{"id":1039516,"date":"2026-10-07T14:00:57","date_gmt":"2026-10-07T11:00:57","guid":{"rendered":"https:\/\/darkamazi.site\/?p=1039516"},"modified":"2026-10-07T14:00:57","modified_gmt":"2026-10-07T11:00:57","slug":"azadi-cemiyeti-ve-xalid-bege-cibri-modern-kurd-orgutlenmesinde-bir-donum-noktasi","status":"publish","type":"post","link":"https:\/\/darkamazi.site\/archives\/1039516","title":{"rendered":"Azad\u00ee Cemiyeti ve Xalid Beg\u00ea Cibr\u00ee: Modern K\u00fcrd \u00d6rg\u00fctlenmesinde Bir D\u00f6n\u00fcm Noktas\u0131"},"content":{"rendered":"

Tarihsel s\u00fcre\u00e7te baz\u0131 \u00f6nderler, yaln\u0131zca kendi milletlerinin de\u011fil, i\u00e7inde bulunduklar\u0131 co\u011frafyan\u0131n ve zaman zaman k\u00fcresel siyasal d\u00fczenin y\u00f6n\u00fcn\u00fc de\u011fi\u015ftirebilecek \u00f6l\u00e7\u00fcde derin izler b\u0131rak\u0131rlar. <\/em><\/p>\n

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  1. y\u00fczy\u0131lda Almanya’n\u0131n siyasal mimar\u0131 Otto von Bismarck’\u0131n Avrupa’n\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcnde oynad\u0131\u011f\u0131 rol d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, Kurdistan tarihinde benzer bir kurucu akl\u0131n temsilcisi olarak Xalid Beg\u00ea Cibr\u00ee<\/strong>‘nin ad\u0131 \u00f6ne \u00e7\u0131kmaktad\u0131r. <\/em><\/li>\n<\/ol>\n

    Bismarck, Alman d\u00fcnyas\u0131n\u0131n par\u00e7al\u0131 yap\u0131s\u0131n\u0131 modern bir ulus devlete d\u00f6n\u00fc\u015ft\u00fcrmeyi ba\u015farm\u0131\u015ft\u0131; ayn\u0131 d\u00f6n\u00fc\u015f\u00fcm\u00fc Kurdistan i\u00e7in tasarlayan Xalid Beg ise hem d\u00f6nemin uluslararas\u0131 g\u00fc\u00e7 dengeleri hem de K\u00fcrd siyasal yap\u0131s\u0131n\u0131n i\u00e7 dinamikleri nedeniyle bu ba\u015far\u0131ya ula\u015famam\u0131\u015ft\u0131r. <\/em><\/p>\n

    Bu nedenle onun hik\u00e2yesi, modern K\u00fcrd siyasetinin temellerinin at\u0131ld\u0131\u011f\u0131 ama tamamlanamad\u0131\u011f\u0131 bir s\u00fcrecin simgesi olarak okunmal\u0131d\u0131r. Xalid Beg’in \u00f6nderli\u011findeki Azad\u00ee, \u00f6rg\u00fctlenme, ulusal irade, a\u015firetler, mezhepler \u00fcst\u00fc birlik, ba\u011f\u0131ms\u0131zl\u0131k ve tarihsel haf\u0131za<\/strong> kavramlar\u0131n\u0131n ilk kez tek bir siyasal yap\u0131 i\u00e7inde bir araya geldi\u011fi deneyim olmas\u0131 bak\u0131m\u0131ndan, K\u00fcrd milliyet\u00e7ili\u011finin 20. y\u00fczy\u0131ldaki seyrini anlamak a\u00e7\u0131s\u0131ndan kilit bir yer tutmaktad\u0131r.<\/em><\/p>\n

    K\u00fcrd Milliyet\u00e7i Hareketi\u2019nin ivme kazanmas\u0131 ve \u00f6rg\u00fctl\u00fc bir bi\u00e7ime b\u00fcr\u00fcnmesi, Birinci D\u00fcnya Sava\u015f\u0131’n\u0131n ard\u0131ndan ger\u00e7ekle\u015fmi\u015ftir. Bununla birlikte sava\u015fa hangi ko\u015fullarda girildi\u011fi, sonraki \u00f6rg\u00fctlenmenin neden bu kadar aceleyle ve bu kadar a\u011f\u0131r bedellerle kurulmak zorunda kal\u0131nd\u0131\u011f\u0131n\u0131 da a\u00e7\u0131klamaktad\u0131r.<\/p>\n

    Tahsin Sever, 1915-1925 d\u00f6nemini Kurdistan tarihinin en kritik d\u00f6nemi olarak nitelendirir ve sava\u015f\u0131n e\u015fi\u011findeki tabloyu \u015f\u00f6yle \u00f6zetler:<\/p>\n

    “Birinci D\u00fcnya Sava\u015f\u0131 ba\u015flarken K\u00fcrtlerde lider potansiyeli ta\u015f\u0131yan II. \u015eeyh Abdulselam’\u0131n 14 Aral\u0131k 1914 y\u0131l\u0131nda acele ile idam edilmesi, K\u00e2mil ve Abdurrezzak Bedirxan beylerin Rusya ile hareket etme giri\u015fimlerinin sonu\u00e7suz kalmas\u0131, 1914 y\u0131l\u0131nda Bitlis’te Mele Selim liderli\u011findeki ayaklanmada K\u00fcrt-Ermeni ittifak\u0131n\u0131n ger\u00e7ekle\u015fmemi\u015f olmas\u0131, K\u00fcrtlerin elini zay\u0131flatan i\u00e7 dinamiklerdir. <\/em><\/p>\n

