{"id":12408,"date":"2016-12-02T18:00:51","date_gmt":"2016-12-02T16:00:51","guid":{"rendered":"http:\/\/candname.com\/?p=12408"},"modified":"2016-11-29T09:09:58","modified_gmt":"2016-11-29T07:09:58","slug":"zazalar-kurtler-uzerine-yeni-tezler-ve-bu-tezlerin-elestirisi","status":"publish","type":"post","link":"https:\/\/candname.com\/tr\/?p=12408","title":{"rendered":"“Zazalar\u201d K\u00fcrtler \u00dczerine Yeni Tezler Ve Bu Tezlerin Ele\u015ftirisi"},"content":{"rendered":"

Bu incelemenin konusu baz\u0131 \u00e7evrelerce el alt\u0131nda piyasaya s\u00fcr\u00fclen \u201cZaza Ger\u00e7e\u011fi<\/em>\u201d adl\u0131 kitap olacakt\u0131r.<\/p>\n

Kitap \u00fczerindeki yaz\u0131dan kitab\u0131n Federal Almanya\u2019da H. \u015eel\u0131c imzas\u0131yla bas\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. \u00d6zet olarak bu kitap: K\u00fcrt milletinin b\u00fcnyesinde yer alan gruplardan yaln\u0131zca \u201cKurmanc\u201dlar\u0131 K\u00fcrt olarak kabul etmekte, \u201cZazalar\u0131n\u201d(Dimililerin) K\u00fcrt olmad\u0131\u011f\u0131, ayr\u0131 bir halk oldu\u011fu ileri s\u00fcr\u00fclmekte ve buna dair s\u00f6zde bilimsel bir tak\u0131m tezler geli\u015ftirilmektedir.<\/p>\n

Bu yaz\u0131m\u0131zda esas olarak bu tezlerin ele\u015ftirisini yapaca\u011f\u0131z. Bununla birlikte, bu yaz\u0131 ayn\u0131 zamanda \u201cZaza\u201dlar\u0131n K\u00fcrt olmad\u0131\u011f\u0131 ve \u201cZazaca\u201dn\u0131n K\u00fcrt\u00e7eden ba\u011f\u0131ms\u0131z bir dil oldu\u011funu iddia eden baz\u0131 ayd\u0131n \u201cZazalar\u201da da cevap niteli\u011findedir. Ancak konu ile ilgili ele\u015ftiri ve d\u00fc\u015f\u00fcncelerimizin tam olarak anla\u015f\u0131labilmesi i\u00e7in \u00fclke, ulus, ulusalc\u0131l\u0131k, ulus-devlet vb. baz\u0131 temel kavramlar \u00fczerinde durmada, bu temel kavramlara bak\u0131\u015f a\u00e7\u0131m\u0131z\u0131n belirtilmesinde fayda vard\u0131r. Zira; bu temel kavramlara bak\u0131\u015f a\u00e7\u0131m\u0131z kavrand\u0131\u011f\u0131 taktirde, ele\u015ftiri ve \u00f6nerilerimiz anla\u015f\u0131labilecektir.<\/p>\n

\u00a0<\/strong>\u00dclke<\/strong><\/p>\n

\u201c\u00dclke, bir y\u00f6n\u00fc ile ortak tasar\u0131m, bir k\u00fclt\u00fcr \u00f6\u011fesi olarak tarihi \u00f6zelli\u011fe, di\u011fer y\u00f6n\u00fc ile bir co\u011frafi \u00e7evre olarak nesnel bir \u00f6zelli\u011fe sahiptir. Nesnel olarak yery\u00fcz\u00fcnde herhangi bir toprak par\u00e7as\u0131d\u0131r. Bu topra\u011f\u0131 \u00fclke konumuna getiren temel etken k\u00fclt\u00fcr \u00f6\u011fesidir. Ya da toprak \u00fczerinde ya\u015fayan toplulu\u011fun bu toprak hakk\u0131ndaki ortak tasar\u0131md\u0131r. Tarihi k\u00fclt\u00fcrel \u00f6\u011fe ya da ortak tasar\u0131m bu b\u00fct\u00fcn\u00fcn \u00f6znel yan\u0131d\u0131r, do\u011fan\u0131n nesnesi olan topra\u011f\u0131n kendisi de nesnel yan\u0131d\u0131r. \u00dclke, bu iki y\u00f6n\u00fcn yani \u00f6zne ve nesnenin kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimi i\u00e7inde olan birlikteli\u011fi ya da b\u00fct\u00fcnselli\u011fidir. Bu iki y\u00f6n ya da k\u00fclt\u00fcrel \u00f6\u011fe ile co\u011frafi \u00e7evre \u00f6\u011fesi birbirinden ba\u011f\u0131ms\u0131z de\u011fil, bir b\u00fct\u00fcn\u00fcn iki y\u00f6n\u00fc olarak kar\u015f\u0131l\u0131kl\u0131 birbirlerini etkilerler. Bu iki \u00f6\u011feden faal olan\u0131 \u00f6znel yan\u0131d\u0131r ve bu nesneli \u00fclke konumuna getirir. Demek ki \u00fclke tarihsel-k\u00fclt\u00fcrel anlay\u0131\u015ftan kaynaklanan ortak tasar\u0131md\u0131r.<\/p>\n

1500-1700\u2019lerde merkantilist siyasetin devlet siyasetine d\u00f6n\u00fc\u015fmesiyle birlikte s\u00f6m\u00fcrgecilik, devlet siyasetinin amac\u0131na d\u00f6n\u00fc\u015ft\u00fc. \u00c7\u00fcnk\u00fc s\u00f6m\u00fcrgeci siyaset, ulus-devletin zenginle\u015fmesinin en elveri\u015fli arac\u0131 oldu\u011fu anla\u015f\u0131lm\u0131\u015ft\u0131. Bu siyasetin amac\u0131na uygun olarak \u00fclke hakk\u0131ndaki tasar\u0131mlar da de\u011fi\u015fecektir. Art\u0131k \u00fclke atalar\u0131n topra\u011f\u0131, do\u011fdu\u011fu yer, tarihi an\u0131tlar\u0131n, sembollerin vb. kutsal simge ve k\u00fclt\u00fcrel ba\u011f\u0131nt\u0131lardan kopup, ekonomik \u00e7\u0131karlar\u0131n belirledi\u011fi yer olarak, siyasi ama\u00e7larla belirlenen bir ili\u015fki konumuna girer. Maurice Duverger \u201cK\u00f6yl\u00fc gelene\u011finin de daha az kalan, ticarete daha a\u00e7\u0131k ve dolay\u0131s\u0131yla hareketli ya da ge\u00e7i\u015f yollar\u0131 \u00fczerinde yerle\u015fmi\u015f olan halklar, \u00fclkelerini belirli s\u0131n\u0131rlar i\u00e7erisinde kalan basit bir alandan \u00e7ok, kom\u015fu halklara do\u011fru geni\u015flemeye elveri\u015fli olan bir \u00e7e\u015fit merkezi b\u00f6lge olarak tasar\u0131mlamaktad\u0131rlar. Kom\u015fu halklara ise olduk\u00e7a mu\u011flak bir tak\u0131m \u00f6zellikler atfedilmektedir. Bu \u00e7o\u011fu zaman dil ortakl\u0131\u011f\u0131d\u0131r, kendi dilini konu\u015fan t\u00fcm halklar\u0131 katmak ister kendisine. Bazen fethedilmesi d\u00fc\u015f\u00fcn\u00fclen toprak daha da mu\u011flak bir \u015fekilde belirlenir. Bu a\u00e7\u0131dan Almanlar\u0131n \u201cya\u015fam alan\u0131\u201d kuramlar\u0131na de\u011finmek yerinde olur; ger\u00e7ekten burada, s\u0131n\u0131rs\u0131z olarak geni\u015fleyebilecek bir alandan s\u00f6z edilmektedir. \u00d6yleyse, geli\u015fimini tam anlamda ger\u00e7ekle\u015ftirmek \u00fczere gerekli olan alan\u0131 ele ge\u00e7irme yetene\u011fine sahiptir, halk. Burada art\u0131k yurt d\u00fc\u015f\u00fcncesinden uzakla\u015f\u0131l\u0131r ve topra\u011f\u0131n adeta ele ge\u00e7irilmesi gereken bir avm\u0131\u015f gibi anla\u015f\u0131ld\u0131\u011f\u0131, imparatorluk kavram\u0131na yakla\u015f\u0131l\u0131r. Atalar\u0131n topra\u011f\u0131 olup insan\u0131n aya\u011f\u0131n\u0131n bast\u0131\u011f\u0131 her yere ta\u015f\u0131yamayaca\u011f\u0131, insan\u0131n doydu\u011fu yer de\u011fil, do\u011fdu\u011fu yer olan yurttan, ne kadar uzakla\u015f\u0131lm\u0131\u015ft\u0131r. Art\u0131k, \u0130ngilizlerin ge\u00e7it ve duraklar\u0131n denetimini \u00fcs ve acentalar kurmas\u0131n\u0131 \u00f6ng\u00f6ren denizlere egemen olma g\u00f6r\u00fc\u015f\u00fc de, hi\u00e7 de daha az yay\u0131lmac\u0131 olmayan ba\u015fka ortak tasar\u0131mlar yaratm\u0131\u015ft\u0131r, \u00fclke hakk\u0131nda.[1]<\/a><\/p>\n

Bu al\u0131nt\u0131da net olmamakla birlikte, durum a\u00e7\u0131kt\u0131r. Biri karadan bir di\u011feri de denizden fetih\u00e7ili\u011fe soyulmu\u015flard\u0131r. Tabi di\u011fer Bat\u0131 Avrupa \u00fclkeleri de. Art\u0131k \u00fclke ile ilgili tasar\u0131m tarihi, k\u00fclt\u00fcrel niteli\u011fiyle birlikte, ekonomik \u00c7\u0131kara dayal\u0131 siyasal niteliktedir de. Bu nedenle ekonomik \u00e7\u0131kar\u0131n belirledi\u011fi yere kadar topraklar ya da co\u011frafyalar fethedilmeli ve s\u00f6m\u00fcrge ya da yar\u0131-s\u00f6m\u00fcrge durumuna getirilmelidir ki; meta pazar\u0131, ucuz i\u015fg\u00fcc\u00fc, ham madde, k\u00f6le ticareti vb. piyasas\u0131na d\u00f6n\u00fc\u015febilsin. Burada ama\u00e7 toprak de\u011fil, para ve para birikimidir. 1500-1700 aras\u0131nda Avrupa\u2019da toplumsal g\u00fc\u00e7 durumunda olan parad\u0131r. Para, genel zenginli\u011fin yani t\u00fcm m\u00fclklerin ve metalar\u0131n temsilcisidir. Para, toplumda varolan t\u00fcm kullan\u0131m zenginliklerin, \u00f6zel zenginliklerin temsilcisi niteli\u011fine kavu\u015fmu\u015ftur. \u0130\u015fte iktidara egemen olan t\u00fcccar ve gemici s\u0131n\u0131f\u0131n ama\u00e7lar\u0131 do\u011frultusunda olu\u015fturulan siyaset, toplumu olu\u015fturan insanlar aras\u0131 ili\u015fkileri bu do\u011frultuda de\u011fi\u015ftirecek ve y\u00f6nlendirecektir. Bu da militarist ve fetih\u00e7i siyasi milliyet\u00e7iliktir. \u0130\u015fte bu siyasetin y\u00f6nlendirdi\u011fi, \u00fclke, k\u00fclt\u00fcr vb. tasar\u0131mlarla donat\u0131mlanan toplum fetih\u00e7ili\u011fe sevk edilmi\u015ftir.<\/p>\n

Ki\u015fisel ba\u011f\u0131ml\u0131l\u0131k ili\u015fkilerine dayal\u0131 cemaat topluluklar\u0131nda tarihi s\u00fcre\u00e7 i\u00e7inde farkl\u0131 k\u00fclt\u00fcrel kolektif kimli\u011fe dayal\u0131 etnik toplumlar olu\u015fur. Etnik topluluklar cemaat toplumlar\u0131na hast\u0131r, ya da ki\u015fisel ba\u011f\u0131ml\u0131l\u0131k ili\u015fkilerinin olu\u015fturdu\u011fu insanlar aras\u0131 ili\u015fkilerden olu\u015fan toplumlara ait bir aidiyet duygusudur. Bu etnik toplumlar\u0131n \u00fczerinde ya\u015fad\u0131\u011f\u0131 toprakta tarihi, k\u00fclt\u00fcrel esasa dayal\u0131 olarak \u00fclke tasar\u0131m\u0131na kavu\u015fmakla, k\u00fclt\u00fcrel kolektif kimli\u011fin bir \u00f6\u011fesine d\u00f6n\u00fc\u015ferek toplumsalla\u015f\u0131r ya da \u00f6znelle\u015fir. K\u00fclt\u00fcr ve \u00fclke ba\u011f\u0131 cemaat topluluklar\u0131nda olu\u015fan tarihi bir ili\u015fkidir ve tarihin \u00fcr\u00fcn\u00fcd\u00fcr. Bu farkl\u0131 k\u00fclt\u00fcr ve \u00fclke ba\u011f\u0131 tarihi s\u00fcre\u00e7 i\u00e7inde topluluklar\u0131 farkl\u0131 etnik yap\u0131lara ve etnik devletlere d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Etnik topluluklarda ve etnik devletlerde a\u011f\u0131rl\u0131kl\u0131 ili\u015fki siyasi de\u011fil, k\u00fclt\u00fcrel de\u011ferlerdir.<\/p>\n

1500-1700 aras\u0131nda Avrupa\u2019daki toplumsalla\u015fma; t\u00fcccar, manifakt\u00fcr, gemici vb. burjuva s\u0131n\u0131f\u0131n\u0131n ama\u00e7lar\u0131 toplumun amac\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek olu\u015fturulan bir toplumsalla\u015fmad\u0131r ya da siyasalla\u015fmad\u0131r. Bu ayn\u0131 zamanda etnik topluluklar\u0131n da siyasal topluluklara d\u00f6n\u00fc\u015fme s\u00fcrecidir. K\u00fclt\u00fcrel kimlikli topluluklar\u0131n siyasal topluluk durumuna gelmesi de ulusla\u015fmad\u0131r.<\/p>\n

Ulusla\u015fma da niteli\u011fini siyasal i\u00e7eri\u011finden al\u0131r. 1500-1700 aras\u0131 ulusla\u015fma d\u00f6nemi oldu\u011fu kadar, ulusal niteli\u011fini de d\u00f6nemin militarist, sald\u0131rgan, s\u00f6m\u00fcrgeci siyasi milliyet\u00e7ili\u011finden al\u0131r. Bu ulusla\u015fma da mutlak krall\u0131\u011fa tabii ulus devlet durumundad\u0131r.<\/p>\n

\u00d6yleyse, etnik topluluklar\u0131 ulusal b\u00fct\u00fcnl\u00fc\u011fe d\u00f6n\u00fc\u015ft\u00fcren faaliyet siyasettir. Bu hangi siyasettir(?) sorusunu sormak gerekir. Ulusla\u015fmay\u0131 olu\u015fturan siyaset ulusalc\u0131 siyasettir. \u015e\u00f6yle ki; emek\u00e7i y\u0131\u011f\u0131nlar\u0131 ile tacirlerin ve soylular\u0131n \u00e7\u0131karlar\u0131 \u00e7eli\u015fiktir. Tacirler ve soylular\u0131n ama\u00e7lar\u0131n\u0131 ve \u00e7\u0131karlar\u0131n\u0131 toplumun amac\u0131na ve \u00e7\u0131kar\u0131na d\u00f6n\u00fc\u015ft\u00fcrmesiyle, toplumu olu\u015fturan bireylerin \u00e7\u0131kar ve ama\u00e7lar\u0131ndan ba\u011f\u0131ms\u0131z olarak, ba\u015fl\u0131 ba\u015f\u0131na hayali bir toplumun ama\u00e7 ve \u00e7\u0131karlar\u0131 ortaya \u00e7\u0131kar. Ve bu hayali toplum, ulusal devlet \u015feklinde ba\u011f\u0131ms\u0131z bir toplumsal bi\u00e7im al\u0131r. Dolay\u0131s\u0131yla, devlet amac\u0131 ve \u00e7\u0131kar\u0131 hem ger\u00e7ek insanlardan ve hem de toplumun \u00e7\u0131kar\u0131ndan ayr\u0131 ba\u011f\u0131ms\u0131z bir \u015fekil al\u0131r. \u0130nsanlar aras\u0131 bu faaliyet ulusal siyasettir.<\/p>\n

Ulus ve Ulusalc\u0131l\u0131k<\/strong><\/p>\n

Ulus; tarihte ilk kez Bat\u0131 Avrupa\u2019da, ki\u015fisel ba\u011f\u0131ml\u0131l\u0131k ili\u015fkilerini nesnel ba\u011f\u0131ml\u0131l\u0131\u011fa dayal\u0131 ki\u015fisel ba\u011f\u0131ms\u0131zl\u0131k ili\u015fkilerine d\u00f6n\u00fc\u015ft\u00fcren, ama\u00e7l\u0131 insan faaliyetinden kaynaklanan \u00f6zg\u00fcl siyasetle \u00fclke olarak tasarlanan belli bir co\u011frafyada ya\u015fayan k\u00fclt\u00fcrel topluluklar\u0131n siyasal toplulu\u011fa d\u00f6n\u00fc\u015fmesidir. K\u00fclt\u00fcrel kimlikli topluluklar\u0131n siyasal kimlikli toplulu\u011fa d\u00f6n\u00fc\u015fme s\u00fcreci ulusla\u015fma s\u00fcrecidir. Ulus da siyasal kimlikli toplumdur.<\/p>\n

Ba\u015flang\u0131\u00e7ta Bat\u0131\u2019da olmak \u00fczere Avrupa\u2019da ve Avrupa d\u0131\u015f\u0131nda s\u00f6m\u00fcrge olmayan devletler ile s\u00f6m\u00fcrge \u00fclkelerde farkl\u0131 ko\u015fullarla birlikte hepsinde; ulusla\u015fmay\u0131 sa\u011flayan ortak \u00f6zellik siyasettir. Bu \u00f6zg\u00fcl siyaseti di\u011fer farkl\u0131 ama\u00e7l\u0131 siyasetlerden ay\u0131rt etmek i\u00e7in ulusalc\u0131 siyaset olarak tan\u0131ml\u0131yoruz. Genel olarak ortak bir k\u00fclt\u00fcre sahip topluluklar\u0131n \u00fclke olarak tasarlad\u0131klar\u0131 co\u011frafyada siyasal toplulu\u011fa d\u00f6n\u00fc\u015fme faaliyeti ya da siyasi birli\u011fi olu\u015fturma yani ulusal-devlet olu\u015fturma faaliyeti ulusalc\u0131 siyasettir.<\/p>\n

Bu ulusalc\u0131l\u0131\u011f\u0131, ulusal-devlet sonras\u0131 ulusalc\u0131l\u0131ktan, yani devleti koruma ve geli\u015ftirme ulusalc\u0131l\u0131\u011f\u0131ndan ay\u0131rt etmek gerekir. Ulusal devlet sonras\u0131 ulusalc\u0131l\u0131\u011f\u0131n\u0131 devlet ulusalc\u0131l\u0131\u011f\u0131 olarak tan\u0131ml\u0131yoruz ya da adland\u0131r\u0131yoruz.<\/p>\n

Siyaset, belli \u00fclkede ya\u015fayan toplulu\u011fun ortak hak ve g\u00f6revleri anlay\u0131\u015f\u0131 \u00fczerinde devletle\u015fmeyi ama\u00e7layan faaliyettir. Siyasi faaliyetle k\u00fclt\u00fcrel toplulu\u011fun k\u00fclt\u00fcrel \u00f6\u011fesi olan \u00fclke, siyasal \u00f6\u011feye ya da k\u00fclt\u00fcrel tasar\u0131ml\u0131 \u00fclke, siyasal tasar\u0131ml\u0131 \u00fclkeye d\u00f6n\u00fc\u015f\u00fcr. Neticede, toplulu\u011fun siyasalla\u015fma s\u00fcrecine girmesi, toplulu\u011fu kendi ba\u015f\u0131na siyasal birim konumuna getirir. Bu da kendi \u00fclkesinde toplulu\u011fun kendi ba\u015f\u0131na toplumsal birim konumuna varmas\u0131d\u0131r, yani ulusal devlet durumuna gelmesidir.<\/p>\n

Herhangi bir k\u00fclt\u00fcrel topluluk devletle\u015fme ile bir toplumsal birim niteli\u011fine var\u0131r, aksi halde hangi bi\u00e7im i\u00e7inde olursa olsun herhangi bir devletin organ\u0131 durumuna d\u00fc\u015fer.<\/p>\n

Ulusal devlet, dili ve k\u00fclt\u00fcrel de\u011ferleri devlet siyasetinin ama\u00e7lar\u0131 do\u011frultusunda standartla\u015ft\u0131r\u0131r, t\u00fcrde\u015fle\u015ftirir. Ancak dil devlet diline d\u00f6n\u00fc\u015f\u00fcrse ulusal dil durumuna gelir. Devlet dili durumuna gelemeyen diller, olsa olsa bir k\u00fclt\u00fcr dili olabilir, ama mili dil niteli\u011fine ula\u015famaz. K\u00fclt\u00fcrel dillere anadil de denilebilir. Anadille ulusal dil, birbirine kar\u0131\u015ft\u0131rmamak gerekir, \u00e7\u00fcnk\u00fc anadili milli dil de\u011fildir. Ancak, siyasi \u00f6\u011fe ile tamamlan\u0131rsa yani devlet dili niteli\u011fine varabilirse, milli ya da ulusal dil niteli\u011fine kavu\u015fur.<\/p>\n

Uluslar\u0131n Tarihi ve Bilgi Kaynaklar\u0131m\u0131z<\/strong><\/p>\n

Tarih\u00e7iler ve sosyal bilimciler taraf\u0131ndan s\u0131k s\u0131k \u00e7a\u011f\u0131m\u0131zdaki bir ulusun veya etnik grubun tarihteki filan halk\u0131n veya etnik grubun ard\u0131llar\u0131, devamlar\u0131 olduklar\u0131 veya bir ulus veya etnik grubun tarihteki bilmem hangi halkla akraba olduklar\u0131, iki ulusun veya etnik grubun ayn\u0131 k\u00f6kenden geldikleri iddia edilir, durulur. Bize verilen ve genel olarak insanlar\u0131n kabul edip ge\u00e7tikleri bu bilgilerin do\u011fruluk derecesi nedir? Bug\u00fcnk\u00fc uluslar\u0131n veya etnik gruplar\u0131n ge\u00e7mi\u015fi ile ilgili bilgi kaynaklar\u0131m\u0131z nelerdir? Bu kaynaklar\u0131n g\u00fcvenirlik derecesi nedir? Bu bilgilerin do\u011fruluk derecesi nedir? Biraz da bu sorular\u0131 irdeleyip bunlara cevap aramak istiyoruz.<\/p>\n

Kanaatimizce bir ulusun veya etnik grubun ge\u00e7mi\u015fi, birden fazla ulusun veya etnik grubun k\u00f6ken birli\u011fi, bir etnik grubun bir ba\u015fka grupla veya bir ulusla bir etnik grubun k\u00f6ken birli\u011fi hakk\u0131nda bize bilgi verebilecek yeg\u00e2ne s\u0131hhatli kaynaklar\u0131: 1-Yaz\u0131l\u0131 kaynaklar; 2-K\u00fclt\u00fcr de\u011ferleri(ara\u00e7lar\u0131), 3- Dil\u2019dir.<\/p>\n

1- Yaz\u0131l\u0131 kaynaklar<\/strong><\/p>\n

Bu kaynaklar genellikle ge\u00e7mi\u015ften g\u00fcn\u00fcm\u00fcze kadar gelen ve g\u00fcn\u00fcm\u00fczde okunabilen, yaz\u0131tlar, kitabeler, kitaplar vs. yaz\u0131l\u0131 kaynaklard\u0131r. Bu kaynaklar en objektif kaynaklard\u0131r. Bu kaynaklardan g\u00fcn\u00fcm\u00fcz uluslar\u0131n\u0131n veya etnik gruplar\u0131n\u0131n ge\u00e7mi\u015fini \u00f6\u011frenmek, bu gruplar\u0131n k\u00f6ken birli\u011fini tahlil edebilmek m\u00fcmk\u00fcnd\u00fcr. \u00d6rne\u011fin Antik \u00e7a\u011fa ait Yunan yaz\u0131l\u0131 kaynaklar\u0131ndan bug\u00fcnk\u00fc Yunanl\u0131lar\u0131n ilk \u00e7a\u011f Yunan halklar\u0131n\u0131n torunlar\u0131 oldu\u011funu \u00f6\u011frenebiliriz. Bu kaynaklarla ilgili fazla izahata gerek yoktur. Zira herkes\u00e7e bu kaynaklar\u0131n temel bilgi kaynaklar\u0131 oldu\u011fu zaten kabul edilmektedir.<\/p>\n

2- K\u00fclt\u00fcr De\u011ferleri (Ara\u00e7lar\u0131)<\/strong><\/p>\n

Bu ara\u00e7lar ge\u00e7mi\u015ften g\u00fcn\u00fcm\u00fcze kadar varl\u0131klar\u0131n\u0131 koruyabilmi\u015f, tarih i\u00e7inde halklar\u0131n \u00fcretimde kulland\u0131\u011f\u0131 ara\u00e7 ve gere\u00e7lerle (saban, de\u011firmenta\u015f\u0131, \u00e7anak, \u00e7\u00f6mlek vs.) sava\u015f ara\u00e7 ve gere\u00e7leri, giyim ku\u015fam gibi folklorik de\u011ferlerdir.<\/p>\n

Bu de\u011ferlerden de bir ulusun veya etnik grubun ge\u00e7mi\u015fi ile ilgili bilgiler edinmek m\u00fcmk\u00fcnd\u00fcr. \u00d6rne\u011fin; bug\u00fcn (A) b\u00f6lgesinde yapt\u0131\u011f\u0131m\u0131z arkeolojik kaz\u0131lardan buldu\u011fumuz bir sava\u015f baltas\u0131ndan veya benzeri bir ara\u00e7tan hareketle ayn\u0131 arac\u0131n halen kaz\u0131 yap\u0131lan (A) b\u00f6lgesi halk\u0131 taraf\u0131ndan kullan\u0131lmas\u0131ndan veya ba\u015fka bir b\u00f6lgedeki halk\u0131n bu arac\u0131 halen kullan\u0131yor olmas\u0131ndan dolay\u0131 g\u00fcn\u00fcm\u00fcz (A) b\u00f6lgesi halk\u0131n\u0131n veya ayn\u0131 arac\u0131 kullanan di\u011fer b\u00f6lge halk\u0131n\u0131n ge\u00e7mi\u015fteki (A) b\u00f6lgesi halk\u0131n\u0131n torunlar\u0131 ve ard\u0131llar\u0131 oldu\u011fu konusunda kanaat sahibi olabiliriz. Veya bug\u00fcnk\u00fc (A) b\u00f6lgesi halk\u0131 ile ayn\u0131 arac\u0131 halen kullanan ba\u015fka b\u00f6lgedeki halk\u0131n ayn\u0131 k\u00f6kenden gelme halklar oldu\u011funu iddia edebiliriz.<\/p>\n

Ancak; bu grup bilgi kaynaklar\u0131m\u0131z\u0131n verdi\u011fi bilgi her zaman ve her \u015fartta objektif ve do\u011fru olmayabilir. \u0130lk ve orta \u00e7a\u011flardaki insan topluluklar\u0131n\u0131n ve halklar\u0131n\u0131n ilkel \u00fcretim \u015fartlar\u0131nda ya\u015fad\u0131klar\u0131, halklar aras\u0131ndaki ya\u015fam d\u00fczeyinin pek birbirinden farkl\u0131 olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, bu ara\u00e7 gere\u00e7lerin -toplumdan topluma, k\u00fclt\u00fcrden k\u00fclt\u00fcre farkl\u0131l\u0131klar g\u00f6stermekle beraber- \u00e7o\u011fu toplumlarda birbirinin benzeri oldu\u011fu kolayca anla\u015f\u0131l\u0131r. Bu sebeple, bu kaynaklardan elde edilebilecek bilgiler yan\u0131lt\u0131c\u0131 olabilir. Bir \u0130ran sava\u015f baltas\u0131 ile bir \u0130skit sava\u015f baltas\u0131n\u0131n ayn\u0131 ve benzer olmas\u0131 gibi. Fakat \u00f6ylesine k\u00fclt\u00fcr ara\u00e7 ve gere\u00e7leri vard\u0131r ki tarihte yaln\u0131zca bir halk taraf\u0131ndan yarat\u0131l\u0131p kullan\u0131lm\u0131\u015ft\u0131r veyahut da b\u00f6ylesi bir k\u00fclt\u00fcr arac\u0131n\u0131n en m\u00fckemmel bi\u00e7iminin yaln\u0131zca bir halk taraf\u0131ndan yarat\u0131l\u0131p kullan\u0131ld\u0131\u011f\u0131 taraf\u0131m\u0131zdan bilinebilir. \u0130\u015fte bize bilgi kaynakl\u0131\u011f\u0131 edecek olan k\u00fclt\u00fcr arac\u0131 veya de\u011feri bu \u00f6zelli\u011fi ta\u015f\u0131yan k\u00fclt\u00fcr arac\u0131 veya de\u011feri olacakt\u0131r. \u00d6rne\u011fin; tarihte bir\u00e7ok halk vazo yapm\u0131\u015ft\u0131r. Ama bir \u00c7in vazosunun m\u00fckemmelli\u011fi ve sanat de\u011feri di\u011fer halklar\u0131n (\u00f6rne\u011fin Anadolu halklar\u0131n\u0131n) yapt\u0131\u011f\u0131 vazolardan kolayl\u0131kla ayr\u0131t edilebilir. Ve bu \u00f6zelli\u011fi ta\u015f\u0131yan bir \u00c7in vazosu bize bilgi kayna\u011f\u0131 olabilir.<\/p>\n

Bu bilgi kaynaklar\u0131m\u0131z\u0131 nas\u0131l kullanabilece\u011fimizi bir \u00f6rnekle somutla\u015ft\u0131rabiliriz. Bug\u00fcn Anadolu\u2019nun (A) b\u00f6lgesinde yapt\u0131\u011f\u0131m\u0131z bir arkeolojik kaz\u0131dan buldu\u011fumuz bir k\u0131l\u0131\u00e7 veya benzeri bir k\u00fclt\u00fcr arac\u0131n\u0131n ayn\u0131s\u0131n\u0131n \u0130ran\u2019\u0131n (B) b\u00f6lgesinde yapt\u0131\u011f\u0131m\u0131z bir arkeolojik kaz\u0131 ile ele ge\u00e7irdi\u011fimizi d\u00fc\u015f\u00fcnelim. Bu iki k\u0131l\u0131c\u0131n benzerli\u011finden hareketle, Anadolu\u2019nun (A) b\u00f6lgesi halk\u0131n\u0131n, \u0130ran\u2019\u0131n (B) b\u00f6lgesi halk\u0131 ile ayn\u0131 k\u00fclt\u00fcre mensup oldu\u011funu ve bu iki halk\u0131n ayn\u0131 etnik k\u00f6kenden geldi\u011fini iddia edebiliriz. Ancak bu iddiam\u0131z\u0131n do\u011fru ve inand\u0131r\u0131c\u0131 olabilmesi i\u00e7in; kendine has \u00f6zellikleri olan ve bu \u00f6zellikleri nedeniyle bilgi kayna\u011f\u0131m\u0131z olabilecek olan bu k\u0131l\u0131c\u0131n ilk yarat\u0131c\u0131s\u0131n\u0131n da bu iki b\u00f6lge halk\u0131 olmas\u0131n\u0131n taraf\u0131m\u0131zdan bilinmesi gerekir. Aksi taktirde iddiam\u0131z do\u011fru ve inand\u0131r\u0131c\u0131 olmayacakt\u0131r. Zira bu k\u0131l\u0131c\u0131n al\u0131\u015fveri\u015f yolu ile (A) b\u00f6lgesinden (B) b\u00f6lgesine gitmesi de m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

3- Dil<\/strong><\/p>\n

Bir ulusun veya etnik grubun ge\u00e7mi\u015fi ile ilgili veya \u00e7a\u011f\u0131m\u0131zdaki bir ulusun ve etnik grubun yine \u00e7a\u011f\u0131m\u0131zdaki bir ulus veya etnik grupla olan akrabal\u0131k, soy ve k\u00fclt\u00fcr birli\u011fi hakk\u0131nda bize bilgi verebilecek kaynaklardan biri de dildir. Bu gruplar\u0131n dilleri \u00fczerinde yapaca\u011f\u0131m\u0131z mukayese veya inceleme ile de bu gruplar\u0131 soy sop birli\u011fi, k\u00fclt\u00fcr birli\u011fi ve ge\u00e7mi\u015fi hakk\u0131nda bilgi sahibi olabiliriz. Bu halklar\u0131n dillerindeki kelimelerin etimolojik k\u00f6kenIeri, dilbilgisi kurallar\u0131 (fillerin yap\u0131s\u0131, kelime t\u00fcretmeleri vs.) bu konuda bize fikir verebilir.<\/p>\n

\u00d6rne\u011fin; bug\u00fcn K\u00fcrt dili \u00fczerinde yapaca\u011f\u0131m\u0131z bir inceleme ile bu dildeki kelimelerin bir\u00e7o\u011funun etimolojik k\u00f6ken olarak Avrupa ve \u0130ran dillerinde kullan\u0131lan kelimelerle ayn\u0131 k\u00f6kenden geldikleri, bu dilin b\u00fck\u00fcml\u00fc bir dil oldu\u011funu, bu dildeki fiillerin zaman ve yap\u0131s\u0131 itibariyle Avrupa ve \u0130ran dillerindeki fiillerin zaman ve yap\u0131s\u0131na benzedi\u011fini g\u00f6rebiliriz. Bu benzerlikten hareketle, K\u00fcrt dilinin Hind-Avrupa dil grubuna dahil oldu\u011funu[2]<\/a>, bu grubun \u0130ran alt grubuna mensup oldu\u011funu, g\u00f6rebiliriz. Yine bu benzerlikten hareketle, bug\u00fcnk\u00fc K\u00fcrtlerin \u0130ran ve Avrupa uluslar\u0131 ile akraba bir ulus oldu\u011funu iddia edebiliriz. Keza bug\u00fcnk\u00fc K\u00fcrt dili ile tarihteki \u201cMedler, Hurriler, Mitaniler vs.\u201d halklar\u0131n dilleri aras\u0131nda bu bak\u0131mdan yapaca\u011f\u0131m\u0131z bir inceleme ve mukayese ile bug\u00fcnk\u00fc K\u00fcrtlerin tarihteki bu halklar\u0131n torunlar\u0131 ve ard\u0131llar\u0131 oldu\u011fu sonucuna varabiliriz.<\/p>\n

Ancak di\u011fer kaynaklar gibi bu kaynaktan da elde etti\u011fimiz bilgiler her zaman ve her \u015fartta do\u011fru ve objektif olmayabilir. Her varl\u0131k gibi dil de \u00e7ok yava\u015f da olsa de\u011fi\u015fmekte ve evrime u\u011framaktad\u0131r. Tek, tek her ulusun veya grubun dili aynen mal al\u0131\u015f-veri\u015fi gibi, k\u0131z al\u0131\u015f-veri\u015fi gibi di\u011fer uluslar\u0131n, kom\u015fu ulus veya etnik gruplar\u0131n, dillerinden kelime al\u0131\u015f-veri\u015finde bulunmaktad\u0131r. Bu nedenle dildeki kelimeler her zaman ve her \u015fartta do\u011fru ve objektif bilgi kayna\u011f\u0131 de\u011fildir. Objektif ve do\u011fru bilgi kayna\u011f\u0131 olan \u015fey dildeki temel dilbilgisi kurallar\u0131d\u0131r. Zira dilde kelime al\u0131\u015f-veri\u015fi de olsa, evrim de olsa, her dilde o dile has de\u011fi\u015fmeyen temel dilbilgisi kurallar\u0131 mutlaka vard\u0131r. \u0130\u015fte bize do\u011fru bilgi kaynakl\u0131\u011f\u0131 edecek olan da bu temel dilbilgisi kurallar\u0131d\u0131r.<\/p>\n

Bu tespitlerimizden sonra, tekrar sorumuzun ba\u015f\u0131na d\u00f6nebiliriz. Demek ki, tarihteki bir ulus veya etnik grubun veya \u00e7a\u011f\u0131m\u0131zdaki bu gruplar\u0131n k\u00f6k birli\u011fi, akrabal\u0131\u011f\u0131 ile ilgili bilgimizin, yaz\u0131l\u0131 kaynaklar, k\u00fclt\u00fcr ara\u00e7lar\u0131, o ulusun veya grubun dili gibi kaynaklarla do\u011frulanabiliyorsa, ancak do\u011fru ve objektif bilgidir. Aksine bu kaynaklarca do\u011frulanmayan bilgiler masal, son planda safsatad\u0131r.<\/p>\n

Bu kaynaklardan tek, tek al\u0131nan bilgiler de do\u011fru de\u011fildir. Grup ya da ulus hakk\u0131ndaki bilgimizin bu \u00fc\u00e7 kaynak taraf\u0131ndan ve birlikte do\u011frulanmas\u0131 gerekir. Tek kaynaktan al\u0131nan bilgiler yan\u0131lt\u0131c\u0131d\u0131r.<\/p>\n

\u00d6rne\u011fin, bug\u00fcn T\u00fcrkler k\u00f6ken itibariyle Orta Asya\u2019l\u0131 olduklar\u0131n\u0131 ve Orta Asya\u2019da M.S. VII.-VIII. y\u00fczy\u0131llar\u0131 aras\u0131nda h\u00fck\u00fcm s\u00fcren G\u00f6kt\u00fcrk\u2019lerin torunlar\u0131 oldu\u011funu iddia ederler. T\u00fcrk\u00e7e \u00fczerinde yapaca\u011f\u0131m\u0131z bir inceleme ile bu dilin Asya k\u00f6kenli bir dil oldu\u011fu sonucuna varabiliriz. Ancak bu tek ba\u015f\u0131na yeterli de\u011fildir. Yaln\u0131zca bununla T\u00fcrklerin Orta Asya\u2019l\u0131 olduklar\u0131 ve G\u00f6kt\u00fcrk\u2019lerin torunlar\u0131 olduklar\u0131 sonucuna varamay\u0131z. Zira T\u00fcrk\u00e7e gibi Asya k\u00f6kenli bir\u00e7ok dil vard\u0131r. Ama bug\u00fcn okunmu\u015f ve elimizde terc\u00fcmeleri bulunan Orhun Kitabeleri<\/em>\u2019nden[3]<\/a> hareketle, bu kitabelerdeki dil ile bug\u00fcnk\u00fc T\u00fcrk\u00e7e aras\u0131nda yapaca\u011f\u0131m\u0131z bir mukayese ile buldu\u011fumuz sonu\u00e7lardan hareketle, bug\u00fcnk\u00fc T\u00fcrklerin ge\u00e7mi\u015fteki G\u00f6kt\u00fcrklerin torunlar\u0131 olduklar\u0131 sonucuna varabiliriz. Ve bizi bu sonuca g\u00f6t\u00fcren \u015fey de tek ba\u015f\u0131na dil de\u011fil, dil ile elde edilen bilgilerimizin yaz\u0131l\u0131 kaynaklarca da (Orhun Kitabeleri\u2019nce) do\u011frulanmas\u0131 ve desteklenmesidir.<\/p>\n

