{"id":9876,"date":"2020-05-01T19:30:00","date_gmt":"2020-05-01T16:30:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=9876&preview=true&preview_id=9876"},"modified":"2020-04-22T21:46:55","modified_gmt":"2020-04-22T18:46:55","slug":"pehlevi-rejiminin-asimilasyon-siyaseti-turklugun-mazlum-millete-donusmesi","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/pehlevi-rejiminin-asimilasyon-siyaseti-turklugun-mazlum-millete-donusmesi\/","title":{"rendered":"Pehlevi rejiminin asimilasyon siyaseti: T\u00fcrkl\u00fc\u011f\u00fcn mazlum millete d\u00f6n\u00fc\u015fmesi"},"content":{"rendered":"
\"R\u0131za

“R\u0131za \u015eah\u2019\u0131n diktat\u00f6rl\u00fck rejiminin timsalinde devlet, T\u00fcrklerin varl\u0131\u011f\u0131n\u0131 modernle\u015fen \u0130ran\u2019\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7in bir tehlike olarak g\u00f6rm\u00fc\u015f ve T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fc hedef alarak ciddi darbeler vurmu\u015ftur.”<\/p><\/div>\n

Y\u0131llarca \u0130ran\u2019\u0131n da\u011f\u0131lmas\u0131n\u0131 \u00f6nlemeye, onu merkezile\u015ftirmeye ve \u00e7a\u011fda\u015f bir devlete d\u00f6n\u00fc\u015ft\u00fcrmeye \u00e7a\u011f\u0131ran milliyet\u00e7i-modernist \u00e7evreler art\u0131k gelece\u011fe \u00fcmitle bakabilirlerdi. Onlar\u0131n ama\u00e7lar\u0131n\u0131 ve heyecanlar\u0131n\u0131 destekleyen R\u0131za \u015eah, y\u00f6netim g\u00fcc\u00fcn\u00fc elinde toplam\u0131\u015f ve \u0130ran\u2019da modern bir millet-devlet kuraca\u011f\u0131n\u0131 vaat etmekteydi. R\u0131za\u2019n\u0131n \u015fah ilan edildi\u011fi 1925 y\u0131l\u0131nda\u00a0 Ayende <\/em>dergisinin sahibi Mahmud Af\u015far Yezdi, \u2018\u0130ran tarihine, Fars dili ve \u015eiili\u011fe\u2019 de\u011fer verenleri \u015funa ikna etmek istiyordu: Vatanda\u015flar kendilerini \u00f6nce T\u00fcrk, Arap, K\u00fcrt, Bahtiyar ya da T\u00fcrkmen olarak bilirlerse \u0130ran devleti da\u011f\u0131lacak. Ondan \u00f6t\u00fcr\u00fc, bu \u2018az\u0131nl\u0131klar\u0131n\u2019 dilini, b\u00f6lgecili\u011fi, kavimlerine sadakat hislerini yok etmek, \u2018modern \u0130ran\u2019\u0131n farkl\u0131 sakinlerini bir millete d\u00f6n\u00fc\u015ft\u00fcrmek laz\u0131m. [1]<\/p>\n

Mahmud Af\u015far di\u011fer bir makalesinde \u0130ran\u2019\u0131n b\u00fct\u00fcn, m\u00fcte\u015f\u015fekil bir devlete d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesinde \u015eiili\u011fin yeterli olmad\u0131\u011f\u0131, \u00fclkenin T\u00fcrk \u2018sar\u0131 tehlikesi\u2019 ve Arap \u2018ye\u015fil tehlikesi\u2019 kar\u015f\u0131s\u0131nda kald\u0131\u011f\u0131n\u0131 savunuyordu. H\u00fck\u00fcmeti ayr\u0131 ayr\u0131 toplumlar aras\u0131nda medeni, ekonomik ve co\u011frafi ili\u015fkileri art\u0131rmaya davet ediyordu. Bunun i\u00e7in Fars dili ve \u0130ran tarih bilincini \u00fclkenin b\u00fct\u00fcn b\u00f6lgelerine yayma, \u00fclke \u00e7ap\u0131nda demiryolu \u015febekesini geli\u015ftirme, Fars\u00e7a d\u0131\u015f\u0131ndaki co\u011frafi adlar\u0131 de\u011fi\u015ftirme, T\u00fcrk ve Arap a\u015firetlerini s\u0131n\u0131r b\u00f6lgelerinden \u00fclkenin merkezine ta\u015f\u0131ma, merkez\u00ee h\u00e2kimiyetin verimlili\u011fini art\u0131rma tekliflerini getiriyordu.[2]<\/p>\n

Millet in\u015fas\u0131 d\u00f6nemi<\/strong><\/h2>\n

Tahran\u2019da h\u00e2kimiyetin merkezile\u015ftirilmesi s\u00fcreci 1920\u2019li y\u0131llarda eyaletlerdeki mill\u00ee-demokratik hareketlerin bast\u0131r\u0131lmas\u0131 ile ba\u015flam\u0131\u015ft\u0131. Azerbaycan, Gilan ve Horasan\u2019daki hareketlerin da\u011f\u0131t\u0131lmas\u0131n\u0131, \u00fclkenin \u00e7e\u015fitli yerlerinde merkez\u00ee h\u00e2kimiyeti formal olarak tan\u0131yan a\u015firetlerin silahl\u0131 g\u00fcc\u00fcn\u00fcn yok edilmesi takip etti. Azerbaycan\u2019da \u015eahseven a\u015firetinin baz\u0131 liderleri katledildi, topraklar\u0131n\u0131n bir b\u00f6l\u00fcm\u00fc devlet m\u00fclkiyetine ge\u00e7irildi. \u00dclkenin \u00e7e\u015fitli yerlerine g\u00f6\u00e7 ettirilmi\u015f \u015eahsevenlerin baz\u0131 arazilerine g\u00f6\u00e7ebe K\u00fcrt a\u015firetleri (Celaliler) yerle\u015ftirildi. 1924 y\u0131l\u0131nda uzun y\u0131llar ayakta kalmay\u0131 ba\u015farabilmi\u015f olan yar\u0131 ba\u011f\u0131ms\u0131z Mak\u0131 Hanl\u0131\u011f\u0131 yok edildi.<\/p>\n