    Bu nedenle K\u00fcrtler, Birinci D\u00fcnya Sava\u015f\u0131na \u00f6rg\u00fcts\u00fcz ve lidersiz girdiler. ‘Gecikmi\u015f’ K\u00fcrt milliyet\u00e7ili\u011fi ancak I. D\u00fcnya Sava\u015f\u0131 sonu\u00e7lar\u0131 \u00fczerinden yeni bir yol aray\u0131\u015f\u0131na girmek durumunda kald\u0131.”<\/em><\/p>\n

    Bu aray\u0131\u015f, 1917’den itibaren birbiri ard\u0131na kurulan cemiyetlerde somutla\u015fm\u0131\u015ft\u0131r. Seyyid Taha’n\u0131n \u00f6nc\u00fcl\u00fck etti\u011fi Cemiyet-i \u0130stihlas-\u0131 Kurdistan<\/em><\/strong>, 1918’de Kahire’de K\u00fcrdistan \u0130stiklal Komitesi<\/em><\/strong> ve \u0130stanbul’da K\u00fcrdistan Teali Cemiyeti<\/em><\/strong>, 1919’da K\u00fcrd Demokrat F\u0131rkas\u0131<\/em> ve 1920’de K\u00fcrd Te\u015fkilat-\u0131 \u0130\u00e7timaiye Cemiyeti<\/em> bu zincirin halkalar\u0131d\u0131r.<\/p>\n

    O d\u00f6nemin siyasal dilinde komite, cemiyet<\/em> ve f\u0131rka<\/em> s\u00f6zc\u00fckleri bug\u00fcnk\u00fc anlam\u0131yla parti<\/strong> kar\u015f\u0131l\u0131\u011f\u0131nda kullan\u0131lmaktad\u0131r. Bu birikimin \u00fczerinde y\u00fckselen ve kendisinden sonra gelen Xoyb\u00fbn’a<\/strong> zemin haz\u0131rlayan en kapsaml\u0131 yap\u0131 ise Erzirom’da kurulan K\u00fcrdistan \u0130stiklal ve \u0130stihlas Cemiyeti<\/em><\/strong>,<\/em> yani K\u00fcrd\u00e7e ad\u0131yla Cem\u00eeyeta \u00cestiqlal \u00fb \u00cestihlasa Kurdistan\u00ea<\/em><\/strong> olmu\u015ftur. K\u00fcrd milleti aras\u0131nda Azad\u00ee ad\u0131yla bilinen bu \u00f6rg\u00fct, teorik ve pratik bak\u0131mdan kendinden \u00f6ncekilerden ayr\u0131larak tarih sahnesindeki yerini alm\u0131\u015ft\u0131r.<\/p>\n

    Peki Azad\u00ee’yi kendinden \u00f6nceki b\u00fct\u00fcn K\u00fcrd cemiyetlerinden farkl\u0131 ve \u00f6zg\u00fcn k\u0131lan neydi?<\/em><\/strong><\/p>\n

    Azad\u00ee, Osmanl\u0131 \u0130mparatorlu\u011fu’nun enkaz\u0131 \u00fczerinde y\u00fckselen ve T\u00fcrkl\u00fc\u011f\u00fc kurulu\u015f belgesinin merkezine yerle\u015ftiren T\u00fcrkiye Cumhuriyeti’ne kar\u015f\u0131 Kurdistan’\u0131n i\u00e7inden do\u011fmu\u015f bir siyasal alternatif niteli\u011findedir.<\/p>\n

    \u00d6rg\u00fct 1920’nin son aylar\u0131nda Erzirom’da kurulmu\u015ftur. Baz\u0131 kaynaklar\u0131n kurulu\u015fu 1921’e ya da \u00f6rg\u00fct\u00fcn kitleselle\u015fti\u011fi 1923’e tarihlendirmesi, \u00f6rg\u00fct\u00fcn y\u0131llarca gizlilik i\u00e7inde ve be\u015fer ki\u015filik h\u00fccreler h\u00e2linde \u00e7al\u0131\u015fm\u0131\u015f olmas\u0131n\u0131n do\u011fal bir sonucudur.<\/p>\n

    Azad\u00ee, d\u00fc\u015f\u00fcnsel kayna\u011f\u0131n\u0131 Ehmed\u00ea Xan\u00ee<\/strong>‘nin siyasal \u00e7at\u0131 \u00f6zleminden, eylem gelene\u011fini ise \u015e\u00eax Ubeydullah ile II. \u015e\u00eax Evdilselam’\u0131n m\u00fccadelesinden alm\u0131\u015ft\u0131r. B\u00fcy\u00fck \u00e7o\u011funlu\u011fu muhafazak\u00e2r olan K\u00fcrd milletini kucaklarken modern siyasal \u00f6rg\u00fctlenme bi\u00e7imlerini izlemi\u015f, ili\u015fki a\u011flar\u0131n\u0131 bu iki eksen \u00fczerinde kurmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/p>\n

