{"id":1039491,"date":"2026-10-01T10:47:29","date_gmt":"2026-10-01T07:47:29","guid":{"rendered":"https:\/\/darkamazi.site\/?p=1039491"},"modified":"2026-10-01T10:47:29","modified_gmt":"2026-10-01T07:47:29","slug":"bedirxanlari-yeniden-okumak-imparatorluk-mirasi-ve-kurd-ulusal-hafizasi","status":"publish","type":"post","link":"https:\/\/darkamazi.site\/archives\/1039491","title":{"rendered":"Bedirxanlar\u0131 Yeniden Okumak: \u0130mparatorluk Miras\u0131 ve K\u00fcrd Ulusal Haf\u0131zas\u0131"},"content":{"rendered":"

K\u00fcrd ulusal haf\u0131zas\u0131nda pek az aile Bedirxanlar kadar merkezi bir yer tutar. \u0130lk K\u00fcrd gazetesi Kurdistan<\/strong>, Latin harfli Kurmanc\u00ee alfabesi, Hawar<\/strong> dergisi, s\u00fcrg\u00fcndeki Xoyb\u00fbn<\/strong> \u00f6rg\u00fct\u00fc ve Paris’teki ilk K\u00fcrd ara\u015ft\u0131rmalar\u0131 merkezi bu ailenin ad\u0131yla birlikte an\u0131l\u0131r. <\/em><\/p>\n

Bu miras\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc tart\u0131\u015fma g\u00f6t\u00fcrmez. Tart\u0131\u015f\u0131lmas\u0131 gereken, bu miras\u0131n nas\u0131l anlat\u0131ld\u0131\u011f\u0131d\u0131r. Alman tarih\u00e7i Barbara Henning<\/strong>‘in 2018’de yay\u0131mlanan ve Osmanl\u0131, Frans\u0131z ve \u0130ngiliz ar\u015fivlerine, aile mektuplar\u0131na ve an\u0131 metinlerine dayanan kapsaml\u0131 doktora tezi, bu anlat\u0131y\u0131 belgelerle s\u0131nayan en ciddi \u00e7al\u0131\u015fmad\u0131r. Bu yaz\u0131da Henning’in bulgular\u0131, imparatorluk miras\u0131<\/strong>, aile haf\u0131zas\u0131<\/strong>, ulusal haf\u0131za<\/strong>, diplomasi<\/strong> ve kurumla\u015fma<\/strong> kavramlar\u0131 ekseninde de\u011ferlendirilmektedir.<\/em><\/p>\n

Yerle\u015fik anlat\u0131ya g\u00f6re Bedirxan Bey 1847’de Kurdistan’\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 i\u00e7in Osmanl\u0131’ya kar\u015f\u0131 ayaklanm\u0131\u015f, yenilgiden sonra ailesi rehine olarak s\u00fcrg\u00fcne g\u00f6nderilmi\u015f ve sonraki ku\u015faklar bu direni\u015f gelene\u011fini kesintisiz bi\u00e7imde s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n

Henning’in belgeleri ise farkl\u0131 bir tablo \u00e7izmektedir. Bedirxan Bey’in g\u00fcc\u00fc, Osmanl\u0131 devletinin kendisine verdi\u011fi m\u00fctesellimlik makam\u0131 \u00fczerinde y\u00fckselmi\u015f, 1839’da Nizip’te Osmanl\u0131 saflar\u0131nda sava\u015fm\u0131\u015f ve bir Osmanl\u0131 ni\u015fan\u0131 alm\u0131\u015ft\u0131r.<\/p>\n

1847’deki ayaklanman\u0131n ba\u015fl\u0131ca nedeni, denetimindeki topraklar\u0131n Diyarbekir ve Musul aras\u0131nda b\u00f6l\u00fcnmesini \u00f6ng\u00f6ren idari d\u00fczenlemeydi. Bu bulgu, Bedirxan Bey’in m\u00fccadelesinin bir ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131 de\u011fil, Botan’\u0131n \u00f6zerkli\u011fini merkezile\u015fmeye kar\u015f\u0131 savunma oldu\u011fu y\u00f6n\u00fcndeki tespiti do\u011frulamaktad\u0131r. Bedirxan Bey’in yenilgisi bir ulusun de\u011fil, \u00fc\u00e7 y\u00fczy\u0131ll\u0131k K\u00fcrd mirlik d\u00fczeninin yenilgisidir.<\/strong><\/p>\n