\u00dclkenin merkezile\u015ftirilmesi ayr\u0131 ayr\u0131 silahl\u0131 kuvvetlerin birle\u015ftirilmesi ile ba\u015flad\u0131. (Bu, 1919 y\u0131l\u0131 Britanya-\u0130ran antla\u015fmas\u0131nda da tasarlanm\u0131\u015ft\u0131.<\/em>) Kazak t\u00fcmeni ile jandarma kuvvetlerini birle\u015ftirdikten sonra Savunma Bakan\u0131 R\u0131za Han, emrinde 40 bin ki\u015fiden olu\u015fan bir ordu kurdu. Devlet topraklar\u0131n\u0131n ve dolayl\u0131 vergilerin gelirlerini denetimi alt\u0131na alan R\u0131za Han, ordunun say\u0131s\u0131n\u0131n h\u0131zl\u0131 bir \u015fekilde artt\u0131r\u0131lmas\u0131n\u0131 sa\u011flad\u0131. 1926-1941 y\u0131llar\u0131 aras\u0131nda sava\u015f b\u00fct\u00e7esi 5 kat artt\u0131, 1941 y\u0131l\u0131nda ordunun b\u00fcy\u00fckl\u00fc\u011f\u00fc 127 bin askere ula\u015ft\u0131. [3] R\u0131za \u015eah\u2019a yak\u0131n askerler devlet kurumlar\u0131na yerle\u015ftirildi, bu z\u00fcmrenin devlet y\u00f6netimindeki a\u011f\u0131rl\u0131klar\u0131 s\u00fcrekli artt\u0131. Sivil b\u00fcrokrasi de yeniden kuruldu. 90 bin sivil devlet memuru arac\u0131l\u0131\u011f\u0131yla merkez\u00ee h\u00fck\u00fcmet \u00fclkeyi ilk kez s\u0131n\u0131rlara kadar kontrol etme imk\u00e2n\u0131n\u0131 elde ediyordu. \u015eah saray\u0131n\u0131n \u00fclkenin y\u00f6netimindeki yeri g\u00f6r\u00fclmemi\u015f bir \u015fekilde artt\u0131. R\u0131za Han\u2019\u0131n merkezile\u015ftirme siyaseti 30\u2019lu y\u0131llarda onun \u015fahsi h\u00e2kimiyetinin peki\u015ftirilmesi, diktat\u00f6rl\u00fc\u011f\u00fcn\u00fcn \u015fekillenmesi, Pehlevilerin \u0130ran\u2019\u0131n en varl\u0131kl\u0131 ailesine d\u00f6n\u00fc\u015fmesi ile sonu\u00e7land\u0131. Safeviler\u2019den sonra ilk defa devlet s\u0131k\u0131 idarecilik, g\u00fc\u00e7 mekanizmalar\u0131yla toplumu tam anlam\u0131yla kontrol alt\u0131na alabildi.<\/p>\n

1920 ile 1930\u2019lu y\u0131llarda sosyal alanda y\u00fcr\u00fct\u00fclen reformlar aras\u0131nda e\u011fitim sisteminin \u00e7a\u011fda\u015fla\u015ft\u0131r\u0131lmas\u0131 dikkati \u00e7ekmektedir. Bu do\u011frultuda b\u00fcy\u00fck ad\u0131mlar at\u0131ld\u0131. Ruhanilerin denetimi alt\u0131nda olan okullardan ba\u011f\u0131ms\u0131z, E\u011fitim Bakanl\u0131\u011f\u0131\u2019na ba\u011fl\u0131 d\u00fcnyevi (modern sistemli) okullar a\u011f\u0131 olu\u015fturuldu. 1922 y\u0131l\u0131nda bu ilkokullar\u0131n say\u0131s\u0131 440 iken, 1942 y\u0131l\u0131nda art\u0131k 2401 okul vard\u0131. Dolay\u0131s\u0131yla \u00f6\u011frencilerin say\u0131s\u0131 da 43 binden 244 bine ula\u015ft\u0131.[4] Tahran\u2019da \u00fcniversite, di\u011fer \u015fehirlerde de y\u00fcksek \u00f6\u011frenim kurumlar\u0131 kuruldu, onlar\u0131n da \u00f6\u011frenci say\u0131lar\u0131 h\u0131zl\u0131ca artmaktayd\u0131. 1929 y\u0131l\u0131ndan itibaren h\u00fck\u00fcmet her y\u0131l Avrupa\u2019da \u00f6\u011frenim g\u00f6rmek isteyen 100 \u00f6\u011frencinin e\u011fitim harc\u0131n\u0131 \u00f6demeye ba\u015flad\u0131.<\/p>\n

Ar\u0131 dil \u00e7abalar\u0131: “Temiz Fars\u00e7a” hareketi<\/strong><\/h2>\n

1920 ve 1930\u2019lu y\u0131llar \u0130ran tarihinde aktif millet in\u015fas\u0131 d\u00f6nemidir. R\u0131za Pehlevi y\u00f6netiminin siyaseti \u00e7ok milletli, \u00e7ok k\u00fclt\u00fcrl\u00fc imparatorlu\u011fu bir millet, bir dil, bir k\u00fclt\u00fcr, bir siyasi h\u00e2kimiyetten ibaret \u00fcniter devlete d\u00f6n\u00fc\u015ft\u00fcrmek gibi iddial\u0131 bir ama\u00e7 ta\u015f\u0131yordu. Fars milliyet\u00e7ili\u011fi, resm\u00ee devlet siyasetinin temelini olu\u015fturuyordu. 1930 y\u0131l\u0131nda Fars dili tek resm\u00ee devlet dili ilan edildi, di\u011fer dillerin e\u011fitim sisteminde, bas\u0131n-yay\u0131nda ve devlet y\u00f6netim sisteminde kullan\u0131lmas\u0131 yasakland\u0131. 1933 y\u0131l\u0131nda reklam levhalar\u0131n\u0131n di\u011fer dillerden Fars\u00e7a\u2019ya terc\u00fcme edilmesi hakk\u0131nda b\u00fct\u00fcn i\u015fyeri ve ma\u011faza sahiplerine talimat verildi. Fars\u00e7a d\u0131\u015f\u0131ndaki di\u011fer dillerde olan \u00f6zel isimler k\u00fc\u00e7\u00fck harflerle yaz\u0131lmal\u0131yd\u0131. Arap dilinin \u00f6\u011fretimi eski okullar\u0131n ders programlar\u0131ndan \u00e7\u0131kart\u0131ld\u0131. Ders kitaplar\u0131n\u0131n tamam\u0131 Fars\u00e7a idi ve Tahran\u2019da bas\u0131l\u0131yordu. Fars dilinin di\u011fer dillerden ald\u0131\u011f\u0131 al\u0131nt\u0131 s\u00f6zlerden temizlenmesi ve genel olarak dil sahas\u0131ndaki reformlar i\u00e7in dil cemiyeti (Ferhengistan) kuruldu. Bu meseleyi ara\u015ft\u0131rm\u0131\u015f olan R. Galunov, 1936 y\u0131l\u0131nda yaz\u0131yordu ki; nispeten az miktarda T\u00fcrk\u00e7e ve Avrupa s\u00f6zc\u00fcklerinden \u015fimdiki Fars\u00e7ay\u0131 temizleme g\u00f6revini yerine getirmek m\u00fcmk\u00fcn g\u00f6r\u00fcn\u00fcyor. Fakat Fars dilinin s\u00f6z varl\u0131\u011f\u0131n\u0131n %50\u2019sini olu\u015fturan Arap\u00e7a s\u00f6zc\u00fcklerden onu ar\u0131nd\u0131rmak pek m\u00fcmk\u00fcn de\u011fil. [5]<\/p>\n