    A\u015firetler \u00fcst\u00fc, mezhepler \u00fcst\u00fc ve ideolojik y\u00f6nelimler \u00fcst\u00fc bir milli aidiyeti<\/em><\/strong> esas almas\u0131, onu d\u00f6nemin b\u00fct\u00fcn K\u00fcrd yap\u0131lar\u0131ndan ay\u0131ran temel \u00f6zelliktir. Azad\u00ee, Osmanl\u0131’n\u0131n son d\u00f6neminde kurulan ve k\u0131sa s\u00fcre sonra da\u011f\u0131lan K\u00fcrdistan Teali Cemiyeti’nin<\/em><\/strong> devam\u0131 oldu\u011funu kabul etmi\u015f, ancak o cemiyetin \u0130stanbul merkezli kalmaktan do\u011fan a\u00e7mazlar\u0131n\u0131n da fark\u0131nda olmu\u015ftur.<\/p>\n

    Bu nedenle milli m\u00fccadelenin a\u011f\u0131rl\u0131k merkezini Kurdistan’\u0131n i\u00e7ine ta\u015f\u0131maya karar vermi\u015f, daha kapsay\u0131c\u0131 bir toplumsal uzla\u015fma hedefiyle K\u00fcrd subaylar\u0131n\u0131n \u00f6nderli\u011finde K\u00fcrd ayd\u0131nlar\u0131n\u0131, din adamlar\u0131n\u0131 ve a\u015firet \u00f6nderlerini ayn\u0131 \u00e7at\u0131 alt\u0131nda toplam\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla Azad\u00ee’nin \u00f6zg\u00fcnl\u00fc\u011f\u00fc, K\u00fcrd siyasetini ilk kez \u0130stanbul salonlar\u0131ndan Kurdistan’\u0131n kasabalar\u0131na ve k\u00f6ylerine indiren bir \u00f6rg\u00fctlenme modeli kurmas\u0131nda yatmaktad\u0131r.<\/p>\n

    Bu \u00f6rg\u00fctlenmenin d\u00fc\u015f\u00fcnsel ve pratik \u00f6nderli\u011fini \u00fcstlenen Xalid Beg\u00ea Cibr\u00ee, 1882’de Gimgim’de, Cibran a\u015firetinin \u00f6nder ailesinde d\u00fcnyaya gelmi\u015ftir. Babas\u0131 Mahmud Bey, Hamidiye Alaylar\u0131ndan \u0130kinci Cibran Alay\u0131’n\u0131n komutan\u0131yd\u0131<\/em>.<\/p>\n

    Xalid Beg, Osmanl\u0131’n\u0131n K\u00fcrd siyasetinin bir arac\u0131 olarak kurulan A\u015firet Mektebi’ne 1892’de kaydolmu\u015f, ard\u0131ndan 1897’de girdi\u011fi Harbiye’den 1902’de y\u00fczba\u015f\u0131 r\u00fctbesiyle mezun olarak Osmanl\u0131 askeri d\u00fczeninin i\u00e7inde yer alm\u0131\u015ft\u0131r.<\/p>\n

    Birinci D\u00fcnya Sava\u015f\u0131 arifesinde Varto\u2019ya \u00e7a\u011fr\u0131larak \u00fc\u00e7 Cibran Hafif S\u00fcvari alaylar\u0131n\u0131n komutanl\u0131\u011f\u0131na atanm\u0131\u015f,<\/p>\n

    Birinci D\u00fcnya Sava\u015f\u0131’nda Kafkas cephesinde Cibran s\u00fcvarilerinin ba\u015f\u0131nda sava\u015fm\u0131\u015f ve miralayl\u0131\u011fa y\u00fckselmi\u015ftir.<\/p>\n

    Onun bu cephede ve sava\u015f boyunca K\u00fcrd milletinin maruz kald\u0131\u011f\u0131 y\u0131k\u0131ma tan\u0131kl\u0131k etmesi, Osmanl\u0131 kimli\u011finden kopu\u015funu ve milli bir hareketin zorunlulu\u011funa var\u0131\u015f\u0131n\u0131 h\u0131zland\u0131rm\u0131\u015ft\u0131r.<\/p>\n

    Ayr\u0131ca 1908 y\u0131l\u0131nda \u0130ttihat-I Terakki\u2019nin ele ge\u00e7irmesiyle\u00a0 meydana gelen geli\u015fmelerin, ba\u015fta K\u00fcrtler, Ermeniler di\u011fer ulusal ve dinsel az\u0131nl\u0131klara kar\u015f\u0131 geli\u015ftirilen ayr\u0131mc\u0131 politikalar\u0131n\u0131n bire bir tan\u0131\u011f\u0131d\u0131r.<\/p>\n

    Xalid Beg’in ailesi, sonraki ayaklanman\u0131n \u00f6nderiyle de do\u011frudan ba\u011fl\u0131d\u0131r: \u015e\u00eax Se\u00eed hem teyzesinin o\u011flu hem de k\u0131z karde\u015fi Fatma’n\u0131n e\u015fiydi. Bu bak\u0131mdan Azad\u00ee’nin siyasal kanad\u0131 ile ayaklanman\u0131n dinsel \u00f6nderli\u011fi aras\u0131ndaki ili\u015fki yaln\u0131zca \u00f6rg\u00fctsel de\u011fil, ayn\u0131 zamanda ailevi bir ba\u011fa da dayanmaktad\u0131r.<\/p>\n

