{"id":282,"date":"2012-04-15T12:04:19","date_gmt":"2012-04-15T12:04:19","guid":{"rendered":"http:\/\/www.uzxalqharakati.com\/tr\/?p=282"},"modified":"2012-04-15T12:04:19","modified_gmt":"2012-04-15T12:04:19","slug":"carlik-rusyanin-turk-halklarini-islam-dininden-uzaklastirma-politikasi-ve-bu-baglamda-uygulamaya-koydugu-yaptirimlar","status":"publish","type":"post","link":"https:\/\/www.uzerk.org\/tr\/carlik-rusyanin-turk-halklarini-islam-dininden-uzaklastirma-politikasi-ve-bu-baglamda-uygulamaya-koydugu-yaptirimlar.html","title":{"rendered":"\u00c7arlik Rusya\u2019nin T\u00fcrk Halklarini \u0130slam Dininden Uzakla\u015ftirma Politikasi ve Bu Ba\u011flamda Uygulamaya Koydu\u011fu Yaptirimlar"},"content":{"rendered":"

\u00d6ZET<\/strong>
\n\u00c7arl\u0131k Rusya\u2019n\u0131n Orta Asya\u2019da y\u00fcr\u00fctt\u00fc\u011f\u00fc i\u015fgal siyaseti, i\u015fgallerin sebepleri ile i\u015fgal sonras\u0131 ( XI
\nX. yy.) kurdu\u011fu yeni d\u00fczende T\u00fcrk halklar\u0131n\u0131n durumuna de\u011finilerek, \u00c7ar H\u00fck\u00fcmetinin i\u015fg\u00e2l sonras\u0131 ba\u015flatt\u0131\u011f\u0131 dini s\u00f6m\u00fcr\u00fc siyaseti ele al\u0131nm\u0131\u015ft\u0131r. Bu ba\u011flamda \u00c7ar H\u00fck\u00fcmetinin, \u0130slam Dinine y\u00f6nelik yapt\u0131r\u0131mlar\u0131na da ayr\u0131nt\u0131l\u0131 de\u011finilmi\u015ftir. Ayr\u0131ca, Burhanist hareket konusuyla ilgili \u00e7\u0131kar\u0131mlarda da bulunulmu\u015ftur.<\/p>\n

ABSTRACT<\/strong><\/p>\n

The distraction politics of Russian Czardom on Middle Asia, the reasons of the distractions and the status of Turkish Publics in the new arrangement after the distraction. (XIX Century) and the politics of religious exploitation, after distraction, by Russian Government are discussed. From this point of view, the details of Russian Government\u2019s sanctions on Islamism are explained. In addition, the inferences which are related the issue of Burhanist movement are also mentioned.<\/p>\n

1.G\u0130R\u0130\u015e<\/strong><\/p>\n

T\u00fcrkistan\u2019\u0131n tamamen Rus istilas\u0131 alt\u0131na girmesiyle birlikte \u00c7arl\u0131k idare sisteminin Orta Asya T\u00fcrkl\u00fc\u011f\u00fcne uygulad\u0131\u011f\u0131 idare ve e\u011fitim sistemi T\u00fcrk topluluklar\u0131n\u0131 ruhani y\u00f6nden birbirinden uzakla\u015ft\u0131rmakla kalmad\u0131 ayn\u0131 zamanda aralar\u0131na derin u\u00e7urumlar da koydu. Zaten, T\u00fcrkistan\u2019da uygulanan Rus k\u00fclt\u00fcr politikas\u0131n\u0131n as\u0131l amac\u0131, yerli halk\u0131n d\u00fc\u015f\u00fcncesini, \u015fuurunu ve hayat bi\u00e7imini Ruslara yakla\u015ft\u0131rmak ve T\u00fcrkistan halk\u0131n\u0131 par\u00e7alayarak onlar\u0131 ayr\u0131 ayr\u0131 milletler haline getirmekti.<\/p>\n

Zaman\u0131m\u0131zda \u00c7arl\u0131k Rusya\u2019n\u0131n T\u00fcrkistan\u2019\u0131 i\u015fgali ve bu b\u00f6lgede uygulad\u0131\u011f\u0131 sosyal, ekonomik ve siyasi politikalar\u0131n ilmi a\u00e7\u0131dan ara\u015ft\u0131r\u0131lmas\u0131 ve tutarl\u0131 birtak\u0131m sonu\u00e7lara ula\u015f\u0131lmas\u0131n\u0131n gereklili\u011fi g\u00fcn\u00fcm\u00fczde \u00f6nemini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde korumaktad\u0131r.<\/p>\n

\u0130\u015fte bu k\u00fc\u00e7\u00fck \u00e7apl\u0131 ara\u015ft\u0131rma, yukar\u0131da s\u00f6z\u00fc edilen ama\u00e7 do\u011frultusunda ger\u00e7ekle\u015ftirilmi\u015ftir. Konuya yakla\u015f\u0131m bi\u00e7iminin gere\u011fi olarak \u00f6nce \u00c7arl\u0131k Rusya\u2019n\u0131n Orta Asya politikas\u0131 tart\u0131\u015f\u0131lacak, daha sonra \u00c7arl\u0131k Rusya\u2019n\u0131n Altay T\u00fcrklerine y\u00f6nelik uygulad\u0131\u011f\u0131 politika bu ba\u011flamda de\u011ferlendirilecektir.<\/p>\n

2. \u00c7ARLIK RUSYA\u2019NIN ORTA ASYA POL\u0130T\u0130KASI<\/strong><\/p>\n

XVIII. asr\u0131n ilk \u00e7eyre\u011finde Rusya; Balt\u0131k Denizi ve Karadeniz vas\u0131tas\u0131yla Avrupa\u2019ya a\u00e7\u0131l\u0131p, Sibirya\u2019y\u0131 i\u015fgal ederek, Do\u011fu devletleriyle ticaret yapma yollar\u0131n\u0131 ara\u015ft\u0131rmaktayd\u0131. Tabii ki, amac\u0131na ula\u015fabilmesi i\u00e7in \u00f6ncelikle Kazak steplerinde kontrol\u00fcn\u00fc sa\u011flamas\u0131 gerekiyordu. Kazak sahras\u0131n\u0131 Asya\u2019n\u0131n anahtar\u0131 olarak g\u00f6ren I. Petro, Kazak yurdu i\u00e7in \u201cKazak Ordalar\u0131 b\u00fct\u00fcn Asya memleketlerinin anahtar\u0131 ve kap\u0131s\u0131d\u0131r. Bu y\u00fczden, bu ordalar\u0131 kendimize ba\u011f\u0131ml\u0131 h\u00e2le getirmeliyiz\u201d(Ataov, 1999: 27) diyor ve Rusya\u2019n\u0131n gelecekteki politikas\u0131n\u0131 da bu s\u00f6zleriyle belirlemi\u015f oluyordu.<\/p>\n

Rus idarecileri, Kazak topraklar\u0131n\u0131n Rusya\u2019n\u0131n eline ge\u00e7mesinden elde edilecek olan kazan\u00e7lar\u0131n\u0131 \u015f\u00f6yle s\u0131ral\u0131yordu: \u201c1. Rusya imparatorlu\u011fu (bir damla kan d\u00f6kmeden) birka\u00e7 y\u00fcz bin n\u00fcfusu kendine katacak; 2. Kazaklar\u0131n teslim olmalar\u0131 g\u00fcney-do\u011fu \u00fclkelerinin g\u00fcvenli\u011fini sa\u011flayacak; 3. Bu d\u00f6nemde Cungarlar h\u00e2l\u00e2 kuvvetli idiler ve B\u00fcy\u00fck Petro da en \u00e7ok onlardan \u00e7ekiniyordu. Kazaklar\u0131n itaati sa\u011fland\u0131ktan sonra, Kazaklar\u0131 kullanarak Cungarlar\u2019a kar\u015f\u0131 harekete ge\u00e7mek ve onlar\u0131n kuvvetlerini zay\u0131flatmak m\u00fcmk\u00fcn olacak; 4. Kazaklar\u0131n, devaml\u0131 isyan ederek h\u00fck\u00fcmeti rahats\u0131z eden Ba\u015fkurtlara, Karakalpaklara ve B\u00fcy\u00fck Petro zaman\u0131nda Rusya\u2019ya b\u00fcy\u00fck tehlike yaratan Hive Hanl\u0131\u011f\u0131\u2019na kar\u015f\u0131 kullan\u0131labilecekti\u201d (Lev\u015fin, 1832: 70) Tabii b\u00f6ylelikle de onlar\u0131 durdurmak m\u00fcmk\u00fcn olacakt\u0131.<\/p>\n