Bu konuya son vermeden \u00f6nce, \u00e7o\u011fu tarih\u00e7i ve toplum bilimci taraf\u0131ndan uluslar\u0131n ya da etnik gruplar\u0131 tarihi ve etnik k\u00f6kenleri ile ilgili bilgi kayna\u011f\u0131 olarak kabul edilen baz\u0131 kaynaklara -yukar\u0131da sayd\u0131\u011f\u0131m\u0131z kaynaklar\u0131n d\u0131\u015f\u0131nda kalan- ve bu kaynaklardan elde edilen bilgimizin bilimsellik derecesine de dokunmak istiyoruz.<\/p>\n

a-<\/strong> Baz\u0131 s\u00f6zde tarih\u00e7i ve sosyal bilimciler bir tak\u0131m co\u011frafik yer, b\u00f6lge, \u015fehir adlar\u0131na dayanarak da uluslar\u0131n veya etnik gruplar\u0131n ge\u00e7mi\u015fi ile ilgili bilgi sahibi olabilece\u011fimizi ve bu kaynaktan elde etti\u011fimiz bilgilerin de do\u011fru bilgi olabilece\u011fini iddia ederler. Bu kimseler genellikle bir tak\u0131m yer adlar\u0131na bakarak, bu yer adlar\u0131 ile bir ulusun veya etnik grubun dilindeki ayn\u0131 sesi \u00e7a\u011fr\u0131\u015ft\u0131ran veya bu dillerde ayn\u0131 anlam\u0131 ifade eden bir kelime ile paralellikler kurarak, o ulusun veya etnik grubun ge\u00e7mi\u015finin a\u00e7\u0131klanabilece\u011fi, o yerin sahipleri ile ilgili bilgiler edinilebilece\u011fini iddia ederler.[4]<\/a> Halbuki bu yol ile elde edilecek bilgiler-tabi bilgi denebilirse- safsatad\u0131r. Bu bilgilerin bilimsellikle, bilimsel bilgi\u00a0 ile bir alakas\u0131\u00a0 yoktur.<\/p>\n

\u00d6rne\u011fin; baz\u0131 T\u00fcrk \u201cTarih\u00e7ileri\u201d, bilmem Orta Asya\u2019daki hangi \u015fehrin ad\u0131n\u0131n \u201cK\u00fcrt\u201d veya \u201cKurt\u201d oldu\u011funu, vakti zaman\u0131nda Orta Asya\u2019da \u201cK\u00fcrt\u201d diye bir a\u015firetin var oldu\u011funu vs. iddia ile asl\u0131nda \u201cK\u00fcrt\u201d diye bir halk\u0131n veya ulusun var olmad\u0131\u011f\u0131n\u0131, var olan K\u00fcrtlerin de ge\u00e7mi\u015fteki Orta Asya\u2019daki T\u00fcrklerin bir kolu(boyu) oldu\u011funu iddia eder dururlar. Halbuki b\u00f6yle bir yer ad\u0131n\u0131n veya a\u015firet ad\u0131n\u0131n Orta Asya\u2019da bulundu\u011funu hi\u00e7bir yaz\u0131l\u0131 kaynak do\u011frulamamaktad\u0131r. Velev ki b\u00f6yle bir yer ad\u0131 veya a\u015firet ad\u0131 olsa bile, bunun tek ba\u015f\u0131na K\u00fcrtlerin asl\u0131nda T\u00fcrklerin bir boyu oldu\u011funu kan\u0131tlayamayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnememektedirler. Zira bir yer ad\u0131 ile veya bir a\u015firet ad\u0131 ile bug\u00fcnk\u00fc K\u00fcrtlerin ad\u0131 aras\u0131nda bir paralellik kurmak suretiyle bir sonuca gidilemeyece\u011fini ve bunun da \u015fu anda var olan K\u00fcrt ger\u00e7e\u011fini de\u011fi\u015ftiremeyece\u011fini anlamamaktad\u0131rlar. Co\u011frafik bir yer ad\u0131n\u0131n tek ba\u015f\u0131na bir ulusun veya etnik grubun ge\u00e7mi\u015fini a\u00e7\u0131klayamayaca\u011f\u0131n\u0131 kavrayamamaktad\u0131rlar.<\/p>\n

Bir \u00f6rnek daha verelim; tarihte bug\u00fcnk\u00fc \u201cMalatya\u201d ilinin ad\u0131n\u0131n \u201cMiletene\u201d oldu\u011fu yaz\u0131l\u0131 vesikalarla sabittir. Eski Anadolu halklar\u0131 taraf\u0131ndan kurulan ve bu adla an\u0131lan bu \u015fehrin bu ad\u0131, zamanla dilden dile olan telaffuz fark\u0131ndan dolay\u0131 de\u011fi\u015fime u\u011frayarak bug\u00fcnk\u00fc T\u00fcrk\u00e7e\u2019de \u201cMalatya\u201d \u015feklinde telaffuz edilmeye ba\u015flanm\u0131\u015ft\u0131r. K\u00fcrtler, bu \u015fehrin ad\u0131n\u0131 \u201cMalati\u201d \u015feklinde telaffuz ederler. T\u00fcrkler bu \u015fehrin ad\u0131n\u0131n \u201cMalatya\u201d \u015feklindeki telaffuzuna bakarak (bu \u015fekildeki bir telaffuz T\u00fcrk\u00e7edeki b\u00fcy\u00fck ses uyumuna uygun bir telaffuzdur) bu \u015fehrin asl\u0131ndan T\u00fcrkler taraf\u0131ndan kuruldu\u011funu, \u201cMalatya\u201d ad\u0131n\u0131n T\u00fcrk\u00e7e oldu\u011funu, dolay\u0131s\u0131yla bu \u015fehri kuran halk\u0131n da k\u00f6ken itibariyle T\u00fcrk oldu\u011funu iddia edebilirler. K\u00fcrtler bu \u015fehir ad\u0131n\u0131n K\u00fcrt\u00e7edeki telaffuz \u015fekline bakarak, bunu \u201cMal-Hati (K\u00fcrt\u00e7e eve geldi \u015feklinde veya \u201cMala-Hati (K\u00fcrt\u00e7e Hatilerin yurdu, Hatilerin evi)\u201d \u015feklinde anlamland\u0131rarak, bu \u015fehrin asl\u0131nda K\u00fcrtler taraf\u0131ndan kuruldu\u011funu, \u015fehrin isim babas\u0131n\u0131n K\u00fcrtler oldu\u011funu, zira \u201cMala-Hati\u201d kelimesinin yaln\u0131zca K\u00fcrt\u00e7ede bir anlam\u0131n\u0131n oldu\u011funu, dolay\u0131s\u0131yla bu \u015fehri kuran Hati[5]<\/a> halk\u0131n\u0131n k\u00f6ken itibariyle K\u00fcrt oldu\u011funu iddia edebilirler. Halbuki bu \u015fehir ad\u0131n\u0131n K\u00fcrtlerle, T\u00fcrklerle bir ilgisi yoktur. \u015eehri kuran ilk halk\u0131n T\u00fcrkler veya K\u00fcrtler oldu\u011fu veya Hatilerin K\u00fcrtlerin veya T\u00fcrklerin atalar\u0131 oldu\u011funu hi\u00e7bir tarihi vesika yazmamaktad\u0131r. Keza di\u011fer bilgi kaynaklar\u0131m\u0131z\u0131n hi\u00e7biri bu tezimizi do\u011frulamamaktad\u0131r. \u00d6yle ise bizim bu konudaki tezimiz do\u011fru de\u011fildir. Do\u011fru olan, bilimsel olan, bu \u015fehrin Anadolu\u2019nun eski halklar\u0131 taraf\u0131ndan kurulup isimlendirildi\u011fi ve yaz\u0131l\u0131 tarihi vesikalarda bilinen ilk isminin de \u201cMiletene\u201d oldu\u011fu, \u201cMiletene\u201d isminin zamanla dillerdeki telaffuz fark\u0131ndan dolay\u0131 de\u011fi\u015fime u\u011frayarak bug\u00fcnk\u00fc \u201cMalatya ve Malati\u201d \u015feklinde telaffuz edilmeye ba\u015fland\u0131\u011f\u0131d\u0131r.<\/p>\n

b-<\/strong> Baz\u0131 tarih\u00e7i ve sosyal bilimciler de bir tak\u0131m do\u011fal olaylar\u0131n tarih bilgisine kaynakl\u0131 edebilece\u011fini, iklim de\u011fi\u015fikli\u011fi vs. bir tak\u0131m etkenlere dayan\u0131larak da \u00e7a\u011f\u0131m\u0131zdaki uluslar\u0131n veya etnik gruplar\u0131n ge\u00e7mi\u015finin ayd\u0131nlat\u0131labilinece\u011fini iddia eder dururlar.<\/p>\n

\u00d6rne\u011fin; baz\u0131 T\u00fcrk \u201cTarih\u00e7ileri\u201d, Orta Asya\u2019da ne zaman meydana geldi\u011fi bilinmeyen baz\u0131 iklim de\u011fi\u015fikli\u011fi, \u00e7\u00f6lle\u015fme gibi olaylara dayanarak, bir zamanlar Orta Asya\u2019n\u0131n sular\u0131, ormanlar\u0131 bol, cennet gibi bir b\u00f6lge oldu\u011funu, T\u00fcrklerin bu yurtta \u00e7ok ileri bir medeniyet yaratt\u0131\u011f\u0131n\u0131, sonra aniden bir kurakl\u0131k oldu\u011funu, kurakl\u0131k nedeniyle atalar\u0131n\u0131n Orta Asya\u2019dan Mezopotamya\u2019ya, Anadolu\u2019ya, Avrupa\u2019ya, M\u0131s\u0131r\u2019a hatta Bering Bo\u011faz\u0131 yolu ile Amerika k\u0131tas\u0131na g\u00f6\u00e7 etti\u011fini, bu yerlere medeniyet g\u00f6t\u00fcrd\u00fc\u011f\u00fcn\u00fc iddia etmekte, bu b\u00f6lge eski halklar\u0131n\u0131n hepsinin T\u00fcrk oldu\u011funu, tarih i\u00e7inde do\u011fmu\u015f ne kadar ileri medeniyet varsa (Mezopotamya-S\u00fcmer medeniyetinin, Anadolu Hatti-Hitit medeniyetinin vs.) asl\u0131nda T\u00fcrk medeniyeti oldu\u011funu iddia eder dururlar. Halbuki, insanl\u0131k \u00f6ncesi jeolojik de\u011fi\u015fimlere ili\u015fkin varsay\u0131mlar hari\u00e7, Orta Asya\u2019da ger\u00e7ekten de iddia edildi\u011fi gibi bir iklim de\u011fi\u015fikli\u011fi oldu\u011funu hi\u00e7bir yaz\u0131l\u0131 kaynak do\u011frulamamaktad\u0131r. Keza T\u00fcrklerin Orta Asya\u2019da \u00e7ok ileri bir medeniyet yaratt\u0131\u011f\u0131n\u0131 veya ileri Mezopotamya-S\u00fcmer medeniyetinin, Anadolu-Hati\/Hitit medeniyetinin bir T\u00fcrk medeniyeti oldu\u011funu ya da bu medeniyeti yaratan halklar\u0131n T\u00fcrk oldu\u011funu hi\u00e7bir yaz\u0131l\u0131 kaynak s\u00f6ylemedi\u011fi gibi, di\u011fer bilgi kaynaklar\u0131 da bu tezleri do\u011frulamamaktad\u0131r. Ayn\u0131 \u015fekilde M.S. 11. ve 12. y\u00fczy\u0131llardaki T\u00fcrk g\u00f6\u00e7leri hari\u00e7, bu tarihlerden \u00f6nce, Anadolu\u2019ya, M\u0131s\u0131r\u2019a, Mezopotamya\u2019ya herhangi bir T\u00fcrk g\u00f6\u00e7\u00fc oldu\u011funu da yaz\u0131l\u0131 hi\u00e7bir kaynak yazmamaktad\u0131r. T\u00fcm bunlara ra\u011fmen baz\u0131 T\u00fcrk tarih\u00e7ileri, Orta Asya\u2019da ne zaman vuku buldu\u011fu bilinmeyen bir iklim de\u011fi\u015fikli\u011fine dayanarak, T\u00fcrklerin tarihini, yukar\u0131da say\u0131lan b\u00f6lgelerin tarihini, bu b\u00f6lgelerde ya\u015fayan halklar\u0131n tarihini a\u00e7\u0131klamaya \u00e7al\u0131\u015fmakta ve bu iklim de\u011fi\u015fikli\u011fi olaylar\u0131n\u0131 tarihsel bilgi kayna\u011f\u0131 olarak alabilmektedir. Bu tip tezlerin hi\u00e7bir bilimsel de\u011ferinin olmad\u0131\u011f\u0131 a\u00e7\u0131k.<\/p>\n

c-<\/strong> Di\u011fer yandan baz\u0131 tarih\u00e7i ve sosyal bilimciler de; uluslar\u0131n veya etnik gruplar\u0131n ge\u00e7mi\u015finde kalm\u0131\u015f bir tak\u0131m efsane ve destanlara dayan\u0131larak da bu gruplar\u0131n tarihlerinin a\u00e7\u0131klanabilece\u011fini ileri s\u00fcrerler. Efsane ve destanlar\u0131n tarihi bilgi kayna\u011f\u0131 olabilece\u011fini kabul ederler.<\/p>\n

Kanaatimizce bu tip d\u00fc\u015f\u00fcncelere de tek ba\u015f\u0131na itibar etmek m\u00fcmk\u00fcn de\u011fildir. \u00d6rne\u011fin bir Tepeg\u00f6z<\/em>masal\u0131[6]<\/a> T\u00fcrklerin tarihi ile ilgili bize ne gibi bilgiler verebilir? Hi\u00e7bir \u015fey. Ayn\u0131 \u015fekilde T\u00fcrklerin bir \u201cErgenekon Destan\u0131<\/em>\u201d[7]<\/a> bize T\u00fcrk ulusunun olu\u015fumu, etnik ve tarihsel k\u00f6kenleri hakk\u0131nda ne gibi bir bilgi verebilir? Hi\u00e7bir \u015fey. Destan ve efsanelerin birer bilgi kayna\u011f\u0131 olarak verdi\u011fi tarih bilgisinin, do\u011fru ve objektif olmad\u0131\u011f\u0131, bu kaynaklarda anlat\u0131lanlar\u0131n \u00e7o\u011fu zaman abart\u0131l\u0131 bilgilerle dolu oldu\u011fu bir ger\u00e7ektir. Bu nedenle de bu kaynaklar\u0131n bilimsel tarih bilgisi kayna\u011f\u0131 olarak al\u0131nmas\u0131 m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

d-<\/strong> Kimi \u0131rk\u00e7\u0131 tarih\u00e7i ve sosyal bilimciler -bilimci denebilirse- antropolojinin veya antropolojik verilerin de uluslar\u0131n veya etnik gruplar\u0131n yap\u0131s\u0131n\u0131, tarihini ayd\u0131nlatabilece\u011fini, bu verilerin de bu konuda\u00a0 bilgi kaynaklar\u0131 olarak al\u0131nabilece\u011fini iddia ederler. Ger\u00e7ek \u00f6yle de\u011fildir. Antropolojik verilerin uluslar\u0131n veya etnik gruplar\u0131n ge\u00e7mi\u015flerinin ayd\u0131nlat\u0131lmas\u0131nda bilgi kayna\u011f\u0131 olarak al\u0131nmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Zira; uluslar\u0131n ve etnik gruplar\u0131n ger\u00e7ek tarihi bug\u00fcnk\u00fc antropolojik verileri yalanlamaktad\u0131r.<\/p>\n

Durumu bir \u00f6rnekle izaha \u00e7al\u0131\u015fal\u0131m. \u00d6rne\u011fin bug\u00fcnk\u00fc Anadolu\u2019da n\u00fcfusun %55-60\u2019\u0131 T\u00fcrk\u00e7e konu\u015fmakta ve bu kitle kendini T\u00fcrk olarak (T\u00fcrk ulusunun kitlesi olarak) kabul etmektedir. T\u00fcrklerin Asyai bir \u0131rk olmas\u0131 nedeniyle sar\u0131 \u0131rka mensup olduklar\u0131 da bilinmektedir. Sar\u0131 \u0131rka mensup insanlar\u0131n da antropolojiye g\u00f6re, abalak y\u00fczl\u00fc, elmac\u0131k kemikleri \u00e7\u0131k\u0131k, g\u00f6zleri \u00e7ekik, d\u00fcz siyah sa\u00e7l\u0131 olmas\u0131 gerekir. Antropolojik verilere g\u00f6re hareket etti\u011fimiz taktirde; Anadolu\u2019daki %55-60 oran\u0131ndaki T\u00fcrk n\u00fcfusunun t\u00fcm\u00fcn\u00fcn bu \u00f6zellikleri ta\u015f\u0131mas\u0131 ve sar\u0131 \u0131rka mensup olmas\u0131 gerekmektedir. Halbuki bu konuda bir istatistik yap\u0131lsa herhalde bu %55-60 oran\u0131ndaki kitlenin ancak %4-5\u2019inin bu \u00f6zellikleri ta\u015f\u0131d\u0131\u011f\u0131, geri kalan %50-60 oran\u0131ndaki T\u00fcrk kitlesinin sar\u0131 \u0131rk\u0131n (T\u00fcrk \u0131rk\u0131n\u0131n) \u00f6zelliklerini ta\u015f\u0131mad\u0131klar\u0131 ortaya \u00e7\u0131kacakt\u0131r. \u015eimdi antropolojik verilere dayanarak esas\u0131nda kendini T\u00fcrk kabul eden bu %50 oran\u0131ndaki insan k\u00fctlesinin T\u00fcrk olmad\u0131\u011f\u0131n\u0131 m\u0131 iddia edece\u011fiz? %50-60 oran\u0131ndaki bu insan k\u00fctlesine ne diyece\u011fiz? Hi\u00e7 \u015f\u00fcphe yok ki geri kalan bu insan k\u00fctlesinin T\u00fcrk olmad\u0131\u011f\u0131n\u0131 iddia edemeyiz. B\u00f6ylesi bir iddia g\u00fcl\u00fcn\u00e7 olur. \u0130\u015fte bu \u00f6rnek antropolojik verileri yalanlamakta. Bu verilere dayanarak bug\u00fcnk\u00fc uluslar\u0131n ve etnik gruplar\u0131n, gerek bug\u00fcn\u00fcn\u00fcn gerekse de ge\u00e7mi\u015finin a\u00e7\u0131klanamayaca\u011f\u0131n\u0131, dolay\u0131s\u0131yla bu gruplar\u0131n tarihi ile ilgili bilimsel bilgi kayna\u011f\u0131 olamayaca\u011f\u0131n\u0131, \u00e7ok a\u00e7\u0131k bir \u015fekilde g\u00f6stermektedir.<\/p>\n

H. \u015eel\u0131c\u2019\u0131n Tezleri ve Tezlerin Ele\u015ftirisi<\/strong><\/p>\n

\u00a0<\/strong>I- H. \u015eel\u0131c\u2019in Amac\u0131 \u201cZazalar\u201d\u0131n K\u00fcrt Olmad\u0131\u011f\u0131n\u0131 \u0130spat De\u011fil, Esas\u0131nda K\u00fcrt Diye Bir Ulusun Va olmad\u0131\u011f\u0131n\u0131 \u0130spatlamakt\u0131r<\/strong><\/p>\n

H. \u015eel\u0131c kitab\u0131n\u0131n giri\u015f b\u00f6l\u00fcm\u00fcnde; uzun s\u00fcrelerden beri d\u00fcnya kamuoyunda canl\u0131 tutulmaya \u00e7al\u0131\u015f\u0131lan bir K\u00fcrt sorunu oldu\u011funu, bu sorunla do\u011fuda ve bat\u0131da bir\u00e7ok ara\u015ft\u0131rmac\u0131n\u0131n ilgilendi\u011fini, ancak bu konuda ara\u015ft\u0131rma yap\u0131p fikir y\u00fcr\u00fctenlerin bir \u00e7\u0131kmaza sapland\u0131klar\u0131n\u0131, soruna \u00e7\u00f6z\u00fcm bulmak isteyenlerin konunun i\u00e7ine girdikten sonra soruna \u00e7\u00f6z\u00fcm bulmadan konuyu b\u0131rakt\u0131\u011f\u0131n\u0131, hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011frad\u0131klar\u0131n\u0131, sorunun adeta bir \u201cmuamma\u201d haline geldi\u011fini, B. Nikitin\u2019in \u201cK\u00fcrtler<\/em>\u201d adl\u0131 kitab\u0131n\u0131n \u00f6ns\u00f6z yazar\u0131 do\u011fubilimci Louris Massigen\u2019e atfen, K\u00fcrtler konusunun yar\u0131m y\u00fczy\u0131ldan beri \u00e7e\u015fitli ara\u015ft\u0131rmac\u0131lar\u0131n inceleme ve ara\u015ft\u0131rma konusu yap\u0131lmas\u0131na ra\u011fmen, \u201cK\u00fcrt ve K\u00fcrdistan konusunun hen\u00fcz tam olarak ne oldu\u011funun anla\u015f\u0131lmad\u0131\u011f\u0131n\u0131\u201d, William Aegleton\u2019a atfen de \u201cK\u00fcrt kimli\u011finin tam ve inand\u0131r\u0131c\u0131 olarak ortaya koyman\u0131n g\u00fc\u00e7 oldu\u011funu\u201d, \u201cK\u00fcrtlerin k\u00f6kenlerinin romantik ve hayal g\u00fcc\u00fc geni\u015f olan baz\u0131 tarih\u00e7iler taraf\u0131ndan adlar\u0131 K\u00fcrt kelimesine yak\u0131n olan ya da baz\u0131 harfleri de\u011fi\u015ftirilince bu ada yak\u0131nl\u0131\u011f\u0131 ortaya \u00e7\u0131kan, soylar\u0131 t\u00fckenmi\u015f olan halklarla bilinmeyen beldelerdeki halklar aras\u0131nda\u201d ara\u015ft\u0131r\u0131l\u0131p duruldu\u011funu, Rus ara\u015ft\u0131rmac\u0131 V. Minorskye atfen de \u201cK\u00fcrt ad\u0131 ile \u00f6rt\u00fcl\u00fc tabakan\u0131n alt\u0131nda esas\u0131nda bir\u00e7ok eski kavimin kal\u0131nt\u0131lar\u0131n\u0131n bulundu\u011funun ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131\u201d, bug\u00fcn K\u00fcrt olarak an\u0131lan \u201cz\u00fcmrenin\u201d[8]<\/a> b\u00fcnyesinde K\u00fcrtl\u00fckle hi\u00e7bir ilgisi bulunmayan \u201cz\u00fcmrelerin\u201d bulundu\u011funu, bu \u201cz\u00fcmrelerden\u201d birinin de \u201cZaza\u201dlar oldu\u011funu, \u201cZazalar\u0131n K\u00fcrt olmad\u0131\u011f\u0131n\u0131, kitab\u0131n\u0131 da \u201cZaza\u201dlar\u0131n K\u00fcrt olmad\u0131\u011f\u0131n\u0131n ispat\u0131 i\u00e7in yazd\u0131\u011f\u0131n\u0131 iddia etmekte ve K\u00fcrt ayd\u0131nlar\u0131nca \u201cZaza\u201dlar\u0131n K\u00fcrt oldu\u011funun iddia edilmesi nedeniyle K\u00fcrt ayd\u0131nlar\u0131n\u0131 \u201cZazalar\u201ddan \u00f6z\u00fcr dilemeye \u00e7a\u011f\u0131rmaktad\u0131r.<\/p>\n

H. \u015eel\u0131c bu g\u00f6r\u00fc\u015fleri ile her ne kadar ad\u0131 ge\u00e7en kitab\u0131n\u0131 \u201cZaza\u201dlar\u0131n K\u00fcrtlerden ayr\u0131 oldu\u011funun ispat\u0131 i\u00e7in yazd\u0131\u011f\u0131n\u0131 iddia etmekte ise de, as\u0131l amac\u0131 bu de\u011fildir. Laf\u0131 evirip \u00e7evirip, Ortado\u011fu\u2019da K\u00fcrt halk\u0131 (veya ulusu) diye bir halk\u0131n var olmad\u0131\u011f\u0131na getirmek istiyor. Nitekim; \u201cK\u00fcrt kimli\u011finin tam olarak ne oldu\u011funun bilinmemesinden\u201d bahs etmesi, K\u00fcrt ayd\u0131nlar\u0131n\u0131 \u201csahtekarl\u0131kla\u201d su\u00e7lay\u0131p, d\u00fcnya kamuoyunun dikkatlerini \u00fcstlerine (K\u00fcrt sorunun \u00fcst\u00fcne) \u00e7ekmesinden \u015fiddetle rahats\u0131z olmas\u0131, gerek K\u00fcrtlerden, gerekse de \u201cZaza\u201dlardan bahs ederken de bunlar\u0131n bir halk m\u0131, ulus mu, etnik az\u0131nl\u0131k m\u0131 olduklar\u0131n\u0131 belirlemeyip, \u00f6zellikle siyasi ve sosyolojik literat\u00fcrde yeri olmayan, belirsiz bir \u201cz\u00fcmre\u201d kavram\u0131n\u0131 kullanmas\u0131, H. \u015eel\u0131c\u2019\u0131n bu niyetini a\u00e7\u0131k\u00e7a g\u00f6stermektedir. B\u00f6ylece bu s\u00f6zde teorileri ile Ortado\u011fu\u2019da K\u00fcrtlerin var olmad\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla K\u00fcrtlerin bir grubu olarak \u201cZaza\u201dlar\u0131n da var olmad\u0131\u011f\u0131n\u0131 \u201cispat edecek\u201d ve egemenlere hizmetlerini sunacak \u2026 H. \u015eel\u0131c\u2019\u0131n a\u00e7\u0131k amac\u0131 budur. Yoksa amac\u0131 \u201cZazalar\u0131\u201d korumak de\u011fil. .. [9]<\/a><\/p>\n

H. \u015eel\u0131c, V. Minorsky\u2019den aktard\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi \u201c \u2026 bug\u00fcn K\u00fcrt diye bilinen z\u00fcmrenin ge\u00e7mi\u015fteki bir\u00e7ok orta do\u011fu halklar\u0131n\u0131n kal\u0131nt\u0131s\u0131 oldu\u011funa \u2026 \u201c dair tezleri ile de; \u00e7a\u011f\u0131m\u0131zdaki uluslar\u0131n etnik k\u00f6kenlerini, olu\u015fum ve yap\u0131s\u0131n\u0131 bilmedi\u011fini a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r. Uluslar\u0131n olu\u015fumunu ve etnik k\u00f6kenlerini bir tek halka veya \u0131rka dayand\u0131rarak a\u00e7\u0131klayan \u0131rk\u00e7\u0131-Turanc\u0131 T\u00fcrk tarih\u00e7i \u00fcstatlar\u0131 gibi d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131k\u00e7a sergilemektedir.<\/p>\n

Yaz\u0131m\u0131z\u0131n ba\u015f\u0131nda genel olarak uluslar\u0131n olu\u015fumunu a\u00e7\u0131klam\u0131\u015f ve \u00e7a\u011f\u0131m\u0131zda bir tek \u0131rka veya bir tek halka dayanan hi\u00e7bir d\u00fcnya ulusunun olamayaca\u011f\u0131n\u0131n gerek\u00e7e ve \u00f6rneklerini vermi\u015ftik. Bu \u00f6rnekleri tekrarlamay\u0131 gerekli g\u00f6rm\u00fcyoruz. \u015eu kadar\u0131n\u0131 hat\u0131rlatmada fayda vard\u0131r ki; t\u00fcm d\u00fcnya uluslar\u0131 bir \u0131rklar ve halklar harman\u0131d\u0131r. Bu d\u00fcn de b\u00f6yle idi, bug\u00fcn de b\u00f6yledir. Bunun aksini kimse iddia edemez. Bundan daha do\u011fal ve daha do\u011fru ne olabilir? \u0130\u015fte H. \u015eel\u0131c\u2019\u0131n anlamad\u0131\u011f\u0131 budur. Tabii ki K\u00fcrtler de Ortado\u011fu\u2019daki her halk ve ulus gibi ge\u00e7mi\u015fteki bir\u00e7ok Ortado\u011fu halk\u0131n\u0131n kar\u0131\u015f\u0131m\u0131 ve torunlar\u0131 olacakt\u0131r. Bunun aksini kim iddia etmi\u015ftir. Acaba d\u00fcnyada kim bir tek \u0131rka ve bir tek halka dayanan ka\u00e7 ulusu bize g\u00f6sterebilir? Do\u011frusu bunu sormak isterdik. Zira o ve \u00fcstatlar\u0131 \u0131rk\u00e7\u0131 T\u00fcrk tarih\u00e7ileri bunu anlamak ve kabullenmek istemiyorlar. Onlar hala uluslar\u0131 ve \u0131rklar\u0131 kar\u0131\u015ft\u0131rmakta, bir k\u00fclt\u00fcrel toplulu\u011fa ulus denebilmesi i\u00e7in o k\u00fclt\u00fcrel toplulu\u011fun fertlerinin veya gruplar\u0131n\u0131n ille de bir tek \u0131rktan veya etnik k\u00f6kenden gelmesi gerekti\u011fini \u015fart ko\u015fmaktad\u0131rlar.<\/p>\n

Ama b\u00fct\u00fcn bunlar K\u00fcrt denilen ulusun esas\u0131nda Ortado\u011fu\u2019nun ge\u00e7mi\u015fteki halklar\u0131n\u0131n kal\u0131nt\u0131s\u0131 oldu\u011funu, K\u00fcrt diye bir ulusun var olamayaca\u011f\u0131n\u0131 m\u0131 g\u00f6stermektedir? \u015e\u00fcphesiz ki hay\u0131r. Nas\u0131l ki bug\u00fcnk\u00fc \u0130talyan ulusunun ge\u00e7mi\u015fteki, Romal\u0131lar\u0131n, Etr\u00fcsklerin, Cermenlerin, Yunanl\u0131lar\u0131n, Araplar\u0131n v.s\u2019nin. torunlar\u0131\u2019 ve kar\u0131\u015f\u0131m\u0131 olmas\u0131ndan dolay\u0131 esas\u0131nda \u0130talyan diye bir ulusun var olamayaca\u011f\u0131n\u0131 iddia edemiyorsak, \u0130talyan ulusunun \u0131rki ve etnik k\u00f6kenlerini bu halklara dayanarak a\u00e7\u0131kl\u0131yorsak, ayn\u0131 \u015fekilde K\u00fcrtlerin de Ortado\u011fu\u2019da ge\u00e7mi\u015fteki bir tak\u0131m halklar\u0131n torunlar\u0131 ve kar\u0131\u015f\u0131m\u0131 olmas\u0131 do\u011fald\u0131r. Ve K\u00fcrt ulusunun bug\u00fcnk\u00fc etnik ve \u0131rki k\u00f6kenlerini de ancak Ortado\u011fu\u2019da ge\u00e7mi\u015fteki birtak\u0131m halklara dayanarak a\u00e7\u0131klamak m\u00fcmk\u00fcnd\u00fcr. Ger\u00e7ek budur. Bu konuda \u00e7\u0131kmaza, \u00e7\u00f6z\u00fcms\u00fczl\u00fc\u011fe saplanan ara\u015ft\u0131rmac\u0131lar de\u011fil, H. \u015eel\u0131c ve onun gibi kafalard\u0131r. Bu konuda ne B. Nikitin, ne L. Masigno, ne de W. Aegleton \u00e7\u0131kmaza girmemi\u015flerdir. Aksine bu ara\u015ft\u0131rmac\u0131lar yapt\u0131klar\u0131 ara\u015ft\u0131rma ve incelemeleri ile Ortado\u011fu\u2019da K\u00fcrt halk\u0131 diye bir halk\u0131n var oldu\u011funu, bu halk\u0131n ne Araplar gibi Sami k\u00f6kenli ne de T\u00fcrkler gibi Asya k\u00f6kenli olmad\u0131\u011f\u0131n\u0131, Aryani k\u00f6kenli bir halk oldu\u011funu kan\u0131tlar\u0131 ile birlikte ortaya koymu\u015flard\u0131r. H. \u015eel\u0131c bu ara\u015ft\u0131rmac\u0131lara iftira etmekte, bu ara\u015ft\u0131rmac\u0131lar\u0131n K\u00fcrtlerin \u0131rki ve etnik k\u00f6kenleri ile ilgili sarf etti\u011fi s\u00f6zlerini \u00e7arp\u0131tmaktad\u0131r.<\/p>\n

H. \u015eel\u0131c\u2019\u0131n iddialar\u0131n\u0131n aksine bug\u00fcn Ortado\u011fu\u2019da, dili, k\u00fclt\u00fcr\u00fc, maddi anlamda varl\u0131\u011f\u0131, 25-30 milyonluk n\u00fcfusu ile K\u00fcrt ulusu diye bir ulus vard\u0131r. Ve bu ulus halen ya\u015famaktad\u0131r. Bu olguyu ne H. \u015eel\u0131c, ne de benzerlerinin bu \u00e7arp\u0131k tezleri ortadan kald\u0131ramaz.<\/p>\n

K\u00fcrt milletinin b\u00fcnyesinde K\u00fcrtl\u00fckle ilgisi bulunmayan hi\u00e7bir \u201cz\u00fcmre\u201d yoktur. \u201cZazalar\u201d da bu ulustan ayr\u0131 de\u011fil, ulusun bir par\u00e7as\u0131d\u0131r. Bunun kan\u0131tlar\u0131n\u0131 s\u0131ras\u0131 gelince, K\u00fcrt ulusunun \u0131rki ve etnik k\u00f6kenleri bahsinde tek, tek ortaya serece\u011fiz. Bu konuda K\u00fcrt ayd\u0131nlar\u0131 de\u011fil, H. \u015eel\u0131c ve onun gibi d\u00fc\u015f\u00fcnenler yan\u0131lmaktad\u0131r. Bu konuda ne \u201cK\u00fcrtlerin\u201d[10]<\/a> \u201cZaza\u201dlardan, ne de \u201cZaza\u201dlar\u0131n \u201cK\u00fcrt\u201dlerden \u00f6z\u00fcr dilemesine gerek yoktur. Zira K\u00fcrd\u00fcn K\u00fcrt\u2019ten \u00f6z\u00fcr dilemesi diye bir komiklik olamaz. E\u011fer \u201cK\u00fcrt\u201dlerden ve \u201cZaza\u201dlardan \u00f6z\u00fcr dilemesi gereken biri varsa onun da H. \u015eel\u0131c ve \u00fcstatlar\u0131n\u0131n olmas\u0131 gerekir.<\/p>\n

II- H. \u015eel\u0131c\u2019\u0131n Sahte Teorileri<\/strong><\/p>\n

H. \u015eel\u0131c kitab\u0131n\u0131n sahte teoriler ba\u015fl\u0131\u011f\u0131 alt\u0131ndaki b\u00f6l\u00fcm\u00fcnde; K\u00fcrt ara\u015ft\u0131rmac\u0131 \u0130hsan Nuri Pa\u015fa\u2019n\u0131n \u201cK\u00fcrtlerin K\u00f6keni<\/em>\u201d adl\u0131 kitaptaki d\u00fc\u015f\u00fcncelerine atfen, bu kitaptaki d\u00fc\u015f\u00fcnce ve tezleri t\u00fcm K\u00fcrt ayd\u0131nlar\u0131na mal ederek, K\u00fcrt ayd\u0131nlar\u0131n\u0131n Nuh peygamberin K\u00fcrt oldu\u011funu iddia ettiklerini, dolay\u0131s\u0131yla, dini kitaplarda t\u00fcm insanl\u0131\u011f\u0131n Nuh\u2019un \u00e7ocuklar\u0131 kabul edildi\u011fine g\u00f6re; bu tezle t\u00fcm d\u00fcnya milletlerinin K\u00fcrt oldu\u011fu sonucu \u00e7\u0131kt\u0131\u011f\u0131n\u0131, halbuki bunun do\u011fru olmad\u0131\u011f\u0131n\u0131, ayn\u0131 \u015fekilde K\u00fcrt ara\u015ft\u0131rmac\u0131 Emin Zeki Beg\u2019in \u201cK\u00fcrt ve K\u00fcrdistan Tarihi<\/em>\u201d adl\u0131 kitab\u0131ndaki d\u00fc\u015f\u00fcncelere atfen de, K\u00fcrt ayd\u0131nlar\u0131n\u0131n eski Mezopotamya ve Ortado\u011fu halklar\u0131ndan olan S\u00fcmer, Subari, Asur, Urartu, Guti, Lulu, Kusi, Kassit, Mitani, Nayri, Mu\u015fki, Haldi, Mannai, Cyrtii, Kimme, Saka, Kardu, Med, Pers, Sasani vs.[11]<\/a> halklar\u0131n\u0131n K\u00fcrt olduklar\u0131n\u0131 iddia ettiklerini, bunun do\u011fru olmad\u0131\u011f\u0131n\u0131, ayn\u0131 kitapta \u201cNemrut\u2019un\u201d[12]<\/a>, \u201cZerd\u00fc\u015ft\u2019\u00fcn\u201d[13]<\/a>, hatta Hz. \u0130brahim\u2019in\u201d torunu olmas\u0131 nedeniyle \u201cHz. Muhammed\u2019in\u201d K\u00fcrt oldu\u011funun ileri s\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc, bunun do\u011fru olamayaca\u011f\u0131n\u0131, K\u00fcrt ayd\u0131nlar\u0131nca T\u00fcrkiye\u2019nin Do\u011fu ve G\u00fcneydo\u011fu b\u00f6lgelerinde ya\u015fayan herkesin K\u00fcrt, bu b\u00f6lgelerin de K\u00fcrdistan olarak kabul edildi\u011fini, halbuki bu b\u00f6lgelerde K\u00fcrtlerden ayr\u0131 olarak \u201cZazalar\u0131n\u201d, Azerilerin, T\u00fcrkmenlerin, Terekemelerin, Araplar\u0131n, \u00c7erkezlerin, S\u00fcryanilerin, Nasturilerin, Ermenilerin, Kurmanclar\u0131n ya\u015fad\u0131\u011f\u0131n\u0131, bunlardan sadece Kurmanclar\u0131n K\u00fcrt oldu\u011funu, Kurmanclar\u0131n da hi\u00e7bir zaman kendileri i\u00e7in K\u00fcrt ad\u0131n\u0131 kullanmad\u0131klar\u0131n\u0131, dillerinde de zaten K\u00fcrt diye bir kelimenin bulunmad\u0131\u011f\u0131n\u0131, Kurmanclar\u0131n kendilerine \u201cKurmanc\u201d, dillerine de \u201cKurmanci\u201d dediklerini, bu nedenlerle Do\u011fu ve G\u00fcneydo\u011fu Anadolu k\u00f6kenli her insana K\u00fcrt denemeyece\u011fini, halbuki K\u00fcrt ayd\u0131nlar\u0131n\u0131n bu b\u00f6lgelerde ya\u015fayan herkesi K\u00fcrt, dillerini de K\u00fcrt\u00e7e\u2019nin leh\u00e7eleri olarak kabul ettiklerini, T\u00fcrkiye, Rusya, \u0130ran, Irak, Suriye\u2019de ya\u015fay\u0131p \u201cK\u00fct ad\u0131 alt\u0131nda birle\u015ftirilmek istenen z\u00fcmrelerin \u2026 \u201c her bak\u0131mdan birbirlerinden farkl\u0131 olduklar\u0131n\u0131, bu farkl\u0131l\u0131klar nedeniyle K\u00fcrt halk\u0131 diye bir halk\u0131n olamayaca\u011f\u0131n\u0131, K\u00fcrt ayd\u0131nlar\u0131nca \u201cKurdi\u201d ad\u0131 verilip olu\u015fturulan dilin asl\u0131nda \u201cKurmanci\u201d oldu\u011funu, y\u00f6rede konu\u015fulan di\u011fer dillerin de Kurmanci\u2019ye ba\u011fl\u0131 g\u00f6sterilerek, bu dilin leh\u00e7eleri oldu\u011funun iddia edildi\u011fini, bunun do\u011fru olmad\u0131\u011f\u0131n\u0131, ne \u201cZazalar\u0131n\u201d K\u00fcrtlerle ne de dilleri \u201cZazakinin\u201d K\u00fcrt\u00e7e ile bir ilgisinin olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrmektedir.<\/p>\n