    Xalid Beg’in ba\u011f\u0131ms\u0131zl\u0131k y\u00f6n\u00fcndeki tercihi, Kemalist hareketin \u00f6rg\u00fctlenme y\u0131llar\u0131nda a\u00e7\u0131k bi\u00e7imde g\u00f6r\u00fclmektedir. 16 Haziran 1919’da Erzurum Kongresi’ne davet edilmi\u015f, 25 Temmuz 1919’da ise resmi g\u00f6revini gerek\u00e7e g\u00f6stererek kongreye kat\u0131lmayaca\u011f\u0131n\u0131 bildirmi\u015ftir. Ayn\u0131 d\u00f6nemde K\u00fcrdistan Teali Cemiyeti’nin Kurdistan’daki te\u015fkilat \u00e7al\u0131\u015fmalar\u0131n\u0131n onun \u00f6nc\u00fcl\u00fc\u011f\u00fcnde y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fc aktar\u0131lmaktad\u0131r. Onun \u00f6nderli\u011findeki Azad\u00ee, K\u00fcrdlerin ba\u011f\u0131ms\u0131zl\u0131k se\u00e7ene\u011fini ve modernle\u015fme s\u00fcre\u00e7lerini birlikte g\u00f6zeten hem siyasal hem askeri bir \u00f6rg\u00fctlenme olarak \u015fekillenmi\u015ftir.<\/p>\n

    Erzirom merkezli bu yap\u0131, geleneksel a\u015firet ayr\u0131l\u0131klar\u0131n\u0131 a\u015fan, sek\u00fcler ve muhafazak\u00e2r kesimleri birlikte kapsayan geni\u015f tabanl\u0131 bir ba\u011f\u0131ms\u0131zl\u0131k hareketine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n

    \u0130ngiliz istihbarat raporlar\u0131 \u00f6rg\u00fct\u00fcn Erzirom, Dersim, Amed, S\u00eart, Bedl\u00ees, M\u00fb\u015f, Xin\u00fbs, Van, Qers, Erz\u00eengan, Milazgir, Xarp\u00eat ve \u0130stanbul’da \u015fubeleri bulundu\u011funu kaydetmekte, baz\u0131 listeler \u015fube say\u0131s\u0131n\u0131 yirmiyi a\u015fk\u0131n g\u00f6stermektedir. Bu yayg\u0131nl\u0131k, Azad\u00ee’nin bir kent cemiyeti olmaktan \u00e7\u0131k\u0131p Kurdistan’\u0131n b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcne yay\u0131lm\u0131\u015f bir a\u011f \u00f6rg\u00fct\u00fcne d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6stermektedir.<\/p>\n

    Azad\u00ee’nin kadrosu, d\u00f6nemin K\u00fcrd siyasal yelpazesinin hemen b\u00fct\u00fcn renklerini bir araya getirmi\u015ftir. \u00d6rg\u00fct\u00fcn \u00e7ekirde\u011finde, \u0130stanbul’un askeri okullar\u0131nda yeti\u015fmi\u015f K\u00fcrd subaylar\u0131n\u0131n yan\u0131 s\u0131ra ayd\u0131nlar, m\u00fcderrisler ve a\u015firet \u00f6nderleri yer alm\u0131\u015ft\u0131r.<\/p>\n

    Ba\u015f\u0131nda Xalid Beg’in bulundu\u011fu bu kadroda \u015eirnex\u00ee Mela Evdirrehman, \u0130hsan N\u00fbr\u00ee Pa\u015fa, \u0130smail Hakk\u0131 \u015eaweys, Bedl\u00eesli Kemal Fewzi, Bitlis mebusu Yusuf Ziya Bey, Amedli Dr. Fuad Bey, cemiyetin sekreteri \u00c7ewl\u00eegli Tayyip Ali Bey, Te\u011fmen Ali R\u0131za Bey, Hesenan a\u015firetinin reisi Hesenanl\u0131 Halit Bey, Kola\u011fas\u0131 Kerem Bey, Heyderan a\u015firetinin \u00f6nderi K\u00f6r H\u00fcseyin Pa\u015fa’n\u0131n ailesi, Hac\u0131 Ahti Bey, Cemilpa\u015fazadelerden Ekrem ve Kadri Beyler ile K\u00fcrdistan Teali Cemiyeti’nin ba\u015fkan\u0131 Seyid Evdilqadir gibi adlar bulunmaktad\u0131r.<\/p>\n

    \u0130ngiliz istihbarat\u0131na g\u00f6re Seyid Evdilqadir 1924’te \u00f6rg\u00fct\u00fcn \u0130stanbul \u015fubesinin ba\u015f\u0131ndayd\u0131. Kadri Cemilpa\u015fa’n\u0131n tan\u0131kl\u0131\u011f\u0131 ise Amed \u015fubesinin kendisi, Ekrem Bey, Dr. Fuad ve Hac\u0131 Ahti taraf\u0131ndan kuruldu\u011funu ortaya koymaktad\u0131r. Bu \u00e7ekirde\u011fin \u00e7evresinde onlarca din adam\u0131, a\u015firet reisi ve kanaat \u00f6nderi \u00f6rg\u00fctlenmi\u015ftir. Subay\u0131, \u015f\u00eaxi, a\u015firet reisini ve ayd\u0131n\u0131 ayn\u0131 gizli a\u011f\u0131n i\u00e7inde bulu\u015fturan bu yap\u0131, Kurdistan tarihinde bir ilktir<\/strong> ve bu ilkin \u00f6nemi ne kadar vurgulansa abart\u0131lm\u0131\u015f olmaz.<\/p>\n