Kazak c\u00fczleri bu d\u00f6nemde, Rus ve \u00c7in imparatorluklar\u0131 aras\u0131nda s\u0131k\u0131\u015fm\u0131\u015f bir vaziyet arz etmekteydi.1722 y\u0131l\u0131nda \u00c7ar I. Petro, K\u0131rg\u0131z (Kazak) C\u00fczleri Rus himayesi alt\u0131na al\u0131nmal\u0131 ki; bunlar vas\u0131tas\u0131yla di\u011fer b\u00fct\u00fcn Asya memleketleriyle irtibat kurulabilsin ve Rusya i\u00e7in faydal\u0131 ve uygun tedbirler al\u0131nabilsin (Hayit, 1995: 45 – 46) diyerek b\u00f6lgenin \u00f6nemini de dile getirmi\u015fti.<\/p>\n

Kazak topraklar\u0131 \u00fczerinde kale in\u015faat\u0131, \u0130van Krilov idaresinde y\u00fcr\u00fct\u00fcl\u00fcyordu. \u00c7ar\u2019\u0131n, Krilov\u2019a buyru\u011fu: \u201cBa\u015fkurtlara ve K\u0131rg\u0131zlara (Kazaklara) g\u00fcvenmeyiniz. Bu milletlerden biri Rusya\u2019ya kar\u015f\u0131 ayakland\u0131\u011f\u0131 takdirde di\u011ferini ona kar\u015f\u0131 k\u0131\u015fk\u0131rt\u0131n\u0131z. Fakat bunun i\u00e7in taraflardan hi\u00e7 birine silah vermeyiniz. Rusya\u2019ya kom\u015fu olan di\u011fer b\u00fct\u00fcn devletler hakk\u0131nda bilgi toplay\u0131n\u0131z. Cungarlar\u2019\u0131n hareketlerini g\u00f6zetleyiniz ve Hive Hanl\u0131\u011f\u0131\u2019yla sava\u015fta K\u00fc\u00e7\u00fck C\u00fcze yard\u0131m ediniz.\u201d (Yelagin, 1991: 92) olmu\u015ftur.<\/p>\n

B\u00f6ylece T\u00fcrk topluluklar\u0131 ve Kazak C\u00fczleri aras\u0131na fitneler sokan Ruslar, bu anla\u015fmazl\u0131klardan yararlanarak elveri\u015fli b\u00f6lgelere Rus Kazaklar\u0131n\u0131 yerle\u015ftirmi\u015f ve 1821 y\u0131l\u0131na do\u011fru, b\u00f6lgedeki Hanl\u0131klar\u0131n \u00e7o\u011funu istila etmi\u015fti. Ruslar\u0131n g\u00fcneye inmeleri de fazla uzun zaman almad\u0131 ve XIX. asr\u0131n sonlar\u0131na kadar i\u015fgaller tamamland\u0131.<\/p>\n

\u00c7arl\u0131k Rusya, Kazak topraklar\u0131nda ba\u015flatt\u0131\u011f\u0131 s\u00f6m\u00fcr\u00fc politikas\u0131n\u0131n ilk y\u0131llar\u0131nda yerel halk\u0131n \u201cdinine \u00f6zg\u00fcrl\u00fck\u201d tan\u0131ma siyasetini ba\u015far\u0131yla ger\u00e7ekle\u015ftirdi. B\u00f6ylece yerel gruplar\u0131n g\u00fcvenini kazanarak s\u00f6m\u00fcr\u00fc siyasetini daha da derinle\u015ftirdi. Dolay\u0131s\u0131yla \u00c7ar H\u00fck\u00fcmeti, Kazak bozk\u0131rlar\u0131nda mescit, medreseler yap\u0131p, \u0130slam dinine kar\u015f\u0131 gelmeyece\u011fini, tam tersine ona destek verece\u011fini g\u00f6stermeye \u00e7al\u0131\u015ft\u0131.<\/p>\n

Bu durumu, Kazak topraklar\u0131nda \u0130slam dininin genel durumuyla \u00f6zel olarak ilgilenen memurlar\u0131n idari kurumlar\u0131na verdi\u011fi raporlardan anlamak m\u00fcmk\u00fcnd\u00fcr. \u0130\u015fte bu bahsi ge\u00e7en raporlar\u0131n birinde \u00c7arl\u0131k Rusya, izlemi\u015f olduklar\u0131 politikan\u0131n amac\u0131na y\u00f6nelik \u201cHan ve sultanlar ile bozk\u0131rlardaki etkili insanlar\u0131 kendi taraf\u0131m\u0131za \u00e7ekebilmekti\u201d \u015feklinde a\u00e7\u0131klama yapar. Bunun i\u00e7in \u00c7ar H\u00fck\u00fcmeti, bozk\u0131rlardaki h\u00e2kimiyetlerinin ilk d\u00f6nemlerinde siyasi menfaatlerine uygun olarak \u201cK\u0131rg\u0131zlara ve t\u00fcm Orta Asyal\u0131 halka, onlar\u0131n dinine kar\u0131\u015f\u0131lmayaca\u011f\u0131 y\u00f6n\u00fcnde g\u00fcven verdi. \u0130slam\u2019a kar\u015f\u0131 sadece sab\u0131rl\u0131 olmakla kalmad\u0131, \u0130slam dinini koruma g\u00f6revini de \u00fcstlendi.\u201d (Jolseyitova, 2004: 8 \u2013 10) \u015feklinde konu ifade edilmi\u015ftir.<\/p>\n

Elbette, \u00c7ar H\u00fck\u00fcmeti\u2019nin \u0130slam dinine kar\u015f\u0131 y\u00fcr\u00fctm\u00fc\u015f oldu\u011fu bu koruyucu siyaset fazla uzun s\u00fcrmedi. T\u00fcrkistan\u2019\u0131n ilk genel valisi Fon Kaufmann \u201cBozk\u0131rda, \u0130slam misyonerlerinin faaliyetlerine kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r\u201d (Yakovlev, Panarin, 1911: 115). Kaufmann\u2019\u0131n 6 \u015eubat 1876 tarihinde e\u011fitim bakan\u0131 D.A.Tolstoy\u2019a g\u00f6nderdi\u011fi mektubunda; \u201cBana g\u00fcvenilerek verilen genel valili\u011fin s\u0131n\u0131rlar\u0131nda, Kazan Tatarlar\u0131n\u0131n \u00e7e\u015fitli M\u00fcsl\u00fcman din\u00ee eserleri satarak ticaret yapt\u0131klar\u0131na dair bilgiler elime ula\u015fmaktad\u0131r. Bu t\u00fcrden din\u00ee yay\u0131mlar, ucuz olmas\u0131 dolay\u0131s\u0131yla sadece b\u00f6lgedeki zenginlere de\u011fil, t\u00fcm g\u00f6\u00e7ebelere ula\u015fabilmektedir. M\u00fcsl\u00fcman propagandas\u0131n\u0131n din\u00ee yay\u0131mlar arac\u0131l\u0131\u011f\u0131yla yap\u0131l\u0131yor olmas\u0131 Orta Asya\u2019daki Rus menfaatine, ayn\u0131 zamanda e\u011fitim bakanl\u0131\u011f\u0131n\u0131n ta\u015fra b\u00f6lgelerindeki vazifelerine zararl\u0131 oldu\u011fu kan\u0131s\u0131nday\u0131m. Y\u0131l ge\u00e7tik\u00e7e \u0130slam dini, K\u0131rg\u0131zlar aras\u0131nda Kazan Tatarlar\u0131n\u0131n M\u00fcsl\u00fcman din\u00ee eserleri satmas\u0131 nedeniyle peki\u015fmektedir. Sizden ricam: \u0130\u00e7 i\u015fleri bakanl\u0131\u011f\u0131yla irtibata ge\u00e7meniz ve M\u00fcsl\u00fcman eserlerin yay\u0131mlanmas\u0131na s\u0131n\u0131rlama getirme konusunda gereken \u00f6nlemleri alman\u0131zd\u0131r\u201d (Jolseyitova, 2004: 10) diyerek konuyla ilgili olarak endi\u015felerini a\u00e7\u0131klam\u0131\u015ft\u0131r.<\/p>\n