Biz bu yaz\u0131m\u0131z\u0131n temel kavramlar b\u00f6l\u00fcm\u00fcn\u00fcn \u201cUluslar\u0131n tarihi ve bilgi kaynaklar\u0131m\u0131z<\/em>\u201d adl\u0131 k\u0131sm\u0131nda; \u00f6zellikle uluslar\u0131n ve etnik gruplar\u0131n tarihi ile ilgili olarak, temel ve objektif bilgi kaynaklar\u0131m\u0131z\u0131n neler oldu\u011funu izaha \u00e7al\u0131\u015fm\u0131\u015f, bu kaynaklar taraf\u0131ndan do\u011frulanmayan tarih bilgimizin bir varsay\u0131mdan ibaret oldu\u011funu, son planda do\u011fru olmad\u0131\u011f\u0131n\u0131 belirtmi\u015ftik. Bu kaynaklar \u0131\u015f\u0131\u011f\u0131nda \u0130hsan Nuri Pa\u015fa\u2019n\u0131n ve Emin Zeki Beg\u2019in tezleri incelendi\u011finde bu tezlerin \u00e7o\u011funun do\u011fru olmad\u0131\u011f\u0131 do\u011frudur. Ne \u201cNuh\u201dun, ne \u201cZerd\u00fc\u015ft\u201d\u00fcn, ne \u201c\u0130brahim\u2019in ve ne de \u201cMuhammed\u201din K\u00fcrt olduklar\u0131na dair elimizde yeterli belge ve bilgi yoktur. Bu \u015fah\u0131slar\u0131n K\u00fcrtl\u00fc\u011f\u00fc de bahs etti\u011fimiz bilgi kaynaklar\u0131m\u0131zca da do\u011frulanmamaktad\u0131r. Bu a\u00e7\u0131dan H. \u015eel\u0131c hakl\u0131d\u0131r. Ancak bu do\u011fruyu bile s\u00f6ylemeye hakk\u0131 yoktur. Macarlar\u0131n, Bulgarlar\u0131n, Finlilerin, Mo\u011follar\u0131n, Asya\u2019n\u0131n t\u00fcm eski ve \u00e7a\u011fda\u015f halklar\u0131n\u0131n, Anadolu\u2019nun, Mezopotamya\u2019n\u0131n, t\u00fcm eski ve \u00e7a\u011fda\u015f halklar\u0131n\u0131, hatta ve hatta Amerikan K\u0131z\u0131lderili halk\u0131n\u0131n, Attila\u2019n\u0131n, Mete\u2019nin, Cengiz Han\u2019\u0131n, Selahaddin Eyubi\u2019nin T\u00fcrk oldu\u011funu, hatta Kuran\u2019\u0131 Kerim<\/em>\u2019de T\u00fcrkler i\u00e7in mahsus ayetler indirildi\u011fini iddia eden \u0131rk\u00e7\u0131 tarih\u00e7i \u00fcstatlar\u0131n\u0131 k\u0131namayan H. \u015eel\u0131c, \u0130hsan Nuri Pa\u015fa ve Emin Zeki Beg i\u00e7in bahs edilen tezlerin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 ni\u00e7in fazla g\u00f6rmekte ve bu \u015fah\u0131slar\u0131 k\u0131namaktad\u0131r?\u00a0 H. \u015eeI\u0131c\u2019\u0131n bahs etti\u011fimiz kitab\u0131nda ileri s\u00fcrd\u00fc\u011f\u00fc tezler sanki bu \u015fah\u0131slar\u0131n tezlerinden \u00e7ok mu farkl\u0131d\u0131r? B\u00fct\u00fcn K\u00fcrt ayd\u0131nlar\u0131n\u0131n \u0130hsan Nuri Pa\u015fa ve Emin Zeki Beg gibi d\u00fc\u015f\u00fcnd\u00fcklerini ve bu tezleri payla\u015ft\u0131klar\u0131n\u0131 nereden \u00e7\u0131karmaktad\u0131r?<\/p>\n

\u0130hsan Nuri Pa\u015fa\u2019n\u0131n ve Emin Zeki Beg\u2019in bahs edilen eserlerinde belirtilen ve yukar\u0131da say\u0131lan eski Ortado\u011fu halklar\u0131ndan hangilerinin K\u00fcrtlerin atalar\u0131 oldu\u011funu, hangilerinin ise bug\u00fcn Ortado\u011fu\u2019da ya\u015fayan di\u011fer halklar\u0131n atas\u0131 oldu\u011funa dair d\u00fc\u015f\u00fcnce ve g\u00f6r\u00fc\u015flerimizi bu yaz\u0131m\u0131z\u0131n ilerideki b\u00f6l\u00fcmlerinde okuyucuya sunaca\u011f\u0131z. \u015eimdilik bunlar\u0131n \u00fczerinde durmuyoruz.<\/p>\n

T\u00fcrkiye\u2019nin do\u011fu ve g\u00fcneydo\u011fu b\u00f6lgelerinde ya\u015fayan herkesin K\u00fcrt oldu\u011funu kim iddia etmi\u015ftir? H. \u015eel\u0131c bu konuda da K\u00fcrt ayd\u0131nlar\u0131na iftira etmektedir. K\u00fcrt ayd\u0131nlar\u0131; her zaman T\u00fcrkiye\u2019nin Do\u011fu ve G\u00fcneydo\u011fu b\u00f6lgelerinde, K\u00fcrtlerden ba\u015fka, az miktarda Azerilerin, T\u00fcrklerin, Terekemelerin, S\u00fcryanilerin, Ermenilerin vb. halklar\u0131n ya\u015fad\u0131\u011f\u0131n\u0131 kabul etmi\u015f ve vurgulam\u0131\u015flard\u0131r. K\u00fcrt ayd\u0131nlar\u0131, bu b\u00f6lgelerde ya\u015fayan bu halklar\u0131n ne K\u00fcrt oldu\u011funu iddia etmi\u015f ne de bu halklar\u0131n dilinin K\u00fcrt\u00e7enin leh\u00e7esi veya \u015fivesi oldu\u011funu iddia etmi\u015flerdir. Aksine K\u00fcrt ayd\u0131nlar\u0131 her zaman bu halklar\u0131n kimliklerine sayg\u0131l\u0131 olmu\u015flard\u0131r. K\u00fcrt ayd\u0131nlar\u0131, bir \u00fclkede yaln\u0131zca bir halk\u0131n veya saf bir \u0131rk\u0131n ya\u015fad\u0131\u011f\u0131n\u0131 veya ya\u015famas\u0131 gerekti\u011fini hi\u00e7bir zaman iddia etmemi\u015flerdir. Aksine H. \u015eel\u0131c ve \u00fcstatlar\u0131 \u0131rk\u00e7\u0131 tarih\u00e7ileri bir \u00fclkede yaln\u0131zca saf bir \u0131rk\u0131n ya\u015fad\u0131\u011f\u0131n\u0131 veya ya\u015famas\u0131 gerekti\u011fini iddia etmektedirler. T\u00fcrkiye\u2019de ya\u015fayan herkesin T\u00fcrk oldu\u011fu veya T\u00fcrk olmas\u0131 gerekti\u011fi tezi gibi. ..<\/p>\n

Ancak K\u00fcrt ayd\u0131nlar\u0131, bug\u00fcne kadar K\u00fcrt co\u011frafyas\u0131nda ya\u015fayan \u201cZazalar\u201d\u0131n ayr\u0131 bir ulus oldu\u011funu veya \u201cZazalar\u201d\u0131n K\u00fcrt olmad\u0131\u011f\u0131n\u0131 hi\u00e7bir zaman iddia etmemi\u015flerdir. K\u00fcrt ayd\u0131nlar\u0131 her zaman K\u00fcrtlerin ya\u015fad\u0131\u011f\u0131 b\u00f6lgeleri \u201cK\u00fcrdistan\u201d olarak kabul etmi\u015flerdir. Bu kabulde de bilime bir ayk\u0131r\u0131l\u0131k yoktur. Zira ya\u015fayan her halk\u0131n veya ulusun bir \u00fclkesinin olmas\u0131 do\u011fal bir zorunluluktur. Bu b\u00f6lgelerde ya\u015fayan insanlar\u0131n n\u00fcfus kesafeti itibariyle b\u00fcy\u00fck \u00e7o\u011funlu\u011funun K\u00fcrt olmas\u0131 nedeniyle de bu b\u00f6lgelere de bu halk\u0131n ya\u015fad\u0131\u011f\u0131 yurt anlam\u0131nda \u201cK\u00fcrdistan\u201d denmesinin k\u0131nanacak bir y\u00f6n\u00fcn\u00fcn olmamas\u0131 gerekir. Nas\u0131l ki Hintlilerin ya\u015fad\u0131\u011f\u0131 \u00fclkeye Hindistan, G\u00fcrc\u00fclerin ya\u015fad\u0131\u011f\u0131 \u00fclkeye G\u00fcrcistan deniyorsa, K\u00fcrtlerin ya\u015fad\u0131\u011f\u0131 \u00fclkeye de \u201cK\u00fcrdistan\u201d denmesinden daha do\u011fal ne olabilir? \u00dcstelik bu b\u00f6lgelere K\u00fcrt ayd\u0131nlar\u0131 de\u011fil, d\u00fcnya halklar\u0131 K\u00fcrdistan demektedir. Bu b\u00f6lgeler tarihte de bu adla an\u0131lm\u0131\u015flard\u0131r. \u015eimdi de bu adla an\u0131lmaktad\u0131rlar. E\u011fer H. \u015eel\u0131c\u2019\u0131n bunda bir \u015f\u00fcphesi varsa kendisine \u201cOsmanl\u0131lar\u0131n\u201d ar\u015fivlerini kar\u0131\u015ft\u0131rmas\u0131n\u0131 sal\u0131k veririz. Bu ar\u015fivlerde bu b\u00f6lgelerin K\u00fcrdistan olarak an\u0131ld\u0131\u011f\u0131n\u0131 kendisi de g\u00f6recektir. Keza bug\u00fcn yabanc\u0131 men\u015feli bir Asya veya Avrupa haritas\u0131n\u0131 a\u00e7\u0131p inceleyen herkes bu b\u00f6lgelerin K\u00fcrdistan olarak an\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6rebilir.<\/p>\n

H. \u015eel\u0131c, bu tezleri ile hem bu b\u00f6lgelerde K\u00fcrtlerin ya\u015fad\u0131\u011f\u0131n\u0131 kabul etmekte, hem de bu b\u00f6lgelere K\u00fcrdistan denemeyece\u011fini ileri s\u00fcrebilecek kadar sa\u00e7malamaktad\u0131r. Esasen kimli\u011fini ele vermemek i\u00e7in bu b\u00f6lgelere ne demek gerekti\u011fini s\u00f6ylememektedir. H. \u015eel\u0131c, \u201cZazalar\u201d konusundaki tezlerinde de ayn\u0131 \u015feyi yapmaktad\u0131r. \u00d6rne\u011fin: Bu b\u00f6lgelerde \u201cZazalar\u0131n\u201d ya\u015fad\u0131\u011f\u0131n\u0131 kabul etmekle beraber, bu b\u00f6lgelere \u201cZazakistan\u201d deme cesaretinde bulunmamaktad\u0131r. Bu bile H. \u015eel\u0131c\u2019\u0131n \u201cZazalar\u201d konusundaki tezlerinde samimi olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a sergilemektedir.<\/p>\n

H. \u015eel\u0131c, \u0130hsan Nuri Pa\u015fa\u2019n\u0131n ve Emin Zeki Beg\u2019in, K\u00fcrtlerin, \u201cZazalar\u0131n\u201d atalar\u0131 konusundaki tezlerini ele\u015ftirirken de bir \u015fey getirmemektedir. \u00d6rne\u011fin; K\u00fcrtlerin tarihteki atalar\u0131 hangi halklard\u0131r? \u201cZazalar\u0131n\u201d atalar\u0131 tarihteki hangi halklard\u0131r? Sorular\u0131na cevap vermemektedir ve bu konularda hi\u00e7bir \u015fey s\u00f6ylememektedir. Bu da, amac\u0131n\u0131n \u201cZazalar\u0131n\u201d varl\u0131\u011f\u0131n\u0131 ve kimli\u011fini ispat etmek olmad\u0131\u011f\u0131n\u0131, amac\u0131n\u0131n esas itibariyle K\u00fcrt veya \u201cZaza\u201d denen bir kolektif kimli\u011fin bulunmad\u0131\u011f\u0131n\u0131n (yazar\u0131n a\u00e7\u0131k\u00e7a ifade etme cesaretinde bulunmad\u0131\u011f\u0131, esas\u0131nda bu halklar\u0131n T\u00fcrk oldu\u011fu tezi. .. ) ispat\u0131 oldu\u011funun a\u00e7\u0131k bir delilidir.<\/p>\n

H. \u015eel\u0131c\u2019\u0131n K\u00fcrtler konusundaki tezleri ba\u015ftan a\u015fa\u011f\u0131 yanl\u0131\u015ft\u0131r. K\u00fcrtler yaln\u0131zca Kurmanclar de\u011fildir. T\u00fcrkiye\u2019nin Do\u011fu ve G\u00fcneydo\u011fu b\u00f6lgesinde ya\u015fayan \u201cZazalar\u201d ile \u0130ran K\u00fcrdistan\u2019\u0131nda ya\u015fayan Lurlar, Irak K\u00fcrdistan\u2019\u0131ndaki Goran-Ewremanlar, \u0130ran ve Irak K\u00fcrdistan\u2019\u0131ndaki Soranlar\u2019da en az Kurmanclar kadar K\u00fcrtt\u00fcr. Tarihsel, dilsel ve k\u00fclt\u00fcrel \u00f6zellikleri itibariyle bu halklar\u0131n da K\u00fcrt ulusunun bir par\u00e7as\u0131 oldu\u011fu bir ger\u00e7ektir. Bunu yaln\u0131zca biz iddia etmiyoruz. Bu konuda bilgi sahibi olan herkes bunu kabul etmektedir. Ge\u00e7mi\u015fte de g\u00fcn\u00fcm\u00fczde de bu konularda incelemelerde bulunan herkes bu sonuca varm\u0131\u015ft\u0131r. \u00d6rne\u011fin, Soran dili ve k\u00fclt\u00fcr\u00fc ile Kurmanc dili ve k\u00fclt\u00fcr\u00fc aras\u0131nda, veya \u201cZaza\u201d dili ve k\u00fclt\u00fcr\u00fc ile Kurmanc dili ve k\u00fclt\u00fcr\u00fc aras\u0131nda yap\u0131lacak mukayeseli bir inceleme ile bu dillerin m\u00fcstakil diller (lisanlar) olmay\u0131p, asl\u0131nda bir tek dilin, K\u00fcrt\u00e7e\u2019nin (Kurdi\u2019nin) de\u011fi\u015fik leh\u00e7eleri oldu\u011fu, keza bu gruplara ait k\u00fclt\u00fcrlerin de farkl\u0131 k\u00fclt\u00fcrler olmay\u0131p bir tek k\u00fclt\u00fcr\u00fcn de\u011fi\u015fik n\u00fcanslar\u0131 oldu\u011fu ortaya \u00e7\u0131kacakt\u0131r. Bunun aksini iddia etmek m\u00fcmk\u00fcn de\u011fildir. Aksini iddia edenler de esas\u0131nda bu konuda derinlemesine bilgi sahibi olmayan kimselerdir. Bunun en iyi ispat\u0131 da zaten bu yaz\u0131m\u0131z\u0131n b\u00fct\u00fcn\u00fc i\u00e7inde ortaya \u00e7\u0131kacakt\u0131r.<\/p>\n

K\u00fcrtler yaln\u0131zca Kurmanclardan ibaret olmad\u0131\u011f\u0131 gibi, K\u00fcrt\u00e7e de yaln\u0131zca Kurmanc\u00e7a de\u011fildir. D\u0131m\u0131li (Zazaki), Luri-Senendaji, Gorani-Ewremani de en az Kurmancca kadar K\u00fcrt\u00e7edir. Say\u0131lan bu leh\u00e7eler de Kurmancca\u2019n\u0131n leh\u00e7eleri olmay\u0131p, kadim K\u00fcrt dilinin (K\u00fcrt\u00e7enin) leh\u00e7eleridir. H. \u015eeI\u0131c bu konuda da K\u00fcrt ayd\u0131nlar\u0131na iftira etmektedir. Zira K\u00fcrt ayd\u0131nlar\u0131 bu leh\u00e7elerin, dolay\u0131s\u0131yla \u201cZazaki\u201dnin (do\u011frusu D\u0131m\u0131li\u2019nin-K\u0131rdki\u2019nin) Kurmancca\u2019n\u0131n leh\u00e7eleri oldu\u011funu iddia etmemektedirler. K\u00fcrt ayd\u0131nlar\u0131, bu leh\u00e7elerin K\u00fcrt\u00e7enin leh\u00e7eleri oldu\u011funu iddia etmektedirler. Bu iki \u015fey de farkl\u0131d\u0131r. Zira K\u00fcrt\u00e7e bir dili (Iisan\u0131), Kurmanc\u00e7a ise bu dilin sadece bir leh\u00e7esini ifade etmektedir. Do\u011frusu H. \u015eel\u0131c bunlar\u0131 kar\u0131\u015ft\u0131rmakta, bilmedi\u011fi bir konuda fikir y\u00fcr\u00fctmekle de y\u00fcz\u00fcne g\u00f6z\u00fcne bula\u015ft\u0131rmaktad\u0131r. \u201cZazaca\u201dn\u0131n Kurmanc\u00e7a olmad\u0131\u011f\u0131n\u0131 iddia etmek ayr\u0131 \u015fey, \u201cZazaca\u201dn\u0131n K\u00fcrt\u00e7e olmad\u0131\u011f\u0131n\u0131 iddia etmek ayr\u0131 \u015feydir. Keza \u201cZazaca\u201d ile Kurmancca aras\u0131nda veya bu leh\u00e7elerin kendi aralar\u0131nda veya di\u011fer leh\u00e7eler aras\u0131nda farkl\u0131l\u0131klar bulundu\u011funu iddia etmek ayr\u0131 \u015feylerdir. Say\u0131lan bu leh\u00e7e farkl\u0131l\u0131klar\u0131n ne zaman ve ni\u00e7in ortaya \u00e7\u0131kt\u0131\u011f\u0131 ayr\u0131 bir konudur. Bu konu da yaz\u0131m\u0131z\u0131n ilerideki b\u00f6l\u00fcmlerinde izah edilecektir.<\/p>\n

H. \u015eel\u0131c Kurmanclar\u0131n dilinde \u201cK\u00fcrt\u201d diye bir kelimenin bulunmad\u0131\u011f\u0131, bu sebeple Kurmanclar\u0131n kendilerini K\u00fcrt diye anmad\u0131klar\u0131 tezi ile de yalan s\u00f6ylemektedir. K\u00fcrt kelimesi bir ulusu, Kurmanc ve Kurmanci kelimeleri ise bu ulusun b\u00fcnyesinde yer alan bir grubu ve bu grubun dilini ifade etmektedir. (T\u00fcrk kelimesinin bir ulusu, T\u00fcrkmen kelimesinin ise bu ulusun b\u00fcnyesinde yer alan bir grubu ifade etmesi gibi. \u2026)<\/p>\n

H. \u015eelc\u2019\u0131n \u201cT\u00fcrkiye, \u0130ran, Irak, Suriye\u2019de ya\u015fayan, K\u00fcrt diye an\u0131lan topluluklar\u0131n her bak\u0131mdan birbirlerinden farkl\u0131 yap\u0131ya sahip oldu\u011fu \u2026 \u201c tezi ile de ne anlatmak istedi\u011fi belli de\u011fildir. H. \u015eel\u0131c bu yap\u0131 farkl\u0131l\u0131\u011f\u0131 ile ne anlatmak istiyor? Bunu anlam\u0131\u015f de\u011filiz. E\u011fer bununla bu devletlerdeki K\u00fcrtlerin; ekonomik, k\u00fclt\u00fcrel ve dilsel birlik bak\u0131m\u0131ndan bir b\u00fct\u00fcnl\u00fck g\u00f6stermedi\u011fi iddias\u0131nda ise bu do\u011frudur. Do\u011fald\u0131r. Zira; K\u00fcrtler emperyalist ve b\u00f6lgesel devletler taraf\u0131ndan par\u00e7alara ayr\u0131lm\u0131\u015f, uzun y\u0131llardan bu yana da, K\u00fcrtlerin kendi ulusal devletini, ulusal dilini, ekonomik b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc sa\u011flamas\u0131 bu devletler taraf\u0131ndan engellenmi\u015ftir. Bu engeller var oldu\u011fu m\u00fcddet\u00e7e de, ba\u015fka bir anlat\u0131mla K\u00fcrtler kendi ulusal devletlerini olu\u015fturmad\u0131\u011f\u0131 m\u00fcddet\u00e7e de bu farkl\u0131l\u0131klar var olacakt\u0131r. Bu farkl\u0131l\u0131klar yaln\u0131zca K\u00fcrtlere has bir \u00f6zellik de\u011fildir. B\u00f6l\u00fcnm\u00fc\u015f b\u00fct\u00fcn d\u00fcnya uluslar\u0131nda bu farkl\u0131l\u0131klar\u0131 g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. \u00d6rne\u011fin, bug\u00fcn Prusya Almanlar\u0131 (Bug\u00fcnk\u00fc Polonya\u2019daki Almanlar) ile Alman devletinde ya\u015fayan Almanlar aras\u0131nda da ayn\u0131 farkl\u0131l\u0131klar vard\u0131r. Hatta Alman devleti b\u00fcnyesinde bile bug\u00fcn bu farkl\u0131l\u0131klar\u0131n (Bavyera Almanlar\u0131 ile Hamburg Almanlar\u0131 aras\u0131ndaki farkl\u0131l\u0131klar gibi) az \u00e7ok benzeri farkl\u0131l\u0131klar bulmak m\u00fcmk\u00fcnd\u00fcr. E\u011fer H. \u015eel\u0131c bu tezi ile bu farkl\u0131l\u0131klardan hareketle, K\u00fcrt ulusu veya halk\u0131 diye bir halk\u0131n var olmad\u0131\u011f\u0131 iddias\u0131nda ise; o zaman durum de\u011fi\u015fir. Bu halde de verdi\u011fimiz bu Almanya -Prusya Almanlar\u0131 \u00f6rne\u011fi bile tek ba\u015f\u0131na H. \u015eel\u0131c\u2019\u0131n bu y\u00f6ndeki tezinin sa\u00e7mal\u0131\u011f\u0131n\u0131 g\u00f6stermeye yeterlidir. Zira; hi\u00e7 kimse b\u00f6l\u00fcnme nedeniyle, Polonya\u2019daki Almanlarla, Alman devletindeki Almanlar\u0131 bir ve ayn\u0131 ulusun par\u00e7alar\u0131 olmad\u0131\u011f\u0131n\u0131 iddia edemez. B\u00f6l\u00fcnme, b\u00f6l\u00fcnmeye ba\u011fl\u0131 olarak bu iki b\u00f6lge Almanlar\u0131 aras\u0131nda olu\u015fan farkl\u0131l\u0131klardan (dilsel, k\u00fclt\u00fcrel, ekonomik farkl\u0131l\u0131klar) dolay\u0131 herhalde, hi\u00e7 kimse Alman ulusu diye bir ulusun var olmad\u0131\u011f\u0131n\u0131 veya var olamayaca\u011f\u0131n\u0131 iddia edebilecek kadar sa\u00e7mal\u0131klarda bulunamaz \u2026H. \u015eel\u0131c hari\u00e7..<\/p>\n

H. \u015eel\u0131c\u2019\u0131n K\u00fcrt yaz\u0131 dili ile ilgili tezleri de sa\u00e7mad\u0131r. \u0130ftirad\u0131r. Zira bug\u00fcn gerek K\u00fcrt co\u011frafyas\u0131nda gerekse de Avrupa\u2019da yaln\u0131zca Kurmanci leh\u00e7esi ile de\u011fil, D\u0131m\u0131li, Sorani, Ewremani leh\u00e7eleri ile de yaz\u0131l\u0131 yay\u0131nlar yap\u0131lmaktad\u0131r. Ve hi\u00e7bir K\u00fcrt ayd\u0131n\u0131n\u0131n Kurmanci leh\u00e7esinde yap\u0131lan yay\u0131nlar\u0131 ve dolay\u0131s\u0131yla bu leh\u00e7elerdeki yaz\u0131 dilini di\u011fer leh\u00e7elerdeki yaz\u0131 diline egemen k\u0131lma diye bir \u00e7abas\u0131 yoktur. Olamaz da. Zira; H. \u015eel\u0131c bu konuda ger\u00e7ekten de ciddi bir inceleme yapm\u0131\u015f olsayd\u0131, Soranca yay\u0131nlanan Kurmancca yap\u0131lan yay\u0131nlardan daha fazla oldu\u011funu ve Sorancan\u0131n da Kurmanccadan daha edebi Irak K\u00fcrt b\u00f6lgesinin resmi dili oldu\u011funu kendisi de g\u00f6recektir. Ama onun amac\u0131 bu de\u011fildir. Amac\u0131, zihinleri buland\u0131rmak, K\u00fcrtler aras\u0131na nifak sokmak, bu suretle egemenlerine hizmet etmektir.<\/p>\n

III- H. \u015eel\u0131c Tarihi Bilmedi\u011fi Gibi Co\u011frafyay\u0131 da Bilmemektedir<\/strong><\/p>\n

H. \u015eel\u0131c kitab\u0131n\u0131n \u201cTarih Bak\u0131m\u0131ndan Zazalar<\/em>\u201d adl\u0131 b\u00f6l\u00fcm\u00fcnde, \u201cZazalar\u2019\u0131n hi\u00e7bir incelemeye tabi tutulmadan pe\u015fin olarak K\u00fcrt kabul edilip Kurmanc mefhumu i\u00e7inde m\u00fctalaa edildi\u011fini oysa bunun do\u011fru olmad\u0131\u011f\u0131n\u0131 milattan \u00f6nceki \u00e7a\u011flarda, K\u00fcrt diye bir ismin varl\u0131\u011f\u0131na tesad\u00fcf edilmezken, tarihi belge ve bulgularla \u201cZaza\u201d ad\u0131n\u0131n M.\u00d6. 9. y\u00fczy\u0131lda var oldu\u011funu, g\u00fcn\u00fcm\u00fcz \u201cZazalar\u0131\u201d ile eski S\u00fcmerler aras\u0131nda da dil, inan\u00e7 vs. bak\u0131m\u0131ndan benzerlikler bulundu\u011funu; \u00f6rne\u011fin, S\u00fcmerlerde \u201cUmma\u201d ad\u0131 ile an\u0131lan bir ilah\u0131n halen \u201cZazalar\u201d aras\u0131nda yayg\u0131n oldu\u011funu, \u201cZazalar\u0131n\u201d bug\u00fcn AIlah\u2019a \u201cHOMAY, HOMA\u201d ad\u0131n\u0131 vermesinin buradan kaynakland\u0131\u011f\u0131n\u0131, keza S\u00fcmerlerin g\u00fcne\u015f\u2019e sayg\u0131 g\u00f6sterdi\u011fini, ayn\u0131 sayg\u0131n\u0131n bug\u00fcnk\u00fc \u201cZazalar\u201d aras\u0131nda da yayg\u0131n oldu\u011funu, ayn\u0131 \u015feyin Dersim (Tunceli) civar\u0131nda sabahleyin g\u00fcne\u015fin ilk defa \u00e7arpt\u0131\u011f\u0131 y\u00fcksek kaya u\u00e7lar\u0131n\u0131n \u201cZazalar\u201d taraf\u0131ndan \u00f6p\u00fcl\u00fcp, kutsal say\u0131ld\u0131\u011f\u0131n\u0131, ayn\u0131 inanc\u0131n S\u00fcmerlerde de bulundu\u011funu, S\u00fcmerlerde de ilk g\u00fcne\u015f \u0131\u015f\u0131\u011f\u0131n\u0131n \u00e7arpt\u0131\u011f\u0131 \u201cZiguratlar\u0131n\u201d[14]<\/a> birer mihrap kabul edildi\u011fini iddia etmekte, bundan hareketle \u201cZazalar\u0131n\u201d S\u00fcmerlerin torunlar\u0131, ard\u0131llar\u0131 oldu\u011fu sonucuna varmaktad\u0131r. Ayn\u0131 tezini teyyit etmek i\u00e7in de eski S\u00fcmerce\u2019de bulunup da bug\u00fcnk\u00fc \u201cZazaca\u2019da\u201d ayn\u0131 anlamda kullan\u0131lan bir kelime listesi vermektedir. Ve \u201cZazalar\u0131n\u201d \u2018K\u00fcrtlerden ayr\u0131 oldu\u011fu tezini kuvvetlendirmek i\u00e7in de ad\u0131 bug\u00fcnk\u00fc \u201cZaza\u201d veya \u201cZazaca\u201d kelimesine yak\u0131n olan veya bu kelimeleri \u00e7a\u011fr\u0131\u015ft\u0131ran \u201cZ\u201d veya \u201cS\u201d harfi ile ba\u015flayan, Ortado\u011fu\u2019da tarih i\u00e7inde ne kadar yer ve halk ismi varsa bu isimlerinin \u201cZazalara\u201d ait oldu\u011funu savunmakta, bir s\u00fcr\u00fc yer ve halk adlar\u0131 s\u0131ralamakta, b\u00fct\u00fcn bu yer ve halk isimlerinin tarihte \u201cZazalar\u201d diye bir halk\u0131n var oldu\u011funun kan\u0131t\u0131 oldu\u011funu ileri s\u00fcrmektedir.<\/p>\n

H. \u015eel\u0131c\u2019\u0131n bu konudaki tezlerinin ele\u015ftirisine ge\u00e7meden \u00f6nce, okuyucuya bir \u015feyi hat\u0131rlatmakta fayda vard\u0131r. H. \u015eel\u0131c bu konudaki tezlerini, \u0131rk\u00e7\u0131 yazar emekli Kurmay Binba\u015f\u0131 Kadri Perk Emekli Jandarma Albay Nazmi Sevgen\u2019in tezelerine dayand\u0131rmaktad\u0131r.[15]<\/a> Ancak H. \u015eel\u0131c bu iki Turanc\u0131 yazar kadar bile tezlerinde samimi de\u011fildir. Bu iki Turanc\u0131 yazar tezlerinde; T\u00fcrkiye K\u00fcrdistan\u2019\u0131nda tarihte ya\u015fam\u0131\u015f ne kadar halk varsa (Hurrilerin, Mitenilerin, Urartular\u0131n, Asurlar\u0131n vs.) hepsinin T\u00fcrk oldu\u011funu iddia etmekte ve okuyucu taraf\u0131ndan az \u00e7ok bilinen \u0131rk\u00e7\u0131-Turanc\u0131, Anadolu\u2019nun saf T\u00fcrk oldu\u011fu tezlerini tekrarlamaktad\u0131r. Nazmi Sevgen \u201cZazalar\u201d konusundaki incelemesinde ayn\u0131 sonuca varmakta ve \u2018Zazalar\u0131n\u201d T\u00fcrk oldu\u011funu iddia etmektedir.[16]<\/a> Ancak H. \u015eel\u0131c bu tezlerinde ayn\u0131 samimiyeti g\u00f6stermemektedir. \u201cZazalar\u0131n\u201d T\u00fcrk oldu\u011funu iddia etseydi, herhalde tezlerinde daha samimi olurdu. Hi\u00e7 olmazsa bu halde okuyucu kimli\u011fini daha kolay \u00f6\u011frenmi\u015f olurdu. Ancak H. \u015eel\u0131c bunu yapmamakta, kimli\u011fini gizlemekte, tezlerine biraz daha bilimsellik s\u00fcs\u00fc vermek i\u00e7in, \u201cZazalar\u0131n\u201d T\u00fcrk oldu\u011fu tezini -art\u0131k bu teze kimsenin kolay kolay inanmayaca\u011f\u0131n\u0131 bildi\u011fi i\u00e7in- de\u011fil, \u201cZazalar\u0131n\u201d K\u00fcrt olmad\u0131\u011f\u0131 tezini i\u015flemektedir. Zira ona g\u00f6re bilimsellik s\u00fcs\u00fc verilmi\u015f bu tezlerle de nas\u0131l olsa ayn\u0131 sonuca, K\u00fcrtlerin var olmad\u0131\u011f\u0131 sonucuna, K\u00fcrtleri birbirine k\u0131rd\u0131rma sonucuna var\u0131labilir.<\/p>\n

H. \u015eel\u0131c\u2019\u0131n bu konulardaki tezlerinin ele\u015ftirisine gelince; hemen belirtelim ki, hi\u00e7 kimse \u201cZazalar\u0131\u201d Kurmanc mefhumu i\u00e7inde m\u00fctalaa etmemektedir. K\u00fcrt ayd\u0131nlar\u0131, \u201cZazalar\u0131\u201d K\u00fcrtler i\u00e7inde m\u00fctalaa etmektedir. Ve bunu m\u00fctalaa ederken de; tarihi, sosyolojik, etimolojik verilere dayanarak \u201cZazalar\u0131n\u201d K\u00fcrt oldu\u011fu sonucuna varmaktad\u0131rlar.<\/p>\n

Tarihi vesikalar\u0131n hi\u00e7birinde de \u201cZaza\u201d ismine rastlamak m\u00fcmk\u00fcn de\u011fildir. Bug\u00fcn \u201cZaza\u201d olarak bilinen bu halka bu ismi kendileri vermemi\u015ftir. \u201cZaza\u201d ismi \u201cZazalar\u0131n\u201d T\u00fcrklerle kar\u015f\u0131la\u015fmas\u0131ndan sonra ve pek yak\u0131n tarihlerde T\u00fcrkler taraf\u0131ndan veya d\u0131\u015far\u0131dan \u201cZazalara\u201d verilen bir isimdir. Bu nedenle de \u201cZaza\u201d ve \u201cZazaki\u201d kavramlar\u0131 yak\u0131n tarihlerde ortaya \u00e7\u0131km\u0131\u015f kavramlard\u0131r. Ger\u00e7ek \u015fu ki tarihten beri \u201cZazalar\u201d kendilerine \u201cK\u0131rd\u201d, dillerine \u201cD\u0131m\u0131li veya K\u0131rdki(Dersimde K\u0131rman\u00e7-K\u0131rman\u00e7ki\u201d, Kurman\u00e7lara da \u201cK\u0131rdasi\u201d demektedirler. Bunu biz de\u011fil, T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn fikir babas\u0131 ve H. \u015eel\u0131c\u2019\u0131n \u00fcstatlar\u0131n\u0131n \u00fcstad\u0131 Ziya G\u00f6kalp s\u00f6ylemektedir. H. \u015eel\u0131c\u2019\u0131n kitab\u0131nda at\u0131fta bulundu\u011fu Ziya G\u00f6kalp\u2019in \u201cK\u00fcrt a\u015firetleri hakk\u0131nda sosyolojik incelemeler<\/em>\u201d adl\u0131 kitab\u0131n\u0131 iyice okumu\u015f olsayd\u0131, Ziya G\u00f6kalp\u2019in de bu konularda ayn\u0131 \u015feyi s\u00f6yledi\u011fini anlard\u0131. Ama anla\u015f\u0131lan dersini iyice ezberlememi\u015ftir.<\/p>\n

H. \u015eel\u0131c, M. Nuri Dersimi\u2019den naklen tarih\u00e7i Juste\u2019nin eski kitabelerden bir ta\u015f \u00fczerinde \u201cZaza\u201d kelimesini okudu\u011fundan bahisle, bug\u00fcn \u201cZaza\u201d olarak an\u0131lan K\u00fcrt grubunun ge\u00e7mi\u015fte de ayn\u0131 adla an\u0131ld\u0131\u011f\u0131ndan bahs etmektedir. M. Nuri Dersimi\u2019nin bu d\u00fc\u015f\u00fcncesinin do\u011frulu\u011funun tart\u0131\u015fmas\u0131 bir yana, s\u0131rf s\u00f6zde bir ta\u015f \u00fczerindeki bir isimden hareketle nas\u0131l b\u00f6ylesi bir sonuca var\u0131labilir? Bunu anlam\u0131yoruz. Bir ta\u015f \u00fczerindeki bir kelimeye dayan\u0131larak, bir halk\u0131n ge\u00e7mi\u015finin, etnik k\u00f6keninin, izah edilemeyece\u011fi a\u00e7\u0131k.<\/p>\n

Bir an i\u00e7in bunun do\u011fru oldu\u011fu kabul olunsa bile, bu ad tek ba\u015f\u0131na \u201cZazalar\u0131n\u201d K\u00fcrtlerden ayr\u0131 oldu\u011funu nas\u0131l g\u00f6sterebilir? Bunun izahtan vareste oldu\u011fu a\u00e7\u0131kt\u0131r. Ge\u00e7mi\u015fteki bir tak\u0131m yer, \u00fclke veya halk ad\u0131na dayanarak da bug\u00fcn ya\u015fayan bir halk\u0131n ge\u00e7mi\u015fi hakk\u0131nda s\u0131hhatli bilgi edinilemeyece\u011fini, bu yolla elde edilen bilginin de bilimsel tarih bilgisi olamayaca\u011f\u0131n\u0131 yukar\u0131da izah etmi\u015ftik. H. \u015eel\u0131c\u2019\u0131n tezlerinin dayana\u011f\u0131 olarak alm\u0131\u015f oldu\u011fu \u00f6rnekler tek tek ele al\u0131n\u0131p incelendi\u011finde tarihten, co\u011frafyadan habersiz oldu\u011fu da ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n