    Xalid Beg’in \u00f6nderlik anlay\u0131\u015f\u0131 da bu bile\u015fimin bir yans\u0131mas\u0131d\u0131r. A\u015firet k\u00f6kenli, geleneksel k\u00fclt\u00fcr\u00fcn i\u00e7inden gelen, Osmanl\u0131 subayl\u0131\u011f\u0131 yapm\u0131\u015f ve cephe deneyimi kazanm\u0131\u015f biri olarak dinsel, siyasal ve askeri birikimi ayn\u0131 ki\u015filikte toplam\u0131\u015ft\u0131r. O d\u00f6nemde K\u00fcrd milliyet\u00e7ili\u011finin hen\u00fcz geni\u015f kitlelere yay\u0131lmam\u0131\u015f olmas\u0131, onu milliyet\u00e7i hedefleri dinsel otoriteyle ve a\u015firet ba\u011flar\u0131yla birle\u015ftiren bir stratejiye y\u00f6neltmi\u015ftir.<\/p>\n

    Bug\u00fcne de\u011fin ortaya \u00e7\u0131kan belgelere g\u00f6re Azad\u00ee, siyasi ve askeri kadrolardan olu\u015fan illegal bir merkezi yap\u0131 ve bu merkezi yap\u0131ya ba\u011fl\u0131\u00a0 a\u015firet reisleri, \u015feyhler, din adamlar\u0131, toplumda etkili \u015fahsiyetlerin yer ald\u0131\u011f\u0131 bir \u00e7at\u0131 \u00f6rg\u00fctlenmesidir.<\/p>\n

    Sovyetler Birli\u011finin ar\u015fivinden \u00e7\u0131kan belgelere g\u00f6re, K\u00fcrdistan Teali Cemiyeti 1920 y\u0131l\u0131nda yasaklanmas\u0131ndan sonra Nisan 1922\u2019 de K\u00fcrdistan \u0130stiklal Cemiyetine kat\u0131lm\u0131\u015ft\u0131r.<\/em><\/strong> K\u00fcrd milleti aras\u0131nda etkili olan \u015f\u00eaxler, m\u00fcderrisler ve din adamlar\u0131 bu \u015fema sayesinde \u00f6rg\u00fct\u00fcn seferberlik a\u011f\u0131na dahil edilmi\u015f, milli davaya geni\u015f kitlelere ula\u015fabilecek bir ses kazand\u0131r\u0131lm\u0131\u015ft\u0131r. Bu bak\u0131mdan farkl\u0131 kanatlardan olu\u015fan yap\u0131, d\u00f6nemin ko\u015fullar\u0131nda milli hedefi dinsel me\u015fruiyetle bulu\u015fturan son derece bilin\u00e7li bir \u00f6rg\u00fctsel tercih niteli\u011findedir.<\/p>\n

    Bu ili\u015fkinin niteli\u011fini en a\u00e7\u0131k bi\u00e7imde ortaya koyan tan\u0131kl\u0131k, \u015e\u00eax Se\u00eed’in kendi a\u011fz\u0131ndan gelmektedir. \u015eark \u0130stiklal Mahkemesi Savc\u0131s\u0131 Ahmet S\u00fcreyya \u00d6rgeevren’in cezaevinde \u015e\u00eax Se\u00eed’e y\u00f6neltti\u011fi sorular ve ald\u0131\u011f\u0131 cevaplar \u015f\u00f6yledir:<\/p>\n

    “\u2013 Maslup Yusuf Ziya ve Cibranl\u0131 Halit size k\u0131yam i\u00e7in teklifte bulunmu\u015flar ve Bitlis’teki askere ait cephaneli\u011fi ele ge\u00e7ireceklerinden falan da bahsetmi\u015fler. Yusuf Ziya size gelir gidermi\u015f. Mu\u015flu Nuh Bey falan da b\u00f6yle bir hareketin taraftar\u0131 imi\u015fler…<\/em><\/p>\n

    \u2013 Onlar\u0131n fikri, davas\u0131 ba\u015fka idi.<\/em><\/p>\n

    \u2013 Ne gibi bir dava?<\/em><\/p>\n

    \u2013 K\u00fcrdistan davas\u0131… K\u00fcrt h\u00fck\u00fcmeti kurmak istediklerini Yusuf Ziya Bey’den duymu\u015fem…”<\/em><\/p>\n

    \u015e\u00eax Se\u00eed bu konu\u015fmada Xalid Beg ve arkada\u015flar\u0131n\u0131n \u00fcstlendi\u011fi misyonun dinsel de\u011fil ulusal oldu\u011funa i\u015faret etmekte, ayn\u0131 hususu mahkeme ifadelerinde de tekrarlamaktad\u0131r. Bu tan\u0131kl\u0131k, ayaklanmay\u0131 dinsel bir gericilik hareketi olarak sunan resmi anlat\u0131n\u0131n, bizzat devletin kendi sorgu tutanaklar\u0131yla \u00e7eli\u015fti\u011fini g\u00f6stermesi bak\u0131m\u0131ndan \u00f6nem ta\u015f\u0131maktad\u0131r.<\/p>\n