Kazak \u00e2limi ayn\u0131 zamanda e\u011fitimci ve seyyah olan \u015eokan Valihanov kendisinin \u201cBozk\u0131rdaki M\u00fcsl\u00fcmanl\u0131k Hakk\u0131nda\u201d adl\u0131 eserinde: \u201cM\u00fcsl\u00fcmanl\u0131k \u015fimdilik bizim kemi\u011fimize ve kan\u0131m\u0131za sinmedi (…) Tatar mollalar\u0131n\u0131n, Orta Asyal\u0131 i\u015fanlar\u0131n propagandas\u0131, halk\u0131m\u0131z\u0131n aras\u0131nda g\u00fcn ge\u00e7tik\u00e7e M\u00fcsl\u00fcmanl\u0131\u011f\u0131n yay\u0131l\u0131m\u0131n\u0131 h\u0131zland\u0131rmaktad\u0131r\u201d (Velihanov, 1985: 560) s\u00f6z\u00fc T\u00fcrkistan\u2019\u0131n ilk genel valisi Fon Kaufmann\u2019\u0131n endi\u015felerinde hakl\u0131l\u0131\u011f\u0131n\u0131 tasdik eder niteliktedir.<\/p>\n

\u00c7ar H\u00fck\u00fcmeti\u2019nin, e\u011fitim alan\u0131nda izledi\u011fi Rusla\u015ft\u0131rma siyasetinde en yak\u0131n destek\u00e7isi Ortodoks Kilisesi ve onun misyonerleri oldu\u011fu bilinmektedir. Do\u011fu halklar\u0131n\u0131 vaftiz etme, Rusla\u015ft\u0131rmaya ili\u015fkin 1842 y\u0131l\u0131nda Kazan \u015eehri\u2019nde a\u00e7\u0131lan din\u00ee akademi, h\u00fck\u00fcmetin en g\u00fcvenilir kurumu durumundayd\u0131. 1854 y\u0131l\u0131nda Kazan Din\u00ee Akademisine ba\u011fl\u0131 olarak \u00f6zel misyoner b\u00f6l\u00fcm\u00fc a\u00e7\u0131ld\u0131. Onun ba\u015fkan\u0131 olarak Kazan \u015fehrinin Ba\u015fpiskoposu Grigorii (Postnikov), \u00fcyeleri olarak da Kazan \u00dcniversitesi\u2019nin Profes\u00f6r\u00fc A.Kazembek ve din\u00ee akademinin \u00f6\u011fretim \u00fcyeleri G.Sablukkov ve Nikolay \u0130lminskiy tayin edildi. Onlar, Arap, Fars ve T\u00fcrk dillerini bilen iyi yeti\u015fmi\u015f misyonerlerdi (Omarov, 1997: 16 \u2013 17).<\/p>\n

O g\u00fcnleri ya\u015fam\u0131\u015f olan Kazak \u00e2limlerinden Ib\u0131ray Alt\u0131nsarin, bahsi ge\u00e7en Kazan din\u00ee akademisiyle ilgili \u201c2 Haziran 1847 tarihinde \u00c7ar H\u00fck\u00fcmeti\u2019nin izniyle Kazan din\u00ee akademisine ba\u011fl\u0131 olarak (Terc\u00fcmanlar komitesi) kuruldu. Onun ba\u015f\u0131na Nikolay \u0130lminskiy ge\u00e7irildi. Terc\u00fcmanlar komitesinde E. Malov, Nikolay Petrovi\u00e7 Ostroumov, N. Zolotnitskiy, V.Trofimov, \u0130.Yakovlev, N. Bobrovnikov, V.Katarinskiy gibi M\u00fcsl\u00fcman halklar\u0131n\u0131n dilini, dinini, \u00f6rf – \u00e2detlerini, ya\u015fam tarz\u0131 ve ko\u015fullar\u0131n\u0131 iyi bilen ki\u015filer g\u00f6rev ald\u0131. Terc\u00fcmanlar komitesinin esas amac\u0131; Ortodoks Kilisesinin din\u00ee kitaplar\u0131n\u0131 do\u011fu halklar\u0131n\u0131n diline aktararak onlar\u0131 vaftiz etme, H\u0131ristiyan dinine ge\u00e7irmekti. Bu ama\u00e7la do\u011frultusunda \u00e7al\u0131\u015fan g\u00f6revliler \u00fc\u00e7 y\u00fcz yedi kitab\u0131 Rus olmayan halklar\u0131n diline \u00e7evirip yay\u0131mlad\u0131. \u00c7evirisi yap\u0131larak yay\u0131mlanan (307) kitab\u0131n iki y\u00fcz seksen sekizi din\u00ee i\u00e7erikli kitaplard\u0131\u201d (Komisyon, 1991: 107) demektedir.<\/p>\n

\u00c7arl\u0131k Rusya\u2019n\u0131n egemenli\u011fi alt\u0131nda bulundurdu\u011fu halklar i\u00e7in din\u00ee kitaplar\u0131n \u00e7evirimine b\u00fcy\u00fck \u00f6nem vermesinin bir sebebi Tatar T\u00fcrklerinin etkisini bu co\u011frafyada k\u0131rmak ise, di\u011fer sebebi XIX asr\u0131n ortalar\u0131ndaki Kazak toplumunda \u00d6zbek, Tatar gibi T\u00fcrk halklar\u0131na k\u0131yasla \u0130slam dininin hen\u00fcz tam olarak benimsenmi\u015f olmamas\u0131yd\u0131. Kazak T\u00fcrklerinin aras\u0131nda \u015eamanist inan\u00e7, \u00f6rf ve geleneklere ba\u011fl\u0131l\u0131k s\u00f6z konusuydu. Kazak halk\u0131n\u0131n din\u00ee inanc\u0131ndaki bu \u00f6zelli\u011fi hisseden \u00c7ar H\u00fck\u00fcmeti\u2019nin misyoner \u00e2limleri de elbette ki kendi ama\u00e7lar\u0131nca yararlanmak istedi (Ulfet Jurnal\u0131, 1906). \u00d6rne\u011fin, 1860\u2019l\u0131 y\u0131llarda N.\u0130.\u0130lminskiy: \u201cKazaklar, M\u00fcsl\u00fcman de\u011fil \u015eamand\u0131r. Dolay\u0131s\u0131yla onlar\u0131 Ortodoks H\u0131ristiyan dinine ge\u00e7irmek kolay olacakt\u0131r\u201d diyerek h\u00fck\u00fcmeti inand\u0131rmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r (Ulfet Jurnal\u0131, 1906). T\u00fcrkistan b\u00f6lgesinde \u00f6zellikle e\u011fitim konusunda yapt\u0131\u011f\u0131 faaliyetleriyle tan\u0131nan N.P.Ostroumov (Ortodoks Misyonerler Birli\u011finin) yirminci y\u0131l arifesinde: \u201c G\u00f6\u00e7ebe halklar H\u0131ristiyan dini ve k\u00fclt\u00fcr\u00fcn\u00fc kabul etmekte istekli mi?\u201d konulu panelde, misyonerlerin as\u0131l dikkatini Kazak bozk\u0131rlar\u0131 ve T\u00fcrkistan B\u00f6lgesine \u00e7ekmi\u015f ve \u201cRusya\u2019ya ba\u011fl\u0131 Asyal\u0131 g\u00f6\u00e7ebelerin, insani ve k\u00fclt\u00fcrel a\u00e7\u0131dan geli\u015fmesi ve Ortodoks H\u0131ristiyan Rus halk\u0131yla birle\u015febilmesi i\u00e7in H\u0131ristiyanl\u0131\u011f\u0131 kabul etmekten ba\u015fka yolu yoktur. E\u011fer Asyal\u0131 g\u00f6\u00e7ebeler, H\u0131ristiyanl\u0131\u011f\u0131 kabul etmezlerse, geli\u015femeyip M\u00fcsl\u00fcmanl\u0131\u011f\u0131 kabul edecekler ve devletimizin do\u011fal geli\u015fmesini yava\u015flat\u0131p, siyasi b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc ve \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc de tehlikeye atacakt\u0131r\u201d (Ostroumov, 1886: 15 \u2013 17) demi\u015ftir.<\/p>\n