H. \u015eel\u0131c, kitab\u0131n\u0131n \u201cCo\u011frafya Bak\u0131m\u0131ndan Zazalar<\/em>\u201d adl\u0131 k\u0131sm\u0131nda; tarihte ve bug\u00fcn \u201cZazalar\u0131n\u201d F\u0131rat-Murat-Dicle nehirlerinin yukar\u0131 havzalar\u0131nda ya\u015fad\u0131\u011f\u0131n\u0131 kabul etmekte ve bu havzalar\u0131n d\u0131\u015f\u0131nda K\u00fcrt co\u011frafyas\u0131n\u0131n di\u011fer b\u00f6lgelerinde \u201cZazalar\u0131n\u201d ya\u015famad\u0131\u011f\u0131n\u0131 ileri s\u00fcrmektedir. Ayn\u0131 H. \u015eel\u0131c Pers Kral\u0131 I. Dara\u2019n\u0131n (Darius\u2019un) Bistun[17]<\/a> kayal\u0131klar\u0131ndaki kitabelerinde bug\u00fcnk\u00fc Tunceli (Dersim) ve \u00e7evresinin \u201cZuza\u201d ad\u0131 ile an\u0131ld\u0131\u011f\u0131n\u0131, Yunanl\u0131 Ksenefon\u2019un da[18]<\/a> bu b\u00f6lgede \u201cSusa\u201d adl\u0131 bir \u015fehirden bahs etti\u011fini, bunun da M.\u00d6. V-IV. y\u00fczy\u0131llar\u0131 aras\u0131nda bug\u00fcnk\u00fc Tunceli havalisinde kurulu olu\u011fu iddia edilen \u201cSusiana\u201d \u201cZaza\u201d prensli\u011finin merkezi oldu\u011funu iddia etmektedir. Yani ona g\u00f6re \u201cSusa\u201d \u015fehri bug\u00fcnk\u00fc Tunceli ili s\u0131n\u0131rlar\u0131 dahilinde bir yer olmas\u0131 laz\u0131m ve s\u00f6z konusu prensli\u011fin de bu illin s\u0131n\u0131rlar\u0131 dahilinde olmas\u0131 laz\u0131md\u0131r. H. \u015eel\u0131c, bu d\u00fc\u015f\u00fcncelerini yazd\u0131\u011f\u0131 paragraftan d\u00f6rt paragraf sonra bu sefer \u201cSusa\u201d \u015fehrinin Dicle nehrinin do\u011fusunda bir yer oldu\u011funu iddia etmektedir. \u015eimdi insan\u0131n H. \u015eel\u0131c\u2019den soras\u0131 geliyor. Be adam; bu ne bi\u00e7im \u00e7eli\u015fki, bu ne bi\u00e7im co\u011frafya bilgisi? Tunceli havalisi nere, Dicle Nehri\u2019nin do\u011fusu nere? Bu iki yerin birbirinden y\u00fczlerce kilometre uzak yerler oldu\u011fu, Dicle nehrinin as\u0131l kayna\u011f\u0131n\u0131n Elaz\u0131\u011f ilinin g\u00fcneyindeki Hazar g\u00f6l\u00fc oldu\u011funu herhalde okuyucu biliyordur. H. \u015eeI\u0131c\u2019\u0131n bu \u00e7eli\u015fki ve bilgisizli\u011fini okuyucunun takdirine b\u0131rak\u0131yoruz. Ger\u00e7ekte ise an\u0131lan kaynaklarda ad\u0131 ge\u00e7en \u201cZuza\u201d veya \u201cSusa\u201d \u015fehrinin ne Dicle nehrinin do\u011fusu ile ne de Dersim havalisi ile bir ilgisi yoktur. Bu \u015fehir buralardan en az ikibin kilometre uzakta, bug\u00fcnk\u00fc \u0130ran K\u00fcrdistan\u2019\u0131ndaki Hemedan \u015fehrinin g\u00fcneyinde harabeleri halen ayakta olan ve bir d\u00f6nem Medlere ve Perslere ba\u015fkentlik yapm\u0131\u015f olan \u201cSusa\u201d \u015fehridir.<\/p>\n

Ayn\u0131 H. \u015eel\u0131c \u0130ran K\u00fcrdistan\u2019\u0131nda Urumiye g\u00f6l\u00fc civar\u0131nda kurulan bir \u201cZamza\u201d krall\u0131\u011f\u0131ndan bahs etmekte ve bu krall\u0131\u011f\u0131n da \u201cZazalar\u201d taraf\u0131ndan kurulan bir krall\u0131k oldu\u011funu iddia etmektedir. Sormak laz\u0131m, be hey adam; hem \u201cZazalar\u0131n\u201d bug\u00fcn ve tarihte F\u0131rat-Murat-Dicle nehirlerinin yukar\u0131 havzalar\u0131ndan ba\u015fkaca yerlerde ya\u015famad\u0131\u011f\u0131n\u0131 iddia ediyorsun, hem de Kuzeybat\u0131 \u0130ran\u2019daki Urumiye G\u00f6l\u00fc civar\u0131ndaki \u201cZamza\u201d, \u201cZaza\u201d krall\u0131\u011f\u0131ndan bahs ediyorsun. Bu ne bi\u00e7im \u00e7eli\u015fki? F\u0131rat- Murat-Dicle nehirlerinin yukar\u0131 havzalar\u0131 nerede? \u0130ran\u2019daki Urumiye g\u00f6l\u00fcn\u00fcn civarlar\u0131 nerede?<\/p>\n

H. \u015eel\u0131c bunlarla da kalmamakta, t\u00fcm tarihi kaynaklarda bir g\u00fcney \u0130ran halk\u0131 olarak bilinen ve kabul edilen, \u201cSasani halk\u0131n\u0131 da (S\u0131rf \u201cSasani\u201d ad\u0131n\u0131n bug\u00fcnk\u00fc \u201cZaza\u201d ad\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131rmas\u0131 ve bu iki kelimenin benzerli\u011fi nedeniyle) bug\u00fcnk\u00fc \u201cZazalar\u0131n\u201d atas\u0131 olarak kabul etmektedir. Velhas\u0131l bu sa\u00e7ma tezlerini o dereceye vard\u0131rmaktad\u0131r ki; G\u00fcney Amerika\u2019da \u201cZ\u201d harfi ile veya \u201cS\u201d harfi ile ba\u015flayan bir \u015fehir ismi veya halk ismi bilse, herhalde bu \u015fehrin de \u201cZazalar\u201d taraf\u0131ndan kuruldu\u011funu ve halk\u0131n\u0131n da \u201cZazalar\u201d oldu\u011funu iddia edecektir.<\/p>\n

H. \u015eel\u0131c\u2019\u0131n \u201cZazalar\u0131n\u201d S\u00fcmerlerin kal\u0131nt\u0131s\u0131 oldu\u011funa dair tezleri de yanl\u0131\u015ft\u0131r. Tarihte kom\u015fuluk ili\u015fkilerinin d\u0131\u015f\u0131nda \u201cZazalar\u0131n\u201d S\u00fcmerlerle bir ilgisi ve alakas\u0131 yoktur. \u201cZazalarla\u201d S\u00fcmerler aras\u0131nda bir akrabal\u0131k, soy sop birli\u011fi yoktur. \u201cZazalar\u201ddaki g\u00fcne\u015fe sayg\u0131 g\u00f6sterme, g\u00fcne\u015fin do\u011fu\u015funda g\u00fcne\u015f \u0131\u015f\u0131nlar\u0131n\u0131n ilk vurdu\u011fu kaya ba\u015flar\u0131n\u0131 \u00f6pme vs. inan\u00e7lar\u0131n\u0131n benzerli\u011finden de \u201cZazalar\u0131n\u201d S\u00fcmerlere akraba oldu\u011fu sonucu \u00e7\u0131kar\u0131lamaz. Zira bu inan\u00e7lar eski Mitrhra(Mitraizm)[19]<\/a> dininin g\u00fcn\u00fcm\u00fcze kadar gelen kal\u0131nt\u0131lar\u0131d\u0131r. Bug\u00fcnk\u00fc \u201cZazalar\u0131n\u201d atalar\u0131 olan Hurrilerin, \u0131rkda\u015flar\u0131 Mitani\u2019lerin Guti\u2019lerin dinlerinin Mitrhra dini oldu\u011fu tarihi vesikalarla sabittir. M.\u00d6. 14. y\u00fczy\u0131l civar\u0131nda ortaya \u00e7\u0131kan, Anadolu, Mezopotamya, \u0130ran, Hindistan\u2019a yay\u0131lan bu dinin en b\u00fcy\u00fck tanr\u0131s\u0131n\u0131n \u201cMithra\u201d oldu\u011funu tarihler yazmaktad\u0131r. Bu tanr\u0131n\u0131n da g\u00fcne\u015f \u0131\u015f\u0131nlar\u0131ndan ve bir kayadan do\u011fdu\u011funa inan\u0131ld\u0131\u011f\u0131 i\u00e7in bu dinde g\u00fcne\u015fe ve kayalara sayg\u0131 g\u00f6steriliyordu. \u0130\u015fte bug\u00fcn Dersim\u2019de veya ba\u015fka yerlerde g\u00fcne\u015fe ve g\u00fcne\u015f \u0131\u015f\u0131\u011f\u0131n\u0131n ilk \u00e7arpt\u0131\u011f\u0131 kayalara sayg\u0131 g\u00f6sterilmesinin sebebi budur. Ayn\u0131 dinin S\u00fcmerlerde de yay\u0131ld\u0131\u011f\u0131 muhtemeledir. Ama bu din benzerli\u011fi ve dinda\u015fl\u0131k \u201cZazalar\u0131n\u201d S\u00fcmer k\u00f6kenli oldu\u011funu g\u00f6stermez. Nas\u0131l ki bug\u00fcn \u0130slam dinine inanan K\u00fcrtlerin, T\u00fcrklerin ayn\u0131 dine mensup Araplarla akraba oldu\u011fu iddia edilemiyorsa, s\u0131rf ayn\u0131 dini payla\u015fmalar\u0131 nedeniyle de \u201cZazalar\u0131n\u201d S\u00fcmer k\u00f6kenli olu\u011fu iddia edilemez.<\/p>\n

\u201cZazalar\u201ddaki HOMAY veya HOMA (Allah) kelimesinin de S\u00fcmerlerin \u201cUmma\u201d tanr\u0131s\u0131 ile bir ilgisi yoktur. S\u00fcmerlerde ger\u00e7ekten de \u201cUmma\u201d diye bir tanr\u0131n\u0131n bulunup bulunmad\u0131\u011f\u0131 tart\u0131\u015fmas\u0131 bir yana, velev ki bu adla an\u0131lan bir tanr\u0131 olsa bile bu \u201cZazalar\u0131n\u201d S\u00fcmer oldu\u011funu g\u00f6stermez. Zira az \u00f6nce de izah etti\u011fimiz gibi, ge\u00e7mi\u015fte de aynen bug\u00fcnk\u00fc gibi ayn\u0131 dini ve inan\u00e7lar\u0131 payla\u015fan bir\u00e7ok halk olmu\u015ftur. Bu sebeple de \u201cZazalar\u0131n\u201d atalar\u0131n\u0131n S\u00fcmerlerle ayn\u0131 dini payla\u015fmalar\u0131 m\u00fcmk\u00fcnd\u00fcr. Bundan da \u201cZazalar\u0131n\u201d ge\u00e7mi\u015fteki S\u00fcmerlerin kal\u0131nt\u0131lar\u0131 oldu\u011fu sonucu \u00e7\u0131kar\u0131lamaz. H. \u015eel\u0131c\u2019\u0131n bu konuda kendisine kaynak olarak ald\u0131\u011f\u0131 Nazmi Sevgen\u2019in \u201cZazalar\u201d \u00fczerindeki ara\u015ft\u0131rmas\u0131nda; Nazmi Sevgen, bu tanr\u0131n\u0131n eski bir T\u00fcrk tanr\u0131s\u0131 oldu\u011funu iddia etmekte ve dolay\u0131s\u0131yla \u201cZazalar\u0131n\u201d T\u00fcrk olduklar\u0131 sonucuna varmaktad\u0131r. H. \u015eel\u0131c bu konuda bu \u00fcstad\u0131na hakaret etmekte; hem bu \u00fcstad\u0131n\u0131n d\u00fc\u015f\u00fcncelerini \u00e7almakta hem de \u00fcstad\u0131n\u0131n d\u00fc\u015f\u00fcncelerini de\u011fi\u015ftirmektedir. Ger\u00e7ek \u015fu ki; bug\u00fcn \u201cZazalar\u0131n\u201d kulland\u0131\u011f\u0131 anlam\u0131yla \u201cHomay veya Homa\u201d kelimesinin ne T\u00fcrklerle ne de S\u00fcmerlerle bir ilgisi yoktur. Bu kelimenin etimolojik k\u00f6keni \u00fczerinde yap\u0131lacak bir inceleme ile bu kelimenin eski Anadolu inan\u00e7lar\u0131ndaki ana tanr\u0131\u00e7an\u0131n \u201cKYBLE\u2019nin-MATER DEUM MAGNA\u2019n\u0131n\u201d[20]<\/a> K\u00fcrt\u00e7e\u2019deki kar\u015f\u0131l\u0131\u011f\u0131 oldu\u011fu, HEMU (heme) \u2013 MAY(K\u00fcrt\u00e7e\u2019de (Hemu-Heme-Hepsi, May: Anne, hepsinin annesi anlam\u0131nda) k\u00f6keninden gelme oldu\u011fu ve bug\u00fcn k\u0131salt\u0131larak \u201cHOMAY\u201d \u015feklinde s\u00f6ylendi\u011fi ortaya \u00e7\u0131kacakt\u0131r.<\/p>\n

\u201cZazacada\u201d ve S\u00fcmercede ayn\u0131 anlama gelen birka\u00e7 kelimeye bak\u0131larak da \u201cZazalar\u0131n\u201d S\u00fcmerlerin ard\u0131llar\u0131 veya akrabalar\u0131 oldu\u011fu, dolay\u0131s\u0131yla K\u00fcrtlerden ayr\u0131 etnik k\u00f6kenden geldikleri sonucuna var\u0131lamaz. E\u011fer dilden hareketle bu konuda bir sonuca var\u0131lacaksa, \u00f6nemli olan temel dilbilgisi kurallar\u0131 itibariyle \u201cZazaca\u201d ve \u201cS\u00fcmerce\u201dnin birbirine benzeyip benzemedi\u011finin ortaya konulmas\u0131d\u0131r. Bu konuda her iki dilde m\u00fc\u015fterek kullan\u0131lan ve ayn\u0131 anlama gelen birka\u00e7 kelime de k\u0131stas olarak al\u0131namaz. Zira daha \u00f6nce de belirtti\u011fimiz gibi bug\u00fcnk\u00fc \u201cZazalar\u0131n\u201d tarihteki atalar\u0131 Hurriler, Mitaniler, Gutiler vs. ile S\u00fcmerler ayn\u0131 b\u00f6lgenin Mezepotamya\u2019n\u0131n eski halklar\u0131d\u0131r. Ve bu halklar birlikte ayn\u0131 \u00e7a\u011flarda kom\u015fu olarak ya\u015fam\u0131\u015flard\u0131r. Tarihte de aynen bug\u00fcnk\u00fc dillerdeki kelime al\u0131\u015fveri\u015fi gibi bu kom\u015fu halklar\u0131n dilleri aras\u0131nda kelime al\u0131\u015fveri\u015fi olmu\u015ftur. Bu nedenle de S\u00fcmerce ve \u201cZazacada\u201d ayn\u0131 anlamda kullan\u0131lan birka\u00e7 kelimeye bak\u0131larak \u201cZazalar\u0131n\u201d asl\u0131nda S\u00fcmer k\u00f6kenli oldu\u011fu sonucuna var\u0131lamaz. Nas\u0131l ki bug\u00fcnk\u00fc T\u00fcrk\u00e7edeki birka\u00e7 Arap\u00e7a kelimeye bak\u0131larak, T\u00fcrklerin Arap oldu\u011funu veya birka\u00e7 Frans\u0131zca kelimeye bak\u0131larak, T\u00fcrklerin asl\u0131nda Frans\u0131z oldu\u011funu iddia edemiyorsak, \u201cZazaca\u201ddaki birka\u00e7 S\u00fcmerce kelimeye bakarak da \u201cZazalar\u0131n\u201d S\u00fcmer k\u00f6kenli oldu\u011funu iddia edemeyiz. Kald\u0131 ki S\u00fcmerce oldu\u011fu iddia edilen bu kelimelerin \u201cZazacadan\u201d veya \u201cZazalar\u0131n\u201d atalar\u0131 olan ve yukar\u0131da adlar\u0131 say\u0131lan halklar\u0131n dilinden S\u00fcmerceye ge\u00e7medi\u011fi ne malum?<\/p>\n

T\u00fcm bunlar bir tarafa S\u00fcmerceden \u201cZazacaya\u201d ge\u00e7ti\u011fi iddia edilen birka\u00e7 kelimeye bakarak, \u201cZazalar\u0131n\u201d K\u00fcrt olmad\u0131\u011f\u0131n\u0131 nas\u0131l iddia edebiliriz? Bunu anlamak m\u00fcmk\u00fcn de\u011fildir. Bir an i\u00e7in H. \u015eel\u0131c\u2019\u0131n mant\u0131\u011f\u0131na g\u00f6re hareket edelim. Kurmancca\u2019da ve S\u00fcmerce\u2019de ayn\u0131 anlama gelen ve ortak kullan\u0131lan kelimeler yok mudur? \u015e\u00fcphesiz ki Kurman\u00e7ca ile S\u00fcmerce aras\u0131nda da ayn\u0131 paralellikler kuruldu\u011fu taktirde, Kurmancca\u201dda da en az birka\u00e7 y\u00fcz kelime bulunabilir. Birka\u00e7 \u00f6rnek verelim: S\u00fcmercede \u201cur<\/strong>\u201d kurt (yaban k\u00f6pe\u011fi) anlam\u0131na gelir. Kurmanclar da bug\u00fcn \u201ckurta\u201d \u201cur<\/strong>\u201dun benzeri bir kelime kullanmakta ve \u201ckurta\u201d \u201cgur<\/strong>\u201d, soranlar da\u201dgurg\u201d demektedir. \u201cUr<\/strong>\u201d ile \u201cgur<\/strong>\u201dun ayn\u0131 k\u00f6kenden gelme ve ayn\u0131 kelime oldu\u011fu a\u00e7\u0131kt\u0131r. Halbuki \u201cZazalar\u201d kurta \u201cverg<\/strong>\u201d derler. Ger\u00e7ekten de \u201cZazalar\u201d S\u00fcmer k\u00f6kenli olsayd\u0131 \u201cZazalar\u0131n\u201d da kurta \u201cur<\/strong>\u201d veya \u201cgur\u201d demesi gerekmez miydi?<\/p>\n

S\u00fcmercede Arpa \u201cse<\/strong>\u201d dir. Kurmancca da ise \u201cce<\/strong>\u201ddir. \u201cc<\/strong>\u201d ve \u201cs<\/strong>\u201d harflerinin fonetikte kolayca bir birinin yerini tuttu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, bu iki kelimenin de ayn\u0131 k\u00f6kenden geldi\u011fi kolayca anla\u015f\u0131l\u0131r.<\/p>\n

\u015eimdi her iki dilde ortak ve ayn\u0131 anlamda kullan\u0131lan \u201cce\u201d eya \u201cse\u201d kelimelerine bakarak, Kurmanclar\u0131n da S\u00fcmer k\u00f6kenli oldu\u011fu sonucunu mu \u00e7\u0131karaca\u011f\u0131z? \u015e\u00fcphesiz ki hay\u0131r. Yukar\u0131daki kelimeler gibi daha bir s\u00fcr\u00fc kelime bulmak m\u00fcmk\u00fcnd\u00fcr. Ayn\u0131 \u015fekilde hem S\u00fcmercede, hem Kurmanccada, hem de \u201cZazacada (her \u00fc\u00e7 dilde) ortak kullan\u0131lan kelimeler de bulmak m\u00fcmk\u00fcnd\u00fcr; \u00d6rne\u011fin S\u00fcmercede ekmek \u201cninda<\/strong>\u201dd\u0131r. \u201cZazaca\u201d ve Kurmancca da ise \u201cnan<\/strong>\u201dd\u0131r. \u201cNinda\u201d ve \u201cnan\u201d\u0131n ayn\u0131 k\u00f6kenli oldu\u011fu a\u00e7\u0131kt\u0131r. S\u00fcmercede ot ve a\u011fa\u00e7 \u201cTar-Taru\u201dd\u0131r. Kurmancca ve Zazacada ise \u201cDar-Tar\u2019\u2019<\/strong>[21]<\/a> d\u0131r.<\/p>\n

Bu \u00f6rnekleri \u00e7o\u011faltmak m\u00fcmk\u00fcnd\u00fcr. Ancak biz bu \u00f6rneklerle, diller aras\u0131nda ortak kullan\u0131lan birka\u00e7 kelime ile bir sonuca var\u0131lamayaca\u011f\u0131 ve bu dillerin ortak bir dil oldu\u011fu sonucuna var\u0131lamayaca\u011f\u0131 d\u00fc\u015f\u00fcncesindeyiz. H. \u015eel\u0131c\u2019\u0131n mant\u0131\u011f\u0131na g\u00f6re hareket edildi\u011fi taktirde; bu birka\u00e7 kelimeye bak\u0131larak da Kurmanclar\u0131n da S\u00fcmer k\u00f6kenli oldu\u011fu sonucuna varmak gerekir. Peki nerede kald\u0131 \u201cZazalar\u0131n\u201d Kurmanclardan ayr\u0131 k\u00f6kenli (S\u00fcmer k\u00f6kenli) oldu\u011fu tezleri? Biz bu tip kelime oyunlar\u0131 ile bir halk\u0131n di\u011fer halktan farkl\u0131l\u0131\u011f\u0131n\u0131n ortaya konulamayaca\u011f\u0131 d\u00fc\u015f\u00fcncesindeyiz. Bu yol ile de halklar\u0131n etnik k\u00f6kenlerinin tayin edilebilinece\u011fi d\u00fc\u015f\u00fcncesini de do\u011fru g\u00f6rm\u00fcyoruz. Ger\u00e7ek \u015fu ki \u201cZazalar\u201d ne kadar S\u00fcmer k\u00f6kenli ise Kurmanclar da o kadar S\u00fcmer k\u00f6kenlidir.<\/p>\n

\u00d6rne\u011fin; Pek \u00e7ok d\u00fcnya dilinde tabii olan ve tabii seslerden \u00e7\u0131kma kelimelerin Zazaca ve S\u00fcmerce kar\u015f\u0131l\u0131klar\u0131n\u0131 vererek bunlar\u0131n Kurmanccada bulunmad\u0131\u011f\u0131ndan bahisle \u201cZazalar\u0131n\u201d Kurmanclardan ayr\u0131 bir halk oldu\u011funu iddia etmektedir;<\/p>\n

S\u00fcmerce \u00a0 \u00a0 \u00a0 \u00a0 \u201cZazaca\u201d \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 T\u00fcrk\u00e7e<\/strong><\/p>\n

Ama \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 May \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Anne<\/p>\n

Baba \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Baba(x) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Baba<\/p>\n

\u00d6rneklerini alal\u0131m.[22]<\/a><\/p>\n

Bu iki kelime de tabii seslerden meydana gelen kelimelerdir. S\u00fcmerce\u2019deki \u201cAma\u201dn\u0131n Zazacadaki \u201cmay\u201d olmas\u0131, \u201cmay\u201d kelimesinin S\u00fcmerceden geldi\u011fini g\u00f6stermez. Zira bu kelime k\u00f6ken itibariyle tabii seslerden do\u011fmu\u015f bir kelimedir. Ve bir \u00e7ocu\u011fun annesine hitap etme sesinden do\u011fmu\u015f bir kelimedir. Ayn\u0131 \u015fey \u201cBaba\u201d kelimesi i\u00e7in de s\u00f6ylenebilir. Bu tabiilik pek \u00e7ok d\u00fcnya dilinde de vard\u0131r. \u00d6rne\u011fin; \u0130ngilizcede de \u00e7ocuklar\u0131n annelerine \u201cmamy\u201d, babalar\u0131na \u201cbaby\u201d diye hitap etmeleri gibi \u2026<\/p>\n

H. \u015eel\u0131c\u2019\u0131n mant\u0131\u011f\u0131 ile hareket edildi\u011fi taktirde; \u0130ngilizcedeki bu kelimelere bak\u0131larak, \u0130ngilizlerin de S\u00fcmer k\u00f6kenli bir halk oldu\u011fu sonucuna varmam\u0131z gerekir. Halbuki bunun ne kadar yanl\u0131\u015f oldu\u011fu ortada \u2026 Bu kelimelere bakarak nas\u0131l ki \u0130ngilizlerin S\u00fcmer k\u00f6kenli oldu\u011funu iddia edemiyorsak, pek \u00e7ok d\u00fcnya dilinde ayn\u0131 olan ve tabii seslerden do\u011fan bu kelimelerin \u201cZazaca\u201ddaki kar\u015f\u0131l\u0131klar\u0131na bak\u0131larak da \u201cZazalar\u201d\u0131n S\u00fcmer k\u00f6kenli oldu\u011fu sonucuna varamay\u0131z.<\/p>\n

H. \u015eel\u0131c\u2019\u0131n verdi\u011fi bir ba\u015fka \u00f6rne\u011fe bakal\u0131m.<\/p>\n

S\u00fcmerce \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 T\u00fcrk\u00e7e<\/strong><\/p>\n

Gi\u015fku \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ke\u015fno\/K\u0131\u015fno \u00a0\u00a0\u00a0\u00a0 \u015ei\u015fman<\/p>\n

Bu \u00f6rnekteki kelime birle\u015fik bir kelimdir. Ve \u201cg\u0131\u015f + ku\u201d<\/strong> veya \u201cke\u015f+no<\/strong>\u201d kelimelerinden meydana gelmi\u015ftir. Bu kelimelerin as\u0131l k\u00f6keni ise \u201cke\u015f(k\u00fcrt\u00e7ede y\u0131\u011f\u0131n)+go\u015ft<\/strong>\u201d (k\u00fcrt\u00e7ede et) kelimeleridir. Kelime \u201cke\u015fgo\u015ft: et y\u0131\u011f\u0131n\u0131<\/strong>\u201d k\u00f6keninden t\u00fcremedir. Et y\u0131\u011f\u0131n\u0131 kelimesinin \u015fi\u015fman insanlar i\u00e7in kullan\u0131ld\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, kelimenin hangi k\u00f6kenden geldi\u011fi kolayca anla\u015f\u0131l\u0131r. Ve H. \u015eel\u0131c\u2019\u0131n S\u00fcmerce olarak g\u00f6sterdi\u011fi bu kelimenin asl\u0131nda S\u00fcmerce k\u00f6kenli olmay\u0131p K\u00fcrt\u00e7e k\u00f6kenli oldu\u011fu kolayca anla\u015f\u0131l\u0131r.<\/p>\n

Verilen bir ba\u015fka \u00f6rne\u011fe bakal\u0131m.<\/p>\n

S\u00fcmerce \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 T\u00fcrk\u00e7e<\/strong><\/p>\n

agar \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 hega, ega \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 tarla<\/p>\n

\u201cZazaca\u2019da\u201d tarla kelimesinin do\u011frusu \u201c\u00eaga<\/strong>\u201d olmay\u0131p \u201ch\u00eaga\u2019d\u0131r. \u201cH\u00ea\u201d<\/strong>, K\u00fcrt\u00e7ede yer g\u00f6steren s\u0131fatt\u0131r. (Kurmancca\u2019daki \u201cH\u00ealin\u201d veya \u201cZazacadaki \u201cHal\u00ean\u201d: Yuva gibi) Bu s\u0131fat bir hayvan\u0131n (\u00f6k\u00fcz\u00fcn) \u00e7al\u0131\u015ft\u0131\u011f\u0131, bar\u0131nd\u0131\u011f\u0131, bir yeri g\u00f6stermektedir. Ve bu kelimenin \u201ch\u00ea+ga\u201d <\/strong>ise K\u00fcrt\u00e7ede \u00f6k\u00fcz\u00fcn \u00e7al\u0131\u015ft\u0131\u011f\u0131 yer, \u00f6k\u00fcz\u00fcn yuvas\u0131 anlam\u0131ndad\u0131r. Ve bu kelimenin \u201ch\u00ea+ga\u201d<\/strong> k\u00f6keninden gelme oldu\u011fu ve \u00f6z\u00fcnde K\u00fcrt\u00e7e oldu\u011fu a\u00e7\u0131k\u00e7a anla\u015f\u0131l\u0131r.<\/p>\n

H. \u015eel\u0131c\u2019\u0131n kitab\u0131n\u0131n bu b\u00f6l\u00fcm\u00fcnde vermi\u015f oldu\u011fu kelimelerin \u00e7o\u011funun S\u00fcmerce ile ilgisi yoktur. Bu kelimelerin t\u00fcm\u00fcn\u00fcn yap\u0131s\u0131 \u00fczerinde durarak, \u00e7o\u011funun K\u00fcrt\u00e7e k\u00f6k ve eklerden t\u00fcreme kelimeler oldu\u011funu ispatlamak m\u00fcmk\u00fcnd\u00fcr. Ancak bu yaz\u0131m\u0131z\u0131n konusu bu de\u011fildir. B\u00fct\u00fcn bu kelimelerin tahlilini de bu yaz\u0131 kapsam\u0131na s\u0131\u011fd\u0131rmak m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

IV- \u201cZAZALAR\u201d K\u00fcrt\u2019t\u00fcr<\/strong><\/p>\n

H. \u015eel\u0131c kitab\u0131n\u0131n \u201cDil bak\u0131m\u0131ndan Zazalar<\/em>\u201d adl\u0131 b\u00f6l\u00fcm\u00fcnde K\u00fcrt ayd\u0131nlar\u0131n\u0131n \u201cZazalar\u0131\u201d K\u00fcrtler i\u00e7inde asimile etme politikas\u0131 g\u00fctt\u00fcklerini, bu politika gere\u011fi \u201cZazalar\u0131\u201d K\u00fcrt, \u201cZazaca\u2019y\u0131 da K\u00fcrt\u00e7enin bir leh\u00e7esi olarak kabul ettiklerini, bunun do\u011fru olmad\u0131\u011f\u0131n\u0131 iddia etmekte ve \u201cZaza\u201d nas\u0131l K\u00fcrt (Kurmanc), \u201cZaza\u201d dili de nas\u0131l K\u00fcrt\u00e7e (Kurmancca) olabilir, diye sormaktad\u0131r. Yine bu b\u00f6l\u00fcmde K\u00fcrt ayd\u0131nlar\u0131nca \u201cZazalara\u201d \u201cD\u0131m\u0131l\u201d \u201cZazaca\u201dya da \u201cD\u0131m\u0131li\u201d dendi\u011fini, bunun do\u011fru olmad\u0131\u011f\u0131n\u0131, hi\u00e7bir \u201cZazan\u0131n\u201d kendisine \u201cD\u0131m\u0131l\u201d, konu\u015ftu\u011fu dile de \u201cD\u0131m\u0131lki\u201d demedi\u011fini ileri s\u00fcrmekte, \u201cZazac\u0131n\u0131n\u201d Kurman\u00e7cadan tamamen farkl\u0131 oldu\u011funu, bu iki dili konu\u015fan gruplar\u0131n birbirlerinin dillerinden anlamad\u0131klar\u0131n\u0131, bu iki dil aras\u0131ndaki farklar\u0131n leh\u00e7e farklar\u0131 olmay\u0131p dil (Iisan) farklar\u0131 oldu\u011funu iddia etmekte ve bu iddias\u0131n\u0131 g\u00fc\u00e7lendirmek i\u00e7in de bu konudaki bir\u00e7ok T\u00fcrk ve yabanc\u0131 yazar\u0131n (Wilhelm Strecker, Friedrich M\u00fcller, Wilhelm Tomaschek, Albert Von Le coq, Ziya G\u00f6kalp, Nazmi Sevgen vs.) d\u00fc\u015f\u00fcncelerini s\u0131ralamaktad\u0131r.<\/p>\n

\u00d6ncelikle belirtelim ki hi\u00e7bir K\u00fcrt ayd\u0131n\u0131n\u0131n \u201cZazalar\u201d\u0131 K\u00fcrtlerin i\u00e7inde asimile etme diye bir d\u00fc\u015f\u00fcncesi olmam\u0131\u015ft\u0131r ve olamaz. Zira K\u00fcrt ayd\u0131nlar\u0131na g\u00f6re \u201cZazalar\u201d zaten K\u00fcrt\u2019t\u00fcr. K\u00fcrt\u2019\u00fcn K\u00fcrt i\u00e7inde asimile olmas\u0131 diye bir sa\u00e7mal\u0131ktan da bahs edilemez. Biz daha \u00f6nce vurgulam\u0131\u015ft\u0131k. K\u00fcrtler yaln\u0131zca Kurmanclar, K\u00fcrt\u00e7e de yaln\u0131zca Kurmancca de\u011fildir. K\u00fcrt ad\u0131 birka\u00e7 gruba (Kurmanc, Soran, Lur, D\u0131m\u0131li, Goran-Ewreman gruplar\u0131na) birden verilen bir genel add\u0131r. K\u00fcrt\u00e7e ise bu gruplar\u0131n t\u00fcm\u00fcn\u00fcn diline verilen bir genel add\u0131r. Bu gruplar\u0131n dilleri tetkik edildi\u011finde, bu dillerin bir tek k\u00f6kenden geldi\u011fi sonucuna var\u0131ld\u0131\u011f\u0131 i\u00e7in de bu gruplar\u0131n dillerinin t\u00fcm\u00fcne K\u00fcrt\u00e7e (Kurdi Kadim-Kurdi) ad\u0131 verilmi\u015ftir. Hi\u00e7 kimse de \u201cZazakinin (D\u0131m\u0131lcenin) Kurmancan\u0131n bir leh\u00e7esi oldu\u011funu iddia etmemi\u015ftir. Biz ve K\u00fcrt ayd\u0131nlar\u0131 \u201cZazaki\u201dnin Kurman\u00e7an\u0131n de\u011fil, K\u00fcrt\u00e7e\u2019nin leh\u00e7esi oldu\u011funu iddia ediyoruz.<\/p>\n

\u201cZazalar\u0131n\u201d kendilerine \u201cD\u0131m\u0131li\u201d ve dillerine de \u201cD\u0131m\u0131lki\u201d demedikleri tezlerine gelince, H. \u015eel\u0131c\u2019\u0131n kimli\u011fini ve do\u011fdu\u011fu \u015eel k\u00f6y\u00fcn\u00fcn[23]<\/a> kimli\u011fi ve ilkelli\u011fini biliyoruz. H. \u015eel\u0131c\u2019\u0131n ger\u00e7ekten de bu konularda samimi oldu\u011funa inanm\u0131yoruz. Ger\u00e7ekten de samimiyetine inansayd\u0131k, bu konular\u0131 Diyarbak\u0131r ilinin G\u00eal(E\u011fil) il\u00e7esi ve \u00e7evresinde ara\u015ft\u0131rmas\u0131n\u0131 tavsiye ederdik. Zira bu yer gerek Araplar zaman\u0131nda, gerekse de Sel\u00e7ukiler ve Osmanl\u0131lar zaman\u0131nda uzun s\u00fcreler bir K\u00fcrt-D\u0131m\u0131li beyli\u011finin hem idari merkezi olmu\u015f, hem de K\u00fcrt-D\u0131m\u0131li k\u00fclt\u00fcr\u00fcn\u00fcn merkezi olarak kalm\u0131\u015f bir yerdir. H. \u015eel\u0131c ve s\u00f6zde ad\u0131n\u0131 ald\u0131\u011f\u0131 k\u00f6y\u00fc \u201c\u015eel\u201d, hen\u00fcz ilkellik d\u00f6nemlerinde ya\u015farken bu yerle\u015fim biriminde medreselerde \u201cZazaca\/D\u0131m\u0131lice\u201d e\u011fitim \u00f6\u011fretim yap\u0131lm\u0131\u015ft\u0131r. H. \u015eel\u0131c bir E\u011filli\u2019ye Zaza m\u0131 yoksa K\u00fcrt m\u00fc oldu\u011funu sormu\u015f olsayd\u0131 herhalde ayn\u0131 tezleri ileri s\u00fcrmeyecekti.<\/p>\n

Ger\u00e7ek \u015fu ki; \u201cZazalar\u201d kendilerine hi\u00e7bir zaman \u201cZaza\u201d dememi\u015flerdir. Aksine \u201cZaza\u201d[24]<\/a> ad\u0131n\u0131 ilkellik anlam\u0131nda ve hakaret olarak kabul etmi\u015flerdir. \u201cZazalar[25]<\/a> kendilerine \u201cK\u0131rd\u201d, dillerine de \u201cD\u0131m\u0131lki\u201d[26]<\/a>de\u011fil, \u201cK\u0131rdki\u201d veya \u201cD\u0131m\u0131li\u201d, \u201dK\u0131rman\u00e7i\u201d demi\u015flerdir ve demektedirler. \u201cZazalar\u201d kendilerini Kurmanclardan ay\u0131rmak i\u00e7in veya Kurman\u00e7 olmad\u0131\u011f\u0131n\u0131 belirtmek i\u00e7in kendilerine \u201cD\u0131m\u0131li\u201d, Kurmanclara da \u201cK\u0131rdasi\u201d demektedirler. Bir \u201cZazaya\u201d milliyetini sordu\u011funuz zaman \u201cEz K\u0131rda (ben K\u00fcrd\u00fcm)\u201d demekte ve K\u00fcrd\u00fcn hangi grubuna mensup oldu\u011funu sordu\u011funuz zaman da \u201cEz K\u0131rd a\u201d veya \u201cD\u0131m\u0131li ya, K\u0131rdasi niya\u201d (Ben K\u0131rd\u0131m, D\u0131m\u0131liyim, K\u0131rdasi-Kurman\u00e7 de\u011filim)\u201d demektedir. Ve hep b\u00f6yle demi\u015ftir.<\/p>\n

Kurmancan\u0131n ve \u201cZazaca\u201dn\u0131n bir dilin iki ayr\u0131 leh\u00e7esi olmay\u0131p, ayr\u0131 ayr\u0131 diller (lisanlar) oldu\u011fu, bu iki leh\u00e7eyi konu\u015fan gruplar\u0131n (Kurman\u00e7lar\u0131n ve Zazalar\u0131n) birbirlerinin dillerinden, konu\u015fmalar\u0131ndan anlamad\u0131\u011f\u0131 tezi de do\u011fru de\u011fildir. Bu tezin ger\u00e7ek d\u0131\u015f\u0131l\u0131\u011f\u0131n\u0131n en iyi kan\u0131t\u0131 da bu sat\u0131rlar\u0131n yazar\u0131d\u0131r. Bu sat\u0131rlar\u0131n yazar\u0131 ancak gen\u00e7lik \u00e7a\u011f\u0131nda Kurmanclarla ve Kurmancca ile kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r. Ve hi\u00e7bir zaman da Kurmanca konu\u015fulan\u0131 anlamama gibi g\u00fc\u00e7l\u00fckle de kar\u015f\u0131la\u015fmam\u0131\u015ft\u0131r. Ger\u00e7ek \u015fu ki; tam olarak konu\u015famamakla beraber, hayat\u0131nda hi\u00e7bir Kurmancla kar\u015f\u0131la\u015fmam\u0131\u015f bir \u201cZaza\u201d Kurmanca konu\u015fulan\u0131, keza hayat\u0131nda hi\u00e7bir \u201cZaza\u201d ile kar\u015f\u0131la\u015fmam\u0131\u015f bir Kurmanc da \u201cZazaca\u201d konu\u015fulan\u0131 anlayabilmektedir. Bu iki dil aras\u0131ndaki farkl\u0131l\u0131klar da dil (Iisan) frakl\u0131l\u0131klar\u0131 olmay\u0131p telaffuz ve ifade farl\u0131l\u0131klar\u0131d\u0131r. Anlam kaymalar\u0131ndan olu\u015fan farkl\u0131l\u0131klard\u0131r. Bu iki dil \u00fczerinde dilbilgisi kurallar\u0131 ve iki dildeki kelimelerin etimolojik k\u00f6kenleri bak\u0131m\u0131ndan bir inceleme yap\u0131ld\u0131\u011f\u0131nda, iki dilin birbirinden farkl\u0131 diller olmad\u0131\u011f\u0131, iki dilin temel dilbilgisi kurallar\u0131 ve kelimelerin k\u00f6keni itibariyle birbirinin ayn\u0131s\u0131 oldu\u011fu, temel bir dilin (K\u00fcrt\u00e7enin) de\u011fi\u015fik leh\u00e7eleri oldu\u011fu kolayca anla\u015f\u0131l\u0131r. Bunun en iyi ispat\u0131 da a\u015fa\u011f\u0131da H. \u015eel\u0131c\u2019\u0131n iki dil(leh\u00e7e) aras\u0131nda farkl\u0131l\u0131klar olarak iddia etti\u011fi \u00f6rneklerin ele\u015ftirisinde g\u00f6r\u00fclecektir.<\/p>\n