S\u00fcrg\u00fcn\u00fcn sonraki evresi de yerle\u015fik anlat\u0131n\u0131n rehinelik ve sefalet tablosuna uymamaktad\u0131r. Girit’teki ilk y\u0131llar ger\u00e7ekten yoksulluk i\u00e7inde ge\u00e7mi\u015f, aile kale surlar\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kamam\u0131\u015ft\u0131r. Ancak Bedirxan Bey 1857’de affedilmi\u015f, pa\u015fa r\u00fctbesi ve daha y\u00fcksek bir maa\u015f alm\u0131\u015f, aile 1868’de \u015eam’a yerle\u015fmi\u015ftir. O\u011fullar ve torunlar Ege’den Yemen’e uzanan geni\u015f bir co\u011frafyada kaymakam, mutasarr\u0131f, yarg\u0131 m\u00fcfetti\u015fi, subay ve diplomat olarak g\u00f6rev yapm\u0131\u015ft\u0131r.<\/p>\n

Bedri Pa\u015fa Suriye’nin Havran b\u00f6lgesinde idareci ve b\u00fcy\u00fck toprak sahibi olmu\u015f, 1900’de \u015eura-y\u0131 Devlet \u00fcyeli\u011fine y\u00fckselmi\u015ftir. Ali \u015eamil Pa\u015fa \u00dcsk\u00fcdar’\u0131n askeri komutan\u0131 ve \u0130stanbul limanlar\u0131nda \u00e7al\u0131\u015fan K\u00fcrd hamallar\u0131n hamisiydi. Bu tablonun \u00f6rt\u00fck bir ko\u015fulu vard\u0131: aile Do\u011fu Anadolu’dan uzak durduk\u00e7a imparatorlu\u011fun merkezinde y\u00fckselebiliyordu. Henning’e g\u00f6re ailenin refah d\u00f6nemi, Ulusal Hareketin Alt\u0131n \u04aaa\u011f\u0131<\/em><\/strong> say\u0131lan 1918 sonras\u0131 de\u011fil, son Osmanl\u0131 on y\u0131llar\u0131yd\u0131.<\/p>\n

Bu bulgular, K\u00fcrd tarih yaz\u0131m\u0131n\u0131n neden ailenin Osmanl\u0131 boyutunu sessizce ge\u00e7i\u015ftirdi\u011fi sorusunu g\u00fcndeme getirmektedir. Henning’in cevab\u0131, ailenin kendi tarihini bizzat yazmas\u0131d\u0131r.<\/p>\n

Hawar’\u0131n<\/strong> ve Xoyb\u00fbn’un<\/strong> kurucular\u0131 olan Celadet Al\u00ee ve Kamuran Al\u00ee Bedirxan, 1920’lerin T\u00fcrkiye’sindeki K\u00fcrd Ayaklanmalar\u0131<\/em><\/strong> s\u0131ras\u0131nda Almanya’da hukuk \u00f6\u011frencisiydiler. \u015e\u00eax Se\u00eed ve Agir\u00ee’nin ac\u0131s\u0131n\u0131 payla\u015fmam\u0131\u015f olmalar\u0131, rakipleri taraf\u0131ndan kendilerine kar\u015f\u0131 kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Henning’e g\u00f6re karde\u015fler bu a\u00e7\u0131\u011f\u0131 kapatmak i\u00e7in Osmanl\u0131 d\u00f6neminde ya\u015fanan 1906 bask\u0131s\u0131n\u0131 ba\u011flam\u0131ndan kopar\u0131p ailenin kesintisiz direni\u015finin kan\u0131t\u0131 olarak sunmu\u015f, kendi rollerini abartm\u0131\u015f ve \u0130stanbul’da do\u011fmu\u015f olmalar\u0131na ra\u011fmen Kurdistan’a yak\u0131n Maqtala’y\u0131 do\u011fum yeri olarak g\u00f6stermi\u015flerdir.<\/p>\n