N.\u0130.\u0130lminskiy ve N.P.Ostroumov gibi misyonerlerin gayretleriyle Kazaklara ve Orta Asya T\u00fcrkl\u00fc\u011f\u00fcne kar\u015f\u0131 misyonerlerin \u015fiddetle \u00fczerinde durduklar\u0131 konu, T\u00fcrk halklar\u0131n\u0131n kulland\u0131\u011f\u0131 alfabenin de\u011fi\u015ftirilmesi gereklili\u011fiydi. N.\u0130.\u0130lminskiy ve N.P.Ostroumov\u2019un d\u00fc\u015f\u00fcncelerine g\u00f6re: \u201c\u2026Alfabe her zaman din ile birlikte kabul edilmi\u015ftir. \u00d6rnek olarak, Bat\u0131 Avrupa, Latin Alfabesini Latin Kilisesi; Ruslar, Kril Alfabesini Slavyan Kilisesi arac\u0131l\u0131\u011f\u0131yla kabullendi. Tatarlar, Kazaklar ve di\u011fer T\u00fcrk halklar\u0131 da M\u00fcsl\u00fcman \u00fclkeler gibi Arap\u00e7ay\u0131 M\u00fcsl\u00fcmanl\u0131kla birlikte kabul etmi\u015flerdir. Arap\u00e7a, T\u00fcrk halklar\u0131n\u0131 M\u00fcsl\u00fcmanl\u0131\u011fa yakla\u015ft\u0131ran olduk\u00e7a \u00f6nemli bir fakt\u00f6rd\u00fcr. Bundan dolay\u0131, T\u00fcrk halklar\u0131n\u0131n yaz\u0131s\u0131n\u0131 y\u00fcr\u00fcrl\u00fckten kald\u0131r\u0131r ve yerine Kril Alfabesini koyarsak hem H\u0131ristiyanl\u0131\u011fa ge\u00e7i\u015fleri sa\u011flan\u0131r hem de M\u00fcsl\u00fcmanl\u0131ktan uzakla\u015fm\u0131\u015f olurlar. B\u00f6ylelikle bir ta\u015fla iki ku\u015f vurulmu\u015f olur\u201d (Jolseyitova, 2004: 11) diyerek g\u00f6r\u00fc\u015f bildirmi\u015flerdi. O zamanlarda b\u00f6yle bir \u015fey yap\u0131lmad\u0131 belki ama bu fikirlerin unutulmad\u0131\u011f\u0131 \u00e7ok ge\u00e7meden belli oldu. \u0130. Stalin zaman\u0131nda1930\u20131937 y\u0131llar\u0131 aras\u0131nda ya\u015fanan katliam ve s\u00fcrg\u00fcnlerden sonra, di\u011fer bir deyi\u015fle halk ayd\u0131nlar\u0131n\u0131n b\u00fcy\u00fck k\u0131sm\u0131n\u0131n ortadan kald\u0131r\u0131l\u0131\u015f\u0131yla Latin Alfabesinin yerine Kril Alfabesi y\u00fcr\u00fcrl\u00fc\u011fe konuldu (Mekemtas, 1993: 110 \u2013 111).<\/p>\n

\u00c7arl\u0131k Rusya\u2019da okul ve medrese a\u00e7mak i\u00e7in izin, ancak a\u00e7\u0131lacak olan okul veya medresede Rus dili \u00f6\u011fretmenleri mevcutsa verilirdi. T\u00fcrkiye\u2019de, Buhara\u2019da ve di\u011fer do\u011fu \u00fclkelerinde e\u011fitim alanlar\u0131n imparatorluktaki okul ve medreselerde \u00f6\u011fretmenlik yapmas\u0131 yasakt\u0131. M\u00fcsl\u00fcman okullar\u0131nda \u00e7ocuklar\u0131n\u0131n e\u011fitim almalar\u0131n\u0131 isteyen velilerin ise okul m\u00fcd\u00fcriyetinden izin ald\u0131\u011f\u0131na dair elinde belge olmal\u0131yd\u0131. \u00c7ocuklar\u0131n\u0131n M\u00fcsl\u00fcman okullar\u0131nda okumalar\u0131 i\u00e7in belge almay\u0131 kabul etmeyip, \u00e7ocuklar\u0131n\u0131 okul ve medreselere g\u00f6ndermeye kalkan veliler hakk\u0131nda kanuni i\u015flem yap\u0131l\u0131rd\u0131. \u00c7arl\u0131k H\u00fck\u00fcmeti\u2019nin emirlerine kar\u015f\u0131 gelen velilere ilk seferde para cezas\u0131, ayn\u0131 su\u00e7un ikinci kez tekrarlanmas\u0131 halinde hapis cezas\u0131 verilirdi. E\u011fer veli, kurallara uymamakta \u0131srar ederse, \u00e7ocu\u011fun M\u00fcsl\u00fcman okullar\u0131nda e\u011fitim almas\u0131na kesin olarak yasak getirilirdi (Jolseyitova, 2004: 14).<\/p>\n

1875 y\u0131l\u0131nda h\u00fck\u00fcmet; T\u00fcrkistan B\u00f6lgesindeki t\u00fcm M\u00fcsl\u00fcman okullar\u0131n\u0131n b\u00f6lge okul idaresinin denetimine verilmesine ili\u015fkin genelge yay\u0131nlad\u0131. E\u011fitim bakanl\u0131\u011f\u0131 da 1879 y\u0131l\u0131nda halk okullar\u0131 m\u00fcfetti\u015flerine yerel okullar\u0131 nas\u0131l tefti\u015f etmeleri gerekti\u011fi konusunda birtak\u0131m talimatlar verdi. Ancak o s\u0131ralarda T\u00fcrkistan genel- valisi olan Kaufmann bu konuda y\u00f6netimden biraz daha farkl\u0131 d\u00fc\u015f\u00fcnmekteydi. Kaufmann\u2019a g\u00f6re, M\u00fcsl\u00fcman okullar\u0131na m\u00fcdahale gereksizdi. \u00c7\u00fcnk\u00fc h\u00fck\u00fcmetin maddi yard\u0131m\u0131 olmadan bu okullar\u0131n ayakta kalabilmesi m\u00fcmk\u00fcn de\u011fildi. Bu nedenle okul ve medrese konular\u0131na Rus memurlar\u0131n kar\u0131\u015fmas\u0131n\u0131 uygun bulmuyordu. Kaufmann, hizmete girmi\u015f olan Rus okullar\u0131 sayesinde b\u00f6lgede M\u00fcsl\u00fcmanl\u0131\u011f\u0131n \u00e2deta dire\u011fi haline gelen okul ve medreseleri, g\u00fcnl\u00fck hayattan bar\u0131\u015f yoluyla \u00e7\u0131karmaya b\u00fcy\u00fck \u00f6nem verdi (Jolseyitova, 2004: 14).<\/p>\n