Savunma Bakanl\u0131\u011f\u0131nda ise askeri terminolojinin T\u00fcrk\u00e7e s\u00f6zc\u00fcklerden temizlenmesi i\u00e7in \u00f6zel bir komisyon kuruldu. Polisin sans\u00fcr dairesine yaz\u0131l\u0131 materyallerde Fars dilinin \u2018temizli\u011fini\u2019 denetleme g\u00f6revi verildi. Peyman (edit\u00f6r\u00fc Ahmed Kesrevi) ve \u015eefege Sorh gazetesi \u2018temiz Fars\u00e7a\u2019 hareketinin \u00f6nc\u00fcleriydiler. Resm\u00ee yerlerde ve etkinliklerde geleneksel giyimlerin kullan\u0131lmas\u0131 yasakland\u0131, t\u00fcm erkeklerin \u2018Pehlevi Papa\u011f\u0131\u2019 takmalar\u0131 emredildi. Kad\u0131nlar\u0131n halka a\u00e7\u0131k yerlerde geleneksel ba\u015f \u00f6rt\u00fcs\u00fc takmalar\u0131 yasakland\u0131. 1938\u2019de yeni neslin \u2018vatana hizmet\u2019 i\u00e7in e\u011fitilmesi g\u00f6revini ta\u015f\u0131yan Sazemane Pervere\u015fe Efkar (Fikirlerin Yay\u0131lmas\u0131 Te\u015fkilat\u0131) adl\u0131 devlet kurumu kuruldu.<\/p>\n

Me\u015frutiyet d\u00f6neminden kalma \u2018\u0130ran milleti\u2019 anlay\u0131\u015f\u0131na yeni renkler kat\u0131ld\u0131. Eski \u0130ran tarihinin, \u00f6zellikle Sasani d\u00f6neminin idealle\u015ftirilmesi resm\u00ee tarih\u00e7ili\u011fin \u00f6z\u00fcn\u00fc olu\u015fturdu. Okullarda tedris edilen ve bas\u0131n yay\u0131n organlar\u0131nda savunulan \u2018Ariya \u0130rsi\u2019, insanl\u0131\u011f\u0131n en k\u0131ymetli tarih\u00ee de\u011feri olarak takdim ediliyordu. 1933\u2019te Ahameni\/Hehamene\u015f padi\u015fah\u0131 Daryu\u015f\u2019un b\u00fcy\u00fckl\u00fc\u011f\u00fc ve Taht\u0131-Cem\u015fid saray\u0131n\u0131n \u00f6nemi hakk\u0131nda yaz\u0131lacak en g\u00fczel \u015fiir i\u00e7in bir yar\u0131\u015fma d\u00fczenlendi.[6] M\u00fcmk\u00fcn oldu\u011fu surette Arap terimleri ve s\u00f6zc\u00fckleri eski \u0130ran\/Fars terimleri ile de\u011fi\u015ftirildi. Arap\u00e7a “vatan” s\u00f6zc\u00fc\u011f\u00fc “mihen” ile de\u011fi\u015ftirildi. Silahl\u0131 kuvvetlerin ba\u015fkomutan\u0131 art\u0131k Sasani d\u00f6neminin arte\u015fbod<\/em> terimi ile tan\u0131mlan\u0131yor, eyaletler ostanlara<\/em>, vilayetler \u00a0\u015fehristanlara<\/em>, b\u00f6l\u00fckler beh\u015flere<\/em> d\u00f6n\u00fc\u015f\u00fcyordu. Eski Ariya miras\u0131n\u0131n propagandas\u0131 Fa\u015fist Almanyas\u0131 ile 1930\u2019lu y\u0131llar\u0131n ikinci yar\u0131s\u0131nda yak\u0131nla\u015fma sonras\u0131nda daha da g\u00fc\u00e7lendi. “Kuzey Aryal\u0131lar” ile “Zerd\u00fc\u015ft\u00fcn halk\u0131” aras\u0131nda manevi birlik her vas\u0131tayla \u00f6v\u00fcl\u00fcyordu. 1936\u2019da Hitler Reich\u2019\u0131n\u0131n \u00f6zel karar\u0131yla \u0130ranl\u0131lar “temiz Ariyal\u0131lar” ilan edildiler.[7]<\/p>\n

Resm\u00ee “\u0130ran milleti” anlay\u0131\u015f\u0131 bu \u00fclkede Fars\u00e7a konu\u015fan \u0130ranl\u0131lar\u0131n d\u0131\u015f\u0131nda bir milletin varl\u0131\u011f\u0131n\u0131 ink\u00e2r ediyordu. (M\u00fcsl\u00fcman olmayan az\u0131nl\u0131klar istisnad\u0131r). H\u00fck\u00fcmet farkl\u0131 bir bak\u0131\u015f\u0131n olmas\u0131na bile tahamm\u00fcl edemiyordu.[8] Milletler Cemiyeti ara\u015ft\u0131rma komisyonunun 1933\u2019te \u0130ran halk\u0131n\u0131n etnik yap\u0131s\u0131 hakk\u0131ndaki raporuna \u0130ran bas\u0131n\u0131n\u0131n bak\u0131\u015f\u0131 ac\u0131 ger\u00e7e\u011fi ortaya koymaktad\u0131r. Setare gazetesi 28 May\u0131s 1933 tarihli say\u0131s\u0131nda \u015f\u00f6yle yaz\u0131yordu: \u201c\u00d6yle g\u00f6r\u00fcn\u00fcyor ki rapor yazar\u0131n\u0131n etnografiden haberi yoktur, K\u00fcrtler ve Lurlar\u2019\u0131n en temiz \u0130ranl\u0131 olduklar\u0131n\u0131 bilmiyor. \u0130ran T\u00fcrklerine gelince, onlar\u0131n \u0131rk bak\u0131m\u0131ndan Faslardan hi\u00e7bir farklar\u0131 yoktur.\u201d [9]<\/p>\n