Bu konuda, H. \u015eel\u0131c\u2019\u0131n \u00f6rnek g\u00f6sterdi\u011fi baz\u0131 Avrupal\u0131 ve T\u00fcrk yazarlar\u0131n\u0131n g\u00f6r\u00fc\u015flerinin de bilimsel bir de\u011feri yoktur. Zira bu Avrupal\u0131 yazarlar\u0131n hi\u00e7biri K\u00fcrt\u00e7eyi derinlemesine bilmedi\u011fi gibi, K\u00fcrtleri ve K\u00fcrt co\u011frafyas\u0131n\u0131 da tam olarak tan\u0131mamaktad\u0131r. Bu yazarlar\u0131n \u00e7o\u011fu ya tek bir \u00f6rnekten hareketle veya K\u00fcrt co\u011frafyas\u0131n\u0131n bir tek b\u00f6lgesindeki incelemelerden veya bir tek K\u00fcrt grubu \u00fczerindeki incelemelerinden hareketle b\u00f6ylesi bir sonuca varm\u0131\u015flard\u0131r. Veyahut da ge\u00e7ici bir s\u00fcre ile K\u00fcrt co\u011frafyas\u0131nda kalm\u0131\u015f ve y\u00fczeysel bir inceleme ile b\u00f6ylesi bir sonuca varm\u0131\u015flard\u0131r. K\u00fcrt\u00e7e \u00fczerinde derinlemesine bilgi sahibi olan hi\u00e7bir kimse \u201cZazaca\u201dn\u0131n Kurmanccadan ayr\u0131 bir dil oldu\u011funu veya \u201cZazaca\u201dn\u0131n Kurmanccan\u0131n bir leh\u00e7esi oldu\u011funu iddia etmemi\u015ftir ve edemez. T\u00fcrk yazarlar\u0131n\u0131n bu konudaki g\u00f6r\u00fc\u015fleri de hepimizin malumudur. Zira T\u00fcrk yazarlar, zaten de\u011fil \u201cZaza\u201dlar\u0131n esas\u0131nda\u00a0 K\u00fcrtlerin de varolmad\u0131\u011f\u0131n\u0131 iddia etmektedirler \u2026<\/p>\n

V- Zazaca K\u00fcrt\u00e7e\u2019dir<\/strong><\/p>\n

H. \u015eel\u0131c kitab\u0131n\u0131n \u201cZazacay\u0131 K\u00fcrt\u00e7e\u2019den ay\u0131ran \u00f6zellikler<\/em> \u2026 \u201c ba\u015fl\u0131kl\u0131 k\u0131sm\u0131nda; yukar\u0131da bahs etti\u011fimiz hatay\u0131 tekrar i\u015flemekte ve K\u00fcrt\u00e7eyi sadece Kurmancca kabul ederek, s\u00f6zde \u201cZazacay\u0131\u201d Kurmanccadan ay\u0131ran \u00f6zellikleri g\u00f6sterir \u00f6rnekler vermektedir. Bu konudaki y\u00f6ntemi ve olaya yakla\u015fma bi\u00e7imi ile de \u201cZazal\u0131k\u201d iddias\u0131n\u0131n samimiyetsizli\u011fini sergilemektedir. Ger\u00e7ekte de, tezlerinde samimi olsayd\u0131, bu konuda ger\u00e7ekten de bir neticeye varmak gibi bir amac\u0131 ta\u015f\u0131m\u0131\u015f olsayd\u0131, en az\u0131ndan \u201cZazaca\u201d ile Soranca, \u201cZazaca\u201d ile Goranca-Ewremanca, \u201cZazaca\u201d ile Lurca aras\u0131nda da ayn\u0131 kar\u015f\u0131la\u015ft\u0131rmay\u0131 yapmas\u0131 gerekirdi. Zira K\u00fcrt\u00e7e sadece Kurmancca de\u011fildir. Sayd\u0131\u011f\u0131m\u0131z bu di\u011fer leh\u00e7eler de en az Kurmancca kadar K\u00fcrt\u00e7edir. E\u011fer mukayese yolu ile \u201cZazaca\u201d ile K\u00fcrt\u00e7e aras\u0131nda bir ayr\u0131l\u0131k ortaya konacaksa, \u201cZazaca\u201d ile bu leh\u00e7eler aras\u0131ndaki ayr\u0131l\u0131klar\u0131n da ortaya \u00e7\u0131kar\u0131lmas\u0131 ve b\u00f6ylece \u201cZazaca ile K\u00fcrt\u00e7e aras\u0131ndaki farkl\u0131l\u0131\u011f\u0131n ortaya konulmas\u0131 gerekirdi. Ama bilgisizli\u011finden olacak ki bunu yapmam\u0131\u015f, i\u015fin kolay\u0131na ka\u00e7m\u0131\u015f, sadece Kurmancca ile \u201cZazaca\u201d aras\u0131nda bir mukayese ile yetinmi\u015ftir. Bu mukayesenin de tek ba\u015f\u0131na konunun anla\u015f\u0131lmas\u0131 i\u00e7in yeterli olmayaca\u011f\u0131 a\u015fikard\u0131r \u2026<\/p>\n

Biz yaz\u0131m\u0131z\u0131n bu b\u00f6l\u00fcm\u00fcnde bu mukayeseyi yapmayaca\u011f\u0131z. Zira konumuz bu de\u011fil. Konumuz H. \u015eel\u0131c\u2019\u0131n vb. tezlerinin ele\u015ftirisidir. Ayr\u0131ca \u00e7ok geni\u015f, kapsaml\u0131 b\u00f6ylesi bir mukayeseyi de bu yaz\u0131ya s\u0131\u011fd\u0131rmak m\u00fcmk\u00fcn de\u011fildir. Bu nedenle biz sadece bu konudaki \u00f6rneklerinin \u00fczerinde durarak ve bu \u00f6rnekleri irdeleyece\u011fiz.<\/p>\n

Dil konusundaki \u00f6rneklerinin ele\u015ftirisine ge\u00e7meden \u00f6nce de burada bir parantez a\u00e7\u0131p say\u0131n okuyucuya bir durumu hat\u0131rlatmak istiyoruz. K\u00fcrt co\u011frafyas\u0131n\u0131 b\u00f6len ve K\u00fcrt halk\u0131n\u0131 zorla y\u00f6neten yerel devletlerin \u015fiddet, bask\u0131c\u0131 ve asimilasyoncu politikalar\u0131 nedeniyle K\u00fcrt dilinin ve k\u00fclt\u00fcr\u00fcn\u00fcn geli\u015fip g\u00fc\u00e7lenmesi s\u00fcrekli olarak engellenmi\u015f, bu konularda derli toplu ara\u015ft\u0131rmalar yap\u0131lmas\u0131na bile m\u00fcsaade edilmemi\u015ftir. Bu nedenle \u00fcz\u00fclerek belirtelim ki bug\u00fcne kadar hen\u00fcz tam olarak K\u00fcrt dili incelenememi\u015f, bu dilin dilbilgisi kurallar\u0131 tam olarak ortaya konamam\u0131\u015ft\u0131r. Keza bu dilin t\u00fcm leh\u00e7elerini kapsar \u015fekilde bir s\u00f6zl\u00fc\u011f\u00fc, keza etimolojik s\u00f6zl\u00fc\u011f\u00fc de hen\u00fcz tam olarak yaz\u0131lamam\u0131\u015ft\u0131r. Bu konularda yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n hemen, hemen t\u00fcm\u00fc K\u00fcrt ayd\u0131nlar\u0131n\u0131n bireysel \u00e7abalar\u0131 ile ortaya koydu\u011fu \u00e7al\u0131\u015fmalard\u0131r. Ki\u015filerin ortaya koydu\u011fu \u00e7al\u0131\u015fma ve \u00fcr\u00fcnlerin de her zaman eksik ve hatal\u0131 olabilece\u011fi bir ger\u00e7ektir. K\u00fcrt\u00e7enin t\u00fcm leh\u00e7elerini kapsar bir K\u00fcrt\u00e7e s\u00f6zl\u00fc\u011f\u00fcn yaz\u0131lmas\u0131, yabanc\u0131 k\u00f6kenli kelimelerin ay\u0131klanmas\u0131, dilbilgisi kurallar\u0131n\u0131n ortaya \u00e7\u0131kar\u0131lmas\u0131, kelimelerin etimolojik k\u00f6kenlerinin ortaya \u00e7\u0131kar\u0131lmas\u0131 da ki\u015filerin ba\u015farabilece\u011fi bir i\u015f de\u011fildir. Bu i\u015f ancak bir bilim kurulunun i\u015fidir. Daha do\u011frusu bir dil akademisinin i\u015fidir. Maalesef bu da hen\u00fcz K\u00fcrtlerce ba\u015far\u0131labilmi\u015f de\u011fildir. Bu sebeple ki\u015fisel bir \u00e7al\u0131\u015fma olan bu yaz\u0131m\u0131zda da dilbilgisi bak\u0131m\u0131ndan baz\u0131 hatalar\u0131n ve eksiklilerin olmas\u0131n\u0131 pe\u015finen kabul ediyoruz. Ve bunun i\u00e7in de okuyucudan \u00f6z\u00fcr diliyor, okuyucunun yap\u0131c\u0131 ele\u015ftirilerine a\u00e7\u0131k oldu\u011fumuzu da belirtiyoruz.<\/p>\n

1-<\/strong> H. \u015eel\u0131c, K\u00fcrt ayd\u0131nlar\u0131nca, K\u00fcrt\u00e7ede \u201c\u011f\u201d sesinin olmad\u0131\u011f\u0131n\u0131n iddia edildi\u011fini, halbuki \u201cZazaca\u201dda bu sesin var oldu\u011funu idda etmekte ve buna \u00f6rnek olarak, \u201cZazaca\u201ddaki;<\/p>\n

\u011far \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : bilye, Misket \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u011f\u0131dar \u00a0\u00a0\u00a0\u00a0 : gaddar, zalim,<\/p>\n

\u011fele \u00a0\u00a0\u00a0\u00a0\u00a0 : bu\u011fday \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00e7a\u011f \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : k\u0131l\u00e7\u0131k<\/p>\n

de\u011f \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : \u00e7izgi \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 bar\u0131\u011f \u00a0\u00a0\u00a0\u00a0 : kabile<\/p>\n

kelimeleri vermekte ve bundan da \u201cZazaca\u201dn\u0131n K\u00fcrt\u00e7e olmad\u0131\u011f\u0131 sonucunu \u00e7\u0131karmaktad\u0131r.<\/p>\n

Ger\u00e7ek hi\u00e7 de \u00f6yle de\u011fildir. Ger\u00e7ekte ne \u201cZazaca\u201dda ne de K\u00fcrt\u00e7e\u2019de \u201c\u011f<\/strong>\u201d sesi yoktur. Bu ses Arap\u00e7an\u0131n tesiri ile K\u00fcrt\u00e7eye ge\u00e7mi\u015f bir sestir. Ve H. \u015eel\u0131c\u2019\u0131n vermi\u015f oldu\u011fu bu \u00f6rnek kelimelerin t\u00fcm\u00fc (\u201cBar\u0131\u011f\u201d hari\u00e7; bu kelime K\u00fcrt\u00e7edir ve do\u011frusu \u201cBar\u0131\u011f\u201d olmay\u0131p \u201cBar\u0131x\u201dd\u0131r) de Arap\u00e7ad\u0131r. Merak edenler bir Arap\u00e7a s\u00f6zl\u00fck \u00e7\u0131kar\u0131p bu kelimelerin Arap\u00e7a oldu\u011funu kolayca anlayabilir. Bu bak\u0131mdan Kurmancca ile \u201cZazaca\u201d aras\u0131nda bir fark yoktur.<\/p>\n

2-<\/strong> H.\u015eel\u0131c\u2019e g\u00f6re; K\u00fcrt\u00e7e\u2019de \u201c\u0131<\/strong>\u201d sesi ile ba\u015flayan kelime yoktur. Halbuki \u201cZazaca\u201dda vard\u0131r. Bu bak\u0131mdan da \u201cZazaca\u201d ile K\u00fcrt\u00e7e aras\u0131nda fark vard\u0131r. Buna \u00f6rnek olarak da \u201cZazaca\u201ddaki;<\/p>\n

Istara\u00a0\u00a0\u00a0 :<\/strong> Y\u0131ld\u0131z<\/p>\n

In\/Ini\u00a0\u00a0\u00a0 :<\/strong> Bu (i\u015f zamiri)<\/p>\n

Inahel\u00a0\u00a0 :<\/strong> \u015eimdilik<\/p>\n

Incas\u00a0\u00a0\u00a0\u00a0 :<\/strong> Kara erik<\/p>\n

Incax\u00a0\u00a0\u00a0\u00a0 :<\/strong> Ancak<\/p>\n

kelimelerini g\u00f6stermektedir. Burada da yan\u0131lmaktad\u0131r. \u00d6rnekleri al\u0131p inceleyelim:<\/p>\n

\u2013 \u201cIstare\u201dnin \u201cZazaca\u201ds\u0131 \u201c\u0131stare\u201d olmay\u0131p \u201cestare\u201ddir. Ve kelime \u201c\u0131\u201d sesi ile de\u011fil \u201ce\u201d sesi ile ba\u015flamaktad\u0131r.<\/p>\n

\u2013 \u201cIncas\u201d\u0131n \u201cZazaca\u201ds\u0131 \u201c\u0131ncas\u201d olmay\u0131p \u201cincas\u2019t\u0131r. Ve kelime \u201c\u0131\u201d sesi ile de\u011fil \u201ci\u201d sesi ile ba\u015flamaktad\u0131r.<\/p>\n

\u2013 \u201c\u0131ncax\u201d\u0131n \u201cZazaca\u201ds\u0131 \u201c\u0131ncax\u201d olmay\u0131p \u201cancax\u201d d\u0131r. Ve kelime K\u00fcrt\u00e7e olmay\u0131p Fars\u00e7a d\u0131r.<\/p>\n

\u2013 \u201cIn\/\u0131ni\u201d kelimesinin \u201cZazaca\u201ds\u0131 \u201c\u0131ni\/\u0131n\u201d olmay\u0131p \u201ceni\u201ddir. Ve kelime \u201c\u0131\u201d sesi ile de\u011fil \u201ce\u201d sesi ile ba\u015flamaktad\u0131r.<\/p>\n

\u2013 \u201c\u0131nahel\u201din \u201cZazaca\u201ds\u0131 \u201cInahel\u201d olmay\u0131p \u201cEnahel\u201ddir. Ve kelime \u201cZazaca\u201d olmay\u0131p Arap\u00e7a d\u0131r.<\/p>\n

G\u00f6r\u00fcl\u00fcyor ki \u201cZazaca\u201dda \u201c\u0131\u201d sesi ile ba\u015flayan kelime yoktur. Ve bu konuda yan\u0131lan K\u00fcrt ayd\u0131nlar\u0131 de\u011fil H. \u015eel\u0131c\u2019t\u0131r. Bu bak\u0131mdan Kurmancca ile \u201cZazaca\u201d aras\u0131nda veya \u201cZazaca\u201d ile K\u00fcrt\u00e7e aras\u0131nda bir fark yoktur.<\/p>\n

3-<\/strong> H. \u015eel\u0131c\u2019e g\u00f6re K\u00fcrt\u00e7ede \u201cu\u201d sesi ile ba\u015flayan kelime yoktur. Halbuki \u201cZazaca\u201dda vard\u0131r. Bu bak\u0131mdan da \u201cZazaca\u201d ile K\u00fcrt\u00e7e aras\u0131nda ve \u201cZazaca\u201d ile Kurmancca aras\u0131nda farklar vard\u0131r. Buna da \u201cZazaca\u201ddaki,<\/p>\n

Uca<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Ora (i\u015faret zamiri) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Uca\u011f \u00a0\u00a0\u00a0\u00a0 : Ocak, aile<\/p>\n

Umbaz <\/strong>: Arkada\u015f \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Umi \u00a0\u00a0\u00a0\u00a0\u00a0 : Maya<\/p>\n

\u00f6rneklerini vermektedir.<\/p>\n

Bu \u00f6rnekleri al\u0131p inceleyelim:<\/p>\n

\u2013 \u201cUca\u201dn\u0131n \u201cZazaca\u201ds\u0131 \u201cuca\u201d olmay\u0131p \u201cewca\u201d veya \u201cewra\u201dd\u0131r. Kelime \u201cu\u201d sesi ile de\u011fil \u201ce\u201d sesi ile ba\u015flamaktad\u0131r.<\/p>\n

\u2013 \u201cUca\u011f\u201d\u0131n \u201cZazaca\u201ds\u0131 \u201cuca\u011f\u201d olmay\u0131p \u201cocax\u201dd\u0131r. Ve kelime \u201cu\u201d sesi ile de\u011fil \u201co\u201d sesi ile ba\u015flamakta ve \u201c\u011f\u201d sesi ile de\u011fil \u201cx\u201d sesi ile bitmektedir.<\/p>\n

\u2013 \u201cUmbaz\u201d\u0131n \u201cZazaca\u201ds\u0131 \u201cumbaz\u201d olmay\u0131p \u201chembaz\/embaz\u201dd\u0131r. (Birlikte olan karde\u015f anlam\u0131nda) Kelime \u201cu\u201d sesi ile de\u011fil \u201ch\u201d sesi ile ba\u015flamaktad\u0131r.<\/p>\n

\u2013 \u201cUmi\u201dnin \u201cZazaca\u201ds\u0131 \u201cumi\u201d de\u011fil \u201cam\u00ean\u201ddir. Kelime \u201cu\u201d sesi ile de\u011fil, \u201ca\u201d sesi ile ba\u015flamaktad\u0131r.<\/p>\n

G\u00f6r\u00fcl\u00fcyor ki H. \u015eel\u0131c\u2019\u0131n \u201du\u201d sesi ile ba\u015flad\u0131\u011f\u0131n\u0131 iddia etti\u011fi kelimelerin hi\u00e7biri \u201cu\u201d sesi ile ba\u015flamamaktad\u0131r. Ger\u00e7ekten de bu bak\u0131mdan \u201cZazaca\u201d ile Kurmancca aras\u0131nda bir fark yoktur. Her iki leh\u00e7ede de (K\u00fcrt\u00e7ede) \u201cu\u201d sesi ile ba\u015flayan kelime yoktur. \u00d6yle anla\u015f\u0131l\u0131yor ki H. \u015eel\u0131c \u201cZazaca\u201d da bilmemektedir.<\/p>\n

4-<\/strong> H. \u015eel\u0131c\u2019e g\u00f6re; Kurmancca\u2019da iki harften olu\u015fan ve bir tek ses veren bir \u201cDiftong\u201d (xw-diftongu) vard\u0131r. \u201cZazaca\u201dda ise b\u00f6yle bir diftong yoktur. Bu bak\u0131mdan da \u201cZazaca\u201d ile Kurmancca aras\u0131nda fark vard\u0131r. Bu da \u201cZazaca\u201dn\u0131n K\u00fcrt\u00e7e olmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Buna \u00f6rnek olarak;<\/p>\n

Kurmancca \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

Xwin \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Gun \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Kan<\/p>\n

Xweh \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ereq \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Ter<\/p>\n

Xw\u0131\u015fk \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Way \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : K\u0131z karde\u015f<\/p>\n

\u00f6rneklerini vermektedir.<\/p>\n

H. \u015eel\u0131c\u2019\u0131n hi\u00e7bir dil bilmedi\u011fi burada verilen \u00f6rneklerden de anla\u015f\u0131lmaktad\u0131r. \u00d6rne\u011fin Kurmancca\u2019da \u201cXweh\u201de kar\u015f\u0131l\u0131k \u201cZazaca\u201d \u201cereq\u201di yazan H. \u015eel\u0131c, \u201cereq\u201d kelimesini \u201cZazaca\u201d olarak kabul etmektedir. Halbuki bu kelime Arap\u00e7adan \u201cZazaca\u201dya ge\u00e7mi\u015ftir. Keza \u201cgun-guni<\/strong>\u201dyi \u201cZazaca\u201d kabul eden H. \u015eel\u0131c, ayn\u0131 kelimenin Kurmancca\u2019da \u201cxun<\/strong>\u201d \u015feklinde kullan\u0131ld\u0131\u011f\u0131n\u0131 ve kelime anlam\u0131yla bu kelimenin Kurmanccada \u201csoluk kahverengi\u201d anlam\u0131na geldi\u011fini (\u201csoluk kahverengi\u201dnin kan rengine yak\u0131n olmas\u0131 nedeniyle) bilmemektedir. Ger\u00e7ekten de ayn\u0131 kelime Kurmancca\u2019da da bu anlamda kullan\u0131lmaktad\u0131r. Ve vard\u0131r.<\/p>\n

Kald\u0131 ki; ayn\u0131 diftong \u201cZazaca\u201dda da vard\u0131r. Bir \u00f6rnek vermek gerekirse \u201cZazaca\u201dda \u201ckendi, kendine\u201d zamirinin kar\u015f\u0131l\u0131\u011f\u0131 \u201cxw\u0131<\/strong>\u201dd\u0131r. Ve bu zamir bile tek ba\u015f\u0131na bir diftongdur. Kelimeyi bir \u201cZazaca\u201d c\u00fcmlede kullan\u0131rsak \u201cXw\u0131r\u00ea wano Xw\u0131re kay keno<\/em> .. \/Kendi s\u00f6yler kendi oynar\u201d c\u00fcmlesinde de g\u00f6r\u00fclece\u011fi \u00fczere ayn\u0131 diftong \u201cZazaca\u201dda da kullan\u0131lmaktad\u0131r. Bu konuda \u201cZazaca\u201d ile Kurmancca aras\u0131nda kayda de\u011fer pek b\u00fcy\u00fck bir fark yoktur. Sadece k\u00fc\u00e7\u00fck bir ayr\u0131nt\u0131da fark vard\u0131r. O da \u015fudur:<\/p>\n

Kurmancca\u2019da \u201cxw\u201d diftongunun bulundu\u011fu veya bu diftongla ba\u015flayan kelimelerde diftongun ba\u015f\u0131ndaki \u201cx\u201d sesi okunmas\u0131na ra\u011fmen, \u201cZazaca\u201dda \u00e7o\u011fu zaman bu harf d\u00fc\u015fmekte ve yutulmaktad\u0131r. \u201cZazaca\u201ddaki bu \u00f6zellik aynen bir Hind-Avrupa dili olan \u0130ngilizceye benzemektedir. (\u0130ngilizcedeki \u201ckn\u201d diftongunun kelimenin ba\u015f\u0131na gelmesi hallerinde \u201ck\u201d harfinin yutulmas\u0131 gibi. .. \u00d6rne\u011fin; \u0130ngilizcede \u201cknife: b\u0131\u00e7ak, know: bilmek\u201d kelimeleri \u2026 \u2013 \u201cknife ve know\u201d olarak yaz\u0131lmalar\u0131na ra\u011fmen, bu iki kelime \u0130ngilizcede okunurken, telaffuz edilirken \u201cnayf\u201d ve \u201cnoun\u201d olarak okunur ve telaffuz edilir. \u0130\u015fte \u201cZazaca\u201dda da \u201cxw\u201d diftongunun ilk harfi olan \u201cx\u201d sesinin okunu\u015fta ve telaffuzda okunmay\u0131p yutulmas\u0131 b\u00f6ylesi bir \u00f6zellikten kaynaklanmaktad\u0131r. Ancak \u201cZazaca\u201d yaz\u0131 dilinin bug\u00fcne kadar olu\u015fmamas\u0131 nedeniyle \u00e7o\u011fu kimse bu \u00f6zelli\u011fin fark\u0131nda de\u011fildir. \u0130ngilizce gibi bir Hind-Avrupa dili olan K\u00fcrt\u00e7ede ve K\u00fcrt\u00e7enin \u201cZazaca\u201d leh\u00e7esinde de ayn\u0131 \u00f6zelli\u011fin olmas\u0131 do\u011fal ve normaldir.<\/p>\n

\u201cZazaca\u201ddaki bu \u00f6zelli\u011fi \u201cZazaca\u201d ile Kurmanccada de\u011fi\u015fik telaffuz edilmesine ra\u011fmen, H. \u015eel\u0131c\u2019\u0131n yukar\u0131da vermi\u015f oldu\u011fu \u201cxw\u0131\u015fk-way(z): k\u0131z karde\u015f\u201d \u00f6rnek kelimesi \u00fczerinde de g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Bilindi\u011fi gibi Kurmanclar \u2018k\u0131z karde\u015f\u2019e kimi yerlerde xw\u0131\u015f<\/strong>, kimi yerlerde de xweng\/xweh<\/strong> derler. \u201cZazalar\u201d ise \u2018k\u0131z karde\u015f\u2019e kimi yerlerde way<\/strong>, kimi yerlerde de wak<\/strong> derler. Her iki leh\u00e7ede ve de\u011fi\u015fik kullan\u0131lan bu kelimenin asl\u0131nda bir tek k\u00f6k\u00fc vard\u0131r. K\u00f6k kelime de \u201cxweng<\/strong>\u201d dir. Gerek \u201cZazaca\u201ddaki \u201cway\u201d ve \u201cwak\u201d<\/strong> kelimesi, gerekse de Kurmanccadaki \u201cxw\u0131\u015fk\u201d kelimesi bu k\u00f6kenden t\u00fcremedir. Ancak \u201cZazaca\u201ddaki diftongun ilk sesi \u201cx\u201d sesinin okunmamas\u0131ndan dolay\u0131 bu \u201cxweh<\/strong>\/xweng\u201d<\/strong> k\u00f6k kelimesi \u201cway\/wak<\/strong>\u201d\u2019a do\u011fru bir telaffuz de\u011fi\u015fimine u\u011frayarak way<\/strong> \u015feklini alm\u0131\u015ft\u0131r.<\/p>\n

T\u00fcm bu \u00f6rneklerin irdelenmesinden de anla\u015f\u0131laca\u011f\u0131 \u00fczere bu konuda da Kurmancca ile \u201cZazaca\u201d aras\u0131nda bir fark yoktur. H. \u015eel\u0131c\u2019\u0131n fark dedi\u011fi \u015fey, bilgisizli\u011finden kaynaklanan farklard\u0131r.<\/p>\n

5-<\/strong> H. \u015eel\u0131c\u2019e g\u00f6re; Kurmanccada mastar eki \u201c-n\u201d ve \u201c-\u0131n\u201d dir. Halbuki \u201cZazaca\u201dda ise ayn\u0131 ek \u201c-\u0131\u015f\u201d ve \u201c-y\u0131\u015f\u201dd\u0131r. Bu bak\u0131mdan da \u201cZazaca\u201d ile Kurmancca aras\u0131nda fark vard\u0131r. Dolay\u0131s\u0131yla \u201cZazaca\u201d K\u00fcrt\u00e7e de\u011fildir. Buna da;<\/p>\n

Kurmancca \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

av\u00eat-in \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 e\u015ft-i\u015f\/e\u015ft-ene \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 :atmak<\/p>\n

bih\u00eest-in \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 e\u015fnawit-i\u015f\/e\u015fnawit-ene \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 :i\u015fitmek, duymak<\/p>\n

\u00f6rneklerini vermektedir.<\/p>\n

\u201cZazaca\u201d ile Kurmancca aras\u0131nda mastar ekleri bak\u0131m\u0131ndan bir fark oldu\u011fu do\u011frudur. Ancak bu \u201cZazaca\u201dn\u0131n K\u00fcrt\u00e7e olmad\u0131\u011f\u0131n\u0131 g\u00f6stermez. Zira bir dilin de\u011fi\u015fik leh\u00e7eleri aras\u0131nda bu kadarl\u0131k bir fark\u0131n olmas\u0131 da do\u011fald\u0131r. \u201cZazaca\u201dda yaln\u0131zca \u201ci\u015f-\u0131\u015f\u201d de\u011fil, ayn\u0131 zamanda \u201c-\u0131n<\/strong>\u201d ve \u201c-ene<\/strong>\u201d mastar ekleri de kullan\u0131lmaktad\u0131r. \u201c-en\/-\u0131n<\/strong>\u201d mastar eki Sorancada da kullan\u0131lmaktad\u0131r. \u00d6rne\u011fin; Kerd\u0131n-Kerden, berd\u0131n-berden \u201cZazaca\u201ddaki \u201c-\u0131\u015f\u201d eki bir fiildeki hareketi belirten bir ektir. Bir enerji harcamay\u0131 ifade eder. Bu ekin k\u00f6keni K\u00fcrt\u00e7e olup Kurmancca ile ayn\u0131 k\u00f6kenden gelmedir. K\u00fcrt\u00e7e\u2019deki \u201c\u0131\u015f\u201d bir enerji harcama k\u00f6keninden gelmedir. Hatta bu ek Fars\u00e7a\u2019da da T\u00fcrk\u00e7e\u2019de de vard\u0131r. \u00d6rne\u011fin; T\u00fcrk\u00e7edeki Gidi\u015f<\/strong>: Gitme i\u015fi, Geli\u015f<\/strong>: Gelme i\u015fi vb.<\/p>\n

H. \u015eel\u0131c\u2019\u0131n bu konuda verdi\u011fi ve \u201cZazaca\u201d oldu\u011funu, K\u00fcrt\u00e7e olmad\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla Kurmancca olmad\u0131\u011f\u0131n\u0131 iddia etti\u011fi \u00f6rneklerde esas\u0131nda K\u00fcrt\u00e7eden ba\u015fka \u015fey de\u011fildir. Kurmancca ile ayn\u0131d\u0131r. \u201cZazaca\u201ddaki \u201ce\u015ft\u0131\u015f: atmak\u201d \u00f6rne\u011fini inceleyelim. Bu kelimenin d\u00fczg\u00fcn \u201cZazaca\u201ds\u0131 \u201ce\u015ft\u0131\u015f<\/strong>\u201d olmay\u0131p \u201cv\u0131st\u0131\u015f<\/strong>\u201d dir. Bu kelime bile\u015fik bir kelimedir. Kelimeyi eklere ay\u0131raI\u0131m: Kelime, \u201cve(veke: kurmanccada a\u00e7ma, s\u00f6kme) + si (j\u0131: den) + \u0131\u015f(i\u015fi)\u201d eklerinden meydana gelmi\u015ftir. Bundan kelimenin Kurmanccada da \u201cZazaca\u201dda da ayn\u0131 k\u00f6k \u201cve(Zazaca) \u2013 veke(kurmancca)\u201d k\u00f6keninden gelme oldu\u011fu kolayca anla\u015f\u0131l\u0131r. Keza bundan iki leh\u00e7e aras\u0131nda mastar ekleri farkl\u0131 olmalar\u0131na ra\u011fmen kelimelerin k\u00f6k itibariyle de\u011fi\u015fmedi\u011fi ve k\u00f6k kelimelerin Kurmancca da olsa \u201cZazaca\u201dda da olsa K\u00fcrt\u00e7e \u00f6zlerini muhafaza etti\u011fini a\u00e7\u0131k bir \u015fekilde g\u00f6stermektedir.<\/p>\n

6-<\/strong> H. \u015eel\u0131c\u2019e g\u00f6re; Kurmancca ve \u201cZazaca\u201d soru s\u0131fatlar\u0131 farkl\u0131d\u0131r. Dolay\u0131s\u0131yla bu iki leh\u00e7e bir ve ayn\u0131 dilin leh\u00e7eleri olmay\u0131p farkl\u0131 dillerdir. H. \u015eel\u0131c, soru s\u0131fatlar\u0131ndaki farklar\u0131n nereden kaynakland\u0131\u011f\u0131n\u0131 izah etmemekte, sadece \u00f6rnekler vermektedir;<\/p>\n

Kurman\u00e7ca \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 T\u00fcrk\u00e7e<\/strong><\/p>\n

kijan \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 kam\/kama\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : hangi?<\/p>\n

\u00e7awa \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 seni\/sini\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : nas\u0131l?<\/p>\n

li ku, li k\u00ea der\u00ea \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 kancal\u0131\/kura\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : nerede?<\/p>\n

Bu konuda \u201cZazaca\u201d ve Kurmancca aras\u0131nda bir fark yoktur. Her iki leh\u00e7ede de soru s\u0131fatlar\u0131 \u201cki\u201d ve \u201c\u00e7e\u201d s\u0131fatlar\u0131d\u0131r. Bu soru s\u0131fatlar\u0131, c\u00fcmle i\u00e7indeki yerlerine, kelimenin sesli ve sessiz harf durumuna, kelimenin \u201cerillik\u201d ve \u201cdi\u015filik\u201d durumuna g\u00f6re \u201cki\u201d soru s\u0131fat\u0131 \u201cki, ku, ke, ka,<\/strong> vb.\u201d \u015fekline, \u201c\u00e7e\u201d soru s\u0131fat\u0131 ise \u201c\u00e7i, \u00e7e, si, se<\/strong> vb.\u201d \u015fekline girer. Bu durumu H. \u015eel\u0131c\u2019\u0131n yukar\u0131da vermi\u015f oldu\u011fu \u00f6rnekler \u00fczerinde g\u00f6relim.<\/p>\n

a)<\/strong> K\u00eejan-Kam:<\/strong> Hangi? Soru s\u0131fat\u0131na bakal\u0131m.<\/p>\n

Kijan<\/strong> soru s\u0131fat\u0131, ki + j\u0131 + wan :(onlardan hangisi) eklerinden meydana gelen bir kelime olup s\u0131fat\u0131n k\u00f6k\u00fc \u201cki\u201ddir.<\/p>\n

Kam<\/strong> soru s\u0131fat\u0131 ki + hemu :(onlardan hangisi) eklerinden meydana gelen bir kelime olup s\u0131fat\u0131n k\u00f6k\u00fc \u201cki\u201ddir.<\/p>\n

b)<\/strong> \u00c7awa-Seni <\/em><\/strong>: Nasil? Soru s\u0131fat\u0131na bakal\u0131m.<\/p>\n

Bu iki soru s\u0131fat\u0131nda da k\u00f6k kelime \u201c\u00e7e\u201d k\u00f6k\u00fcd\u00fcr. Kurmanccada \u201c\u00e7e\u201d \u201c\u00e7a\u201d olmu\u015f, \u201cZazaca\u201d da ise \u201c\u00e7e\u201d \u201cse\u201d olmu\u015ftur. (Zazacadaki \u201cse bi\u201d: Ne oldu? sorusunun ayn\u0131 zamanda \u201c\u00e7\u0131 bi: ne oldu?\u201d anlam\u0131nda kullan\u0131lmas\u0131 gibi). Burada k\u00f6k kelimenin her iki leh\u00e7ede de \u201c\u00e7e\/\u00e7\u0131\u201d olup ayn\u0131 oldu\u011fu a\u00e7\u0131kt\u0131r.<\/p>\n

c)<\/strong> Ku, k\u00eader\u00ea-Kancali-Kura : Nerede?<\/em><\/strong> Soru s\u0131fat\u0131na bakal\u0131m.<\/p>\n

Yaln\u0131z burada bu iki soru s\u0131fat\u0131n\u0131n kar\u015f\u0131la\u015ft\u0131rmas\u0131n\u0131 yapmadan \u00f6nce bir parantez a\u00e7\u0131p okuyucuya bir \u015feyi hat\u0131rlatmak istiyoruz. Hat\u0131rlanaca\u011f\u0131 \u00fczere bu bahsin ba\u015f\u0131nda H. \u015eel\u0131c\u2019\u0131n Kurmanccay\u0131 bilmedi\u011fi gibi \u201cZazaca\u201dy\u0131 da bilmedi\u011fini s\u00f6ylemi\u015ftik. \u0130\u015fte bunun en somut \u00f6rne\u011fi de burada g\u00f6r\u00fclmektedir. \u015e\u00f6yle ki \u201cnerede\u201d soru s\u0131fat\u0131n\u0131n \u201cZazaca\u201d kar\u015f\u0131l\u0131\u011f\u0131 \u201ckancal\u0131<\/strong>\u201d olmay\u0131p \u201ckura<\/strong>\u201d d\u0131r. \u201cKancal\u0131\u201d kelimesinin \u201cZazaca\u201d kar\u015f\u0131l\u0131\u011f\u0131 \u201changi taraft\u0131r. (Kurman\u00e7ca \u201cKija ali\u201dnin kar\u015f\u0131l\u0131\u011f\u0131. .. ) Yoksa \u201cnerede\u201d de\u011fildir. B\u00f6ylece bu durumu belirttikten sonra, \u201cnerede\u201d soru s\u0131fat\u0131n\u0131n Kurmancca ve \u201cZazaca\u201d do\u011fru \u015feklini vererek bu soru s\u0131fat\u0131n\u0131 inceleyelim. Bu soru s\u0131fat\u0131n\u0131n Kurmancca do\u011fru \u015fekli \u201cku, k\u00ea der\u00ea\u201d, \u201cZazaca\u201d do\u011fru \u015fekli ise \u201ckura\u201d d\u0131r.<\/p>\n

\u201cKu, k\u00ea der\u00ea\u201d soru s\u0131fat\u0131n\u0131n k\u00f6k kelimesinin \u201cku, k\u00ea\u201d oldu\u011fu a\u00e7\u0131kt\u0131r. Kura soru s\u0131fat\u0131n\u0131n da \u201cku(hangi) + ra(yer)\u201d eklerinden meydana geldi\u011fi ve k\u00f6k kelimenin \u201cku\u201d oldu\u011fu a\u00e7\u0131kt\u0131r. G\u00f6r\u00fcl\u00fcyor ki bu soru s\u0131fat\u0131n\u0131n k\u00f6k\u00fc de her iki leh\u00e7ede de \u201cku\u201d dur. Ancak yukar\u0131da da belirtti\u011fimiz gibi bu k\u00f6k kelime duruma g\u00f6re bazen \u201cki, ke, ku vb.\u201d \u015fekline de girebilmektedir.<\/p>\n

7-<\/strong> H. \u015eel\u0131c\u2019e g\u00f6re Kurmanccada kelimelerin \u00f6n\u00fcne \u201cb\u0131, d\u0131, j\u0131, I\u0131\u201d gibi \u00f6n edatlar gelmesine ra\u011fmen \u201cZazaca\u201dda \u00f6n edatlar yoktur. Buna:<\/p>\n

Kurman\u00e7ca \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

b\u0131 carek\u00ea \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 rayk\u0131 d\u0131\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : birden, bir defa<\/p>\n

d\u0131 nav \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 m\u0131yan d\u0131\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : i\u00e7inde<\/p>\n

J\u0131 gund de\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 dew\u0131 d\u0131\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : k\u00f6yden<\/p>\n

\u00f6rnekler vermektedir.<\/p>\n

Bu konuda Kurmancca ile \u201cZazaca\u201d aras\u0131nda bir fark oldu\u011fu do\u011frudur. Ancak bu fark k\u00fc\u00e7\u00fck bir ayr\u0131nt\u0131daki farkt\u0131r. Kurmaccada \u201cb\u0131, d\u0131, j\u0131, I\u0131 vb.\u201d edatlar \u00f6n edatlar\u0131 olmay\u0131p peki\u015ftirme edatlar\u0131d\u0131r. \u00d6n\u00fcne geldi\u011fi kelimenin anlam\u0131n\u0131 peki\u015ftirirler. Bu konuda Kurmancca ile \u201cZazaca\u201d aras\u0131ndaki fark \u015fudur: Kurmanccada bu edatlar hem kelimenin \u00f6n\u00fcne hem de kelimenin sonuna gelmesine ra\u011fmen, \u201cZazaca\u201dda bu edatlar daima kelimenin sonunda bulunurlar. Kurmanccada bazen kelimenin \u00f6n\u00fcne, bazen de sonunda bulunma ile de kelimenin anlam\u0131nda bir de\u011fi\u015fiklik olmamaktad\u0131r. Ba\u015fka bir anlat\u0131mla bu edatlar kelimenin \u00f6n\u00fcne de gelse sonuna da gelse kelimenin anlam\u0131nda bir de\u011fi\u015fiklik olmamaktad\u0131r. Bunu a\u015fa\u011f\u0131daki \u00f6rneklerde g\u00f6relim:<\/p>\n

Kurmancca \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

Kelimenin \u00f6n\u00fcnde \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kelimenin sonunda \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Daima kelimenin sonunda<\/em><\/p>\n

b\u0131 carek\u00ea \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 careki da \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0rayke de(Ray d\u0131) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 :birden, bir defa da<\/p>\n

b\u0131 nav \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 nav da \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0m\u0131yan de \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : i\u00e7inde<\/p>\n

j\u0131 gunda \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 gund da \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0dewe de \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : k\u00f6yde<\/p>\n