1884 y\u0131l\u0131nda T\u00fcrkistan B\u00f6lgesi\u2019nin genel valili\u011fine tayin edilen Rozenbah\u2019\u0131n daha g\u00f6revine ba\u015flar ba\u015flamaz verdi\u011fi ilk talimat \u201cG\u00f6\u00e7ebeler aras\u0131nda M\u00fcsl\u00fcman propagandas\u0131n\u0131 denetleyecek bir komisyonun kurulmas\u0131\u201d olmu\u015ftur. Bu komisyona, S\u0131rderya Eyaleti\u2019nin askeri valisi Grodekov \u00f6nderlik yapacakt\u0131. Komisyon, k\u0131sa zaman i\u00e7erisinde gerekli ara\u015ft\u0131rmalar\u0131n\u0131 tamamlayarak sonucu genel valiye bildirecekti. Komisyon, g\u00f6\u00e7ebeler aras\u0131ndaki M\u00fcsl\u00fcmanl\u0131\u011fa engel koyma faaliyetlerini d\u00fczenlemekten daha \u00e7ok M\u00fcsl\u00fcmanl\u0131k gelene\u011finin koruyucular\u0131 olan okul ve medreselere \u00f6nem verilmesini ve kesinlikle M\u00fcsl\u00fcman okullar\u0131n\u0131n Rus devletinin kontrol\u00fc alt\u0131na girmesi gerekti\u011fini savundu (Jolseyitova, 2004: 14).<\/p>\n

\u00c7arl\u0131k Rusya\u2019da, imparatorlukta ya\u015fayan millet ve halklar\u0131n \u00c7ar H\u00fck\u00fcmeti\u2019nin siyasetine itiraz\u0131n\u0131 dizginlemek amac\u0131yla da \u00e7e\u015fitli faaliyetler y\u00fcr\u00fct\u00fclm\u00fc\u015ft\u00fcr. \u00d6zellikle K\u0131rg\u0131zlar\u0131 (Kazak), Tatarlar\u0131n manevi etkisinden uzakla\u015ft\u0131rmaya, K\u0131rg\u0131zlar\u0131n Tatar halk\u0131yla kayna\u015fmas\u0131n\u0131n \u00f6n\u00fcne ge\u00e7ilmesine y\u00f6nelik faaliyetleri, \u00c7arl\u0131\u011f\u0131n asimilasyon politikas\u0131nda sonu\u00e7 veren ba\u015far\u0131l\u0131 giri\u015fimlerindendir. \u201cM\u00fcsl\u00fcman \u00e7ocuklar\u0131n beraberce ayn\u0131 okulda e\u011fitim almas\u0131na kar\u015f\u0131 \u00e7\u0131kan \u00c7arl\u0131k Rusya, Tatar okullar\u0131nda e\u011fitim almakta olan K\u0131rg\u0131z (Kazak) \u00e7ocuklar\u0131 okuldan \u00e7\u0131kartmakta bir an bile teredd\u00fct etmemi\u015ftir\u201d (Ar\u015fiv belgesi).<\/p>\n

T\u00fcrkistan B\u00f6lgesi\u2019nin genel valisi olan Rozenbah ile \u0130slam Dini\u2019ne y\u00f6nelik m\u00fccadelenin de\u011fi\u015fen seyri, T\u00fcrkistan B\u00f6lgesi genel valisi Duhovskiy\u2019in y\u00f6netime gelmesiyle beraber \u00e7ok daha farkl\u0131 bir boyut kazand\u0131. Duhovskiy, T\u00fcrkistan B\u00f6lgesi genel- valili\u011fi g\u00f6revinde kald\u0131\u011f\u0131 s\u00fcrece, \u0130slam dinine kar\u015f\u0131 daha kal\u0131c\u0131 ve sonu\u00e7 verici tedbirlere a\u011f\u0131rl\u0131k verdi. Duhovskiy, \u0130slam dini ve \u00c7arl\u0131k y\u00f6netiminin egemenli\u011fi alt\u0131nda ya\u015fayan halklar\u0131 Rusla\u015ft\u0131rma konusundaki g\u00f6r\u00fc\u015flerini 1899 y\u0131l\u0131nda \u00c7ar H\u00fck\u00fcmeti\u2019ne g\u00f6nderdi\u011fi \u201cT\u00fcrkistan\u2019daki \u0130slam\u201d adl\u0131 raporunda a\u00e7\u0131klam\u0131\u015ft\u0131r. Raporda \u00fczerinde durulan meseleler ise, sert \u00e7\u00f6z\u00fcm yollar\u0131ndan ka\u00e7\u0131n\u0131l\u0131p halk\u0131n i\u00e7 d\u00fcnyas\u0131n\u0131, \u015fuurunu ele ge\u00e7irmeye y\u00f6nelik faaliyetlerin \u00fczerinde durulmas\u0131n\u0131n gereklili\u011fi vurgulanm\u0131\u015ft\u0131r. Ayr\u0131ca, \u00f6zellikle t\u0131bbi hizmetleri geni\u015fletip di\u011fer halklar\u0131 kendilerine ba\u011flamak, kar\u0131\u015f\u0131k nik\u00e2hlar\u0131 (Rus ve di\u011fer halklar aras\u0131ndaki) desteklemek, terc\u00fcmanlar\u0131n rol\u00fcn\u00fc zay\u0131flatmak, resmi evraklar\u0131n tamam\u0131n\u0131 Rus diline ge\u00e7irmek gibi \u00f6nemli uyar\u0131 ve \u00f6nerilerde (Jolseyitova, 2004: 16) bulunmu\u015ftur.<\/p>\n

T\u00fcrkistan genel valisi Duhovskiy 1898 y\u0131l\u0131nda Askeri Bakan\u2019a b\u00f6lgedeki t\u00fcm M\u00fcsl\u00fcman okullar\u0131n\u0131n kayd\u0131n\u0131n yap\u0131lmas\u0131 gerekti\u011fine ili\u015fkin teklifte bulunmu\u015ftur. Bu \u015fekilde M\u00fcsl\u00fcman okullar\u0131n\u0131, b\u00f6lgesel idarenin emrine vermek m\u00fcmk\u00fcn olacakt\u0131. Ama\u00e7, yerel halka Rus kimli\u011finin benimsetilebilmesidir. Genel vali, Rus devletinin kuvvet ve kudretinin sembol\u00fc olarak okul ve medreselerde imparator portresinin as\u0131lmas\u0131na y\u00f6nelik denetimlerin \u00fczerinde de hassasiyetle durmu\u015f ve g\u00f6revin icra edilmesinde t\u00fcm sorumlulu\u011fu halk okullar\u0131n\u0131n m\u00fcfetti\u015flerine vermi\u015ftir. (Jolseyitova, 2004: 16 \u2013 17). Ne var ki, imparatorun portresinin okullarda as\u0131lmas\u0131n\u0131 yerel halk pek desteklememi\u015ftir. M\u00fcsl\u00fcman halklar\u0131 bu durumu, dinlerine kar\u0131\u015fmak olarak alg\u0131lam\u0131\u015ft\u0131r. Sonu\u00e7 olarak 1898 y\u0131l\u0131nda Andican \u2019da ortaya din\u00ee nitelikte ve Rus y\u00f6netimini hedef alan isyan \u00e7\u0131km\u0131\u015ft\u0131r. \u0130syan\u0131 bast\u0131ran \u00c7ar H\u00fck\u00fcmeti konunun \u00fczerine b\u00fcy\u00fck bir kararl\u0131l\u0131kla gitmi\u015f, okul ve medreselerin hizmetlerine y\u00f6nelik denetimleri artt\u0131rm\u0131\u015ft\u0131r (Jolseyitova, 2004: 17).<\/p>\n