Yeni Pehlevi hanedan\u0131 h\u00e2kimiyetinin g\u00fc\u00e7lenmesi milliyet\u00e7i-modernistler taraf\u0131ndan \u0130ran\u2019\u0131n yabanc\u0131lar\u0131n h\u00e2kimiyetinden (Kacar Hanedan\u0131ndan) kurtulmas\u0131, h\u00e2kimiyetin \u2018do\u011fal sahibine\u2019 ge\u00e7mesi olarak kabul ediliyordu. Buna mukabil, T\u00fcrk as\u0131ll\u0131, fakat bir hayli derecede Farsla\u015fm\u0131\u015f Kacarlar\u0131n h\u00e2kimiyetten gitmesi \u00f6zellikle T\u00fcrkl\u00fck \u00fczerine sald\u0131r\u0131lar\u0131n me\u015frula\u015fmas\u0131na dayanak olu\u015fturdu.<\/p>\n

Ceza sand\u0131klar\u0131<\/strong><\/h2>\n

R\u0131za \u015eah h\u00fck\u00fcmetinin \u0131rk\u00e7\u0131 siyasetinin as\u0131l hedeflerinden biri \u0130ran\u2019da T\u00fcrk dilinin kullan\u0131m alan\u0131n\u0131 s\u0131n\u0131rlamak ve e\u011fer m\u00fcmk\u00fcnse bu dili unutturmakt\u0131. Azerbaycan\u2019da yeni a\u00e7\u0131lan devlet okullar\u0131nda T\u00fcrk\u00e7e derslerin konulmas\u0131n\u0131n yasaklanmas\u0131 bir yana, okullarda s\u00f6zl\u00fc sohbetlerde T\u00fcrk\u00e7eden yararlanma, ana dili T\u00fcrk\u00e7eden di\u011fer dil bilmeyen \u00e7ocuklara derslerin T\u00fcrk\u00e7e anlat\u0131lmas\u0131 bile yasakland\u0131. Tahran\u2019dan g\u00f6nderilen maarif m\u00fcd\u00fcrleri bu alanda \u00f6zellikle aktif faaliyet g\u00f6sterdiler. Onlar\u0131n aras\u0131nda A. M\u00f6vs\u00fcmi ve G. Z\u00f6vki ayr\u0131ca an\u0131lmal\u0131d\u0131r. M\u00f6vs\u00fcmi\u2019nin “T\u00fcrk\u00e7e konu\u015fanlar\u0131n boynuna boyunduruk ge\u00e7irip ah\u0131ra ba\u011flay\u0131n” \u00f6nerisi, Z\u00f6vki\u2019nin ise Azerbaycan\u2019daki eski okullarda teneff\u00fcs zaman\u0131 T\u00fcrk\u00e7e konu\u015fanlar\u0131 cezaland\u0131rmak i\u00e7in “ceza sand\u0131klar\u0131” konulmas\u0131 y\u00f6n\u00fcndeki \u00f6nerisi uzun y\u0131llar yerli halk\u0131n haf\u0131zas\u0131ndan silinmedi.[10]<\/p>\n

1920-1930\u2019lu y\u0131llarda G\u00fcney Azerbaycan\u2019daki e\u011fitimin durumunu g\u00f6steren en inand\u0131r\u0131c\u0131 kaynaklardan biri, g\u00f6rkemli medeniyet adam\u0131 Muhammed Ali Ferzane\u2019nin hat\u0131ralar\u0131d\u0131r. Dr. Ferzane, okudu\u011fu eski okullardan birinde T\u00fcrk diline kar\u015f\u0131 devletin yakla\u015f\u0131m\u0131n\u0131 \u015f\u00f6yle anlatm\u0131\u015ft\u0131r:<\/p>\n

Bu okulun m\u00fcd\u00fcr\u00fc eski \u00f6zel okulun sahibiydi, bu okulun devlet okuluna d\u00f6n\u00fc\u015fmesinden sonra o, okula m\u00fcd\u00fcr olarak atanm\u0131\u015f, \u00f6\u011fretmenlik de yap\u0131yordu. Cenap m\u00fcd\u00fcr \u00e7ocuklar\u0131n dini ve akidevi terbiyelerine \u00e7ok \u00f6nem verir, Kur\u2019an\u2019\u0131 do\u011fru okutmakta ve ahkami-\u015feriyeyi do\u011fru anlatmakta \u00e7ok \u00e7abalard\u0131. Ayr\u0131ca bu m\u00fcd\u00fcr-\u00f6\u011fretmen Fars edebiyat\u0131na da \u00e7ok vak\u0131fm\u0131\u015f. Sadi\u2019nin G\u00fclistan\u2019\u0131n\u0131, Haf\u0131z\u2019\u0131, Rumi\u2019nin Mesnevi\u2019sini ezberden okur, \u00f6\u011frencilerine bunlar\u0131 g\u00fczelce anlat\u0131rm\u0131\u015f. Fakat onun izah\u0131 her zaman T\u00fcrk\u00e7e olurdu. Ka\u011f\u0131ttan bakmazsa Fars\u00e7a konu\u015famazd\u0131. \u0130ki kelime konu\u015facak olsa dili dola\u015f\u0131r, s\u00f6zleri kar\u0131\u015ft\u0131r\u0131rd\u0131. Fars\u00e7ay\u0131 iyi konu\u015famayan bu m\u00fcd\u00fcr-\u00f6\u011fretmenin problemi okula m\u00fcfetti\u015fin gelmesinden sonra ba\u015flar. Derste s\u0131n\u0131fa giren heyet \u00fcyelerinden biri m\u00fcd\u00fcr\u00fcn kar\u0131\u015f\u0131k dille “Ho\u015f geldiniz” demesinden bu \u00f6\u011fretmenin Fars\u00e7ay\u0131 iyi konu\u015famad\u0131\u011f\u0131n\u0131 anlar ve \u015f\u00f6yle der: \u201cBu nas\u0131l m\u00fcd\u00fcr ki kendisi Fars\u00e7a konu\u015fam\u0131yor, \u00e7ocuklara nas\u0131l ders verebilir? Niye e\u011fitimli bir m\u00fcd\u00fcr se\u00e7mediniz?\u201d M\u00fcfetti\u015fler gittikten sonra m\u00fcd\u00fcr\u00fcn ve s\u0131n\u0131ftaki \u00f6\u011frencilerin durumunu Dr. Ferzane \u015f\u00f6yle anlat\u0131yor: \u201cBi\u00e7are m\u00fcd\u00fcr\u00fcn rengi sararm\u0131\u015f, destek vermeseler y\u0131k\u0131lacakt\u0131. Heyettekiler geldikleri gibi \u00e7\u0131k\u0131p gittiler. \u00c7ocuklardan biri gidip su getirdi. M\u00fcd\u00fcr bir yudum i\u00e7ip sandalyeye oturdu. \u00c7ocuklar \u00fcz\u00fclm\u00fc\u015flerdi, i\u00e7lerinde a\u011flayanlar da vard\u0131.” <\/em>[11]<\/p>\n