Bu \u00f6rneklerde g\u00f6r\u00fclece\u011fi \u00fczere, Kurmanccada ayn\u0131 edatlar kelimenin \u00f6n\u00fcnde de olsa sonunda da olsa ayn\u0131 anlam\u0131 vermektedir. Bu konuda \u201cZazaca\u201d ile Kurmancca aras\u0131nda pek bir fark yoktur.<\/p>\n

8-<\/strong> H.\u015eel\u0131c\u2019e g\u00f6re Kurmancca ve \u201cZazaca\u201d aras\u0131nda isimlerin erillik ve di\u015fili\u011fi bak\u0131m\u0131ndan da farklar vard\u0131r; Kurmanccada \u201cn\u00f6tr\u201d isimler vard\u0131r. Halbuki \u201cZazaca\u201dda bu \u00f6zellik yoktur. \u201cZazaca\u201ddaki t\u00fcm isimler sonlar\u0131na ald\u0131klar\u0131 \u201ce\u201d sesi nedeniyle di\u015fi haldedirler.<\/p>\n

Gerek \u201cZazaca\u201dda, gerekse de Kurmanccada t\u00fcm isimler yal\u0131n halde eril veya di\u015fil olmay\u0131p \u201cn\u00f6tr\u201dd\u00fcr. Her iki leh\u00e7ede de bir ismin eril mi, yoksa di\u015fil mi oldu\u011fu, ancak o ismin bir isim tamlamas\u0131 i\u00e7inde kullan\u0131lmas\u0131 ile belli olur. Bu kural yaln\u0131zca bu iki leh\u00e7enin bir kural\u0131 olmay\u0131p genel olarak K\u00fcrt dilinin(K\u00fcrt\u00e7enin) bir kural\u0131d\u0131r. Ancak K\u00fcrt\u00e7eye ba\u015fka dillerden girmi\u015f ve K\u00fcrt\u00e7ele\u015fmi\u015f kelimeler bu kurala uymaz. Durumu a\u015fa\u011f\u0131daki \u00f6rneklerle g\u00f6relim.<\/p>\n

Kurman\u00e7ca \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

asiman (n\u00f6tr) Y. Hal \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 asm\u00ean (N\u00f6tr) Y. Hal. : g\u00f6ky\u00fcz\u00fc<\/p>\n

\u00d6rne\u011finde g\u00f6r\u00fclece\u011fi \u00fczere ayn\u0131 isim yal\u0131n halde her iki leh\u00e7ede de \u201cn\u00f6tr\u201dd\u00fcr. Ayn\u0131 ismin bir isim tamlamas\u0131 i\u00e7inde kullan\u0131lmas\u0131 halinde \u201cn\u00f6tr\u201d halden eril hale girdi\u011fi ve bu bak\u0131mdan da iki leh\u00e7e aras\u0131nda bir fark olmad\u0131\u011f\u0131 kendili\u011finden anla\u015f\u0131l\u0131r.<\/p>\n

15. \u015eel\u0131c\u2019e g\u00f6re; Kurmanccada eril olan bir ismin \u201cZazaca\u201ddaki kar\u015f\u0131l\u0131\u011f\u0131 di\u015fil olabilmekte veya \u201cZazaca\u201dda eril olan bir ismin Kurmanccadaki kar\u015f\u0131l\u0131\u011f\u0131 isim di\u015fil olabilmektedir. Bu bak\u0131mdan da iki leh\u00e7e aras\u0131nda fark vard\u0131r. Dolay\u0131s\u0131yla bu iki leh\u00e7e bir ve ayn\u0131 dilin leh\u00e7eleri olamaz.<\/p>\n

16. \u015eel\u0131c burada da yan\u0131lmaktad\u0131r. Zira ayn\u0131 farkl\u0131l\u0131k de\u011fil bu iki leh\u00e7e aras\u0131nda bir tek leh\u00e7ede bile, hatta ve hatta ayn\u0131 leh\u00e7enin de\u011fi\u015fik a\u011f\u0131zlar\u0131 aras\u0131nda, ayn\u0131 ismin de\u011fi\u015fik telaffuzlar\u0131 aras\u0131nda bile vard\u0131. Bu nedenle bundan hareketle bu iki leh\u00e7enin bir ve ayn\u0131 dilin leh\u00e7eleri olmad\u0131\u011f\u0131 iddia edilemez. Durumu bir iki \u00f6rnek \u00fczerinde g\u00f6relim.<\/p>\n

Para sor (Kurmanccan\u0131n Mardin a\u011fz\u0131) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : K\u0131z\u0131l sa\u00e7<\/p>\n

(Di\u015fil)<\/p>\n

Por\u00ea sor (Kurmanccan\u0131n Diyarbak\u0131r a\u011fz\u0131) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : K\u0131z\u0131l sa\u00e7<\/p>\n

(Eril)<\/p>\n

\u00d6rne\u011finde g\u00f6r\u00fclece\u011fi \u00fczere, Kurmanccada ayn\u0131 isim a\u011f\u0131z fark\u0131 nedeniyle bir yerde eril bir yerde ise di\u015fil olabilmektedir.<\/p>\n

Dewara estewr \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 : Do\u011furmam\u0131\u015f hayvan.<\/p>\n

(Di\u015fil)<\/p>\n

Dewar\u00ea estewr \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Do\u011furmam\u0131\u015f hayvan.<\/p>\n

(Eril)<\/p>\n

\u00d6rne\u011finde oldu\u011fu gibi bir tek leh\u00e7ede, Kurmancca\u2019da bile s\u0131rf telaffuz fark\u0131 nedeniyle bir ve ayn\u0131 anlama gelen isim, isim tamlamas\u0131 i\u00e7inde bazen eril bazen de di\u015fil olabilmektedir. Ayn\u0131 leh\u00e7ede bile bu durum oldu\u011funa g\u00f6re de\u011fi\u015fik leh\u00e7elerde (\u201cZazaca\u201d ve Kurmancca leh\u00e7elerinde) de bir isimin bir leh\u00e7ede eril olmas\u0131 di\u011fer leh\u00e7ede de di\u015fil olmas\u0131 pekala m\u00fcmk\u00fcnd\u00fcr. Ancak bu, bu iki leh\u00e7enin ayn\u0131 dilin leh\u00e7eleri olmad\u0131\u011f\u0131n\u0131 g\u00f6stermez.<\/p>\n

H. \u015eel\u0131c\u2019e g\u00f6re, co\u011frafi yer adlar\u0131 Kurmanccada yaln\u0131zca di\u015fildir. \u201cZazaca\u201d da ise hem di\u015fi hem de eril co\u011frafi yer adlar\u0131 vard\u0131r. Bu bak\u0131mdan da Kurmancca ile \u201cZazaca\u201d aras\u0131nda farklar vard\u0131r.<\/p>\n

Burada da sa\u00e7malamaktad\u0131r. Yaln\u0131zca \u201cZazaca\u201dda de\u011fil Kurmanccada da hem di\u015fil hem de eril co\u011frafi yer adlar\u0131 vard\u0131r.<\/p>\n

Sipan\u00ea Xelat\u00ea (Eril) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : S\u00fcphan da\u011f\u0131.<\/p>\n

Diyarbekira \u015eirin (Di\u015fil)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : \u015eirin Diyarbak\u0131r.<\/p>\n

\u00f6rneklerinde oldu\u011fu gibi. Bu bak\u0131mdan iki leh\u00e7e aras\u0131nda fark yoktur.<\/p>\n

H. \u015eel\u0131c\u2019e g\u00f6re, mastarlar Kurmanccada di\u015fil, \u201cZazaca\u201d da ise erildir. \u201cZazaca\u201ddaki mastarlar \u201c-\u0131\u015f\u201d eki almas\u0131 durumunda eril olmas\u0131n\u0131n sebebi \u201cZazaca\u201ddaki t\u00fcm mastarlar\u0131n \u201c-i\u015f\u201d eki ile bitmesi nedeniyledir. (v\u0131st-\u0131\u015f: atmak, ard-\u0131\u015f: getirmek vs. gibi) \u201cZazaca\u201ddaki \u201c-i\u015f\u201d ekinin eril olmas\u0131 ve bu ekin zorunlu olarak t\u00fcm mastarlar\u0131n sonuna getirilmesi nedeniyle t\u00fcm mastarlar bu ek nedeniyle eril olmaktad\u0131r. Ancak \u201czazaca\u201dda sadece \u201c-\u0131\u015f\u201d mastar eki yok, \u201c-en\/-ene\u201d de mastar eki olarak kullan\u0131lmaktad\u0131r. Fiil k\u00f6k\u00fcn\u00fcn sonuna \u201c-en\/-ene\u201d mastar ekleri geldi\u011fi zaman, b\u00fct\u00fcn fiil \u00e7ekimleri kurmancide de oldu\u011fu gibi, di\u015fil olur.<\/p>\n

H. \u015eel\u0131c\u2019e g\u00f6re, a\u011fa\u00e7 ve onunla ilgili varl\u0131k adlar\u0131 Kurmancca\u2019da di\u015fil \u201cZazaca\u201d da ise hem di\u015fil hem de erildir. Bu bak\u0131mdan da iki leh\u00e7e aras\u0131nda fark vard\u0131r.<\/p>\n

Qurm\u00ea(k\u00fbrm\u00ea) dar\u00ea: A\u011fa\u00e7 kurdu \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Guliya dar\u00ea: A\u011fa\u00e7 dal\u0131<\/p>\n

( eril) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 (di\u015fil)<\/p>\n

\u00d6rneklerinde oldu\u011fu gibi, Kurmanccada da a\u011fa\u00e7la ilgili varl\u0131k isimlerinin bir k\u0131sm\u0131 eril bir k\u0131sm\u0131 da di\u015fildir. Bu bak\u0131mdan da Kurmancca ile \u201cZazaca\u201d aras\u0131nda bir fark yoktur.<\/p>\n

H. \u015eel\u0131c\u2019e g\u00f6re; ya\u011f\u0131\u015flar ve havan\u0131n durumu ile ilgili s\u00f6zler Kurmancca\u2019da di\u015fil, \u201cZazaca\u201d da ise erildir. Bu bak\u0131mdan da iki dil aras\u0131nda farklar vard\u0131r.<\/p>\n

H. \u015eel\u0131c bu konuda da yan\u0131lmaktad\u0131r. Kurmanccada da aynen \u201cZazaca\u201d gibi hem eril, hem de di\u015fil ya\u011f\u0131\u015f ve hava durumunu belirten kelimeler vard\u0131r:<\/p>\n

Hewr\u00ea re\u015f: Siyah bulut,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bay\u00ea gur:\u015eiddetli r\u00fczgar,\u00a0 Barana h\u00fbr: Ufak ya\u011fmur.<\/p>\n

(Eril) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 (Eril) \u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(Di\u015fil)<\/p>\n

\u00d6rneklerinde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Kurmancca\u2019da da durum ayn\u0131d\u0131r. Bu konuda da iki leh\u00e7e aras\u0131nda fark yoktur.<\/p>\n

H. \u015eel\u0131c\u2019e g\u00f6re, yiyecek kaplar\u0131 ve bunlar ilgili isimler, Kurmanccada yaln\u0131zca di\u015fildir. Halbuki \u201cZazaca\u201dda hem di\u015fil hem de erildirler. Bu bak\u0131mdan da iki leh\u00e7e aras\u0131nda farklar vard\u0131r.<\/p>\n

H. \u015eel\u0131c bu konuda da yan\u0131lmaktad\u0131r.<\/p>\n

Cer\u00ea av\u00ea: Su testisi, \u00a0\u00a0\u00a0\u00a0\u00a0 Cera av\u00ea: Su testisi, \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kun\u00ea av\u00ea: Su tulumu.<\/p>\n

(Eril) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(Di\u015fil) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0(Eril)<\/p>\n

\u00d6rneklerinde g\u00f6r\u00fclebilece\u011fi gibi Kurman\u00e7ca\u2019da da bu konuda hem eril hem de di\u015fil isimler vard\u0131r.<\/p>\n

Velhas\u0131l \u00e7o\u011fu d\u00fcnya dillerinde oldu\u011fu gibi, K\u00fcrt\u00e7e\u2019de de (hem Kurmanccada, hem de \u201cZazaca\u201dda) kelime ve isimlerin erillik, di\u015fililik fonksiyonlar\u0131 \u00e7ok karma\u015f\u0131k bir durum arz etmektedir. Bu konuda kesin ve net kurallar getirmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

9-<\/strong> H.\u015eel\u0131c\u2019e g\u00f6re, i\u015faret zamirleri Kurmancca\u2019da her iki cins (erkek-di\u015fi) tekili ve \u00e7o\u011fulu i\u00e7in yak\u0131n bir \u015fah\u0131s ya da \u015fey kast ediliyorsa \u201cev\u201d, uzak bir \u015fah\u0131s ya da \u015fey kast ediliyorsa \u201cew\u201ddir. \u201cEv\u201d ve \u201cew\u201d \u00e7ekimleri yap\u0131l\u0131rken de\u011fi\u015fmemektedir. Halbuki \u201cZazaca\u201dda i\u015faret zamirleri cinslerine g\u00f6re ayr\u0131 ayr\u0131 adland\u0131r\u0131ld\u0131klar\u0131 gibi \u00e7ekimlerde de i\u015faret zamirleri herhangi bir de\u011fi\u015fime u\u011framamaktad\u0131r.<\/p>\n

\u201cZazaca\u201dda da i\u015faret zamirleri \u00e7ekimlere ve \u015fah\u0131slara g\u00f6re de\u011fi\u015fikliklere u\u011framaktad\u0131r. Bu konuda da Kurmancca ile \u201cZazaca\u201d aras\u0131nda bir fark yoktur. Durumu a\u015fa\u011f\u0131daki \u00f6rnekler \u00fczerinde g\u00f6relim:<\/p>\n

\u2013 Yak\u0131n bir \u015fah\u0131s (veya \u015fah\u0131slar) veya e\u015fya(veya e\u015fyalar) i\u00e7in kullan\u0131lan i\u015faret zamirleri:<\/p>\n

Kurmancca \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u201cZazaca\u201d<\/strong><\/p>\n

a- Tekil \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ev (evi, vi) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Eno, no \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0: Bu (Erkek i\u00e7in)<\/p>\n

Eva (va, v\u00ea) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ena, na \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0: Bu (Di\u015fi i\u00e7in)<\/p>\n

b- \u00c7o\u011ful \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Evan (Van) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Eni\/Enini\/Eninan : Bunlar (Erkekler i\u00e7in)<\/p>\n

Evana (Vana) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ena, Enani\/Enana : Bunlar (Di\u015filer i\u00e7in)<\/p>\n

Evan (Van) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ena, Enana \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0: Bunlar (Di\u015filer i\u00e7in)<\/p>\n

\u2013 Uzak bir \u015fah\u0131s (veya \u015fah\u0131slar) veya e\u015fya (veya e\u015fyalar) i\u00e7in kullan\u0131lan i\u015faret zamirleri:<\/p>\n

Kurman\u00e7ca \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

a- Tekil \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ew (wi) \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Ay\/we \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : O (erkek i\u00e7in)<\/p>\n

Ew\u00ea (w\u00ea) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Aya\/wa \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : O (di\u015fi i\u00e7in)<\/p>\n

b- \u00c7o\u011ful \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ewan(Wan) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ayni\/aynan \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Onlar (erkekler i\u00e7in)<\/p>\n

Ewana \u00a0(Wana) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ayna\/aynan \u00a0\u00a0\u00a0\u00a0\u00a0 : Onlar (di\u015filer i\u00e7in)<\/p>\n

Bu \u00f6rneklerde de g\u00f6r\u00fclece\u011fi gibi, \u201cZazaca\u201dda da \u015fah\u0131s zamirleri, \u201cEno, no, eni, enani vb.\u201d \u015fekilde de\u011fi\u015fmektedir. Bu a\u00e7\u0131dan da aynen Kurmancca gibi de\u011fi\u015fimlere u\u011framaktad\u0131r.<\/p>\n

10-<\/strong> H. \u015eel\u0131c\u2019e g\u00f6re \u00e7okluk eki Kurman\u00e7ca\u2019da bir tek ek olup bu ek de \u201c- an\u201dd\u0131r. Bu ek c\u00fcmledeki ses uyumuna g\u00f6re \u201c-en\u201d, \u201c\u0131n\u201d olabilmektedir. Halbuki \u201cZazaca\u201dda Kurmancca\u2019n\u0131n aksine iki tane \u00e7okluk eki vard\u0131r. Bu eklerden biri \u201c-an\u201d(Bazen, -on, -un \u015feklinde de olabilir) d\u0131r. Biri de \u201c-y\u201d dir. Bu bak\u0131mdan da Kurmancca ile \u201cZazaca\u201d aras\u0131nda fark vard\u0131r. H.\u015eel\u0131c bu konuda da yan\u0131lmaktad\u0131r.<\/p>\n

Zira gerek Kurmancca\u2019da, gerekse de \u201cZazaca\u201dda iki \u00e7o\u011ful eki vard\u0131r. Bu ekler \u201c-an\u201d ve \u201c-en\u201d ekidir. \u201cZazaca\u201ddaki \u201c-y\u201d eki ba\u015fl\u0131 ba\u015f\u0131na bir \u00e7o\u011ful eki de\u011fildir. Bu ekin bir \u00e7o\u011ful eki imi\u015f\u00e7esine g\u00f6r\u00fcnmesinin sebebi de \u015fudur: \u201cZazaca\u201dda \u00e7o\u011ful eki \u201c-an\u201d \u201c-\u00ean\u201d olarak okundu\u011fu hallerde \u201cn\u201d sesi d\u00fc\u015fmekte ve \u201cn\u201d sesinden \u00f6nce gelen \u201ce\u201d sesi ise \u201cy\u201d olarak okunmaktad\u0131r.\u201d[27]<\/a> Bu durumu a\u015fa\u011f\u0131daki \u00f6rnek \u00fczerinde g\u00f6relim:<\/p>\n

\u201cKitap\u201d kelimesinin \u201cZazaca\u201ddaki \u00e7o\u011fulu asl\u0131nda \u201cKitab-\u00ean\u201ddir. Ancak telaffuzda \u201cKitab-\u00ean\u201d kelimesindeki \u201cn\u201d harfi d\u00fc\u015fmekte, \u201ce\u201d harfi ise \u201cy\u201d olarak telaffuz edilmektedir. Ve bu d\u00fc\u015fme nedeniyle \u201cZazaca\u201dda \u201cKitap\u201d kelimesinin \u00e7o\u011fulu \u201ckitab\u00ea-kitaby<\/strong>\u201d \u015feklinde telaffuz edilmekte.<\/p>\n

Ayn\u0131 \u00f6zellik az bir de\u011fi\u015fiklikle Kurmancca\u2019da da vard\u0131r. Kurmanccada da aynen \u201cZazaca\u201dgibi \u201c-an\u201d \u00e7o\u011ful ekindeki \u201cn\u201d sesi bazen d\u00fc\u015fmekte ve kelimenin tekili de \u00e7o\u011fulu da ayn\u0131 olmaktad\u0131r.<\/p>\n

Kurmanccada \u201cser\u00ean we\u201dnin ayn\u0131 zamanda \u201cser\u00ea we\u201d olarak okunup son halde \u201cn\u201d sesinin d\u00fc\u015fmesi, \u201cZazacada \u201caer\u00ean \u015f\u0131ma\u201dn\u0131n ayn\u0131 zamanda \u201cser\u00ea \u015f\u0131ma\u201d olarak okunmas\u0131 gibi.<\/p>\n

11-<\/strong> H. \u015eel\u0131c\u2019e g\u00f6re; Kurmancca ve \u201cZazaca\u201d seslenme edatlar\u0131 farkl\u0131d\u0131r. Kurmanccada seslenme edat\u0131 \u201cl\u00ea\u201d (kad\u0131nlara seslenilirken kullan\u0131lan edat) \u201clo\u201d (erkeklere seslenilirken kullan\u0131lan edat) edatlar\u0131 vard\u0131r. \u201cZazaca\u201dda \u201cl\u00ea\u201d, \u201clo\u201d edatlar\u0131 yoktur. \u201cZazaca\u201dda \u201cher\u00ea\u201d (kad\u0131nlara sesIenirken kullan\u0131lan edat) edat\u0131 ile \u201chero\u201d (erkeklere seslenilirken kullan\u0131lan edat) edatlar\u0131 vard\u0131r. Bu bak\u0131mdan da \u201cZazaca\u201d ile Kurmancca farkl\u0131d\u0131r. Ger\u00e7ekten de H. \u015eel\u0131c \u00f6ylesine basit \u015feylerle u\u011fra\u015fmaktad\u0131r ki, insan\u0131n g\u00fclmemesi elde de\u011fil. Ger\u00e7ekte \u201cl\u00ea, lo\u201d edatlar\u0131 K\u00fcrt\u00e7ede (hem Kurmanccada hem de Zazacada) kullan\u0131lan, a\u011f\u0131t, ac\u0131ma ifade eden ve argo dilde kullan\u0131lan edatlard\u0131r. \u201cHer\u00ea-Hero\u201d edatlar\u0131 ise edebi dilde kullan\u0131lan, edattan \u00e7ok bir uyar\u0131 \u00fcnlemi vazifesini g\u00f6ren kelimelerdir. Bu bak\u0131mdan Kurmancca ile \u201cZazaca\u201d aras\u0131nda fark yoktur. Kurmancca\u2019da da \u201cHero, Her\u00ea\u201d edatlar\u0131 kullan\u0131lmaktad\u0131r.<\/p>\n

Hero lawo, law tu \u00e7i dik\u00ee? \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Ne yap\u0131yorsun (Erkek)?<\/p>\n

Her\u00ea ke\u00e7\u00ea tu \u00e7ira ranab\u00ee? \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : K\u0131z niye kalkm\u0131yorsun?<\/p>\n

\u00f6rneklerinde oldu\u011fu gibi. ..<\/p>\n

12-<\/strong> H. \u015eel\u0131c\u2019e g\u00f6re, Kurmancca ile \u201cZazaca\u201d aras\u0131nda isimden isim yapma ekleri (hem s\u0131fat olarak kullan\u0131lan, hem de isim olarak kullan\u0131lan, sahiplik veya ba\u011fl\u0131l\u0131k ifade eden kelimeler) bak\u0131m\u0131ndan farklar vard\u0131r.<\/p>\n

H. \u015eel\u0131c bunu da \u015f\u00f6yle a\u00e7\u0131klamaktad\u0131r:<\/p>\n

a)<\/strong> Kurmanccada sahiplik eki \u201c-b\u0131\u201dd\u0131r. Ve ismin \u00f6n\u00fcne gelir. \u201cZazaca\u201d da sie \u201c-\u0131n\u201d olup ismin sonuna gelir. H. \u015eel\u0131c bunun i\u00e7in;<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Kurmancca \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

b\u0131-du \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 duman-\u0131n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : dumanl\u0131<\/p>\n

b\u0131-xwin \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 gun-\u0131n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : kanl\u0131,<\/p>\n

b\u0131-h\u0131ri \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 pe\u015fm-\u0131n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : y\u00fcnl\u00fc<\/p>\n

\u00f6rneklerini vermektedir.<\/p>\n

H. \u015eel\u0131c\u2019\u0131n bahsetti\u011fi \u201c-b\u0131\u201d ve \u201c-\u0131n\u201d eklerinin her ikisi de K\u00fcrt\u00e7edir. Bu bak\u0131mdan \u201cZazaca\u201d ile Kurmancca aras\u0131nda bir fark yoktur. Her iki leh\u00e7ede de \u201c-\u0131n\u201d sahiplik eki vard\u0131r. Bunu a\u015fa\u011f\u0131daki \u00f6rnekler \u00fczerinde g\u00f6relim:<\/p>\n

Kurman\u00e7ca \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

zer\u00een \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 zer\u00ean\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Alt\u0131ndan, alt\u0131ndan yap\u0131lm\u0131\u015f,<\/p>\n

zev\u00een \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 s\u00eam\u00ean\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : G\u00fcm\u00fc\u015ften, g\u00fcm\u00fc\u015ften yap\u0131lm\u0131\u015f,<\/p>\n

\u015f\u00ear\u00een \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u015f\u00eerin \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Tatl\u0131, tatl\u0131dan yap\u0131lm\u0131\u015f,<\/p>\n

par\u00een \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 par\u00ean\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Ge\u00e7en seneki vs.<\/p>\n

b)<\/strong> H. \u015eel\u0131c\u2019e g\u00f6re, ba\u011fl\u0131l\u0131k (mensubiyet) eki bak\u0131m\u0131ndan da \u201cZazaca\u201d ile Kurmancca aras\u0131nda fark vard\u0131r. Bu ek Kurmanccada \u201ci\u201d, \u201cZazaca\u201d da ise \u201c-\u0131c, -\u0131j, -\u0131z\u201d d\u0131r. Buna da;<\/p>\n

Kurmancca \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

gund-i \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 dew-ic \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : k\u00f6yl\u00fc,<\/p>\n

mu\u015f-i \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 mu\u015f-ic \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Mu\u015flu,<\/p>\n

\u00f6rneklerini vermektedir.<\/p>\n

    \n
  1. \u015eel\u0131c\u2019\u0131n hi\u00e7bir dil bilmedi\u011fi a\u00e7\u0131kt\u0131r. \u015e\u00f6yle ki; gerek Kurmanccada gerekse de \u201cZazaca\u201dda bu tip ba\u011fl\u0131l\u0131k ekleri \u201cci-ca\u201d (Kurmanccadaki yer anlam\u0131ndaki \u201cci\u201d ve \u201cZazaca\u201ddaki ayn\u0131 anlama gelen \u201cca\u201d) ekleridir. Ancak Kurmanccada telaffuzda \u201c-ci\u201d ekindeki \u201cc\u201d sesi d\u00fc\u015fmekte ve sadece \u201ci\u201d sesi telaffuz edilmektedir. Ancak bu ekler \u201c\u2013\u0131c, -\u0131j, -\u0131z\u201d olmay\u0131p \u201cci\u201d ekidir. Bu ek \u201cZazaca\u201dda gizli olup ancak mensup oldu\u011fu kelimenin c\u00fcmle i\u00e7inde kullan\u0131lmas\u0131 ile belli olur ve a\u00e7\u0131\u011fa \u00e7\u0131kar: To lac\u0131kd\u00ea Mu\u015fi-ci ra wa \u00e7\u0131? : Mu\u015flu \u00e7ocu\u011fa ne dedin? To par\u00ea day\u00ea dew\u0131-ci? : K\u00f6yl\u00fcye para verdin mi?<\/li>\n<\/ol>\n

    C\u00fcmlelerinde ayn\u0131 ekin \u201cZazaca\u201dda da kullan\u0131ld\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir.<\/p>\n

    13-<\/strong> H. \u015eel\u0131c\u2019e g\u00f6re, Kurmancca\u2019da say\u0131 isimleri yapmakta kullan\u0131lan ekler \u201c-em\u201d ve \u201c-hem\u201d dir. \u015eayet say\u0131 sesiz bir harfle bitiyorsa \u201c-em\u201d, sesli bir harfle bitiyorsa \u201c-hem\u201d getirilir. \u201cZazaca\u201dda ise ayn\u0131 ekler \u201c-in\u201d ve \u201c-yin\u201dd\u0131r. E\u011fer say\u0131 sessiz bir harfle bitiyorsa \u201c-in\u201d, sesli bir harfle bitiyorsa \u201c-yin\u201d d\u0131r. H. \u015eel\u0131c\u2019e g\u00f6re bu bak\u0131mlardan da \u201cZazaca\u201d ile Kurmancca aras\u0131da farklar vard\u0131r.<\/p>\n

    Hay\u0131r, burada da yan\u0131lmaktad\u0131r. Gerek Kurmanccada, gerekse de \u201cZazaca\u201dda say\u0131 isimleri yapmakta kullan\u0131lan ek bir tek ek olup, bu ek de \u201c-\u0131n\u201dekidir. Bu ek say\u0131 kelimesi i\u00e7indeki sesli ve sessiz harf durumuna g\u00f6re \u201c-\u0131n, -\u0131m, -em vb.\u201d \u015feklinde telaffuz edilir. Ve esas K\u00fcrt\u00e7edeki do\u011fru \u015fekli de \u201cZazaca\u201dda telaffuz edildi\u011fi bi\u00e7imindedir.<\/p>\n

    Kurman\u00e7ca \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

    yek-em \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 yew-in \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : birinci<\/p>\n

    bist-em\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 vist-in \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : yirminci<\/p>\n

    \u00f6rneklerinde oldu\u011fu gibi..<\/p>\n

    14-<\/strong> H.\u015eel\u0131c\u2019e g\u00f6re: Kurmanccada yap\u0131m eki olarak dil isimleri yapma fonksiyonuna sahip ek \u201ci\u201d ekidir. \u201cZazaca\u201d da ise \u201cki\u201ddir. Bu bak\u0131mdan da Kurmancca ile \u201cZazaca\u201d aras\u0131nda fark vard\u0131r. H. \u015eel\u0131c buna;<\/p>\n

    Kurman\u00e7ca \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

    ingiliz-i \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 ingiliz-ki \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : ingilizce<\/p>\n

    far\u0131s-i \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 far\u0131s-ki \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Fars\u00e7a,<\/p>\n

    \u00f6rneklerini vermektedir.<\/p>\n

    H.\u015eel\u0131c bu konuda da yan\u0131lmaktad\u0131r. Bu konuda \u201cZazaca\u201d ile Kurmancca aras\u0131nda farklar oldu\u011fu do\u011fru de\u011fildir. Her iki leh\u00e7ede de bu ek \u201c-i\u201d ekidir. Ancak T\u00fcrk\u00e7enin \u201cZazaca\u201dya etkisi nedeniyle (b\u00fcy\u00fck ihtimalle yak\u0131n tarihlerde meydana gelen etki nedeniyle) bu \u201c-i\u201d eki \u201cZazaca\u201dda \u201c- ki\u201d haline gelmi\u015ftir. Ve sonuna \u201c-i\u201d eki de\u011fil de \u201c-ki\u201d eki getirilerek, okunan bu tip kelimelerin do\u011fru \u201cZazaca\u201ds\u0131 \u201c-ki\u201d ile okunan \u015fekli de\u011fil, \u201ci\u201d ile okunan \u015feklidir. Ba\u015fka bir anlat\u0131mla, \u201cZazaca\u201ddaki \u201c-ki\u201d eki T\u00fcrk\u00e7edek \u201cT\u00fcrk, T\u00fcrki\u201d kelimesinin etkisi ile bu kelimelerin sonundaki \u201ck, ki\u201d sesinin etkisi ile olu\u015fmu\u015f bir ektir.\u00a0 \u0130ngilizcenin do\u011fru \u201cZazaca\u201ds\u0131, \u0130ngiliz-ki\u201d de\u011fil, \u201c\u0130ngiliz-i\u201d olmas\u0131 gerekir.<\/p>\n

    Bu durumu \u201cZaza\u201dlar\u0131n kendi dillerinde de g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Bilindi\u011fi gibi, \u201cZazalar\u201d kendi dillerine \u201cD\u0131m\u0131li\u201d derler. Ger\u00e7ekten de \u201cZazaca\u201dda bu ek \u201c-ki\u201d olsayd\u0131, \u201cZazalar\u0131n\u201d kendi dillerine de \u201cD\u0131m\u0131li\u201d de\u011fil, \u201cD\u0131milki\u201d demeleri gerekirdi. Halbuki \u201cZazalar\u201d kendi dillerine \u201cD\u0131m\u0131lki\u201d de\u011fil, \u201cD\u0131mi-Ii\u201d derler. Kurmancca ye \u201ck\u0131rdaski\u201d de\u011fil, \u201ck\u0131rdasi\u201d demeleri gibi. ..<\/p>\n

    15-<\/strong> H. \u015eel\u0131c\u2019e g\u00f6re, Kurmanccada emir bildiren kelimeler birden fazla hecelidirler. Halbuki \u201cZazaca\u201dda tek hecelidirler. Bu bak\u0131mdan da farklar vard\u0131r. Ve buna;<\/p>\n

    Kurmancca \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u201cZazaca\u201d<\/strong><\/p>\n

    Were \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 B\u00ea\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Gel<\/p>\n

    Here \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u015eo \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : Git<\/p>\n

    \u00f6rneklerini vermektedir.<\/p>\n

    Hay\u0131r bu bak\u0131mdan da \u201cZazaca\u201d ile Kurmancca aras\u0131nda fark yoktur.<\/p>\n

    Yaln\u0131z Kurmancca\u2019da de\u011fil, \u201cZazaca\u201dda da birden fazla heceli emir bildiren kelimeler vard\u0131r.<\/p>\n

    Kurmancca\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cZazaca\u201d<\/strong><\/p>\n

    rabe \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 warde \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : kalk,<\/p>\n

    b\u0131xwe \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 bore (biwere) \u00a0 : ye (bir \u015fey ye)<\/p>\n

    ronike\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 ro\u015fe \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 : otur,<\/p>\n

    \u00f6rneklerinde oldu\u011fu gibi. ..<\/p>\n

    H. \u015eel\u0131c bu b\u00f6l\u00fcmdeki tezlerinin sonunda Paris\u2019te yay\u0131mlanan bir K\u00fcrt\u00e7e s\u00f6zl\u00fc\u011fe[28]<\/a> atfen, bu s\u00f6zl\u00fckteki 6530 K\u00fcrt\u00e7e s\u00f6zc\u00fckten (Kurmancca s\u00f6zc\u00fckten) sadece 2271 s\u00f6zc\u00fc\u011f\u00fcn Kurmancca ve \u201cZazaca\u201dda m\u00fc\u015fterek kullan\u0131ld\u0131\u011f\u0131n\u0131, geri kalan 1259 s\u00f6zc\u00fc\u011f\u00fcn \u201cZazaca\u201dda hi\u00e7 kullan\u0131lmad\u0131\u011f\u0131n\u0131, bu nedenle \u201cZazaca\u201dn\u0131n K\u00fcrt\u00e7e olamayaca\u011f\u0131n\u0131 ileri s\u00fcrmektedir.<\/p>\n

    Bug\u00fcn gerek \u201cZazaca\u201dda gerek Kurmanccada gerekse de K\u00fcrt\u00e7enin di\u011fer leh\u00e7elerinde kullan\u0131lan kelimelerin hangilerinin ger\u00e7ekten K\u00fcrt\u00e7e k\u00f6kenli, hangilerinin ise yabanc\u0131 k\u00f6kenli (K\u00fcrt\u00e7eye di\u011fer dillerden girmi\u015f) kelimeler oldu\u011fu tam olarak tespit edilmi\u015f de\u011fildir. Bu sebeplerle b\u00f6ylesi bir mant\u0131ktan hareketle, \u201cZazaca\u201dn\u0131n K\u00fcrt\u00e7e olmad\u0131\u011f\u0131 sonucuna varmak m\u00fcmk\u00fcn de\u011fildir. Zira Kurmanccada kullan\u0131l\u0131p da \u201cZazaca\u201dda kullan\u0131lmayan kelimelerin ka\u00e7ta ka\u00e7\u0131n\u0131n K\u00fcrt\u00e7e k\u00f6kenli, ka\u00e7ta ka\u00e7\u0131n\u0131n yabac\u0131 k\u00f6kenli oldu\u011fu hen\u00fcz tespit edilmi\u015f de\u011fildir. Her iki leh\u00e7ede ortak kullan\u0131lmayan, yaln\u0131zca Kurmanccada kullan\u0131lan veya yaln\u0131zca \u201cZazaca\u201dda kullan\u0131lan, K\u00fcrt\u00e7e oldu\u011funu bildi\u011fimiz bir\u00e7ok kelimenin esas\u0131nda yabanc\u0131 k\u00f6kenli kelimeler olmas\u0131 pekala m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

    Ayr\u0131ca bir an i\u00e7in 4259 adet s\u00f6zc\u00fc\u011f\u00fcn t\u00fcm\u00fcn\u00fcn K\u00fcrt\u00e7e k\u00f6kenli oldu\u011funu farz etsek bile, bu K\u00fcrt\u00e7e i\u00e7in (Kurmancca ve \u201cZazaca\u201d i\u00e7in) b\u00fcy\u00fck bir handikap de\u011fildir. Zira bir dilin de\u011fi\u015fik leh\u00e7elerinde ayn\u0131 nesneyi g\u00f6steren kelimelerin birden \u00e7ok ve de\u011fi\u015fik olmas\u0131 ola\u011fan ve normaldir. Zaten bir dilde de\u011fi\u015fik leh\u00e7elerin olmas\u0131n\u0131n varl\u0131k nedeni de budur. E\u011fer bir dilde ayn\u0131 nesne o dili konu\u015fanlar\u0131n t\u00fcm\u00fcnce ayn\u0131 adla an\u0131l\u0131yorsa, art\u0131k de\u011fi\u015fik leh\u00e7elerden bahsedilemez. Ancak bir tek leh\u00e7eden bahsedilebilir. Biz K\u00fcrt\u00e7e\u2019nin birka\u00e7 leh\u00e7esi oldu\u011fundan bahsetti\u011fimize g\u00f6re bir nesnenin bazen Kurmanccada ayr\u0131 \u201cZazaca\u201dda ayr\u0131 isimle an\u0131lmas\u0131 normal ve ola\u011fand\u0131r.<\/p>\n

    VI- T\u00fcrk\u00e7\u00fc H. \u015eel\u0131c<\/strong><\/p>\n

    H. \u015eel\u0131c, kitab\u0131n\u0131n \u201cDo\u011fu \u0130syanlar\u0131 ve Zazalar<\/em>\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcm\u00fcnde T\u00fcrkiye Do\u011fu ve G\u00fcneydo\u011fu b\u00f6lgeleri gerek Osmanl\u0131lar zaman\u0131nda gerekse de T\u00fcrkiye Cumhuriyeti\u2019nin ilk kurulu\u015f y\u0131llar\u0131nda \u201cMevkii h\u0131rs\u0131, vergi vermeme, \u00e7\u0131karlar\u0131n zedelenmesinin hazmedilmemesi, Atat\u00fcrk ink\u0131laplar\u0131na tepkiler vs.\u201d nedenlerle bir\u00e7ok isyanlar \u00e7\u0131kt\u0131\u011f\u0131n\u0131, bu isyanlardan ba\u015fl\u0131calar\u0131n\u0131n, Ko\u00e7giri, \u015eeyh Sait, Dersim isyanlar\u0131 oldu\u011funu, bu isyanlar\u0131n t\u00fcm\u00fcn\u00fcn \u201cZazalar\u201d taraf\u0131ndan \u00e7\u0131kar\u0131ld\u0131\u011f\u0131n\u0131, bu isyanlar\u0131n K\u00fcrtl\u00fckle hi\u00e7bir ilgi ve alakalar\u0131n\u0131n olmad\u0131\u011f\u0131n\u0131, Dersim isyan\u0131n\u0131n \u201cDerebeylik d\u00fczeninin y\u0131k\u0131lmas\u0131na tepki olarak .. \u201c \u015eeyh Sait isyan\u0131n\u0131n da \u201c\u015eeriat d\u00fczeninin geri getirilmesi amac\u0131yla \u2026 \u201c yap\u0131lan isyanlar oldu\u011funu iddia etmekte ve kendince bir tak\u0131m belgelere dayanmaktad\u0131r.<\/p>\n