\u00c7ar H\u00fck\u00fcmetinin Orta Asya T\u00fcrk halklar\u0131na, e\u011fitim alan\u0131nda uygulam\u0131\u015f oldu\u011fu bu siyasetin esas amac\u0131n\u0131 \u00c7arl\u0131k Rusya\u2019n\u0131n e\u011fitim bakan\u0131 Tolstoy 1870 y\u0131l\u0131nda \u201c \u00dclkemizdeki Rus olmayan di\u011fer t\u00fcm unsurlar\u0131 e\u011fitmemizdeki as\u0131l amac\u0131n onlar\u0131 Rusla\u015ft\u0131rma ve Ruslarla kayna\u015fmas\u0131n\u0131 sa\u011flamak oldu\u011fundan hi\u00e7bir zaman \u015f\u00fcphe edilmemelidir.\u201d (Omarov, 1997: 16) s\u00f6zleriyle izah etmi\u015ftir. Sadece \u00c7arl\u0131k Rusya\u2019da olmay\u0131p t\u00fcm emperyalist devletlerde e\u011fitim-\u00f6\u011fretimin \u00fczerine neden bu kadar d\u00fc\u015f\u00fcld\u00fc\u011f\u00fc de san\u0131r\u0131m anla\u015f\u0131labilmektedir.<\/p>\n

3. \u00c7ARLIK RUSYA\u2019NIN ALTAY T\u00dcRKLER\u0130NE Y\u00d6NEL\u0130K UYGULADI\u011eI POL\u0130T\u0130KA<\/strong><\/p>\n

Altay\u2019da da \u00c7arl\u0131k Rusya\u2019n\u0131n bask\u0131s\u0131 hissedilebiliyordu ve Orta Asya\u2019daki Rus siyaseti bu co\u011frafyada da y\u00fcr\u00fcrl\u00fc\u011fe konmu\u015ftu. Konuyla ilgili olarak D.V. Katsyuba, \u201c1828 y\u0131l\u0131nda kabul edilen Altay Ruhani Misyonu, 100 y\u0131ld\u0131r Teleut, \u015eors, Altay ve Do\u011fu Sibirya\u2019n\u0131n di\u011fer T\u00fcrk halklar\u0131na, Ortodoks H\u0131ristiyanl\u0131\u011f\u0131n\u0131 \u00f6\u011fretmeye \u00e7al\u0131\u015ft\u0131. Misyonerlerin yapt\u0131klar\u0131 bunlarla da s\u0131n\u0131rl\u0131 kalmad\u0131. Misyonerler, kilisede s\u00f6ylenen ve di\u011fer okunan edeb\u00ee eserleri Altay diline \u00e7evirip, di\u011fer yandan da yerlilerin i\u00e7inden papaz yeti\u015ftirme \u00e7abas\u0131nda oldular. 1858 y\u0131l\u0131nda misyoner V.\u0130.Verbitskiy, Altay misyonerlerinin paras\u0131yla a\u011fa\u00e7tan bir kilise ve yabanc\u0131lar i\u00e7in de k\u00fc\u00e7\u00fck bir okul kurdu. Bu okulun ad\u0131 \u201cBiylerin Akait Lisesi\u201d ve \u201cKazan Ruhban Mektebi\u201ddir. Bu okullarda misyoner ve din adamlar\u0131 yeti\u015ftirildi. \u0130simlerini verdi\u011fimiz misyoner okullar\u0131na Altay\u2019\u0131n en ba\u015far\u0131l\u0131 \u00f6\u011frencileri g\u00f6nderilmi\u015ftir\u201d (Katsyuba, 1993: 95 – 96) diyerek, Rusya\u2019n\u0131n asimile etme \u00e7abalar\u0131n\u0131 da g\u00f6zler \u00f6n\u00fcne sermi\u015ftir.<\/p>\n

\u00c7arl\u0131k Rusya\u2019n\u0131n s\u00f6m\u00fcr\u00fc politikas\u0131 sadece bununla bitmedi. \u00d6zellikle Rus g\u00f6\u00e7menlerin Altay\u2019\u0131n verimli topraklar\u0131na yerle\u015ftirilmesi sonucu Altay halk\u0131 sefalete terk edildi. B\u00f6ylece \u00c7arl\u0131k d\u00fczenin y\u00f6neticilerine t\u00fcccar ve ruhanilerine ba\u011f\u0131ml\u0131 olan ve do\u011fa olaylar\u0131na kar\u015f\u0131 sigortalanmam\u0131\u015f, ekonominin ilkel usulleriyle ya\u015famaya \u00e7al\u0131\u015fan Altay halk\u0131, Ruslar taraf\u0131ndan \u00fccra yerlerde ya\u015famaya mecbur edildi. Modern d\u00fcnya ile aralar\u0131nda tarifi m\u00fcmk\u00fcn olmayan u\u00e7urumlar ortaya \u00e7\u0131kt\u0131. Altay halk\u0131 bu\u011fday ekip, ekmek yapacak hatta ve hatta ekmek pi\u015firecek oca\u011f\u0131 d\u00e2hi olmayan, hayvanc\u0131l\u0131kla ge\u00e7imlerini sa\u011flayan yar\u0131 yabani kabilelere benzedi. Bunun sonucunda da onlar, \u015fiddetli tabiatla ba\u015f ba\u015fa kald\u0131lar ve kendilerinin k\u00fc\u00e7\u00fck ve korkun\u00e7 tanr\u0131lar\u0131n\u0131 (\u015eamanizm inanc\u0131ndaki tanr\u0131lar) say\u0131p onlara inand\u0131lar (Pavlovi\u00e7, 1994: 41).<\/p>\n

\u015eamanlar ise, zaten k\u00f6t\u00fc olan Altay halk\u0131n\u0131n ekonomisini daha da k\u00f6t\u00fcle\u015ftirdi. Konuyla ilgili olarak L.P. Potapov\u2019\u0131n de\u011ferlendirmesi \u015f\u00f6yledir: \u201c\u2026\u015eamanizm, dar gelirli insanlardan, hayvan kurban etmesini isteyerek, onlar\u0131 zor duruma d\u00fc\u015f\u00fcrmekteydi. Hatta onlar\u0131 iflas ettirmekteydi. Ayr\u0131ca; \u015faman, kurban edilen hayvan\u0131n etinden aslan pay\u0131n\u0131 almas\u0131n\u0131n yan\u0131nda, kazanc\u0131 bununla bitmemekte ve yapt\u0131\u011f\u0131 \u00e2yin i\u00e7in de para alarak servetine servet katmaktayd\u0131\u201d (Potopov, 1953:309 – 310) demektedir.<\/p>\n