Henning bu s\u00fcreci, K\u00fcrd k\u00fclt\u00fcr miras\u0131n\u0131n, tarihinin ve dilinin “Bedirxanla\u015ft\u0131r\u0131lmas\u0131”<\/em><\/strong> olarak tan\u0131mlamaktad\u0131r: Botan’\u0131n a\u011fz\u0131, giyimi ve t\u00fcrk\u00fcleri b\u00fct\u00fcn K\u00fcrdl\u00fc\u011f\u00fcn en sahici bi\u00e7imi olarak sunulmu\u015f, bu yolla aileye K\u00fcrdl\u00fck \u00fczerinde bir uzmanl\u0131k tekeli kazand\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Bir ailenin kendi haf\u0131zas\u0131n\u0131 bir milletin haf\u0131zas\u0131 olarak yazmas\u0131, o aileye \u00f6nderlik me\u015fruiyeti kazand\u0131r\u0131rken, milletin geri kalan\u0131n\u0131n deneyimini g\u00f6lgede b\u0131rakma bedelini de beraberinde getirmi\u015ftir.<\/em><\/strong><\/p>\n

Bu bedelin somut \u00f6rnekleri vard\u0131r. 1854-1855’te Ciz\u00eer’de ailenin kendi mensubu Yezdan\u015f\u00ear’in \u00f6nderli\u011finde \u00e7\u0131kan ve baz\u0131 ara\u015ft\u0131rmac\u0131lara g\u00f6re 1847’den daha geni\u015f bir kitleyi harekete ge\u00e7iren ayaklanma, Yezdan\u015f\u00ear’in 1847’de hain olarak an\u0131lmas\u0131 y\u00fcz\u00fcnden neredeyse unutulmu\u015ftur.<\/p>\n

Rewandiz ve Sil\u00eaman\u00ee’deki daha erken hareketler, Bedirxan merkezli anlat\u0131da ikinci plana itilmi\u015ftir. Celadet Bedirxan’\u0131n 1932’de Zazak\u00eenin kendine ait bir s\u00f6zl\u00fc edebiyat\u0131 olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrmesi, tek bir b\u00f6lgenin a\u011fz\u0131n\u0131 b\u00fct\u00fcn K\u00fcrd\u00e7enin \u00f6l\u00e7\u00fcs\u00fc sayan bak\u0131\u015f\u0131n bir sonucudur. Henning’in bu tespitleri, K\u00fcrd Ulusal Haf\u0131zas\u0131\u2019n\u0131n<\/em><\/strong> kendi i\u00e7indeki \u00e7o\u011fullu\u011fu daha dikkatli korumak zorunda oldu\u011funu g\u00f6stermektedir.<\/p>\n

Ancak Henning’in ele\u015ftirisi, dikkatle okunmas\u0131 gereken bir yorumsal \u00e7er\u00e7eveye dayanmaktad\u0131r. Henning K\u00fcrd etnisitesinin anlaml\u0131 bir kimlik \u00f6l\u00e7\u00fct\u00fc olarak ancak imparatorlu\u011fun \u00e7\u00f6k\u00fc\u015f\u00fcnden sonra devreye girdi\u011fini, K\u00fcrdl\u00fc\u011f\u00fcn siyasal bir kimlik olarak \u00fcstlenilmesinin ise bireysel bir tercih oldu\u011funu ileri s\u00fcrmektedir.<\/p>\n