Anadilleri sosyal-k\u00fclt\u00fcrel hayat\u0131n di\u011fer alanlar\u0131ndan da \u00e7\u0131kart\u0131ld\u0131. Anadilde kitap ve gazete bas\u0131m\u0131, g\u00f6steriler d\u00fczenlemek, hatta yas ve taziye meclislerinde T\u00fcrk dilinde konu\u015fman\u0131n \u00f6n\u00fcne ge\u00e7ilmeye \u00e7al\u0131\u015f\u0131l\u0131yordu. Bir zamanlar Tebriz\u2019de tiyatrolar insanlar\u0131n ilgisini \u00e7ekerken, daha sonra tiyatro eserlerinin Fars\u00e7aya \u00e7evrilmesi tiyatro salonlar\u0131n\u0131n bo\u015f kalmas\u0131na neden olmu\u015ftu.[12]<\/p>\n

Azerbaycan\u2019da T\u00fcrkl\u00fc\u011f\u00fcn izlerini silmek i\u00e7in buradaki T\u00fcrk\u00e7e eski yer adlar\u0131n\u0131n de\u011fi\u015ftirilmesiyle i\u015fe ba\u015fland\u0131. Urmiye [Urmu] \u015fehrinin ad\u0131 Rezaiye olarak de\u011fi\u015ftirildi. Ac\u0131 \u00c7ay terc\u00fcme edilerek Telhrud, Kara\u00e7imen-Siyah\u00e7imen oldu. Karacada\u011f resm\u00ee olarak Arasbaran adland\u0131r\u0131ld\u0131.<\/p>\n

1937-1938\u2019li y\u0131llarda \u00fclkenin arazi-idari yap\u0131s\u0131nda de\u011fi\u015fiklik yap\u0131ld\u0131. Bu de\u011fi\u015fikli\u011fin ama\u00e7lar\u0131ndan biri Fars olmayanlar\u0131n birli\u011fini m\u00fcmk\u00fcn oldu\u011fu kadar bozmakt\u0131. Bu de\u011fi\u015fiklikle ayn\u0131 zamanda eski yer adlar\u0131n\u0131 da haf\u0131zalardan silmek ama\u00e7lan\u0131yordu. Yeni arazi b\u00f6l\u00fcmlemesine g\u00f6re, Azerbaycan eyaleti iki par\u00e7aya ayr\u0131ld\u0131. Bununla birlikte eyaletin tarih\u00ee-co\u011frafi ad\u0131 yok edildi ve isimlerin yerini sadece numaralar ald\u0131. Eyaletin esas k\u0131sm\u0131 \u00fc\u00e7\u00fcnc\u00fc (merkezi Tebriz \u015fehri) ve d\u00f6rd\u00fcnc\u00fc (merkezi Rezaiye, \u00f6nceki Urmu) onlar\u0131n b\u00fcnyesine kat\u0131ld\u0131. Zencan vilayeti ve T\u00fcrklerin ya\u015fad\u0131\u011f\u0131 di\u011fer b\u00f6lgeler bunlar\u0131n b\u00fcnyesine dahil edilmedi, onlara ba\u011f\u0131ms\u0131z idari stat\u00fc de verilmedi. Daha sonralar\u0131 3. ostan Do\u011fu Azerbaycan, 4. ostan ise Bat\u0131 Azerbaycan olarak adland\u0131r\u0131ld\u0131.<\/p>\n

“Devletin iktisadi alandaki siyaseti de ayr\u0131mc\u0131l\u0131\u011fa dayal\u0131yd\u0131”<\/strong><\/h2>\n

1920-1930\u2019lu y\u0131llar, Azerbaycan\u2019daki kurumlara merkezden g\u00f6nderilen memurlar\u0131n say\u0131s\u0131n\u0131n artmas\u0131yla da dikkati \u00e7ekmektedir. Pek \u00e7ok kurumun memurlar\u0131 daha \u00f6nce de Tahran\u2019dan g\u00f6nderiliyordu. R\u0131za \u015eah d\u00f6neminde bu, kitlesel bir h\u00e2l almaya ba\u015flad\u0131. Bu memurlar\u0131n yerel halk\u0131n dilini bilmeleri zorunlu say\u0131lm\u0131yordu. Aksine, onlara T\u00fcrk dilinin ve medeniyetinin a\u015fa\u011f\u0131lanmas\u0131, b\u00f6ylelikle Azerbaycan T\u00fcrklerinde a\u015fa\u011f\u0131l\u0131k kompleksi olu\u015fturarak asimilasyona y\u00f6nlendirme g\u00f6revi veriliyordu. Azerbaycan\u2019a vali olarak g\u00f6nderilmi\u015f olan Abdulla Mustofi sonralar\u0131 bask\u0131 alt\u0131nda tuttu\u011fu Azerbaycan halk\u0131 hakk\u0131nda \u015f\u00f6yle yaz\u0131yordu: \u201cAzerbaycan halk\u0131n\u0131n T\u00fcrk\u00e7e k\u0131r\u0131ldatmas\u0131na [bolgur kerden] ra\u011fmen, onlarda olan \u0130ranl\u0131l\u0131k ruhu \u00fclkemizin hi\u00e7bir yerinde yoktur.\u201d[13] Bu ostanda T\u00fcrk dilinin matem yerlerinde konu\u015fulmas\u0131 bile yasaklanm\u0131\u015ft\u0131, \u00e7\u00fcnk\u00fc \u2018Daryu\u015f ve Kambiz\u2019in halefleri Efrasiyab ve Cengiz\u2019in dilinde konu\u015famazlard\u0131.\u2019[14]<\/p>\n

