara!” hayk\u0131r\u0131\u015flar\u0131 Varl\u0131k ekol\u00fcn\u00fcn muhte\u015fem \u00e7al\u0131\u015fmalar\u0131n\u0131n mant\u0131ksal sonucudur.<\/p>\n

 <\/p>\n

[1]<\/sup><\/a>\u00a0 Tebrizli Ali, AdMyat vs milliyat<\/em>,<\/em> Tahran: Atropat Kitabevi, [tarihsiz], s.175<\/p>\n

[2]<\/sup><\/a>\u00a0 Alireza Nabdel, Azarbaycan vs mas<\/em>‘aleyi melli,<\/em> Tehran: Y\u0131ld\u0131r\u0131m, [tarihsiz], s.40<\/p>\n

[3]<\/a> \u00d6rne\u011fin, bkz: Ya\u015far Urum\u00e7i, \u2018Govmiyyate mardome Azerbaycan va ta\u015fkil-i zabane Torkiye Azarbaycani\u2019, V<\/em>arl\u0131q<\/em>, <\/em>1372, say\u0131 89, s. 72-79; Golamreza Golami Gu\u015f\u00e7i, \u2018Zabane Torki\u00a0 va<\/p>\n

Tork-zabanane \u0130rani\u2019, V<\/em>arl\u0131q<\/em>,<\/em> 1373, say\u0131 94, s. 69-71; Mir Hidayat Hisar\u0131, \u2018Madaylar (Madlar)\u2019, V<\/em>arl\u0131q<\/em>,<\/em> 1379, say\u0131 116-117, s. 16-25; Mir Hidayet Hisar\u0131, \u2018Mannalar\u2019, V<\/em>arl\u0131q<\/em>,<\/em> 1380, say\u0131 122\u00ad123, s. 9-19; Mir Hidayet Hisar\u0131, \u2018Elam \u00f6lkasi va madaniyyati haqq\u0131nda (2)\u2019, V<\/em>arl\u0131q<\/em>,<\/em> 1382, say\u0131 128, s. 43-53.<\/p>\n

[4]<\/a> Dr. Cavat Heyat, \u2018Azarbaycan’\u0131n T\u00fcrkla\u015fmasi va Azari T\u00fcrk\u00e7asinin ta\u015fakk\u00fcl\u00fc\u2019, V<\/em>arl\u0131q<\/em>,<\/em> 1993, say\u0131 87-4, s. 20.<\/p>\n

[5]<\/a> Bkz: \u0130brahim Refref, \u2018Ortografi \u00e7al\u0131\u015fmalar\u0131m\u0131z ve bug\u00fcnk\u00fc talepler ve teklifler\u2019, Varl\u0131q,<\/em> yaz 1383, say\u0131 132-1, s. 86-91; R\u0131za Sarraf, \u2018Ortofrafi seminar\u0131n\u0131n qararlar\u0131 be\u015f illik s\u0131naqdan sonra\u2019, Varl\u0131q,<\/em> k\u0131\u015f 1385, say\u0131 143, s. 53-55.<\/p>\n","protected":false},"excerpt":{"rendered":"

Varl\u0131k dergisi, Nisan 1979’da kendi yolunu belirleyerek i\u015fe ba\u015flam\u0131\u015f ve art\u0131k otuz sekiz y\u0131ld\u0131r ayn\u0131 \u00e7izgide faaliyet g\u00f6stermektedir. S\u00f6z konusu y\u0131llar boyunca Varl\u0131k kendi ba\u015f\u0131na zengin bir ekol yaratm\u0131\u015ft\u0131r.<\/p>\n","protected":false},"author":130,"featured_media":15937,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[2],"tags":[54,1259,1263,1910,1911],"coauthors":[1246],"class_list":["post-15935","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genel","tag-azerbaycan","tag-azerbaycan-turklugu","tag-guney-azerbaycan","tag-iran-turkleri","tag-kuzey-azerbaycan"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/15935","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/130"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=15935"}],"version-history":[{"count":5,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/15935\/revisions"}],"predecessor-version":[{"id":15943,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/15935\/revisions\/15943"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/15937"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=15935"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=15935"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=15935"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=15935"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}