    Azad\u00ee’ye \u00f6nderlik eden modernist kadro, ulusal hareketi<\/em><\/strong> a\u015firetler aras\u0131nda bir ittifak kurarak \u00f6rg\u00fctlemeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bu noktada Xalid Beg’i geleneksel K\u00fcrd ayaklanmalar\u0131n\u0131n \u00f6nderlerinden ay\u0131ran temel fark, K\u00fcrdler aras\u0131ndaki ili\u015fkileri yaln\u0131zca a\u015firet dayan\u0131\u015fmas\u0131 olarak de\u011fil, \u00e7a\u011fda\u015f bir siyasal birliktelik olarak yeniden kurma \u00e7abas\u0131d\u0131r. Bu \u00e7aban\u0131n en zorlu s\u0131nav\u0131 mezhep ayr\u0131l\u0131\u011f\u0131 olmu\u015ftur.<\/em><\/strong><\/p>\n

    Haziran 1920’de Gimgim’deki Qeraj mezras\u0131nda Alevi a\u015firet \u00f6nderleriyle yap\u0131lan toplant\u0131, K\u00fcrd i\u00e7 dinamiklerindeki b\u00f6l\u00fcnmeleri a\u015fma giri\u015fiminin \u00f6nemli bir g\u00f6stergesidir. Xalid Beg’in \u00e7ekirdek ekibinde Alevi K\u00fcrdlerden \u0130smail\u00ea Seyidxan ve Lolanl\u0131 H\u00fcseyin A\u011fa gibi adlar da bulunmaktayd\u0131.<\/p>\n

    Bununla birlikte Qeraj toplant\u0131s\u0131 beklenen sonucu vermemi\u015f, baz\u0131 Alevi a\u015firetleri Ankara’ya y\u00f6nelmi\u015f, Xormek a\u015fireti 1925’te ayaklanman\u0131n en etkili muhalifleri aras\u0131nda yer alm\u0131\u015ft\u0131r. Bu ba\u015far\u0131s\u0131zl\u0131k, a\u015firetler aras\u0131ndaki geleneksel rekabetin ve devletin mezhep farkl\u0131l\u0131\u011f\u0131n\u0131 ara\u00e7salla\u015ft\u0131ran politikas\u0131n\u0131n, K\u00fcrd siyasal birli\u011finin \u00f6n\u00fcndeki en a\u011f\u0131r engel oldu\u011funu g\u00f6stermektedir. Ayn\u0131 zamanda bu toplant\u0131lar, K\u00fcrd siyasal tarihinde nadir g\u00f6r\u00fclen bir vizyonla milli b\u00fct\u00fcnle\u015fmeyi ama\u00e7layan bir \u00f6nderlik anlay\u0131\u015f\u0131n\u0131 da belgelemektedir.<\/p>\n

    Azad\u00ee’nin d\u0131\u015f d\u00fcnyaya y\u00f6nelik giri\u015fimleri de bu \u00f6nderlik anlay\u0131\u015f\u0131n\u0131n bir par\u00e7as\u0131d\u0131r. \u00d6rg\u00fct, 1922 sonbahar\u0131ndan itibaren Erzirom’daki Sovyet konsoloslu\u011fuyla temas kurmu\u015f, 20 Aral\u0131k 1922’de Konsolos Pavlovski’ye on maddelik bir protokol sunmu\u015f, 4 Ocak 1923’te ise do\u011frudan Lenin’e hitaben bir mektup kaleme alm\u0131\u015ft\u0131r.<\/p>\n

    Ancak Sovyetlerin Ankara ile kurdu\u011fu ittifak, bu kap\u0131y\u0131 k\u0131sa s\u00fcrede kapatm\u0131\u015f; Ocak 1924 tarihli bir Sovyet raporu K\u00fcrdlerin Moskova’dan umudunu kesti\u011fini kaydetmektedir.<\/p>\n

    \u00d6rg\u00fct\u00fcn d\u0131\u015f \u015fubelere ili\u015fkin Nizamname\u2019si<\/em><\/strong> K\u00fcrdlerin ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131n \u0130ngiliz deste\u011fiyle sa\u011flanmas\u0131n\u0131 hedef olarak g\u00f6stermi\u015f, \u0130ngiliz istihbarat\u0131 da 1924 boyunca \u00f6rg\u00fct hakk\u0131nda raporlar haz\u0131rlam\u0131\u015ft\u0131r.<\/p>\n

    Buna kar\u015f\u0131n Londra, Musul \u00fczerindeki pazarl\u0131kta K\u00fcrdleri bir m\u00fcttefikten \u00e7ok bir koz olarak g\u00f6rm\u00fc\u015f ve ayaklanma haz\u0131rl\u0131\u011f\u0131n\u0131 ciddiye almam\u0131\u015ft\u0131r. Ayn\u0131 y\u0131l yap\u0131ld\u0131\u011f\u0131 aktar\u0131lan \u00f6rg\u00fct toplant\u0131s\u0131nda genel bir ayaklanman\u0131n ard\u0131ndan ba\u011f\u0131ms\u0131zl\u0131k ilan edilmesi ve b\u00fcy\u00fck g\u00fc\u00e7lerden destek aranmas\u0131 kararla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r; bu toplant\u0131n\u0131n bir kongre mi yoksa bir dizi ikili g\u00f6r\u00fc\u015fme mi oldu\u011fu ise ara\u015ft\u0131rmac\u0131lar aras\u0131nda tart\u0131\u015fmal\u0131d\u0131r.<\/p>\n