Bu yakla\u015f\u0131m aile \u00fcyelerinin farkl\u0131 yollar se\u00e7ebildi\u011fini g\u00f6stermesi bak\u0131m\u0131ndan de\u011ferlidir. Ayn\u0131 konaklarda b\u00fcy\u00fcyen karde\u015flerden Celadet ve Kamuran K\u00fcrd Ulusal Hareketi\u2019nin<\/em><\/strong> kurucular\u0131 olurken, Tevfik ve Hikmet \u00c7\u0131nar T\u00fcrkiye’de kalm\u0131\u015f, yak\u0131n akrabalar\u0131 Vas\u0131f \u00c7\u0131nar Tevhid-i Tedrisat Kanunu’nu teklif eden Maarif Vekili, Cemal Kutay ise Cumhuriyet’in resmi tarih\u00e7ilerinden biri olmu\u015ftur.<\/p>\n

Ne var ki bu tercihler bo\u015flukta yap\u0131lmam\u0131\u015ft\u0131r. Kurdistan’\u0131n 1921-1926 antla\u015fmalar\u0131yla par\u00e7alanmas\u0131, K\u00fcrd\u00e7enin T\u00fcrkiye’de kamusal alandan d\u0131\u015flanmas\u0131 ve K\u00fcrd ayaklanmalar\u0131n\u0131n ard\u0131 ard\u0131na kanla bast\u0131r\u0131lmas\u0131, bir K\u00fcrd’\u00fcn \u00f6n\u00fcndeki se\u00e7enekleri k\u00f6kten daraltm\u0131\u015ft\u0131r.<\/p>\n

Henning’in kendi kavram\u0131yla, imparatorlu\u011fun \u00e7ok katmanl\u0131 kimliklere g\u00f6sterdi\u011fi ho\u015fg\u00f6r\u00fcn\u00fcn yerini tek kimlik dayatan ulus devlet alm\u0131\u015ft\u0131r. K\u00fcrdl\u00fc\u011f\u00fcn siyasalla\u015fmas\u0131 bir aile stratejisinin de\u011fil, K\u00fcrdlere T\u00fcrk olmaktan ba\u015fka bir yol b\u0131rakmayan bir ink\u00e2r rejiminin \u00fcr\u00fcn\u00fcd\u00fcr.<\/strong><\/p>\n

Ayn\u0131 \u015fekilde K\u00fcrdlerin ayr\u0131 bir millet oldu\u011fu bilinci, imparatorlu\u011fun \u00e7\u00f6k\u00fc\u015f\u00fcnden \u00f6nce de yaz\u0131l\u0131 k\u00fclt\u00fcrde mevcuttu.<\/p>\n

\u015eerefxan Bedl\u00ees\u00ee 1597’de K\u00fcrd hanedanlar\u0131n\u0131n tarihini yazm\u0131\u015f, Ehmed\u00ea Xan\u00ee 1692’de Mem \u00fb Z\u00een’de K\u00fcrdlerin kendi devletlerinden yoksun kal\u0131\u015f\u0131n\u0131 dile getirmi\u015fti. Bedirxan ailesinin son Osmanl\u0131 ku\u015faklar\u0131 K\u00fcrd\u00e7eyi iyi bilmeyebilir, Osmanl\u0131cay\u0131 daha rahat yazabilirdi. Ne var ki Em\u00een Al\u00ee Bedirxan’\u0131n 1894’te Mem \u00fb Z\u00een’i yay\u0131ma haz\u0131rlamas\u0131 ve M\u00eeqdad Midhet Bedirxan’\u0131n 1898’de Kahire’de \u00e7\u0131kard\u0131\u011f\u0131 Kurdistan<\/em><\/strong> gazetesinin Xan\u00ee’yi ulusal \u015fair olarak tan\u0131tmas\u0131, bu miras\u0131n aile i\u00e7in ne ifade etti\u011fini a\u00e7\u0131k\u00e7a g\u00f6stermektedir.<\/p>\n