T\u00fcrk\u00e7enin yaz\u0131 dili olarak yasakland\u0131\u011f\u0131, konu\u015fma dilinin kullan\u0131ld\u0131\u011f\u0131 alan\u0131n s\u0131n\u0131rland\u0131\u011f\u0131 bir ortamda mill\u00ee edebiyat\u0131n geli\u015fmesini beklemek do\u011fru de\u011fildir. Devlet mekanizmas\u0131n\u0131n e\u011fitimli kesim aras\u0131nda a\u015fa\u011f\u0131l\u0131k kompleksini yayd\u0131\u011f\u0131 bir muhitte anadilde yeni edebi eser \u00f6rneklerinin ortaya \u00e7\u0131kmas\u0131 m\u00fcmk\u00fcn de\u011fildi. B\u00f6yle bir ortamda Mirza Ali M\u00f6c\u00fcz (1873-1934) yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131 ola\u011fan\u00fcst\u00fc bir olayd\u0131. \u015eeb\u00fcster\u2019de do\u011fmu\u015f olan M\u00f6c\u00fcz\u2019\u00fcn \u015fahsiyetinin \u015fekillenmesinde gen\u00e7 ya\u015flar\u0131nda 16 y\u0131l \u0130stanbul\u2019da ya\u015famas\u0131 son derece etkili olmu\u015ftur. \u00c7e\u015fitli konularda anadilinde esasen satirik \u015fiirler yazan M\u00f6c\u00fcz, mill\u00ee \u015fair Sabir\u2019in g\u00fcneydeki devam\u0131 say\u0131lmaktad\u0131r. [15] M\u00f6c\u00fcz, elyaz\u0131s\u0131yla kaleme ald\u0131\u011f\u0131 \u00f6zge\u00e7mi\u015finde \u015funlar\u0131 aktarm\u0131\u015ft\u0131r: \u201cAtam \u015eeb\u00fcster\u2019in t\u00fcccarlar\u0131ndand\u0131. Ben onalt\u0131 ya\u015f\u0131ndayken babam vefat etti. B\u00f6ylece \u0130stanbul\u2019a gittim, orada on alt\u0131 y\u0131l kald\u0131ktan sonra ayr\u0131ld\u0131m ve vatan\u0131m\u0131n a\u011flar halini g\u00f6r\u00fcp, vaizli\u011fe ba\u015flad\u0131m. Bu n\u00f6vhehanl\u0131\u011f\u0131m baz\u0131 din bilginlerinin ho\u015funa gitmedi, bana sava\u015f ilan ettiler. 26 y\u0131l birbirimizle \u00e7at\u0131\u015ft\u0131k. Hayrat verdiler, \u00e7a\u011f\u0131rmad\u0131lar. D\u00fc\u011f\u00fcn oldu, ben kat\u0131lmad\u0131m. Bununla bile sonuna kadar m\u00fccadele ettim, ben yazd\u0131m, hem de kendi anadilimde yazd\u0131m… Fars dilini \u00e7ok da iyi bilmiyorum ve bu dilde de \u00e7ok az yazm\u0131\u015f\u0131md\u0131r. Hem de \u00f6yle san\u0131yorum ki, Azerbaycanl\u0131lar Fars dilinden o kadar da ho\u015flanmazlar.\u201d[16]<\/p>\n

Devletin iktisadi alandaki siyaseti de ayr\u0131mc\u0131l\u0131\u011fa dayal\u0131yd\u0131. 1930\u2019lu y\u0131llarda h\u00fck\u00fcmet altyap\u0131 ve \u00fcretim alanlar\u0131na b\u00fcy\u00fck harcamalar yapt\u0131. Trans-\u0130ran demiryolu ve \u015fose yollar yap\u0131ld\u0131. Yiyecek mahsulleri, dokuma-tekstil, kimya, madencilik, in\u015faat ve di\u011fer alanlarda devlet 83 b\u00fcy\u00fck fabrika kurdu. Bunlardan yaln\u0131zca biri, Miyandab’taki (\u0130ki\u00e7ayaras\u0131) \u015feker fabrikas\u0131 Azerbaycan\u2019\u0131n pay\u0131na d\u00fc\u015ft\u00fc. Yeni a\u00e7\u0131lan bu devlet i\u015fletmelerinin \u00e7o\u011fu \u0130sfahan, Tahran ve Mazenderan\u2019da bulunuyordu. \u0130\u015fte bu 1930\u2019lu y\u0131llarda \u00f6zel sermayenin Azerbaycan\u2019dan \u0130sfahan, Tahran ve \u0130ran\u2019\u0131n di\u011fer Fars b\u00f6lgelerine ge\u00e7i\u015fi ger\u00e7ekle\u015fti.[17]<\/p>\n