    Azad\u00ee’nin k\u0131sa \u00f6mr\u00fc i\u00e7inde ba\u015far\u0131ya ula\u015famamas\u0131n\u0131n temel nedenlerinden biri, d\u00f6nemin uluslararas\u0131 ve b\u00f6lgesel konjonkt\u00fcr\u00fcd\u00fcr. Osmanl\u0131 sonras\u0131nda Orta Do\u011fu’nun yeniden bi\u00e7imlendi\u011fi bu d\u00f6nemde b\u00fcy\u00fck g\u00fc\u00e7ler K\u00fcrdlerin ulusla\u015fma \u00e7abalar\u0131na destek vermemi\u015f, aksine bu s\u00fcreci kendi \u00e7\u0131karlar\u0131 do\u011frultusunda engellemi\u015ftir.<\/p>\n

    1921-1926 aras\u0131nda imzalanan antla\u015fmalarla Kurdistan d\u00f6rt devletin s\u0131n\u0131rlar\u0131 i\u00e7ine da\u011f\u0131t\u0131lm\u0131\u015f, K\u00fcrdler ulusal haklar\u0131n\u0131 savunmak yerine bu yeni s\u0131n\u0131rlar i\u00e7inde varl\u0131klar\u0131n\u0131 korumaya zorlanm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla Azad\u00ee’nin ba\u011f\u0131ms\u0131zl\u0131k giri\u015fimi, yaln\u0131zca Ankara’n\u0131n askeri g\u00fcc\u00fcne de\u011fil, d\u00f6nemin etkin devletlerinin tamam\u0131n\u0131n Kurdistan’\u0131n payla\u015f\u0131m\u0131 \u00fczerinde kurdu\u011fu uzla\u015fmaya da \u00e7arpm\u0131\u015ft\u0131r.<\/p>\n

    Azad\u00ee’nin kar\u015f\u0131s\u0131nda yaln\u0131zca bir ordu de\u011fil, Kurdistan’\u0131n payla\u015f\u0131m\u0131 \u00fczerinde uzla\u015fm\u0131\u015f b\u00fct\u00fcn bir uluslararas\u0131 d\u00fczen duruyordu.<\/em><\/strong><\/p>\n

    \u00d6rg\u00fct\u00fcn kaderini belirleyen k\u0131r\u0131lma, 1924 sonbahar\u0131nda ya\u015fanm\u0131\u015ft\u0131r. 3 Eyl\u00fcl’\u00fc 4 Eyl\u00fcl’e ba\u011flayan gece, \u0130hsan N\u00fbr\u00ee’nin \u00f6nderli\u011findeki 18. Alay’\u0131n K\u00fcrd subay ve askerleri Beyt\u00fc\u015f\u015febap’ta ayaklanm\u0131\u015ft\u0131r. \u0130hsan N\u00fbr\u00ee bu giri\u015fimin \u00f6rg\u00fct karar\u0131yla yap\u0131ld\u0131\u011f\u0131n\u0131 belirtse de ayaklanman\u0131n haz\u0131rl\u0131ks\u0131z ba\u015flamas\u0131 ve k\u0131sa s\u00fcrede bast\u0131r\u0131lmas\u0131 \u00f6rg\u00fct\u00fc de\u015fifre etmi\u015f, devlete geni\u015f \u00e7apl\u0131 operasyonlar ve provokasyonlar i\u00e7in gerek\u00e7e sunmu\u015ftur.<\/p>\n

    Yusuf Ziya Bey 10 Ekim 1924’te Erzirom’da, Xalid Beg ise 20 Aral\u0131k 1924’te yine Erzirom’da tutuklanm\u0131\u015f ve Bedl\u00ees’e g\u00f6t\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Azad\u00ee’nin askeri ve siyasi kadrosunun tutuklanmas\u0131, hareketin i\u00e7inde yeri doldurulamayan bir bo\u015fluk a\u00e7m\u0131\u015f ve sonraki ayaklanman\u0131n ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n\u0131n en \u00f6nemli nedenlerinden biri olmu\u015ftur.<\/p>\n

    13 \u015eubat 1925’te P\u00eeran’da ba\u015flayan ve resmi tarih yaz\u0131m\u0131n\u0131n “\u015eeyh Said isyan\u0131”<\/em><\/strong> ad\u0131yla and\u0131\u011f\u0131 ayaklanma, bu nedenle Azad\u00ee’nin 1925 bahar\u0131 i\u00e7in planlad\u0131\u011f\u0131 genel ayaklanmadan \u00e7ok, tutuklamalar ve bask\u0131lar sonucunda erken tetiklenmi\u015f bir ayaklanma olarak de\u011ferlendirilebilir. Xalid Beg’in misyonu ve bu s\u00fcre\u00e7teki rol\u00fc, \u00e7o\u011fu zaman \u015e\u00eax Se\u00eed’in dinsel \u00f6nderli\u011finin g\u00f6lgesinde kalm\u0131\u015ft\u0131r. Oysa onun as\u0131l amac\u0131, ba\u011f\u0131ms\u0131z bir Kurdistan i\u00e7in siyasal ve askeri bir altyap\u0131 kurmakt\u0131.<\/p>\n