Henning’in Frans\u0131z manda y\u00f6netiminin Suriye’deki K\u00fcrdlerin siyasal temsilini “yapt\u0131\u011f\u0131” y\u00f6n\u00fcndeki iddias\u0131 da benzer bir ihtiyatla okunmal\u0131d\u0131r. Frans\u0131zlar temsilcileri se\u00e7mi\u015f ve K\u00fcrdl\u00fc\u011f\u00fc kendi az\u0131nl\u0131k kategorileri i\u00e7inde tan\u0131mlamaya \u00e7al\u0131\u015fm\u0131\u015f olabilir. Ancak \u015eam’dan Cezire’ye uzanan K\u00fcrd varl\u0131\u011f\u0131 onlardan \u00f6nce de vard\u0131 ve ayn\u0131 Frans\u0131z y\u00f6netimi K\u00fcrdlere hi\u00e7bir zaman D\u00fcrzilere ve Alevilere tan\u0131d\u0131\u011f\u0131 \u00f6zerkli\u011fi tan\u0131mam\u0131\u015ft\u0131r. Ge\u00e7 kalan K\u00fcrd Ulusal Bilinci<\/em> de\u011fil, bu bilincin devlete d\u00f6n\u00fc\u015fme imk\u00e2n\u0131d\u0131r.<\/strong><\/p>\n

Henning’in bulgular\u0131ndan \u00e7\u0131kar\u0131lmas\u0131 gereken as\u0131l ders ise s\u00fcreklilik \u00fczerinedir. Bedirxan ailesinin Osmanl\u0131 d\u00f6neminde edindi\u011fi beceriler, yani dilek\u00e7e yazmak, devletle pazarl\u0131k etmek, farkl\u0131 d\u00fcnyalar aras\u0131nda arac\u0131l\u0131k etmek ve geni\u015f ili\u015fki a\u011flar\u0131 kurmak, imparatorlu\u011fun \u00e7\u00f6k\u00fc\u015f\u00fcnden sonra ulusal davan\u0131n<\/em><\/strong> hizmetine girmi\u015ftir.<\/p>\n

Galatasaray’da ve Dar\u00fclf\u00fcnun’da kurulan dostluklar, Suriye’de ve L\u00fcbnan’da bakan ve milletvekili olan s\u0131n\u0131f arkada\u015flar\u0131, Frans\u0131z do\u011fubilimcilerle kurulan ili\u015fkiler, s\u00fcrg\u00fcndeki K\u00fcrd hareketinin kaynaklar\u0131yd\u0131.<\/p>\n

Kamuran Bedirxan 1948’den 1970’e kadar Paris’teki Do\u011fu Dilleri Okulu’nda K\u00fcrd\u00e7e \u00f6\u011fretmi\u015f, 1948’de K\u00fcrd Ara\u015ft\u0131rmalar\u0131 Merkezi’ni kurmu\u015f, Birle\u015fmi\u015f Milletler’e hitap etmi\u015f ve Frans\u0131z ayd\u0131nlar\u0131ndan Amerikan gazetecilerine uzanan bir a\u011f \u00f6rm\u00fc\u015ft\u00fcr. \u00d6\u011frencisi ve ard\u0131l\u0131 Joyce Blau, onu “herkesin etraf\u0131nda d\u00f6nd\u00fc\u011f\u00fc bir mihver”<\/em><\/strong> olarak tan\u0131mlam\u0131\u015ft\u0131r.<\/p>\n

1983’te kurulan Paris K\u00fcrd Enstit\u00fcs\u00fc bu gelene\u011fin devam\u0131d\u0131r. Celadet’in Hawar’da<\/em><\/strong> kurdu\u011fu yaz\u0131 dili ise bug\u00fcn milyonlarca K\u00fcrd’\u00fcn okuyup yazd\u0131\u011f\u0131 Kurmanc\u00ee\u2019nin temelidir.<\/p>\n

Bir imparatorluk se\u00e7kinli\u011finin ara\u00e7lar\u0131n\u0131 bir milletin hizmetine sunmak, K\u00fcrd ulusal hareketinin gizlenecek de\u011fil, \u00fczerine d\u00fc\u015f\u00fcn\u00fclmesi gereken bir ba\u015far\u0131s\u0131d\u0131r.<\/em><\/strong><\/p>\n