Yukar\u0131dakileri \u00f6zetleyecek olursak \u015funlar\u0131 s\u00f6yleyebiliriz: 19. yy. sonlar\u0131ndan itibaren Azerbaycan T\u00fcrklerinin \u00fclke siyasetindeki g\u00fc\u00e7lerini ad\u0131m ad\u0131m yitirmeleri, onlar\u0131 1920-1930’lu y\u0131llarda mazlum bir millet konumuna d\u00fc\u015f\u00fcrm\u00fc\u015ft\u00fcr. R\u0131za \u015eah\u2019\u0131n diktat\u00f6rl\u00fck rejiminin timsalinde devlet, T\u00fcrklerin varl\u0131\u011f\u0131n\u0131 modernle\u015fen \u0130ran\u2019\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7in bir tehlike olarak g\u00f6rm\u00fc\u015f ve T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fc hedef alarak ciddi darbeler vurmu\u015ftur. Pan-\u0130ranizm ideolojisi, R\u0131za \u015eah h\u00fck\u00fcmetinin resm\u00ee siyasetinin temelini olu\u015fturmu\u015ftur. Farslar aras\u0131nda etnik konsolidasyon s\u00fcreci ise k\u0131yaslanamayacak bir h\u0131zla ilerledi. T\u00fcrkler aras\u0131nda e\u011fitimli kitle, \u00f6zellikle memur kesimi aras\u0131nda \u0130ranc\u0131l\u0131\u011fa ba\u011fl\u0131l\u0131\u011f\u0131n artmas\u0131na ra\u011fmen, T\u00fcrk halk\u0131n\u0131n \u00e7o\u011funlu\u011fu aras\u0131nda \u0130ran devleti- T\u00fcrk milleti m\u00fcnasebetlerine a\u00e7\u0131kl\u0131k geldi. T\u00fcrk halk\u0131n\u0131n bir b\u00f6l\u00fcm\u00fcnde “\u0130ran devleti” anlay\u0131\u015f\u0131ndan kopu\u015f s\u00fcreci ya\u015fand\u0131.<\/p>\n

Dipnotlar<\/strong><\/h2>\n

1 Ayende<\/em>, 1925, s. 5-6.<\/p>\n

2 A.g.e., 1926, II y\u0131l, s. 599-560<\/p>\n

3 Ervand Abrahamian, \u0130ran Between Two Revolutions<\/em>, p. 136.<\/p>\n

4Touraj Atabaki, Azerbaijan. Ethnicity and Autonomy in Twentieth-century Iran<\/em>, p. 58.<\/p>\n

5 \u0420. \u0413\u0430\u043b\u0443\u043d\u043e\u0432, \u2018\u0420\u0435\u0444\u043e\u0440\u043c\u0430 \u044f\u0437\u044b\u043a\u0430 \u0432 \u0418\u0440\u0430\u043d\u0435\u2019, \u041c\u0430\u0442\u0435\u0440\u0438\u0430\u043b\u044b \u043f\u043e \u043d\u0430\u0446\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e-\u043a\u043e\u043b\u043e\u043d\u0438\u0430\u043b\u044c\u043d\u044b\u043c \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0430\u043c, <\/em>N 34, 1936, c. 246.<\/p>\n

6 \u0410. \u0412\u043e\u0441\u0442\u0440\u043e\u0432, \u2018\u041f\u043b\u0435\u043c\u0435\u043d\u0430 \u0418\u0440\u0430\u043d\u0430 \u0438 \u043f\u043b\u0435\u043c\u0435\u043d\u043d\u0430\u044f \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u0438\u0440\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u043f\u0440\u0430\u0432\u0438\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u0430\u2019, \u041c\u0430\u0442\u0435\u0440\u0438\u0430\u043b\u044b \u043f\u043e \u043d\u0430\u0446\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e-\u043a\u043e\u043b\u043e\u043d\u0438\u0430\u043b\u044c\u043d\u044b\u043c \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0430\u043c, <\/em>N 34, 1936, c. 191.<\/p>\n

7 George Lenczowski, Russia and the West in Iran 1918-1948<\/em>, New York: Cornell University Press, 1949, p. 160.<\/p>\n

8Asl\u0131nda, 1920-1930\u2019lu y\u0131llarda \u00fclkede Fars\u00e7a \u2018\u0130ran milleti\u2019 konseptinden farkl\u0131, gerek\u00e7elendirilmi\u015f di\u011fer bir konsept ortaya konulmad\u0131. \u0130ran Kom\u00fcnist Partisi\u2019nin ikinci Urmu kurultay\u0131nda \u0130ran halk\u0131n\u0131n \u00e7ok milletli bir yap\u0131ya sahip olmas\u0131, Fars olmayanlar\u0131n kendi kaderlerini belirleme haklar\u0131n\u0131n oldu\u011fu beyan edilse de, bu fikir bir beyanattan \u00f6teye gitmedi. O d\u00f6nem \u0130ran kom\u00fcnistlerinin lideri say\u0131labilecek Dr. Ta\u011f\u0131 Erani az\u0131nl\u0131klar meselesinde h\u00fck\u00fcmetin resm\u00ee stratejisini destekliyordu. O, h\u0131zl\u0131 \u00e7a\u011fda\u015fla\u015fma s\u00fcrecini savunuyor, ayn\u0131 zamanda Fars dilinin \u00a0yabanc\u0131 s\u00f6zc\u00fcklerden temizlenmesini, Zerd\u00fc\u015ftl\u00fck fikirlerine yeniden \u015fans verilmesini, Sasani \u0130mparatorlu\u011fu devrinde mevcut olan, merkezile\u015ftirilmi\u015f idarecili\u011fin restorasyonunu savunuyordu. Azerbaycan: \u0130ran\u2019\u0131n \u00d6l\u00fcm-Kal\u0131m Meselesi <\/em>adl\u0131 makalesinde ise T\u00fcrk\u00e7e\u2019nin Azerbaycan\u2019da k\u00f6k\u00fcn\u00fcn kaz\u0131nmas\u0131n\u0131, Azerbaycan\u2019da Fars\u00e7a okullar\u0131n a\u00e7\u0131lmas\u0131n\u0131, bu b\u00f6lgeye Fars\u00e7a kitaplar\u0131n, dergi ve gazetelerin g\u00f6nderilmesini teklif ediyordu. Bkz: Ervand Abrahamian, \u2018Communism and Communalism in \u0130ran: The Tudah and the Firqah-i Dimukrat\u2019, \u0130nternational Journal of Middle East Studies, <\/em>vol. 1, 1970, no 4, p. 297-298.<\/p>\n

9 Al\u0131nt\u0131: \u0410. \u0412\u043e\u0441\u0442\u0440\u043e\u0432, \u2018\u041f\u043b\u0435\u043c\u0435\u043d\u0430 \u0418\u0440\u0430\u043d\u0430 \u0438 \u043f\u043b\u0435\u043c\u0435\u043d\u043d\u0430\u044f \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u0438\u0440\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u043f\u0440\u0430\u0432\u0438\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u0430\u2019, c. 192.<\/p>\n

10 \u015e\u00f6vk\u0259t Ta\u011f\u0131yeva, \u018fkr\u0259m R\u0259himli (Bije), S\u0259m\u0259d Bayramzad\u0259, G\u00fcney Az<\/em>\u0259<\/em>rbaycan<\/em>, Bak\u0131: Orxan, 2000, s. 203.<\/p>\n