    Yukar\u0131da t\u0131rnak i\u00e7inde yazd\u0131\u011f\u0131m\u0131z c\u00fcmleler aynen H. \u015eel\u0131c\u2019e aittir. Kanaatimizce bu s\u00f6zler bile tek ba\u015f\u0131na kim oldu\u011fu konusunda okuyucuya yeterli kanaat vermektedir. Zira resmi ideoloji de aynen H.\u015eel\u0131c gibi bu isyanlar\u0131n \u00e7apulculuk amac\u0131yla, \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ileri s\u00fcrmektedir. Bu tezler \u00e7ok net bi\u00e7imde,H. \u015eel\u0131c\u2019\u0131n amac\u0131n\u0131n \u201cZazalara\u201d iyilik etmek olmad\u0131\u011f\u0131n\u0131, resmi ideolojinin adam\u0131 oldu\u011funu, as\u0131l amac\u0131n\u0131n \u201cZazalarla\u201d Kurmanclar\u0131 birbirine d\u00fc\u015f\u00fcrmek suretiyle K\u00fcrtler aras\u0131na nifak sokmak oldu\u011funu g\u00f6stermektedir. Bu nedenlerle t\u00fcm K\u00fcrtlerin, bilimsellik s\u00fcs\u00fc verilmi\u015f bu tip tezlere ve H. \u015eel\u0131c gibi adamlara kar\u015f\u0131 uyan\u0131k olmalar\u0131 gerekir.<\/p>\n

    H. \u015eel\u0131c\u2019\u0131n bu b\u00f6l\u00fcmdeki tezlerinin ayr\u0131nt\u0131l\u0131 ele\u015ftirisine girmeyece\u011fim. \u00c7\u00fcnk\u00fc bu konuda T\u00fcrkiye\u2019de ger\u00e7ekten de \u00e7ok \u015fey yaz\u0131l\u0131p \u00e7izildi. Bilinen \u015feyleri tekrarda da pek fayda yoktur. Okuyucunun bu K\u00fcrt isyanlar\u0131n\u0131n olu\u015f ve ama\u00e7lar\u0131 ile ilgili az \u00e7ok bilgisi vard\u0131r. K\u0131saca \u015fu a\u015fa\u011f\u0131daki paragraflar bile bu isyanlar\u0131n niteli\u011fi konusunda yeterli bilgiler vermektedir.<\/p>\n

    \u201c \u2026 i\u00e7inizden baz\u0131lar\u0131, isyana vesile olarak, h\u00fck\u00fcmetin fena idaresini, di\u011fer baz\u0131lar\u0131 hilafeti m\u00fcdafaay\u0131 ileri s\u00fcrd\u00fcn\u00fcz. Fakat hepinizin m\u00fc\u015fterek bir tek d\u00fc\u015f\u00fcncesi vard\u0131. M\u00fcstakil bir K\u00fcrdistan kurmak \u2026 Bunu hayat\u0131n\u0131zla \u00f6deyeceksiniz<\/em> \u2026 \u201c[29]<\/a><\/p>\n

    \u201cDersim-K\u00fcrdistan, 30 Temmuz 1937 .. D\u0131\u015fi\u015fleri bakanl\u0131\u011f\u0131 .. Say\u0131n bakan, y\u0131llardan beri, T\u00fcrk h\u00fck\u00fcmeti, K\u00fcrt halk\u0131n\u0131 asimile etmeye \u00e7al\u0131\u015fmakta ve K\u00fcrt dilinin gazete ve yay\u0131nlar\u0131n\u0131 yasaklayarak, anadillerini konu\u015fanlara eziyet ederek, K\u00fcrdistan\u2019\u0131n bereketli topraklar\u0131ndan gidenlerden b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fcn telef oldu\u011fu Anadolu\u2019nun \u00e7orak topraklar\u0131na zorunlu ve sistemli g\u00f6\u00e7ler d\u00fczenleyerek, bu halka zul\u00fcm etmektedir \u2026<\/em><\/p>\n

    Son olarak, T\u00fcrk h\u00fck\u00fcmeti kendisiyle yap\u0131lan bir anla\u015fma sonucu, bu bask\u0131lardan ar\u0131nd\u0131r\u0131lm\u0131\u015f Dersim b\u00f6lgesine de girmeye kalk\u0131\u015fm\u0131\u015ft\u0131r. Bu olay kar\u015f\u0131s\u0131nda K\u00fcrtler g\u00f6\u00e7\u00fcn uzak yollar\u0131nda can vermek yerine kendilerini korumak i\u00e7in 1930\u2019da Ararat tepesinde, Zilan ve Beyaz\u0131t Ovas\u0131\u2019nda oldu\u011fu gibi silahlara sar\u0131ld\u0131lar. \u2026 \u00dc\u00e7 aydan beri \u00fclkemizde t\u00fcyler \u00fcrpertici bir sava\u015f s\u00fcr\u00fcyor. Sava\u015f olanaklar\u0131n\u0131n e\u015fitsizli\u011fine ve bombarduman u\u00e7aklar\u0131n\u0131n yang\u0131n bombalar\u0131n\u0131n, bo\u011fucu gazlar\u0131n kullan\u0131lmas\u0131na ra\u011fmen ben ve yurtta\u015flar\u0131m T\u00fcrk ordusunu ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011fratt\u0131k. Direni\u015fimiz kar\u015f\u0131s\u0131nda T\u00fcrk u\u00e7aklar\u0131 kasabalar\u0131 bombal\u0131yor yak\u0131yor \u2026 Zindanlar yumu\u015fak ba\u015fI\u0131 K\u00fcrt halk\u0131yla dolup ta\u015f\u0131yor, ayd\u0131nlar kur\u015funa diziliyor, as\u0131l\u0131yor ya da T\u00fcrkiye\u2019nin tecrit edilmi\u015f b\u00f6lgelerine s\u00fcr\u00fcl\u00fcyor \u2026 \u00dc\u00e7 milyon K\u00fcrt benim sesimde ekselanslar\u0131na sesleniyor ve bu h\u00fck\u00fcmetinizin y\u00fcksek manevi etkisinden K\u00fcrt halk\u0131m yararland\u0131rman\u0131z\u0131 sizden istirham ediyor\u2026 Say\u0131n bakan, en derin sayg\u0131lar\u0131m\u0131n kabul\u00fcn\u00fc rica ederim \u2026 <\/em>\u00a0<\/em><\/p>\n

    Dersim Generali Seyid R\u0131za \u2026 <\/em>\u201c[30]<\/a><\/p>\n

    H. \u015eel\u0131c\u2019\u0131n bu isyanlar\u0131n t\u00fcm\u00fcn\u00fcn \u201cZazalar\u201d taraf\u0131ndan \u00e7\u0131kar\u0131lan isyanlar oldu\u011fu tezi iftirad\u0131r. Zira konuyla ilgili olan herkes bilir ki t\u00fcm bu isyanlara \u201cZaza\u201d a\u015firetleri kadar Kurmanc a\u015firetleri de kat\u0131lm\u0131\u015ft\u0131r. \u0130sim isim ve tek tek bu a\u015firetleri yazmak m\u00fcmk\u00fcnd\u00fcr. Ancak bu, bu yaz\u0131m\u0131z\u0131n s\u0131n\u0131rlar\u0131n\u0131 a\u015far. Zaten bunun gere\u011fi de yoktur. Zira bu isyanlar esnas\u0131nda, isyana kat\u0131lan halk \u201cbu Zaza isyan\u0131d\u0131r. \u2026 bu Kurmanc isyan\u0131d\u0131r\u201d \u201cbiz kat\u0131lmayal\u0131m\u201d diye bir ayr\u0131m yapmam\u0131\u015ft\u0131r. Ve halen de halk b\u00f6yle bir ayr\u0131m yapmamaktad\u0131r. Ancak H. \u015eel\u0131c ve benzerleri b\u00f6ylesi suni bir ayr\u0131m yapmaya \u00e7al\u0131\u015fmaktad\u0131rlar.<\/p>\n

    K\u00fcrtlerin Irk\u0131 ve Etnik K\u00f6kenleri<\/strong><\/p>\n

    Yaz\u0131m\u0131z\u0131n temel kavramlar b\u00f6l\u00fcm\u00fcnde, bug\u00fcnk\u00fc uluslar\u0131n birka\u00e7 y\u00fczy\u0131ll\u0131k hatta bin y\u0131ll\u0131k evrim sonucu olu\u015ftuklar\u0131n\u0131 ve bug\u00fcne kadar olu\u015fmu\u015f en \u00f6rg\u00fctl\u00fc halk topluluklar\u0131 oldu\u011funu belirtmi\u015ftik. Keza olu\u015fumu ve ya organizasyonu peki\u015fmi\u015f ya da peki\u015fme yolunda olan uluslar\u0131n, yahut da sadece olu\u015fum halindeki bir ulusun daha a\u015fa\u011f\u0131 d\u00fczeylerdeki topluluklara g\u00f6re kar\u0131\u015f\u0131k birliklerden meydana gelen bir b\u00fct\u00fcn oldu\u011funu, bir ulusal b\u00fct\u00fcnl\u00fc\u011f\u00fcn birka\u00e7 yurt veya birlikten (etnik gruplardan) meydana geldi\u011fini, bu toplulu\u011fun ilk embriyonlar\u0131n\u0131n da a\u015firetler oldu\u011funu vurgulam\u0131\u015ft\u0131k. Yine bu b\u00f6l\u00fcmde d\u00fcnyada bir tek \u0131rka ve bir tek k\u00f6kene dayanan hi\u00e7bir ulusun olamayaca\u011f\u0131n\u0131 da belirtmi\u015ftik. Keza uluslar\u0131n \u0131rki ve etnik k\u00f6kenIerine ili\u015fkin bilgi kaynaklar\u0131m\u0131z\u0131n neler olabilece\u011fini de izaha \u00e7al\u0131\u015fm\u0131\u015ft\u0131k. Bu belirlemelerimizi tekrardan okuyucuya hat\u0131rlatt\u0131ktan sonra as\u0131l konumuza, K\u00fcrtlerin \u0131rki ve etnik k\u00f6kenleri konusuna ge\u00e7ebiliriz \u2026<\/p>\n

    K\u00fcrtlerin etnik k\u00f6keni konusunda iki farkl\u0131 g\u00f6r\u00fc\u015f vard\u0131r. Birincisi;<\/em> baz\u0131 tarih\u00e7iler taraf\u0131ndan, beyaz \u0131rka mensup bu insanlar\u0131n, G\u00fcney Rusya yaylalar\u0131ndan kalkarak Kafkas Da\u011flar\u0131\u2019n\u0131 a\u015f\u0131p milattan \u00f6nceki y\u0131llarda gelip bug\u00fcnk\u00fc topraklar\u0131na yerle\u015ftikleri varsay\u0131lmakta ve bug\u00fcnk\u00fc K\u00fcrtlerin i\u00e7inde b\u00fcy\u00fck oranda sar\u0131 sa\u00e7l\u0131 mavi g\u00f6zl\u00fc insanlar\u0131n bulunmas\u0131 da bu varsay\u0131mla izah edilmektedir.<\/p>\n

    \u0130kinci g\u00f6r\u00fc\u015fe g\u00f6re ise<\/em>; bug\u00fcnk\u00fc K\u00fcrtler ge\u00e7mi\u015fte tarih i\u00e7inde bug\u00fcnk\u00fc K\u00fcrt co\u011frafyas\u0131nda ya\u015fam\u0131\u015f halklardan ayr\u0131 de\u011fildir. Ge\u00e7mi\u015fte bu topraklarda ya\u015fam\u0131\u015f halklar toptan ve bir defada yok olmad\u0131klar\u0131na g\u00f6re, K\u00fcrtlerin bu b\u00f6lgelerde ya\u015fam\u0131\u015f halklar\u0131n bug\u00fcnk\u00fc torunlar\u0131 olmas\u0131 normal ve do\u011fald\u0131r. K\u00fcrtlerin milattan \u00f6nceki y\u0131llarda Kafkaslar yolu ile gelip bug\u00fcnk\u00fc topraklar\u0131na yerle\u015ftikleri kabul olunsa bile bu ger\u00e7ek de\u011fi\u015fmez. Zira K\u00fcrtler bu topraklara gelip yerle\u015fmeden \u00f6nce bu topraklar bo\u015f ve insans\u0131z de\u011fildi.<\/p>\n

    Kanaatimizce K\u00fcrtlerin nereden gelip bug\u00fcnk\u00fc topraklara yerle\u015ftikleri hangi \u0131rka mensup olduklar\u0131 pek \u00f6nemli de\u011fildir. \u00d6nemli olan bir olgu olarak halen K\u00fcrt ulusunun varolu\u015fudur. Bu tip konular \u00fczerinde \u0131srar etmek, bilimselli\u011fi kan\u0131tlanamayacak kadar karanl\u0131k baz\u0131 tez ve varsay\u0131mlar \u00fczerinde fazlaca durmak abestir. Ve insan\u0131 \u0131rk\u00e7\u0131l\u0131\u011fa g\u00f6t\u00fcr\u00fcr.<\/p>\n

    Tarihi kaynaklara g\u00f6re bug\u00fcnk\u00fc K\u00fcrt co\u011frafyas\u0131nda ya\u015fam\u0131\u015f ve bilinen en eski halklar Hurriler[31]<\/a>, Gutiler[32]<\/a>, Kasitler[33]<\/a> ve Lolobiler[34]<\/a> dir. Bu halklar bir ve ayn\u0131 k\u00f6kenden gelme halklar olmalar\u0131na ra\u011fmen, gerek kendileri taraf\u0131ndan gerekse de kom\u015fu halklar taraf\u0131ndan bazen bu adlarla an\u0131Im\u0131\u015flar, bazen de de\u011fi\u015fik adlarla (Kasitlerin Kusiler ad\u0131yla, Gutilerin Kurti, Hurrilerin Khurri, Kurri adlar\u0131 ile an\u0131lmalar\u0131 gibi. .. ) an\u0131lm\u0131\u015flard\u0131r. Bug\u00fcnk\u00fc K\u00fcrtlerin bilinen en eski atalar\u0131 bu halklard\u0131r. Elimizdeki yaz\u0131l\u0131 kaynaklar bu b\u00f6lgede bu halklar\u0131n ya\u015fad\u0131\u011f\u0131n\u0131 g\u00f6stermekte, bu halklar\u0131n dilleri ve k\u00fclt\u00fcrleri ile bug\u00fcnk\u00fc K\u00fcrtlerin dili ve k\u00fclt\u00fcr\u00fc aras\u0131nda b\u00fcy\u00fck oranda benzerlikler bulunmaktad\u0131r. Yaz\u0131m\u0131z\u0131n temel kavramlar b\u00f6l\u00fcm\u00fcnde belirtti\u011fimiz tarihi bilgi kaynaklar\u0131m\u0131z da bu d\u00fc\u015f\u00fcncemizi do\u011frulamaktad\u0131r.<\/p>\n

    \u015e\u00fcphesiz ki bu K\u00fcrt halklar\u0131 e\u015f zamanda tarih sahnesine \u00e7\u0131kmam\u0131\u015f ve her zaman da bu adlarla an\u0131lmam\u0131\u015flard\u0131r. Bazen bu topluluklar\u0131n b\u00fcnyesinde yer alan bir a\u015firet tarih sahnesine \u00e7\u0131km\u0131\u015f, asl\u0131nda bir ve ayn\u0131 k\u00f6kenden gelme bu halklar\u0131 (a\u015firet ve a\u015firet topluluklar\u0131n\u0131) egemenli\u011fi alt\u0131na aIm\u0131\u015f, kendi ad\u0131 ile an\u0131lan imparatorluklar kurmu\u015ftur. \u00d6rne\u011fin, Hurrilerin tarih sahnesinden \u00e7ekilmesinden sonra, \u0131rkda\u015flar\u0131 ve ard\u0131llar\u0131, Mitaniler(Metiniler)[35]<\/a> tarih sahnesine \u00e7\u0131km\u0131\u015f ve uzun y\u0131llar g\u00fcneydo\u011fu Anadolu kuzey Suriye ve Kuzey Irak topraklar\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015flerdir. Gerek Mitanilerin gerekse Hurrilerin da\u011f\u0131lmas\u0131ndan sonra da Asur kaynaklar\u0131nda Nayri \u00fclkesi[36]<\/a>, S\u00fcmer Akkad kaynaklar\u0131nda Subartu \u00fclkesi[37]<\/a> olarak ge\u00e7en Mitani-Hurri \u00fclkesinde, \u00e7o\u011fu mensup oldu\u011fu a\u015firetten veya egemenlik s\u00fcrd\u00fc\u011f\u00fc b\u00f6lgelerden adlar\u0131n\u0131 alan Kirhi (Kurhi)[38]<\/a>, Kardu(Kurdo)[39]<\/a>, Nirbo[40]<\/a>(22), Qoumanu(Kumuk)[41]<\/a>, Tirikan[42]<\/a>, Kubo\u015f[43]<\/a>; Manay (Mar\u0131nai)[44]<\/a>, Mad(Med)[45]<\/a>, Daiani[46]<\/a>, Urartu-(Khaldi-Xaldi)[47]<\/a> gibi K\u00fcrt prenslik ve krall\u0131klar\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Madlar\u0131n (Medlerin) k\u00fc\u00e7\u00fck bir K\u00fcrt prensli\u011finden b\u00fcy\u00fck bir imparatorlu\u011fa d\u00f6n\u00fc\u015fmesi gibi, bazen bu K\u00fcrt prensliklerinden biri t\u00fcm K\u00fcrt co\u011frafyas\u0131na \u0130ran, Anadolu\u2019ya yay\u0131larak birka\u00e7 as\u0131r h\u00fck\u00fcm s\u00fcrebilmi\u015ftir.<\/p>\n

    Yukar\u0131da da belirtti\u011fimiz gibi, bu K\u00fcrt halklar\u0131 (a\u015firetleri) e\u015f zamanda tarih sahnesine \u00e7\u0131kmam\u0131\u015flard\u0131r. Hurriler hen\u00fcz tarih sahnesine \u00e7\u0131kmadan \u00f6nce, Za\u011fros da\u011flar\u0131ndan hareket eden Gutiler, M.\u00d6. 2600 y\u0131llar\u0131 civar\u0131nda, g\u00fcney Mezopotamya\u2019ya inmi\u015f, Babil ve S\u00fcmer \u015fehirlerini yak\u0131p y\u0131km\u0131\u015ft\u0131r \u2026<\/p>\n

    Mitaniler kuzey ve kuzeybat\u0131 Kuzey Suriye ve G\u00fcneydo\u011fu Anadolu h\u00fck\u00fcm s\u00fcrd\u00fckleri esnada Kasitler(Kusiler) Babil\u2019de h\u00fck\u00fcm s\u00fcrm\u00fc\u015flerdir. \u0130\u015fte bug\u00fcnk\u00fc K\u00fcrtler\u2019in \u0131rki ve etnik k\u00f6kenleri bu halklara dayanmaktad\u0131r. Bundan hareketle, denebilir ki, K\u00fcrtler; Hurri\u201dlerin, Guti\u2019lerin, Mitani\u2019lerin, Kasitlerin, Urartu\u2019lar\u0131n, Medler\u2019in torunlar\u0131d\u0131r. Bu halklardan izler ta\u015f\u0131maktad\u0131r. Etnik k\u00f6ken bak\u0131m\u0131ndan bu gruplar aras\u0131nda bir fark yoktur.<\/p>\n

    Bu konuya son vermeden \u00f6nce, baz\u0131 K\u00fcrt yazarlar\u0131n\u0131n d\u00fc\u015ft\u00fc\u011f\u00fc bir hatay\u0131 vurgulamak istiyorum. \u015e\u00f6yle ki, baz\u0131 K\u00fcrt ara\u015ft\u0131rmac\u0131lar\u0131, K\u00fcrt tarihini Medlerle ba\u015flatmaktad\u0131r. Belki daha kolay oldu\u011fu i\u00e7in, belki de Med dili ile bug\u00fcnk\u00fc K\u00fcrt\u00e7e aras\u0131nda \u00e7ok yak\u0131n benzerlikten dolay\u0131 b\u00f6ylesi bir yola ba\u015fvurmaktad\u0131rlar. Halbuki b\u00f6ylesi bir tarihten itibaren K\u00fcrt tarihini ba\u015flatmak do\u011fru de\u011fildir. Medler M.\u00d6. 7. y\u00fczy\u0131lda tarih sahnesine \u00e7\u0131km\u0131\u015flard\u0131r. Halbuki Medler hen\u00fcz tarih sahnesine \u00e7\u0131kmadan \u00e7ok \u00f6nceleri K\u00fcrtlerin atalar\u0131, Gutiler, Hurriler, Kusiler(Kasitler), Mitaniler, K\u00fcrt co\u011frafyas\u0131nda vard\u0131 ve ya\u015f\u0131yorlard\u0131r. Ve bu halklar da K\u00fcrtlerin atalar\u0131ndan ba\u015fkalar\u0131 de\u011fildi. ..<\/p>\n

    Ni\u00e7in Bir Tek Leh\u00e7e De\u011fil de Kurmacca, \u201cZazaca\u201d vb. Gibi Farkl\u0131 Leh\u00e7eler?<\/strong><\/p>\n

    Bug\u00fcn K\u00fcrtlerin ya\u015fad\u0131\u011f\u0131 co\u011frafyada hepsine birden K\u00fcrt\u00e7e dedi\u011fimiz K\u00fcrt dilinin, be\u015f b\u00fcy\u00fck leh\u00e7esi konu\u015fulmaktad\u0131r. Her leh\u00e7enin de kendi b\u00fcnyesinde birka\u00e7 a\u011fz\u0131 vard\u0131r. Ba\u015fl\u0131ca be\u015f b\u00fcy\u00fck leh\u00e7e; a) Kurmanci, b) D\u0131m\u0131li, c) Sorani, d) Gorani, e) Luri leh\u00e7eleridir.<\/p>\n

    a) Kurman\u00e7i Leh\u00e7esi:<\/strong><\/p>\n

    Bu leh\u00e7e en yayg\u0131n ve en b\u00fcy\u00fck K\u00fcrt kitlesi taraf\u0131ndan konu\u015fulan leh\u00e7edir. Baz\u0131 K\u00fcrt dilbilimci ve tarih\u00e7ileri Sorani\u2019nin de ba\u015fl\u0131 ba\u015f\u0131na bir leh\u00e7e olmay\u0131p bu leh\u00e7enin bir a\u011f\u0131z oldu\u011fu kanaatinde ise de biz aksi kanaatindeyiz. Ve bunun i\u00e7in Sorani\u2019yi ayr\u0131 leh\u00e7e olarak kabul ettik. Kurmanci leh\u00e7esi kendi b\u00fcnyesinde, bohti a\u011fz\u0131, S\u0131livi a\u011fz\u0131, Zili a\u011fz\u0131, \u015eeyhb\u0131z\u0131ni a\u011fz\u0131 vb. birka\u00e7 a\u011fza ayr\u0131lmaktad\u0131r.<\/p>\n

    Bahti a\u011fz\u0131, K\u00fcrt co\u011frafyas\u0131nda da Bohtan b\u00f6lgesi (Cizre-Siirt-Hakkari) k\u00fcrtlerinin konu\u015ftu\u011fu a\u011f\u0131zd\u0131r. S\u0131livi a\u011fz\u0131 Diyarbak\u0131r-Mardin y\u00f6resindeki K\u00fcrtlerin, Zili a\u011fz\u0131 A\u011fr\u0131-Mu\u015f-Van y\u00f6resindeki K\u00fcrtler ile \u0130ran K\u00fcrdistan\u2019\u0131ndaki Revan K\u00fcrtlerinin ve Erivan K\u00fcrtlerinin konu\u015ftu\u011fu a\u011f\u0131zd\u0131r. \u015eeyhb\u0131z\u0131ni a\u011fz\u0131 Diyarbak\u0131r\u2019da Karacada\u011f civar\u0131ndaki bir k\u0131s\u0131m K\u00fcrtler ile Ad\u0131yaman civar\u0131ndaki bir k\u0131s\u0131m K\u00fcrtlerin, Konya, Ankara ve Aksaray civar\u0131ndaki bir k\u0131s\u0131m K\u00fcrtlerin konu\u015ftu\u011fu a\u011f\u0131zd\u0131r. Kurmanci\u2019nin bu a\u011f\u0131zlar\u0131ndan ba\u015fka T\u00fcrkiye K\u00fcrt co\u011frafyas\u0131nda Urfa y\u00f6resi K\u00fcrtlerinin konu\u015ftu\u011fu Milli a\u011f\u0131zdan, Irak K\u00fcrdistan\u2019\u0131nda Zaho-imadiye-Duhok gibi da\u011fl\u0131k b\u00f6lgelerdeki K\u00fcrtlerin konu\u015ftu\u011fu Behdinan (veya Metinan) a\u011fz\u0131ndan da bahs edilebilir.<\/p>\n

    b) D\u0131m\u0131li Leh\u00e7esi:<\/strong><\/p>\n

    Kurmanciden sonra en b\u00fcy\u00fck K\u00fcrt kitlesi taraf\u0131ndan konu\u015fulan leh\u00e7edir. K\u00fcrt tarih\u00e7i ve dilbilimcileri bu leh\u00e7eyi Gorani leh\u00e7esinin bir a\u011fz\u0131 olarak kabul etmekte ve ba\u015fl\u0131 ba\u015f\u0131na bir leh\u00e7e olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrmekte ise de; biz aksi kanaatindeyiz. Ger\u00e7ekten de bu leh\u00e7e Gorani leh\u00e7esine \u00e7ok yak\u0131n olmakla beraber, Goraninin bir a\u011fz\u0131 olmay\u0131p ayr\u0131 bir leh\u00e7edir. D\u0131m\u0131li leh\u00e7esi de kendi b\u00fcnyesinde Siverek a\u011fz\u0131; Siverek-\u00c7ermik civar\u0131ndaki bir k\u0131s\u0131m K\u00fcrtlerin; Mirdasi a\u011fz\u0131, E\u011fil-Dicle-Palu civar\u0131ndaki bir k\u0131s\u0131m K\u00fcrtlerin; Bing\u00f6l a\u011fz\u0131, Bing\u00f6l-Lice-Mutki civar\u0131ndaki bir k\u0131s\u0131m K\u00fcrtlerin, So-b\u00ea a\u011fz\u0131 ise Dersim y\u00f6resindeki bir k\u0131s\u0131m K\u00fcrtlerin konu\u015ftu\u011fu a\u011f\u0131zd\u0131r.<\/p>\n

    e) Sorani Leh\u00e7esi:<\/strong><\/p>\n

    Bu leh\u00e7e \u0130ran K\u00fcrdistan\u2019\u0131ndaki bir k\u0131s\u0131m K\u00fcrtler ile Irak K\u00fcrdistan\u2019\u0131ndaki bir k\u0131s\u0131m K\u00fcrtler taraf\u0131ndan konu\u015fulan leh\u00e7edir. \u0130ran K\u00fcrdistan\u2019\u0131nda Serde\u015ft-Kermen\u015fah civar\u0131ndaki K\u00fcrtler ile Irak K\u00fcrdistan\u2019\u0131nda S\u00fcleymaniye-Erbil-Kerk\u00fck civar\u0131ndaki bir k\u0131s\u0131m K\u00fcrtlerin konu\u015ftu\u011fu leh\u00e7edir.<\/p>\n

    d) Gorani Leh\u00e7esi:<\/strong><\/p>\n

    Bu leh\u00e7e \u0130ran ve Irak K\u00fcrdistan\u2019\u0131nda, bu iki devletin s\u0131n\u0131rlar\u0131n\u0131n \u00e7ak\u0131\u015ft\u0131\u011f\u0131, P\u0130ran\u015fehir, Xanaqin civarlar\u0131 ile S\u00fcleymaniye civar\u0131ndaki bir k\u0131s\u0131m K\u00fcrtlerin Konu\u015ftu\u011fu leh\u00e7edir. Bu leh\u00e7ede kendi aras\u0131n da as\u0131l Goran a\u011fz\u0131 ve Ewreman(Hewreman) a\u011fz\u0131 diye a\u011f\u0131zlara ayr\u0131l\u0131r. Goran a\u011fz\u0131 bu b\u00f6lgelerde \u0130ran\u2019daki K\u00fcrtlerin, Ewreman a\u011fz\u0131 ise b\u00f6lgelerdeki Irak K\u00fcrtlerinin konu\u015ftu\u011fu a\u011f\u0131zd\u0131r.<\/p>\n

    e) Luri Leh\u00e7esi:<\/strong><\/p>\n

    Bu leh\u00e7e \u0130ran K\u00fcrdistan\u2019\u0131nda Senendaj-Kermen\u015fah civar\u0131ndaki bir k\u0131s\u0131m K\u00fcrtlerin konu\u015ftu\u011fu leh\u00e7edir. Bu leh\u00e7e de kendi aras\u0131nda, Lur a\u011fz\u0131, Kelhur a\u011fz\u0131, Lek a\u011fz\u0131, Senendaj a\u011fz\u0131 vb. gibi a\u011f\u0131zlara ayr\u0131lmaktad\u0131r.<\/p>\n

    G\u00f6r\u00fcl\u00fcyor ki, K\u00fcrt\u00e7e kendi b\u00fcnyesinde be\u015f b\u00fcy\u00fck leh\u00e7eye ve her leh\u00e7e de kendi b\u00fcnyesinde birka\u00e7 a\u011fza ayr\u0131lmaktad\u0131r. Bu leh\u00e7e farkl\u0131l\u0131klar\u0131 neden ortaya \u00e7\u0131km\u0131\u015ft\u0131r? Bu farkl\u0131l\u0131\u011f\u0131n tarihsel k\u00f6kenleri ve sebepleri nelerdir? Bu yaln\u0131zca K\u00fcrt\u00e7eye mahsus bir \u00f6zellik midir? Bundan hareketle K\u00fcrt\u00e7e diye bir dilin var olmad\u0131\u011f\u0131 K\u00fcrt\u00e7enin de asl\u0131nda yaln\u0131zca Kurmancca oldu\u011fu sonucunu mu \u00e7\u0131karaca\u011f\u0131z? Bu farkl\u0131l\u0131klar nas\u0131l ve ne zaman ortadan kalkabilir? Biraz da bu sorular \u00fczerinde durmak istiyoruz.<\/p>\n

    Bu sorulara cevap vermeden \u00f6nce, K\u00fcrt k\u00f6kenli b\u00fcy\u00fck T\u00fcrk\u00e7\u00fc sosyolog Ziya G\u00f6kalp\u2019in bu konudaki bir belirlemesini okuyucuya sunmak istiyoruz. Ziya G\u00f6kalp T\u00fcrk ayd\u0131nlar\u0131na seslenirken bak\u0131n ne diyor:<\/p>\n

    \u201cT\u00fcrk uluslar\u0131 PTT, Matbuat gibi ileti\u015fim vas\u0131talar\u0131n\u0131n mevcut olmad\u0131\u011f\u0131 zamanlarda, lisan, edebiyat itibariyle birbirinden uzakla\u015fabilirlerdi. Nas\u0131l ki vaktiyle Sel\u00e7uk ve \u00c7a\u011fatay T\u00fcrkleri ayn\u0131 zamanda ve birbirinden haberdar olmaks\u0131z\u0131n kendilerine mahsus birer ayr\u0131 edebiyat tesis etmi\u015flerdi. T\u00fcrklerin \u0130slamiyetten \u00f6nce yek di\u011ferinden habersiz olarak ayr\u0131 dinlere girmeleri, ayr\u0131 yaz\u0131lar kabul etmeleri de bu uzakl\u0131\u011f\u0131n ve temass\u0131zl\u0131\u011f\u0131n neticesi idi. Mamahfi bu uzakla\u015fma b\u00fct\u00fcn T\u00fcrklerin yaln\u0131zca milliyet\u00e7ilik duygusunun ilham\u0131 ile hep birlikte \u0130slamiyeti kabul etmelerine engel olmad\u0131 \u2026<\/em><\/p>\n

    Fakat bir zaman geldi ki yine uzakl\u0131\u011f\u0131n ve ileti\u015fimsizli\u011fin etkisi ile T\u00fcrklerin bir k\u0131sm\u0131 Farisilere uyarak \u015eiili\u011fe meyl etti. Fakat bug\u00fcn milliyet\u00e7ilik duygusunun mezhep ihtilaflar\u0131n\u0131 bertaraf etmeye muvaffak oldu\u011funu g\u00f6rm\u00fcyor muyuz? E\u011fer cehalet devri birka\u00e7 as\u0131r daha devam etmi\u015f olsayd\u0131, T\u00fcrkler de lisan ve milliyet itibariyle bir\u00e7ok milletlere ayr\u0131lm\u0131\u015flard\u0131. Bug\u00fcn K\u00fcrtler birbirinin lisan\u0131n\u0131 anlamayan be\u015f kavimden m\u00fcte\u015fekkildir. Fakat T\u00fcrkler g\u00f6\u00e7ebe hayat\u0131 ya\u015fad\u0131klar\u0131 i\u00e7in b\u00f6yle bir ayr\u0131l\u0131\u011fa u\u011framad\u0131lar<\/em> \u2026\u201d[48]<\/a><\/p>\n

    G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Ziya G\u00f6kalp, T\u00fcrklerin de bir zamanlar ayn\u0131 durumda oldu\u011funa i\u015faret etmekte, ulusal dilin olu\u015fumunda PTT, Matbuat (gazete, dergi vs.) gibi ileti\u015fim ara\u00e7lar\u0131n\u0131n rol\u00fc ve \u00f6nemini vurgulamaktad\u0131r. K\u00fcrtlerdeki bu leh\u00e7e farkl\u0131l\u0131klar\u0131n\u0131n ileti\u015fimsizlikten do\u011fdu\u011funu s\u00f6ylemektedir. Ger\u00e7i Ziya G\u00f6kalp bu yaz\u0131s\u0131nda ayn\u0131 nedenlerle K\u00fcrtlerin be\u015f ayr\u0131 ulusa ayr\u0131ld\u0131\u011f\u0131n\u0131 ileri s\u00fcrmektedir.[49]<\/a>Ancak biz bu tespite kat\u0131lm\u0131yoruz. Zira K\u00fcrt\u00e7enin leh\u00e7eleri aras\u0131ndaki farkl\u0131l\u0131klar ayr\u0131, ayr\u0131 diller aras\u0131ndaki farkl\u0131l\u0131klar kadar b\u00fcy\u00fck de\u011fildir. Ayr\u0131ca bu leh\u00e7eleri konu\u015fan K\u00fcrt gruplar\u0131 da birbirinden farkl\u0131 uluslar olabilecek kadar farkl\u0131 sosyal, k\u00fclt\u00fcrel ve \u00fclkesel (toprak ayr\u0131l\u0131\u011f\u0131, \u00fclke ayr\u0131l\u0131\u011f\u0131) anlamda ayr\u0131l\u0131klar ta\u015f\u0131mamaktad\u0131r.<\/p>\n

    Kanaatimizce K\u00fcrt\u00e7ede bu leh\u00e7e ayr\u0131l\u0131klar\u0131n\u0131n meydana gelmesinin tarihsel, sosyal ve politik sebepleri vard\u0131r. Bu sebeplerin ba\u015fl\u0131calar\u0131 da;<\/p>\n

    a- K\u00fcrt co\u011frafyas\u0131n\u0131n g\u00f6\u00e7 yollar\u0131 \u00fczerindeki bir b\u00f6lge olu\u015fu ve ge\u00e7mi\u015fte, b\u00fcy\u00fck imparatorluklar aras\u0131nda yap\u0131lan sava\u015flarda s\u00fcrekli olarak bir sava\u015f b\u00f6lgesi olmas\u0131,<\/p>\n

    b- K\u00fcrt co\u011frafyas\u0131n\u0131n yak\u0131n tarihlerde b\u00f6l\u00fcnmesi ve halen b\u00f6l\u00fcnm\u00fc\u015f bir \u00fclke olmas\u0131,<\/p>\n

    c- K\u00fcrt radyo, televizyon yay\u0131nlar\u0131, gazete, edebiyat gibi bas\u0131m yay\u0131m ara\u00e7lar\u0131n\u0131n olmamas\u0131,<\/p>\n

    d- En \u00f6nemlisi de bu ara\u00e7lar\u0131 \u00f6rg\u00fctleyen ve onlar\u0131n belirli bir d\u00fczen i\u00e7inde birbirini, insanlar\u0131 etkilemesini sa\u011flayan milli K\u00fcrt devlet ayg\u0131t\u0131n\u0131n olmamas\u0131 gibi sebeplerdir.<\/p>\n

    Hepimizin bildi\u011fi gibi; K\u00fcrt co\u011frafyas\u0131 tarihte, Kafkaslar \u00fczerinden gelen kavimlerin, Asya\u2019dan gelen T\u00fcrk ve Mo\u011fol g\u00f6\u00e7ebelerinin u\u011frak yeri olmu\u015f, y\u00fczy\u0131llar s\u00fcren Bizans-\u0130ran, Osmanl\u0131-\u0130ran sava\u015flar\u0131n\u0131n sava\u015f alan\u0131 olmu\u015ftur. Bu g\u00f6\u00e7ler ve sava\u015flar nedeniyle K\u00fcrt co\u011frafyas\u0131n\u0131n altyap\u0131s\u0131, \u00fcstyap\u0131 kurumlar\u0131, toplum \u00f6rg\u00fctlemeleri, sosyal ve k\u00fclt\u00fcrel hayat\u0131 b\u00fcy\u00fck tahribatlara u\u011fratm\u0131\u015ft\u0131r. Ve pek tabii olarak K\u00fcrt dili de bu tahribatlardan nasibini alm\u0131\u015ft\u0131r. Yine hepimizin bildi\u011fi gibi K\u00fcrt co\u011frafyas\u0131 yak\u0131n tarihlerde emperyalist devletler ve yerel devletler taraf\u0131ndan b\u00f6l\u00fcnm\u00fc\u015f bir \u00fclkedir. Bu b\u00f6l\u00fcnme nedeniyle K\u00fcrt co\u011frafyas\u0131nda tek ve ortak merkezi bir ekonomik pazar\u0131n olu\u015fumu engellenmi\u015f ve buna ba\u011fl\u0131 olarak da ekonomik pazar dilinin olu\u015fumu engellenmi\u015ftir. Zira ulusal dil ayn\u0131 zamanda bir merkezi ekonomik pazar dilidir.<\/p>\n

    Yine bu b\u00f6l\u00fcnme ve b\u00f6l\u00fcnen her par\u00e7an\u0131n ayr\u0131 ayr\u0131 inkarc\u0131 politikalarla y\u00f6netilmesi nedeniyle K\u00fcrt radyo ve televizyon yay\u0131nlar\u0131n\u0131n, gazete ve dergi yay\u0131nlar\u0131n\u0131n vb. bas\u0131n-yay\u0131n ara\u00e7lar\u0131n\u0131n olu\u015fmas\u0131 engellenmi\u015ftir. Bu yay\u0131n ara\u00e7lar\u0131n\u0131n engellenmesi nedeniyle de bir tek K\u00fcrt dilinin (leh\u00e7e farkl\u0131l\u0131klar\u0131 ortadan kalkm\u0131\u015f bir tek dilin) olu\u015fumu engellenmi\u015ftir. Zira farkl\u0131 leh\u00e7elerden bir tek ulusal dile do\u011fru evrimi ve ulusal dildeki birlikteli\u011fi sa\u011flayan ba\u015fl\u0131ca ara\u00e7lar bu ara\u00e7lard\u0131r.<\/p>\n

    \u0130\u015fte K\u00fcrt\u00e7enin bug\u00fcn birka\u00e7 leh\u00e7e olmas\u0131n\u0131n belli ba\u015fl\u0131 sebepleri bunlard\u0131r. Bu sebepler ortadan kald\u0131r\u0131lmad\u0131\u011f\u0131 m\u00fcddet\u00e7e de; b\u00fct\u00fcn K\u00fcrtler taraf\u0131ndan yaz\u0131l\u0131p konu\u015fulan bir tek K\u00fcrt\u00e7enin ortaya \u00e7\u0131kmas\u0131 da m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