Bu ba\u015far\u0131n\u0131n s\u0131n\u0131rlar\u0131 da ayn\u0131 s\u00fcreklilikten kaynaklanm\u0131\u015ft\u0131r. Bedirxan karde\u015fler ulusal \u00e7\u0131k\u0131\u015f\u0131 \u00e7o\u011fu zaman kendi \u00f6rg\u00fctl\u00fc g\u00fc\u00e7lerine de\u011fil, bir b\u00fcy\u00fck g\u00fcc\u00fcn himayesine dayand\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Evdirrezaq Bedirxan Birinci D\u00fcnya Sava\u015f\u0131 \u00f6ncesinde Rusya’ya, S\u00fcreyya ve Em\u00een Al\u00ee sava\u015f sonras\u0131nda \u0130ngiltere’ye, Celadet ve Kamuran ise Suriye’de Fransa’ya y\u00f6nelmi\u015ftir.<\/p>\n

Her seferinde b\u00fcy\u00fck g\u00fcc\u00fcn \u00e7\u0131karlar\u0131 de\u011fi\u015fti\u011finde K\u00fcrd hareketi dayanaks\u0131z kalm\u0131\u015ft\u0131r. \u0130ngiltere’nin 1919’daki ilgisi Kuzey Mezopotamya’daki \u00e7\u0131karlar\u0131yla s\u0131n\u0131rl\u0131yd\u0131, Fransa’n\u0131n deste\u011fi ise Suriye’nin ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131yla birlikte sona ermi\u015ftir. Diplomasi, ancak arkas\u0131nda \u00f6rg\u00fctl\u00fc bir milletin iradesi bulundu\u011funda kal\u0131c\u0131 sonu\u00e7 \u00fcretebilir.<\/strong> Bedirxan deneyiminin bug\u00fcne b\u0131rakt\u0131\u011f\u0131 en \u00f6nemli uyar\u0131 budur.<\/p>\n

Bu y\u00fczden Henning’in \u00e7al\u0131\u015fmas\u0131, K\u00fcrd Ulusal Haf\u0131zas\u0131<\/em><\/strong> i\u00e7in bir tehdit de\u011fil, bir f\u0131rsat olarak okunmal\u0131d\u0131r. Kahramanl\u0131k anlat\u0131lar\u0131n\u0131 belgeyle s\u0131namak, ulusal davaya zarar de\u011fil g\u00fc\u00e7 kazand\u0131r\u0131r.<\/p>\n

Do\u011frulanabilir bir tarih, ulusal hareketi has\u0131mlar\u0131n\u0131n \u00e7arp\u0131tmalar\u0131na kar\u015f\u0131 da daha dayan\u0131kl\u0131 k\u0131lar. Bedirxanlar, kusursuz bir direni\u015f gelene\u011finin ta\u015f\u0131y\u0131c\u0131lar\u0131 olarak de\u011fil, bir imparatorlu\u011fun \u00e7\u00f6k\u00fc\u015f ko\u015fullar\u0131nda bir milletin s\u00f6zc\u00fcs\u00fcne d\u00f6n\u00fc\u015fen, bu d\u00f6n\u00fc\u015f\u00fcmde hem b\u00fcy\u00fck ba\u015far\u0131lar hem de a\u011f\u0131r hatalar yapan tarihsel akt\u00f6rler olarak hat\u0131rlanmay\u0131 hak etmektedir.<\/p>\n

Bu ger\u00e7ek\u00e7i hat\u0131rlama, onlar\u0131n b\u0131rakt\u0131\u011f\u0131 dil, bas\u0131n ve diplomasi miras\u0131n\u0131 k\u00fc\u00e7\u00fcltmez, aksine o miras\u0131 bug\u00fcn\u00fcn ihtiya\u00e7lar\u0131yla daha do\u011frudan ili\u015fkilendirir.<\/p>\n