11 M.\u018f.F\u0259rzan\u0259, \u2018Ana dilimiz ve milli varl\u0131\u011f\u0131m\u0131z u\u011frunda hat\u0131ralar (3)\u2019, Varl\u0131q, <\/em>V il say\u0131 5 v\u0259 6 (ard\u0131c\u0131l say\u0131 51 v\u0259 52), avqust-sentyabr 1983, s. 47-48.<\/p>\n

12 \u015e\u00f6vk\u0259t Ta\u011f\u0131yeva, \u018fkr\u0259m R\u0259himli (Bije), S\u0259m\u0259d Bayramzad\u0259, G\u00fcney Az\u0259rbaycan<\/em>, s. 203.<\/p>\n

13 Abdulla Mustofi, \u015e\u0259rhe zendegiye m\u0259n ya tarixe ectemai v\u0259 edariye doureye Qacariyye<\/em>, III cild, II hiss\u0259, Tehran, 1326, s. 178.<\/p>\n

14 D\u0259d\u0259 Qorqud<\/em>, N 2, 1980, s. 24.<\/p>\n

15 M\u00f6c\u00fcz\u2019\u00fc ana dilindeki satirik \u015fiirlerine bakarak onu G\u00fcney\u2019in Sabir\u2019i olarak sayabiliriz. Fakat O, Sabir\u2019den farkl\u0131 olarak T\u00fcrk milliyet\u00e7isi olmam\u0131\u015ft\u0131r. Vatan\u0131n\u0131 \u0130ran saym\u0131\u015f, \u015fiirlerinde s\u0131k s\u0131k eski \u0130ran hadiselerine ve mitlerine yer vermi\u015ftir. 1920\u2019li y\u0131llar\u0131n ba\u015f\u0131nda \u2018Serdar Sepeh<\/em>\u2019e\u201d d\u00f6n\u00fc\u015fen ve ali hakimiyeti s\u00fcratle ele ge\u00e7irmekte olan R\u0131za Han\u2019\u0131 \u00f6ven \u015fiirler yazm\u0131\u015f, sonralar\u0131 onun haydutlu\u011funu g\u00f6r\u00fcp \u201cSerhil<\/em>\u201d (at s\u00fcr\u00fcs\u00fcn\u00fcn ba\u015f\u0131ndaki ki\u015fi) olarak tan\u0131mlam\u0131\u015ft\u0131r. (\u015e\u0259b\u00fcst\u0259rli Mirz\u0259 \u018fli M\u00f6c\u00fcz\u2019\u00fc eserleri, <\/em>derleyen M\u0259h\u0259mm\u0259d Ta\u011f\u0131 Zehtabi, Birinci cild, \u015e\u0259b\u00fcst\u0259r: […],1389, s. 114-16). \u018fli R\u0131za Nabdil sonralar\u0131 \u015f\u00f6yle yazacakt\u0131; M\u00f6c\u00fcz\u2019\u00fcn T\u00fcrk\u00e7e yazmas\u0131 onun milliyet\u00e7ili\u011finden de\u011fil, halk\u00e7\u0131l\u0131\u011f\u0131ndan kaynaklan\u0131yordu. Ana dilinde yazmasayd\u0131 \u015eeb\u00fcster\u2019de onun yazd\u0131klar\u0131n\u0131 hi\u00e7 kimse okumazd\u0131. (\u018flireza Nabdel), Az\u0259rbaycan v\u0259 m\u0259s\u0259leyi melli, <\/em>s.16.)<\/p>\n

16 \u015e\u0259b\u00fcst\u0259rli Mirz\u0259 \u018fli M\u00f6c\u00fcz\u00fcn \u0259s\u0259rl\u0259ri<\/em>, toplayan M\u0259h\u0259mm\u0259d Ta\u011f\u0131 Zehtabi, Birinici cild, s. 12; \u015e\u0259b\u00fcst\u0259rli Mirz\u0259 \u018fli M\u00f6c\u00fcz, \u015eeirl\u0259ri<\/em>, t\u0259rtib ed\u0259ni Kamil V\u0259li N\u0259rimano\u011flu, Bak\u0131: Oskar, 2007, s. 3-4.<\/p>\n

17 Bkz:\u041c\u0430\u0448\u0430\u043b\u043b\u0430\u0445 \u0420\u0430\u0431\u0438\u0437\u0430\u0434\u0435, \u0420\u0430\u0437\u0432\u0438\u0442\u0438\u0435 \u043a\u0430\u043f\u0438\u0442\u0430\u043b\u0438\u0441\u0442\u0438\u0447\u0435\u0441\u043a\u043e\u0433\u043e \u043f\u0440\u0435\u0434\u043f\u0440\u0438\u043d\u0438\u043c\u0430\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u0430 \u0432 \u043f\u0440\u043e\u043c\u044b\u0448\u043b\u0435\u043d\u043d\u043e\u0441\u0442\u0438 \u0418\u0440\u0430\u043d\u0430 \u0432 30-\u0445 \u0433\u043e\u0434\u0430\u0445 \u0425\u0425 \u0432\u0435\u043a\u0430, <\/em>\u0411\u0430\u043a\u0443: \u042d\u043b\u043c, 1970, \u0441.76, 85.<\/p>\n","protected":false},"excerpt":{"rendered":"

” ‘T\u00fcrk\u00e7e konu\u015fanlar\u0131n boynuna boyunduruk ge\u00e7irip ah\u0131ra ba\u011flay\u0131n’ \u00f6nerisi, Azerbaycan\u2019daki eski okullarda teneff\u00fcs zaman\u0131 T\u00fcrk\u00e7e konu\u015fanlar\u0131 cezaland\u0131rmak i\u00e7in ‘ceza sand\u0131klar\u0131’ konulmas\u0131 \u00f6nerisi uzun y\u0131llar yerli halk\u0131n haf\u0131zas\u0131ndan silinmedi.”<\/p>\n","protected":false},"author":130,"featured_media":9877,"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":[2,68,69],"tags":[],"coauthors":[1246],"class_list":["post-9876","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genel","category-turkluk-turkculuk","category-yakin-cografya"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/9876","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=9876"}],"version-history":[{"count":5,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/9876\/revisions"}],"predecessor-version":[{"id":9969,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/9876\/revisions\/9969"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/9877"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=9876"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=9876"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=9876"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=9876"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}