Bu bask\u0131, \u015fiddet ve beraberinde gelen yoksulluk nedeniyle XX. yy.\u2019\u0131n hemen ba\u015flar\u0131nda Altaylar\u2019 da tarihe, etnografyaya ve edebiyata Burhanizm ad\u0131yla giren hareket ortaya \u00e7\u0131kt\u0131. Bu harekete kat\u0131lanlar ilk ba\u015fta Altay\u2019da \u015faman (kam) ve kurban t\u00f6renlerini kabul etmedi (Maydurova, 1995: 101 \u2013 103). Burhanizm, \u015eamanizm\u2019e, tutumlulu\u011fuyla ve daha iyi hayat s\u00fcrmeye olan \u00e7a\u011fr\u0131s\u0131yla kar\u015f\u0131 \u00e7\u0131kt\u0131 (Ya\u015f orman\u0131 kesmeyin, gen\u00e7 hayvan\u0131 \u00f6ld\u00fcrmeyin vs.). Bundan dolay\u0131 Burhanizm, Altayl\u0131lar\u0131n ekonomisine ve ilgisine son derece uygundu (Pavlovi\u00e7, 1994: 42 \u2013 44). Fakat halk\u0131n \u00f6fkesi sadece \u015eamanizm\u2019e ve \u015eamanlara de\u011fil b\u00fct\u00fcn s\u00f6m\u00fcr\u00fcc\u00fclere kar\u015f\u0131 oldu\u011fundan Burhanist hareket k\u0131sa zamanda anti \u2013 Rus bir g\u00f6r\u00fcn\u00fc\u015fe b\u00fcr\u00fcnd\u00fc ve H\u0131ristiyanl\u0131\u011fa, ruhani misyonerlere kar\u015f\u0131 da tav\u0131r ald\u0131 (Pavlovi\u00e7, 1994: 42 \u2013 44).<\/p>\n

Koyduklar\u0131 kurallar\u0131n\u0131 korumakta son derece kat\u0131 bir tutum sergileyen \u00c7arl\u0131k Rusya, Burhanistler olarak nitelendirdi\u011fi bu ayaklanmac\u0131lar\u0131n ekonomik ve siyasi \u00f6zg\u00fcrl\u00fcklerine kavu\u015fmak u\u011fruna m\u00fccadele eden bir gurup vatansever oldu\u011fu ger\u00e7e\u011fini gizleyerek, Burhanistler olarak addedilen grubun \u00fcyelerini yeni bir dinin temsilcileri olarak lanse edip, Altay halk\u0131n\u0131n onlara destek vermesine engel oldu. Bu ayaklanman\u0131n bir benzeri \u00c7arl\u0131k Rusya\u2019dan hemen sonra y\u00f6netimi ele ge\u00e7iren Sovyetler Birli\u011fi zaman\u0131nda da g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.
\nOlay\u0131n \u00e7\u0131k\u0131\u015f\u0131 k\u0131saca 1917 Ekim devrimine ve devrimle birlikte gelen g\u00f6r\u00fc\u015flere dayan\u0131yordu. Rusya Halklar\u0131n\u0131n Haklar\u0131 Bildirisinde, \u201cRus \u00c7arl\u0131\u011f\u0131, h\u00e2kimiyeti alt\u0131nda ya\u015fayan halklara e\u015fitlik, muhtariyet, hatta ba\u011f\u0131ms\u0131z memleketler te\u015fekk\u00fcl\u00fcne kadar varan haklar verecektir\u201d (Tursunov, 1962:158) \u015feklindeki a\u00e7\u0131klamalar s\u00f6z konusuydu. Fakat b\u0131rak\u0131n s\u00f6ylediklerini yapmalar\u0131n\u0131 beklemeyi, Sovyetler Birli\u011finin kurdu\u011fu s\u00f6m\u00fcr\u00fc d\u00fczeni \u00c7arl\u0131k rejimini aratt\u0131.<\/p>\n

Orta Asya T\u00fcrkl\u00fc\u011f\u00fc 16-21 Nisan 1917 tarihleri aras\u0131nda (Muhtariyet) fikrini tart\u0131\u015f\u0131yordu. Kongre \u201c\u015eura-y\u0131 \u0130slamiye \u201d taraf\u0131ndan organize edilmi\u015fti. Bu kongrede Mustafa \u015eokay, Rusya\u2019n\u0131n verece\u011fi ziyan\u0131 \u00f6nceden fark etmi\u015f olmal\u0131 ki, \u201cmuhtariyeti ilan etmek Rusya\u2019ya sava\u015f ilan etmekle ayn\u0131 anlama gelir\u201d (Komisyon, 1998: 125) \u015feklinde g\u00f6r\u00fc\u015f bildirmi\u015fti. Mustafa \u015eokay\u2019a g\u00f6re: \u201cAcele etmek durumumuzu daha da a\u011f\u0131rla\u015ft\u0131r\u0131r. Bizde yeti\u015fmi\u015f adam yok, tecr\u00fcbe yok, imk\u00e2n yok, ordu yok! Ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131m\u0131z\u0131 ilan etmek kolay, bizim i\u00e7inde bulundu\u011fumuz \u015fartlarda ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131m\u0131z\u0131 muhafaza etmek zordur. Gelecek hakk\u0131nda d\u00fc\u015f\u00fcn\u00fcyor musunuz?\u201d (\u00c7okayeva, 2000: 76) s\u00f6zleriyle halk\u0131na endi\u015felerini aktarm\u0131\u015ft\u0131r. Mustafa \u015eokay gibi d\u00fc\u015f\u00fcnenler e\u011fitim ve k\u00fclt\u00fcr alan\u0131nda muhtariyet almak taraftar\u0131yd\u0131. \u00c7o\u011funluk maalesef \u015eokay gibi d\u00fc\u015f\u00fcnmedi ve 27 Kas\u0131m 1917 gecesi IV. T\u00fcrkistan M\u00fcsl\u00fcmanlar\u0131 Kongresi\u2019nde toprak muhtariyetini ilan etti (Kara, 2002: 128). T\u00fcrkistan Muhtariyeti tarihte Hokand Muhtariyeti olarak da an\u0131l\u0131r.<\/p>\n

19 \u015eubat 1918 y\u0131l\u0131nda Hokand Devrim Sava\u015f Komitesi, \u00f6zerk h\u00fck\u00fcmetin kendi kendisini fes etmesini istedi. H\u00fck\u00fcmet ba\u015fkan\u0131 Mustafa \u015eokay bu \u00fcltimatomu reddetti. K\u0131z\u0131l M\u00fcfreze ve Ermeni Da\u015fnaksutyan Birlikleri 20 \u015eubat 1918\u2019de sald\u0131r\u0131 d\u00fczenledi. Sald\u0131r\u0131 sonucu \u00f6zerk h\u00fck\u00fcmet da\u011f\u0131t\u0131larak 9 g\u00fcn boyunca ya\u011fmaland\u0131 (Hayit, 1997:33-34). Kurtulabilenler Fergana Da\u011flar\u0131\u2019na ka\u00e7arak 1928 y\u0131l\u0131na kadar Sovyetlerin Basmac\u0131 olarak nitelendirdi\u011fi gerilla sava\u015f\u0131n\u0131 devam ettirdiler. (\u00c7okayeva, 2000: 64).<\/p>\n

Halk, Basmac\u0131lar\u0131 Sovyetlerin s\u00f6m\u00fcr\u00fc, katliam ve a\u015fa\u011f\u0131lay\u0131c\u0131 tutumlar\u0131na kar\u015f\u0131 durabilecek tek g\u00fc\u00e7 olarak g\u00f6r\u00fcyordu. Bundan dolay\u0131 Basmac\u0131lar, \u00e7ok ge\u00e7meden geni\u015f halk kitlelerinin deste\u011fini ald\u0131 (Kongratbayev, 1994: 82). Sovyet tarih\u00e7ilerinden A.\u0130.Zevelev, \u201cHalk, bu sava\u015f\u0131n \u00fcmmet-i \u0130slam\u2019\u0131n h\u00fcr ya\u015famas\u0131 i\u00e7in yap\u0131ld\u0131\u011f\u0131n\u0131 din adamlar\u0131n\u0131n gayretleri sonucu anlam\u0131\u015ft\u0131\u201d (Zevelev, 1956: 103) s\u00f6zleriyle Basmac\u0131lara verilen halk deste\u011fi izaha \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Fakat Napolyon Bonapart\u2019\u0131n: \u201cFeodaliteyi top \u00f6ld\u00fcrd\u00fc, modern d\u00fcnyay\u0131 da m\u00fcrekkep \u00f6ld\u00fcrecek\u201d (U\u00e7ar, 1996: 276) s\u00f6z\u00fcn\u00fc kendilerine d\u00fcstur edinmi\u015f olan Sovyetler, Basmac\u0131lara kar\u015f\u0131 hem askeri g\u00fc\u00e7 kullanarak hem de bas\u0131ndan yapt\u0131\u011f\u0131 \u00e7ok y\u00f6nl\u00fc bir karalama politikas\u0131yla \u201cT\u00fcrkistan T\u00fcrklerinin \u00d6zg\u00fcrl\u00fck M\u00fccadelesini\u201d baltalam\u0131\u015ft\u0131r.<\/p>\n