    Bu \u00f6zellik yaln\u0131zca K\u00fcrt\u00e7eye mahsus bir \u00f6zellik de\u011fildir. Hen\u00fcz ulusal birli\u011fini ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc sa\u011flayamam\u0131\u015f, ulusal devletini kuramam\u0131\u015f, ulusal kurumlar\u0131n\u0131 olu\u015fturamam\u0131\u015f bir\u00e7ok d\u00fcnya uluslar\u0131nda g\u00f6r\u00fclm\u00fc\u015f ve g\u00f6r\u00fclen bir \u00f6zelliktir. \u00d6rne\u011fin, Eritre ulusunda halen 6\u2019dan fazla de\u011fi\u015fik leh\u00e7e konu\u015fulmaktad\u0131r. Vietnam ulusu, ulusal devletini ve birli\u011fini yak\u0131n tarihte kurmas\u0131na ra\u011fmen, Vietnam\u2019da halen ayn\u0131 dilin 10\u2019dan fazla de\u011fi\u015fik leh\u00e7esi konu\u015fulmaktad\u0131r. Ulusal birli\u011fini ve ulusal devletlerini kurmu\u015f Frans\u0131z ve Alman uluslar\u0131nda bug\u00fcn bile hala konu\u015fma dilinden, yaz\u0131 dilinden, farkl\u0131 leh\u00e7elerden bahs edilebilindi\u011fine g\u00f6re, K\u00fcrt ulusunda ve bu ulusun konu\u015ftu\u011fu K\u00fcrt\u00e7ede birka\u00e7 leh\u00e7enin olmas\u0131 do\u011fald\u0131r. Hen\u00fcz ulusal birli\u011fini ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc olu\u015fturamam\u0131\u015f, yak\u0131n tarihe kadar varl\u0131\u011f\u0131 bile tart\u0131\u015f\u0131lan, T\u00fcrkiye\u2019de \u201cda\u011f T\u00fcrk\u2019\u00fc\u2019\u2019, \u0130ran\u2019da \u201cAcem\u201d, Irak\u2019ta \u201cArap\u201d kabul edilen K\u00fcrt ulusunda ve K\u00fcrt\u00e7e\u2019de b\u00f6ylesi birden fazla leh\u00e7enin ve a\u011f\u0131zlar\u0131n olmas\u0131 do\u011fal ve normaldir. Zira bir ulusun b\u00fcnyesinde, bir tek ulusal dilin, bir tek yaz\u0131 dilinin olu\u015fmas\u0131, o ulusun ekonomik, sosyal ve politik ya\u015fam\u0131na s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131d\u0131r. Ve bir tek dilin, ulusal dilin olu\u015fumu bu yaz\u0131m\u0131z\u0131n uluslar\u0131n olu\u015fumu bahsinde izah etti\u011fimiz tarihsel s\u00fcrece ba\u011fl\u0131d\u0131r. Bu s\u00fcrece adeta paralel bir \u015fekilde olu\u015fmaktad\u0131r. Sosyal, politik, k\u00fclt\u00fcrel olarak olu\u015fumu, geli\u015fimi, b\u00fct\u00fcnl\u00fc\u011f\u00fc, engellenen bir ulusun dilinin geli\u015fiminin de engellendi\u011fi bir ger\u00e7ektir. Bu nedenle bu durum K\u00fcrt ulusu ve K\u00fcrt\u00e7e i\u00e7in handikap olarak g\u00f6r\u00fclmemeli ve bundan hareketle esas\u0131nda K\u00fcrt\u00e7e diye bir dilin olmad\u0131\u011f\u0131, bu dilin de esas\u0131nda yaln\u0131zca Kurmancca oldu\u011fu sonucu \u00e7\u0131kar\u0131lmamal\u0131d\u0131r.<\/p>\n

    Bu leh\u00e7e farkl\u0131l\u0131klar\u0131n\u0131n ortadan kald\u0131r\u0131lmas\u0131 da hemen m\u00fcmk\u00fcn de\u011fildir. Bu farkl\u0131l\u0131klar\u0131n\u0131n kald\u0131r\u0131lmas\u0131 belki on y\u0131llar\u0131, belki y\u00fczy\u0131llar\u0131 alacakt\u0131r. \u00c7\u00fcnk\u00fc dilin de\u011fi\u015fimi ve evrimi \u00e7ok yava\u015f y\u00fcr\u00fcyen bir s\u00fcre\u00e7le olmaktad\u0131r \u2026<\/p>\n

    Bu leh\u00e7e farkl\u0131l\u0131klar\u0131n\u0131n ortadan kald\u0131r\u0131lmas\u0131 da b\u00fct\u00fcn\u00fc ile insan\u0131n iradesine ba\u011fl\u0131 de\u011fildir. Bu konuda insanlar\u0131n ve K\u00fcrt ayd\u0131nlar\u0131n\u0131n yapaca\u011f\u0131 \u015feyler \u00e7ok s\u0131n\u0131rl\u0131 ve belirlidir. Bu konuda kanaatimizce yap\u0131lacak en uygun \u015fey, her leh\u00e7ede yay\u0131n yap\u0131lmas\u0131n\u0131, yaz\u0131 yaz\u0131lmas\u0131n\u0131 te\u015fvik etmek; b\u00f6ylece K\u00fcrt k\u00fclt\u00fcr\u00fcn\u00fcn derlenip toparlanmas\u0131n\u0131 sa\u011flamak, b\u00fct\u00fcn leh\u00e7elerdeki yabanc\u0131 k\u00f6kenli kelimeleri atmak, K\u00fcrt\u00e7e k\u00f6kenli kelimeleri derleyip toplamak, bu K\u00fcrt\u00e7e s\u00f6zl\u00fc kelimelerin yaz\u0131 ve yay\u0131n dilinde kullan\u0131lmas\u0131n\u0131 te\u015fvik etmek gerekecektir. S\u00fcre\u00e7 i\u00e7inde m\u00fc\u015fterek dil kendili\u011finden olu\u015facakt\u0131r. Ancak bu yap\u0131l\u0131rken bir tak\u0131m zorlamalara gitmeye, halktan ve g\u00fcnl\u00fck ya\u015famdan kopuk suni diller yaratmaya da gerek yoktur.<\/p>\n

    Bu konuda belki de bir Ulusal K\u00fcrt Dili Kongresi toplamak, bir \u201cK\u00fcrt Dil Akademisi\u201d kurmak gerekecektir. San\u0131r\u0131m bu konuda K\u00fcrtlerin T\u00fcrkiye\u2019deki T\u00fcrklerden \u00f6\u011frenecekleri \u00e7ok \u015fey vard\u0131r. Cumhuriyetten \u00f6nce T\u00fcrkiye\u2019de bir Kars\u2019l\u0131 T\u00fcrk, bir \u0130stanbul\u2019lu T\u00fcrk\u2019\u00fcn dilinden anlamazken bug\u00fcn bu iki T\u00fcrk ayn\u0131 dili ve ayn\u0131 a\u011fz\u0131 konu\u015fmaktad\u0131r. T\u00fcrkiye\u2019deki T\u00fcrkler, T\u00fcrk dili kongreleri, T\u00fcrk dili kurumu vb. faaliyetleri ile T\u00fcrk\u00e7edeki birlikteli\u011fi ve yaz\u0131 dilinin olu\u015fumu ile bu dilin t\u00fcm hayata egemen olmas\u0131n\u0131 70 y\u0131l gibi \u00e7ok k\u0131sa bir s\u00fcrede rahat bir \u015fekilde ba\u015farabilmi\u015flerdir.<\/p>\n

    A.Ali-Kaynak: kovara WAR, hejmar: 9<\/strong><\/span><\/p>\n

     <\/p>\n

    KAYNAK\u00c7A:<\/strong><\/span><\/p>\n

    ANABASis, Xenophon<\/p>\n

    ANADOLU UYGARl\u0131KLARI, \u0130 . Zeki Ey\u00fcbo\u011flu<\/p>\n

    C\u0130HAN TAR\u0130H\u0130N\u0130N UMUM\u0130 HATLARI, H.C.wels<\/p>\n

    \u00c7\u0130V\u0130 YAZILI KAYNAKLARA G\u00d6RE T\u00dcRK\u00c7E-HiTiT\u00c7E-<\/p>\n

    HURR\u0130CE ARASINDAK\u0130 BAGLANTILAR, M.Sel\u00e7uk Ar<\/p>\n

    DiLBiLiM AKIMLARI, Zeynel K\u0131ran<\/p>\n

    DiYARBAKIR TARiHi, Basri Konyar<\/p>\n

    DiYARBAKIR TARiHi, \u015eevket Beysano\u011flu<\/p>\n

    DOGUANADOLU VE URARTULAR, Arif Erzan<\/p>\n

    EBUL FARAC (BAR HEBERUS) TARiHi, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131<\/p>\n

    EGE VE YUNAN TARiHi, Arif M\u00fcfid Mansel<\/p>\n

    ETi TARiHi, M. \u015e\u00fckr\u00fc<\/p>\n

    G\u00dcNEYDOGU ANADOLU TARiH \u00d6NCESi ARA\u015eTIRMALARI.: Peter Benediet<\/p>\n

    HEREDOT TARiHi, Tere. M\u00fcntekim \u00d6kmen<\/p>\n

    HiTiTLER DEVRi ANADOLU FLORAS\u0131, Hayri Ertem<\/p>\n

    iLK AKDENiz MEDENiYETLERi, J. Gabriel Lereoux \u2013 Tere. Cevdet Mithat Perin.<\/p>\n

    \u0130ran TARiHi, M. \u015eemsettin G\u00fcnaltay<\/p>\n

    K\u00dc\u00c7\u00dcK ASYA, \u015earl Teksiye \u2013 Tee. Ali Suat<\/p>\n

    K\u00dcRTLER, (Tere. Sudi K\u00fct\u00fcphanesi)<\/p>\n

    K\u00dcRTLER, Minorsky V.<\/p>\n

    K\u00dcRTLER, Nikitin B.<\/p>\n

    K\u00dcRT A\u015fiRETLERi \u00dcZERiNDE SOSYOLOJiK ARA\u015eT\u0131R., Ziya G\u00f6kalp<\/p>\n

    K\u00dcRTLERiN K\u00d6KENi, lhsan Nuri Pa\u015fa<\/p>\n

    K\u00dcRTLER VE K\u00dcRDisTAN TARiHi, Emin Zeki Beg<\/p>\n

    K\u00dcRDisTAN TARiHiNDE DERSiM, M. Nuri Dersimi<\/p>\n

    OSMANl\u0131 TARiHi, Hammer<\/p>\n

    \u00d6NASYA TARiH \u00d6NCESi \u00c7AGLARI, Kurt Bittel-Halet \u00c7embel<\/p>\n

    SEYEHATNAME, Evliya \u00c7elebi<\/p>\n

    STRABON x\u0131<\/p>\n

    S\u00dcMER Dili VE GRAMERi, Mebrure Tosun-Kadriye Yalva\u00e7<\/p>\n

    TACiTUS GERMANiA.<\/p>\n

    TARiHi UMUMi, A.Refik<\/p>\n

    TARiHi NAiMA.<\/p>\n

    URARTU KLAVUZU, M.Sel\u00e7uk Ar<\/p>\n

    URARTULAR-ANADOLU UYGARLIKLARI TARiHi, Oktay Belli<\/p>\n

    YAKIN \u015eARK ELAM VE MEZEPOTAMYA, M. \u015eemsettin G\u00fcnaltay<\/p>\n

    [1]<\/a> Maurice Duverger, Siyaset Sosyolojisi<\/em>, Varl\u0131k Yay. s.69<\/p>\n

    [2]<\/a> Bu diller dilbilgisel ba\u011flant\u0131lar\u0131n k\u00f6k de\u011fi\u015fikli\u011fi veya k\u00f6ke getirilen \u00e7ok ilaveli eklerle yap\u0131ld\u0131\u011f\u0131 dillerdir. Bu dillerde fiillerde zamana g\u00f6re k\u00f6kl\u00fc de\u011fi\u015fiklikler olmaktad\u0131r. K\u00fcrt\u00e7edeki \u201cHere\u201d fiilinin emir halinin ge\u00e7mi\u015f halde \u201c\u00c7\u00fbb\u00fb\u201d olmas\u0131 gibi. Halbuki tek heceli bir dil olan T\u00fcrk\u00e7ede ayn\u0131 fiilin bir tek k\u00f6k\u00fc vard\u0131r. O da \u201cGit\u201dtir. Ve fiil \u015fimdiki zamanda da olsa ge\u00e7mi\u015f zamanda da olsa fiilin k\u00f6k\u00fc olan \u201cGit\u201d de\u011fi\u015fmemektedir. Git(emir hali) . Gitmi\u015fti(ge\u00e7mi\u015f hali) \u00f6rne\u011finde oldu\u011fu gibi.<\/p>\n

    [3]<\/a> Orhun Kitabeleri :<\/strong> Orta Asya\u2019da Yenisey \u0131rma\u011f\u0131 kenar\u0131nda bulunan ve G\u00f6kt\u00fcrklere ait yaz\u0131l\u0131 ta\u015f an\u0131tlar.<\/p>\n

    [4]<\/a> \u00d6rnek olarak bak. Do\u00e7. Tuncer G\u00dcLENSOY, T\u00fcrkiye\u2019de Yer Adlar\u0131<\/em>.<\/p>\n

    [5]<\/a> Hatti\u2019ler:<\/strong> M.\u00d6. 3000-2500 y\u0131llar\u0131 aras\u0131nda Orta Anadolu\u2019da h\u00fck\u00fcm s\u00fcrm\u00fc\u015f ve sonradan gelen Hitit\u2019lerin \u00f6nc\u00fcleri say\u0131lan yerli Anadolu halk\u0131.<\/p>\n

    [6]<\/a> Tepeg\u00f6z Masal\u0131:<\/strong> Yunanl\u0131larda Kylopks(Kiklas), K\u00fcrtlerde \u201cD\u00eav\u00ea \u00c7avtas<\/em>\u201c, T\u00fcrklerde Tepeg\u00f6z masal\u0131 olarak anlat\u0131lan, masal\u0131n kahraman\u0131n\u0131n tek g\u00f6zl\u00fc ve tek g\u00f6z\u00fc tepesinde olan bir devin oldu\u011fu masal.<\/p>\n

    [7]<\/a> Ergenekon Destan\u0131:<\/strong> Eski bir T\u00fcrk destan\u0131. Bu destana g\u00f6re, Orta Asya\u2019da d\u00fc\u015fmanlar\u0131ndan ka\u00e7an T\u00fcrkler Ergenekon adl\u0131 demirden bir da\u011f\u0131n bulundu\u011fu bir yere s\u0131\u011f\u0131nm\u0131\u015f, bir s\u00fcre burada \u00e7o\u011falm\u0131\u015f, sonradan bir bozkurt\u2019un \u00f6nc\u00fcl\u00fc\u011f\u00fcnde, demirden olan bu da\u011f\u0131 eriterek bu yerden kurtulmu\u015f ve etrafa yay\u0131lm\u0131\u015flard\u0131r.<\/p>\n

    [8]<\/a> H. \u015eel\u0131c\u2019\u0131n dili K\u00fcrtlere ulus demeye varm\u0131yor. Sadece z\u00fcmre diyor. Sosyal bilimlerde ne anlama geldi\u011fi belirsiz bir tabir kullan\u0131yor \u2026<\/p>\n

    [9]<\/a> Bu konuda yazanlar elbetteki yaln\u0131z H. \u015eel\u0131c de\u011fildir. H. \u015eel\u0131c\u2019in s\u00f6zde tezlerine paralel olarak yazan ba\u015fkalar\u0131 da vard\u0131r. Daha geni\u015f bilgi i\u00e7in bak. Hayri Ba\u015fbu\u011f (\u201cZaza ve Kurman\u00e7lar<\/em>\u201c, T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma Enstit\u00fcs\u00fc, 1984), Nazmi Sevgen, Zazalar ve K\u0131z\u0131lba\u015flar<\/em>, Kalan Yay. A\u011fustos 1999.)<\/p>\n

    [10]<\/a> H. \u015eel\u0131c, K\u00fcrtlerden sadece Kurmanclar\u0131 anlamaktad\u0131r. Bu sebeple bir yanl\u0131\u015fl\u0131\u011fa d\u00fc\u015fmemek i\u00e7in K\u00fcrtleri t\u0131rnak i\u00e7inde verdik.<\/p>\n

    [11]<\/a> S\u00fcmer Halk\u0131:<\/strong> M.\u00d6. 3000-1500 y\u0131llar\u0131 aras\u0131nda G\u00fcney Mezopotamya\u2019da h\u00fck\u00fcm s\u00fcrm\u00fc\u015f, yaz\u0131y\u0131 ilk bulmu\u015f medeni bir yerli Mezopotamya halk\u0131.<\/p>\n

    Asur Halk\u0131:<\/strong> Yukar\u0131 Mezopotamya\u2019n\u0131n yerli halk\u0131 ile Sami k\u00f6kenli a\u015firetlerin kayna\u015f\u0131p kar\u0131\u015fmas\u0131ndan ortaya \u00e7\u0131km\u0131\u015f, M.\u00d6. 625 y\u0131llar\u0131na kadar, Mezopotamya, Suriye ve Anadolu\u2019nun bir k\u0131sm\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f bir halk. Bug\u00fcn K\u00fcrt co\u011frafyas\u0131nda K\u00fcrtlerle beraber ya\u015fayan, Nasturi, Asuri, S\u00fcryani, Keldani halklar\u0131n\u0131n atas\u0131 olan halk.<\/p>\n

    L\u00fcl\u00fcbi\u2019ler Halk\u0131:<\/strong> Bkz. Lolobi\u2019ler.<\/p>\n

    Cyrtii\u2019ler (lskltler):<\/strong> Milattan \u00f6nceki y\u0131llarda Hazar denizinin yukar\u0131 k\u0131s\u0131mlar\u0131, Kafkaslar\u2019da h\u00fck\u00fcm s\u00fcrm\u00fc\u015f, Asyai k\u00f6kenli bir halk.<\/p>\n

    Saka Halk\u0131:<\/strong> Milattan \u00f6nceki y\u0131llarda Hazar denizi ve Aral g\u00f6l\u00fc civar\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f, Asyai k\u00f6kenli bir halk.<\/p>\n

    Kimmer\u2019ler:<\/strong> Milattan \u00f6nceki y\u0131llarda, Kafkaslar\u2019dan Anadolu ve \u0130ran\u2019a inen bilahre geri d\u00f6nen ve bir k\u0131sm\u0131 da Anadolu\u2019da kalan Kafkas k\u00f6kenli bir halk.<\/p>\n

    Mu\u015fki\u2019ler:<\/strong> Bir s\u00fcre Do\u011fu Anadolu\u2019da Mu\u015f civar\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f Trakya k\u00f6kenli Firig halk\u0131.<\/p>\n

    Pers\u2019ler:<\/strong> Med \u0130mparatorlu\u011fu\u2019nun ortadan kald\u0131r\u0131p yerine yeni bir imparatorluk kuran, M.\u00d6. VI-IV. y\u00fczy\u0131llar\u0131 aras\u0131nda, Yunanistan, Anadolu, \u0130ran, Mezopotamya\u2019ya h\u00fckmetmi\u015f bir \u0130ran a\u015fireti. Bug\u00fcnk\u00fc \u0130ran yerlisi Farslar\u2019\u0131n atalar\u0131.<\/p>\n

    Sasani\u2019ler:<\/strong> M.S. lll-Vll. y\u00fczy\u0131llar aras\u0131nda, Mezopotamya, \u0130ran, Anadolu\u2019nun bir k\u0131sm\u0131 ile Afganistan, Belucistan\u2019da h\u00fck\u00fcm s\u00fcrm\u00fc\u015f ve bir imparatorluk kurmu\u015f bir \u00a0\u0130ran a\u015fireti. Bu imparatorlu\u011fa Arap fetihlerince (islam\u0131n yay\u0131l\u0131\u015f\u0131 ile) son verilmi\u015ftir.<\/p>\n

    [12]<\/a> Nemrut:<\/strong> Bir d\u00f6nemler Babil krallar\u0131na verilen unvan, Dini kitaplara g\u00f6re, Arami (Arap) Hz. \u0130brahim\u2019i Ruha (Urfa)\u2019da ate\u015fe atan kral.<\/p>\n

    [13]<\/a> Zerd\u00fc\u015ft:<\/strong> M.\u00d6. VII. y\u00fczy\u0131l civar\u0131nda ya\u015fad\u0131\u011f\u0131 tahmin edilen, kendi ad\u0131 ile an\u0131lan dinin kurucusu \u0130ran\u2019l\u0131 peygamber.<\/p>\n

    [14]<\/a> Zigurrat:<\/strong> G\u00fcney Mezopotamya\u2019da S\u00fcmer-Babil\u2019lilerin hem dini ama\u00e7larla hem de y\u0131ld\u0131zlar\u0131n ve do\u011fal olaylar\u0131n hareketlerini izleme amac\u0131yla kulland\u0131klar\u0131, birka\u00e7 katl\u0131 tap\u0131nak.<\/p>\n

    [15]<\/a> Kadri Perk \u201cCenup Do\u011fu Anadolu\u2019nun Eski Zamanlar\u0131\u201d adl\u0131 kitab\u0131nda ayn\u0131 g\u00f6r\u00fc\u015fleri ileri s\u00fcrmektedir.<\/p>\n

    [16]<\/a> Nazmi Sevgen: T\u00fcrk K\u00fclt\u00fcr\u00fc<\/em> dergisinin 229-230 ve m\u00fcteakip say\u0131lar\u0131nda; hem \u201cZazalar\u0131n\u201d S\u00fcmer oldu\u011funu iddia etmekte, hem de M.S. 9. yy.da kuzeybat\u0131 \u0130ran\u2019nda Urumiye g\u00f6l\u00fc civar\u0131ndan bug\u00fcnk\u00fc b\u00f6lgelere g\u00f6\u00e7 etti\u011fini ileri s\u00fcrmekte ve kendi kendisi ile \u00e7eli\u015fik baz\u0131 tezler geli\u015ftirmektedir. S\u00fcmerler\u2019in M.\u00d6.3500 y\u0131llar\u0131ndan itibaren G\u00fcney Mezopotamya\u2019da tarih sahnesine \u00e7\u0131kt\u0131klar\u0131 ve M.\u00d6. 1500 y\u0131llar\u0131nda tarih sahnesinden \u00e7ekildikleri, Urumiye g\u00f6l\u00fc civar\u0131 ile G\u00fcney Mezopotamya\u2019n\u0131n binlerce kilometre birbirinden uzakl\u0131\u011f\u0131 vs. nazara al\u0131nd\u0131\u011f\u0131nda bu tezlerin ne kadar \u00e7eli\u015fik ve mant\u0131ks\u0131z oldu\u011fu ortaya \u00e7\u0131kar.<\/p>\n

    [17]<\/a> Bistun Kitabeleri:<\/strong> Akameni\u015fah\u2019lar kral\u0131 Dara(Darius)\u2019dan kalma bu kral\u0131n yapt\u0131\u011f\u0131 i\u015fleri anlatan bug\u00fcnk\u00fc \u0130ran K\u00fcrdistan\u2019\u0131nda bulunan kaya yaz\u0131lar\u0131.<\/p>\n

    [18]<\/a> Ksenefon:<\/strong> Pers\u2019lerin hizmetine girmi\u015f Yunanl\u0131 Komutan Anabasis \u201cOnbinlerin D\u00f6n\u00fc\u015f\u00fc\u201d<\/em> adl\u0131 eserinde M.\u00d6.400 y\u0131llar\u0131 civar\u0131nda, \u0130ran, K\u00fcrdistan ve Ermenistan\u2019da ba\u015f\u0131ndan ge\u00e7en olaylar\u0131 anlat\u0131r.<\/p>\n

    [19]<\/a> Mitraizm:<\/strong> M.\u00d6.XIV. y\u00fczy\u0131l civar\u0131nda \u00e7\u0131kan, \u0130ran, K\u00fcrdistan, Ermenistan, Anadolu\u2019nun bir k\u0131sm\u0131 ile G\u00fcney Mezopotamya\u2019ya yay\u0131lm\u0131\u015f bir din. Dinin en b\u00fcy\u00fck tanr\u0131s\u0131 MiTHRA\u2019d\u0131r. Bu tanr\u0131n\u0131n bir kayadan do\u011fdu\u011fu, g\u00fcne\u015f tanr\u0131s\u0131n\u0131n emri ile kozmik bo\u011fay\u0131 \u00f6ld\u00fcr\u00fcp, d\u00fcnyay\u0131 yaratt\u0131\u011f\u0131 ve g\u00fcne\u015f tanr\u0131s\u0131 ile birle\u015fmek \u00fczere g\u00f6\u011fe \u00e7\u0131kt\u0131\u011f\u0131na inan\u0131l\u0131rd\u0131. Bu dinde g\u00fcne\u015f, ay ve \u0131\u015f\u0131k kutsald\u0131r.<\/p>\n

    [20]<\/a> Hurri\u2019ler:<\/strong> Tarihte, Khurri-Kurri-Hanigalbat adlar\u0131 ile de bilinen halk. Bu halk\u0131n ba\u015f\u015fehirleri Van civar\u0131ndaki TOSP \u015fehri olmu\u015ftur. En parlak d\u00f6nemlerini M.\u00d6. 1800-1500 y\u0131l lar\u0131 aras\u0131nda ya\u015fam\u0131\u015flard\u0131r. Bu halk\u0131n bug\u00fcnk\u00fc K\u00fcrtlerin atas\u0131 bir halk oldu\u011fu kabul edilmektedir.<\/p>\n

    [21]<\/a> TAR:<\/strong> K\u00fcrt\u00e7ede pi\u015firilip yenebilir bitkiye verilen bir genel add\u0131r.<\/p>\n

    [22]<\/a> \u201cZazaca\u201dda Baba anlam\u0131na gelen kelimenin do\u011frusu \u201cBaba\u201d olmay\u0131p \u201cBAWO\/ BAVO\u201d dur.<\/p>\n

    [23]<\/a> \u201c\u015eel\u201d k\u00f6y\u00fc, Diyarbak\u0131r\u2019\u0131n Hani il\u00e7esi ile Bing\u00f6l\u2019\u00fcn Darah\u00eani (Gen\u00e7) il\u00e7esi aras\u0131nda bir k\u00f6yd\u00fcr.<\/p>\n

    [24]<\/a> Biz Zazalar\u0131n kendilerine \u201cZaza\u201d ad\u0131n\u0131 verdiklerini kabul etmedi\u011fimiz i\u00e7in bu yaz\u0131m\u0131zda ba\u015f\u0131ndan beri Zaza ve Zazaca kelimelerini t\u0131rnak i\u00e7inde verdik. Kelimenin yabanc\u0131l\u0131\u011f\u0131n\u0131 belirtmek i\u00e7in t\u0131rnak i\u00e7inde verdik. Ve hi\u00e7 kimseye de kendisini bu adla anmas\u0131n\u0131 tavsiye etmiyoruz.<\/p>\n

    [25]<\/a> M\u0131rdasi m\u0131nt\u0131kas\u0131nda( \u00c7ermik, Ergani, E\u011fil, Dicle, Hani, Palu il\u00e7elerini i\u00e7ine alan b\u00f6lge.) kendilerine \u201cK\u0131rd\u201d dillerine de \u201cK\u0131rdki\u201d veya \u201cD\u0131m\u0131li\u201d demektedirler.<\/p>\n

    [26]<\/a> \u201cZazacada\u201d \u201cD\u0131m\u0131l\u0131ki\u201d diye bir kelime yoktur. Baz\u0131 y\u00f6relerde \u201cZazalar\u201d hem grup olarak kendilerine hem de dillerine \u201cD\u0131m\u0131li\u201d demektedirler. \u201cZazalar\u0131n\u201d Kurman\u00e7lara ve Kurman\u00e7caya ikisine birden \u00a0\u201cK\u0131rdasi demeleri gibi.<\/p>\n

    [27]<\/a> \u00a0Bu \u00f6zellik Hind-Avrupa dillerenin \u00e7o\u011funda g\u00f6r\u00fclebilir. ingilizce\u2019de \u201cBayby\u201d(Bebek)\u2019in \u201cBaybies\u201d (Bebekler) haline gelirken \u201cy\u201d sesinin d\u00fc\u015f\u00fcp \u201cie\u201d sesine d\u00f6n\u00fc\u015fmesi gibi.<\/p>\n

    [28]<\/a> Paris Do\u011fu Dilleri Enstit\u00fcs\u00fc profes\u00f6rlerinden JOYCE BLAU taraf\u0131ndan yay\u0131nlan\u0131p Dr. \u015e\u0131van taraf\u0131ndan T\u00fcrk\u00e7eye \u00e7evrilen K\u00fcrt\u00e7e \u2013 T\u00fck\u00e7e S\u00f6zl\u00fck.<\/em><\/p>\n

    [29]<\/a> \u015eeyh Sait isyan\u0131nda \u015eark istiklal Mahkemesi Ba\u015fkan\u0131 Mazhar M\u00fcfit Kansu\u2019nun \u015eeyh Sait ve arkada\u015flar\u0131n\u0131 idama makhum etti\u011fi zaman sarf etti\u011fi s\u00f6zler.<\/p>\n

    [30]<\/a> Dersim isyan\u0131 lideri Seyit R\u0131za\u2019n\u0131n \u0130ngiliz D\u0131\u015fi\u015fleri Bakanl\u0131\u011f\u0131\u2019na g\u00f6nderdi\u011fi mektup. Nokta dergisi, 28 Haziran 1987, Say\u0131. 5<\/p>\n

    [31]<\/a> Guti\u2019ler:<\/strong> Adlar\u0131 ilk defa M.\u00d6. 3000 y\u0131llar\u0131 civar\u0131nda tarih sahnesine \u00e7\u0131kan bug\u00fcnk\u00fc K\u00fcrdistan\u2019daki Za\u011fros da\u011flar\u0131n\u0131n yerli halk\u0131. Bu halk en geni\u015f K\u00fcrt taifesi olarak kabul edilmektedir.<\/p>\n

    [32]<\/a> Hurriler:<\/strong> Tarihte, Khurri-Kurri-Hanigalbat adlar\u0131 ile de bilinen halk. Bu halk\u0131n ba\u015f\u015fehirleri Van civar\u0131ndaki Tosp \u015fehri olmu\u015ftur. En parlak d\u00f6nemlerini M. \u00d6. 1800-1500 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015flard\u0131r.<\/p>\n

    [33]<\/a> Kasit(Kusi)\u2019ler:<\/strong> Guti\u2019lerin bir a\u015fireti oldu\u011fu kabul edilmektedir. Kutsal kitapta I\u015f\u0131k veren Tanr\u0131\u2019ya tapanlar anlam\u0131nda \u201cKasdi\u201dler olarak ge\u00e7en halk, M.\u00d6.1900 y\u0131llar\u0131 civar\u0131nda Za\u011fros da\u011flar\u0131ndan G\u00fcney Mezopotamya\u2019ya inip S\u00fcmer-Babil \u015fehirlerini ele ge\u00e7irip, 700 y\u0131l gibi uzunca bir s\u00fcre buralarda h\u00fck\u00fcm s\u00fcrd\u00fckten sonra S\u00fcmer\u2019lerden \u0131\u0131\u0131. Uruk s\u00fclalesi taraf\u0131ndan tekrardan egemenliklerine son evrilip Za\u011fros da\u011flar\u0131na s\u00fcr\u00fcld\u00fc\u011f\u00fc yaz\u0131l\u0131 kaynaklarda ge\u00e7en bir K\u00fcrt halk\u0131.<\/p>\n

    [34]<\/a> Lolobi\u2019ler:<\/strong> M.\u00d6. 3000 y\u0131llar\u0131nda bug\u00fcnk\u00fc \u0130ran K\u00fcrdistan\u2019\u0131nda Kerman\u015fah, Gilan ve G\u00fcneydo\u011fu Za\u011fros da\u011flar\u0131 civar\u0131nda ya\u015fad\u0131klar\u0131 bilinen, bug\u00fcnk\u00fc K\u00fcrtlerden Lur\u2019lar\u0131n atalar\u0131 olarak kabul edilen K\u00fcrt halk\u0131.<\/p>\n

    [35]<\/a> Mitani(Metini)ler:<\/strong> M.\u00d6. 1500 y\u0131llar\u0131 civar\u0131nda \u0131rkda\u015flar\u0131 Hurri\u2019lerin da\u011f\u0131lmas\u0131ndan sonra Kuzey Mezopotamya, Kuzey Suriye, Antakya, Za\u011fros da\u011flar\u0131na kadar olan b\u00f6lgede bir imparatorluk kurmu\u015f bir K\u00fcrt halk\u0131. Merkezleri Ras\u00fclayn (Va\u015fukani) civar\u0131nda bir yer olmas\u0131 gere-<\/p>\n

    kir. Egemenliklerine M.\u00d6.1256 y\u0131llar\u0131 civar\u0131nda Asur\u2019lularca son verildi\u011fini Asur tabletlerinden \u00f6\u011freniyoruz.<\/p>\n

    \u2013 Nayri krall\u0131klar\u0131: Hurri ve Mitani\u2019lerin da\u011f\u0131lmas\u0131ndan sonra M.O.1400-800 y\u0131llar\u0131 aras\u0131nda Hurri-Mitani \u00fclkesinde h\u00fck\u00fcm s\u00fcren bazen ba\u011f\u0131ms\u0131z bazen de Asurlulara ba\u011fl\u0131 ya\u015fayan K\u00fcrt prensiikieri.<\/p>\n

    [36]<\/a>Nayri (Naira) \u00fclkesi<\/strong>: Asurlular\u2019\u0131n g\u00fcneyde Cudi da\u011f\u0131ndan kuzeyde A\u011fr\u0131 da\u011f\u0131, Erzururn\u2019a kadar, do\u011fuda Urmiye g\u00f6l\u00fc -Za\u011fros da\u011flar\u0131, bat\u0131da F\u0131rat\u2019a kadar olan b\u00f6lgeye verdikleri ad.<\/p>\n

    [37]<\/a>Subartu \u00fclkesi:<\/strong> S\u00fcmer ve Akkad\u2019lar\u0131n ilk \u00e7a\u011flarda Nayri \u00fclkesi.~e verdi\u011fi ad.<\/p>\n

    [38]<\/a> Kirhi (Kurhi)ler:<\/strong> Diyarbak\u0131r-lice civar\u0131nda bulunan KORHA kalesi ve civarlar\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f bir Nayri K\u00fcrt prensli\u011fi.<\/p>\n

    [39]<\/a> Kardu (Kurdo)lar:<\/strong> Merkezleri bug\u00fcnk\u00fc Siirt ili civar\u0131nda bulunan Erzan \u015fehri olan bir Nayri K\u00fcrt prensli\u011fi.<\/p>\n

    [40]<\/a> Nirbolar:<\/strong> Mitani\u2019lerin da\u011f\u0131lmas\u0131ndan sonra Viran\u015fehir-Ras\u00fclayn civar\u0131ndan Asur bask\u0131lar\u0131 ile Diyarbak\u0131r\u2019\u0131n kuzeyindeki da\u011flara s\u0131\u011f\u0131nm\u0131\u015f ve bug\u00fcnk\u00fc Hani il\u00e7esinin Nerib k\u00f6y\u00fc civarlar\u0131n\u0131 merkez edinip bir s\u00fcre h\u00fck\u00fcm s\u00fcrm\u00fc\u015f Nayri K\u00fcrt prensli\u011fi.<\/p>\n

    [41]<\/a> Qoumani (Kumuk)lar :<\/strong> Malatya-Samsat civar\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f bir Nayri K\u00fcrt prensli\u011fi.<\/p>\n

    [42]<\/a> Tirikan\u2019lar:<\/strong> M.\u00d6.2000 y\u0131llar\u0131 civar\u0131nda Diyarbak\u0131r-Karacada\u011f civar\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f (muhtemelen bu yerdeki Turkan a\u015firetinin atalar\u0131) bir Hurri-K\u00fcrt prensli\u011fi.<\/p>\n

    [43]<\/a> Kubo\u015f\u2019lar:<\/strong> \u0130ran K\u00fcrdistan\u2019\u0131nda Urmiye g\u00f6l\u00fc civar\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f bir Nayri K\u00fcrt prensli\u011fi.<\/p>\n

    [44]<\/a> Manay (Mannai)lar:<\/strong> Hoy-Kotur-\u015eemdinli civarlar\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f bir Nayri K\u00fcrt prensli\u011fi.<\/p>\n

    [45]<\/a> Mad (Medlar):<\/strong> M.\u00d6.715-550 y\u0131llar\u0131 aras\u0131nda K\u00fcrdistan, \u0130ran, Anadolu, G\u00fcney Mezopotamya\u2019da bir imparatorluk kurmu\u015f bir K\u00fcrt a\u015fireti. \u00d6nceleri bir Nayri krall\u0131\u011f\u0131 iken sonradan bir imparatorlu\u011fa d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. \u00d6nceleri Hazar denizi civar\u0131 Deylan vs. civarlar\u0131nda ya\u015farken sonradan g\u00fcney ve g\u00fcneybat\u0131ya inmi\u015flerdir.<\/p>\n

    [46]<\/a> Dainai\u2019ler:<\/strong> Bing\u00f6l-Darahini civar\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f bir Nayri K\u00fcrt prensli\u011fi.<\/p>\n

    [47]<\/a> \u00a0Urartu (Khaldi)\u2019lar:<\/strong> M.\u00d6.800-600 y\u0131llar\u0131 civar\u0131nda, Van-Hakkari-Mu\u015f-Siirt-A\u011fr\u0131 civar\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f medeni bir K\u00fcrt halk\u0131. Krall\u0131k \u00f6nceleri K\u00fcrtlere ait iken sonradan Ermenilerin b\u00f6lgeye g\u00f6\u00e7\u00fc nedeniyle bir K\u00fcrt-Ermeni Krall\u0131\u011f\u0131 haline gelmi\u015ftir.<\/p>\n

    [48]<\/a> T\u00fcrkle\u015fmek, islamla\u015fmak. muass\u0131rla\u015fmak<\/em>-Kazanl\u0131k gen\u00e7 meselesi, Tatarl\u0131k, Kazanl\u0131k, \u00d6zbekIik vs. \u0130stanbul-Yeni Mecmua Yay\u0131nlar\u0131 1918 T\u00fcrk Milleti ve Turan. Sh: 44-45<\/p>\n

    [49]<\/a> Ziya G\u00f6kalp bu yaz\u0131s\u0131nda K\u00fcrtleri be\u015f ayr\u0131 grupta s\u0131n\u0131fland\u0131r\u0131rken, daha sonraki yaz\u0131lar\u0131nda bu sefer bu gruplar\u0131 \u00fc\u00e7e indirgemektedir.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Bu incelemenin konusu baz\u0131 \u00e7evrelerce el alt\u0131nda piyasaya s\u00fcr\u00fclen \u201cZaza Ger\u00e7e\u011fi\u201d adl\u0131 kitap olacakt\u0131r. Kitap \u00fczerindeki yaz\u0131dan kitab\u0131n Federal Almanya\u2019da H. \u015eel\u0131c imzas\u0131yla bas\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. \u00d6zet olarak bu kitap: K\u00fcrt milletinin b\u00fcnyesinde yer alan gruplardan yaln\u0131zca \u201cKurmanc\u201dlar\u0131 K\u00fcrt olarak kabul etmekte, \u201cZazalar\u0131n\u201d(Dimililerin) K\u00fcrt olmad\u0131\u011f\u0131, ayr\u0131 bir halk oldu\u011fu ileri s\u00fcr\u00fclmekte ve buna dair s\u00f6zde bilimsel …<\/p>\n","protected":false},"author":32,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1084,299],"tags":[849,3813,17,3812,2488],"class_list":["post-12408","post","type-post","status-publish","format-standard","","category-arastirma","category-turkce","tag-dimili","tag-h-selic","tag-slide","tag-zaza-gercegi","tag-zazalar"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/12408","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/users\/32"}],"replies":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=12408"}],"version-history":[{"count":0,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/12408\/revisions"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=12408"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=12408"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=12408"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}