\u0130mparatorluk miras\u0131n\u0131, aile haf\u0131zas\u0131n\u0131, ulusal haf\u0131zay\u0131, diplomasiyi ve kurumla\u015fmay\u0131 birlikte okuyabilmek, Bedirxan ailesinin tarihini bir kahramanl\u0131k efsanesi olmaktan \u00e7\u0131kar\u0131p K\u00fcrd milletinin kendi devletine uzanan yolunda ger\u00e7ek bir deneyim birikimi olarak yeniden kurman\u0131n \u00f6n ko\u015fuludur.<\/em><\/strong><\/p>\n

H\u00fcsamettin Turan<\/p>\n

Kaynak\u00e7a<\/h2>\n

Henning, B. (2018). \u0130mparatorluk ve \u0130mparatorluk Sonras\u0131 Ba\u011flamlarda Osmanl\u0131-K\u00fcrd Bedirxan Ailesinin Tarihine \u0130li\u015fkin Anlat\u0131lar: S\u00fcreklilikler ve De\u011fi\u015fimler.<\/p>\n

\u00d6zo\u011flu, H. (2004). K\u00fcrd E\u015fraf\u0131 ve Osmanl\u0131 Devleti: Geli\u015fen Kimlikler, Rekabet Eden Sadakatler ve De\u011fi\u015fen S\u0131n\u0131rlar.<\/p>\n

Tejel, J. (2009). Suriye K\u00fcrdleri: Tarih, Siyaset ve Toplum.<\/p>\n","protected":false},"excerpt":{"rendered":"

K\u00fcrd ulusal haf\u0131zas\u0131nda pek az aile Bedirxanlar kadar merkezi bir yer tutar. \u0130lk K\u00fcrd gazetesi Kurdistan, Latin harfli Kurmanc\u00ee alfabesi, Hawar dergisi, s\u00fcrg\u00fcndeki Xoyb\u00fbn \u00f6rg\u00fct\u00fc ve Paris’teki ilk K\u00fcrd ara\u015ft\u0131rmalar\u0131 merkezi bu ailenin ad\u0131yla birlikte an\u0131l\u0131r. Bu miras\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc tart\u0131\u015fma g\u00f6t\u00fcrmez. Tart\u0131\u015f\u0131lmas\u0131 gereken, bu miras\u0131n nas\u0131l anlat\u0131ld\u0131\u011f\u0131d\u0131r. Alman tarih\u00e7i Barbara Henning‘in 2018’de yay\u0131mlanan ve Osmanl\u0131, […]<\/p>\n","protected":false},"author":2,"featured_media":1039492,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[26],"tags":[31],"class_list":["post-1039491","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-forum","tag-onemli"],"blocksy_meta":{"styles_descriptor":{"styles":{"desktop":"","tablet":"","mobile":""},"google_fonts":[],"version":8}},"seo_head":"\nBedirxanlar\u0131 Yeniden Okumak: \u0130mparatorluk Miras\u0131 ve K\u00fcrd Ulusal Haf\u0131zas\u0131 - Darka Mazi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/darkamazi.site\/archives\/1039491\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bedirxanlar\u0131 Yeniden Okumak: \u0130mparatorluk Miras\u0131 ve K\u00fcrd Ulusal Haf\u0131zas\u0131 - Darka Mazi\" \/>\n<meta property=\"og:description\" content=\"K\u00fcrd ulusal haf\u0131zas\u0131nda pek az aile Bedirxanlar kadar merkezi bir yer tutar. \u0130lk K\u00fcrd gazetesi Kurdistan, Latin harfli Kurmanc\u00ee alfabesi, Hawar dergisi, s\u00fcrg\u00fcndeki Xoyb\u00fbn \u00f6rg\u00fct\u00fc ve Paris’teki ilk K\u00fcrd ara\u015ft\u0131rmalar\u0131 merkezi bu ailenin ad\u0131yla birlikte an\u0131l\u0131r. Bu miras\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc tart\u0131\u015fma g\u00f6t\u00fcrmez. Tart\u0131\u015f\u0131lmas\u0131 gereken, bu miras\u0131n nas\u0131l anlat\u0131ld\u0131\u011f\u0131d\u0131r. 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