\u00c7arl\u0131k Rusya ise, Burhanistlerle m\u00fccadelesini abartarak, Burhanistlerin geni\u015f halk kitlelerinin deste\u011fini almas\u0131n\u0131n \u00f6n\u00fcne ge\u00e7mi\u015ftir. Konuyla ilgili olarak A. G. Danilin; Altay halk\u0131n\u0131n, \u00c7arl\u0131k Rusya\u2019n\u0131n s\u00f6m\u00fcr\u00fc siyasetine kar\u015f\u0131 ba\u015flatt\u0131\u011f\u0131 ayaklanman\u0131n (1904 y\u0131l\u0131nda meydana gelmi\u015ftir) bast\u0131r\u0131lmas\u0131nda o g\u00fcn i\u00e7in elde bulunan bilgilerin s\u0131n\u0131rl\u0131 olmas\u0131, \u00c7et \u00c7elpanov\u2019un rol\u00fcn\u00fcn abart\u0131lmas\u0131na yol a\u00e7t\u0131\u011f\u0131n\u0131 s\u00f6ylemekte ve konuya devamla 1931 y\u0131l\u0131nda Burhanizm\u2019in sosyal \u2013 ekonomik tan\u0131mlanmas\u0131n\u0131n ger\u00e7e\u011fi yans\u0131tmad\u0131\u011f\u0131n\u0131 ve ara\u015ft\u0131rmac\u0131lar\u0131n Burhanizm hareketinin yorumunu \u201cMilli Kurtulu\u015f Hareketi\u201d olarak a\u00e7\u0131klarken ileri gittiklerini ve Burhanist hareketi, din\u00ee hareket olarak betimlediklerini (Danilin, 1993: 35) s\u00f6ylemi\u015ftir.<\/p>\n

Yukar\u0131da vermi\u015f oldu\u011fum bilgilerden de anla\u015f\u0131laca\u011f\u0131 \u00fczere Burhanist hareket ve Basmac\u0131 hareketi \u00f6z\u00fcnde ayn\u0131d\u0131r. Her iki hareket de, s\u00f6m\u00fcr\u00fc d\u00fczenine kar\u015f\u0131 ezilen halk\u0131n y\u00f6netime kar\u015f\u0131 tutumunu sergilemektedir. \u00c7arl\u0131k Rusya ve Sovyetler, her iki ayaklanmay\u0131 da ayn\u0131 \u015fekilde, ayn\u0131 y\u00f6ntemlerle bast\u0131rm\u0131\u015ft\u0131r. Fakat Burhan hareketini ger\u00e7ekle\u015ftiren kesimin yeni bir dini kabul etmi\u015f olabilece\u011fi ihtimali de yok de\u011fildir. Burhanist olarak adland\u0131r\u0131lan ayaklanmac\u0131lar\u0131n hangi dine mensup olduklar\u0131 konusu \u015fu an i\u00e7in ayd\u0131nl\u0131\u011fa kavu\u015fmam\u0131\u015f olmakla birlikte, kaynaklarda bu konularda s\u0131n\u0131rl\u0131 da olsa baz\u0131 bilgiler bulunmaktad\u0131r. \u015eimdi bu bilgilere k\u0131saca de\u011finelim:<\/p>\n

Altay\u2019a ticaret i\u00e7in Tatarlar\u0131n geldi\u011fine ili\u015fkin rapor dolay\u0131s\u0131yla \u0130lminskiy, Tomsk piskoposu Makri\u2019ye g\u00f6nderdi\u011fi mektubunda: \u201cTatarlar, ne zamandan beri, kimin izniyle ve hangi nedenle sizin Altay\u2019a geliyor? Eyalet valisi arac\u0131l\u0131\u011f\u0131yla M\u00fcsl\u00fcmanlar\u0131n ve Budistlerin Altay\u2019a ve hatta s\u0131n\u0131r \u015fehirlerine bile girmesini yasaklayacak bir sistem olu\u015fturamaz m\u0131s\u0131n\u0131z? (…) Ben, Tatarlarla ilgili konuyu yukar\u0131ya a\u00e7mak istiyorum ve onlar\u0131n Altay\u2019dan tamamen \u00e7\u0131kar\u0131lmas\u0131 y\u00f6n\u00fcnde giri\u015fimde bulunmalar\u0131n\u0131 rica edece\u011fim\u201d (Danilin, 1993: 35) demi\u015ftir. Buradan da anla\u015f\u0131laca\u011f\u0131 \u00fczere N. \u0130. \u0130lminskiy\u2019in Altay\u2019a \u0130slam dininin girmesi konusunda endi\u015feleri vard\u0131.<\/p>\n

Yine bununla birlikte ara\u015ft\u0131<\/p>\n

 <\/p>\n

tasam.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

\u00d6ZET \u00c7arl\u0131k Rusya\u2019n\u0131n Orta Asya\u2019da y\u00fcr\u00fctt\u00fc\u011f\u00fc i\u015fgal siyaseti, i\u015fgallerin sebepleri ile i\u015fgal sonras\u0131 ( XI X. yy.) kurdu\u011fu yeni d\u00fczende T\u00fcrk halklar\u0131n\u0131n durumuna de\u011finilerek, \u00c7ar H\u00fck\u00fcmetinin i\u015fg\u00e2l sonras\u0131 ba\u015flatt\u0131\u011f\u0131 dini s\u00f6m\u00fcr\u00fc siyaseti ele al\u0131nm\u0131\u015ft\u0131r. Bu ba\u011flamda \u00c7ar H\u00fck\u00fcmetinin, \u0130slam Dinine y\u00f6nelik yapt\u0131r\u0131mlar\u0131na da ayr\u0131nt\u0131l\u0131 de\u011finilmi\u015ftir. Ayr\u0131ca, Burhanist hareket konusuyla ilgili \u00e7\u0131kar\u0131mlarda da bulunulmu\u015ftur. ABSTRACT The […]<\/p>\n","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[6],"tags":[],"_links":{"self":[{"href":"https:\/\/www.uzerk.org\/tr\/wp-json\/wp\/v2\/posts\/282"}],"collection":[{"href":"https:\/\/www.uzerk.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.uzerk.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.uzerk.org\/tr\/wp-json\/wp\/v2\/users\/7"}],"replies":[{"embeddable":true,"href":"https:\/\/www.uzerk.org\/tr\/wp-json\/wp\/v2\/comments?post=282"}],"version-history":[{"count":1,"href":"https:\/\/www.uzerk.org\/tr\/wp-json\/wp\/v2\/posts\/282\/revisions"}],"predecessor-version":[{"id":283,"href":"https:\/\/www.uzerk.org\/tr\/wp-json\/wp\/v2\/posts\/282\/revisions\/283"}],"wp:attachment":[{"href":"https:\/\/www.uzerk.org\/tr\/wp-json\/wp\/v2\/media?parent=282"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.uzerk.org\/tr\/wp-json\/wp\/v2\/categories?post=282"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.uzerk.org\/tr\/wp-json\/wp\/v2\/tags?post=282"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}