    Xalid Beg’in Mustafa Kemal ile ili\u015fkisi de bu ba\u011flamda g\u00f6z ard\u0131 edilmemesi gereken bir noktad\u0131r. Ekim 1924’te Erzirom’da gergin ge\u00e7en bir g\u00f6r\u00fc\u015fmenin ard\u0131ndan Mu\u015f mebusu \u0130lyas Sami arac\u0131l\u0131\u011f\u0131yla kendisine \u00e7e\u015fitli makam ve \u00e7\u0131kar teklifleri iletilmi\u015f, Xalid Beg bunlar\u0131n tamam\u0131n\u0131 reddetmi\u015ftir.<\/p>\n

    Aktar\u0131lan cevab\u0131, bu reddin ne \u00f6l\u00e7\u00fcde bilin\u00e7li oldu\u011funu g\u00f6stermektedir:<\/p>\n

    “Heke we ji bo ser\u00ea min kindirek amade kiribe, ez amade me.”<\/em><\/strong><\/p>\n

    Yani ba\u015f\u0131 i\u00e7in bir ip haz\u0131rlanm\u0131\u015fsa buna haz\u0131rd\u0131r. R\u00fc\u015fvet ve iltimas tekliflerini geri \u00e7evirmesi, onun siyasal ba\u011f\u0131ms\u0131zl\u0131k ilkesine<\/em><\/strong> ba\u011fl\u0131l\u0131\u011f\u0131n\u0131n a\u00e7\u0131k bir g\u00f6stergesidir. Ancak Osmanl\u0131’dan devral\u0131nan merkeziyet\u00e7i devlet akl\u0131 bu t\u00fcr bir iradeye kar\u015f\u0131 en sert tutumu se\u00e7mi\u015f, Xalid Beg Bitlis Divan-\u0131 Harb-i Mahsusu’nda tutanaklar\u0131 bug\u00fcne dek a\u00e7\u0131klanmayan bir yarg\u0131laman\u0131n ard\u0131ndan 14 Nisan 1925’te Bedl\u00ees’te idam edilmi\u015ftir. Ayn\u0131 g\u00fcn Yusuf Ziya Bey, onun karde\u015fi Te\u011fmen Ali R\u0131za, damad\u0131 Faik ve \u015eirnex\u00ee Mela Evdirrehman da idam edilmi\u015ftir.<\/p>\n

    Xalid Beg’in \u00f6l\u00fcm\u00fc, K\u00fcrd Ulusal Hareketi\u2019nde kal\u0131c\u0131 bir bo\u015fluk yaratm\u0131\u015f, K\u00fcrdlerin ba\u011f\u0131ms\u0131zl\u0131k m\u00fccadelesi ilerleyen y\u0131llarda Xoyb\u00fbn’dan<\/strong> Agir\u00ee’ye uzanan farkl\u0131 bi\u00e7imlerde s\u00fcrm\u00fc\u015ft\u00fcr. Onun Bedl\u00ees zindan\u0131nda, kendisini ziyaret eden \u015e\u00eax Alaeddin’e s\u00f6yledi\u011fi aktar\u0131lan s\u00f6zler, bu m\u00fccadelenin ki\u015fisel kurtulu\u015fun \u00f6n\u00fcne nas\u0131l kondu\u011funu g\u00f6stermektedir:<\/p>\n

    “Xelasb\u00fbna min nexwazin, ji Xwed\u00ea re dua bikin ku milet\u00ea kurd xelas bike.”<\/em><\/strong><\/p>\n

    Yani kendi kurtulu\u015fu i\u00e7in de\u011fil, K\u00fcrd milletinin kurtulu\u015fu i\u00e7in dua edilmesini<\/em><\/strong> istemi\u015ftir. Azad\u00ee’nin tarihsel haf\u0131zas\u0131 a\u00e7\u0131s\u0131ndan en a\u011f\u0131r kay\u0131p ise \u00f6rg\u00fct\u00fcn t\u00fcz\u00fc\u011f\u00fcn\u00fcn ve \u00fcye listesinin yaz\u0131l\u0131 oldu\u011fu defterin<\/em><\/strong> yok edilmesidir.<\/p>\n

    Xalid Beg’in tutuklanmas\u0131n\u0131n hemen ard\u0131ndan amcas\u0131 ve Cibran a\u015firetinin reisi \u0130smail A\u011fa, defteri Erzirom’dan getirerek devletin eline ge\u00e7memesi i\u00e7in Gimgim’e ba\u011fl\u0131 Qerqerut k\u00f6y\u00fcnde bir tand\u0131rda yakm\u0131\u015ft\u0131r.<\/em><\/strong> Bu olay, devletin bask\u0131s\u0131 alt\u0131nda K\u00fcrd siyasal belgelerinin korunmas\u0131n\u0131n ve K\u00fcrd\u00e7e bir ar\u015fivin olu\u015fmas\u0131n\u0131n nas\u0131l sistematik bi\u00e7imde imk\u00e2ns\u0131z h\u00e2le getirildi\u011fini g\u00f6stermektedir. Bu bak\u0131mdan yak\u0131lan defter, K\u00fcrd siyasal tarihinin unutturulmas\u0131 ve bast\u0131r\u0131lmas\u0131 s\u00fcrecinde kritik bir e\u015fik niteli\u011findedir.<\/p>\n

    Bu unutturma s\u00fcrecine ra\u011fmen Xalid Beg’in ve Azad\u00ee’nin miras\u0131, idamlar\u0131n y\u00fcz\u00fcnc\u00fc y\u0131l\u0131 olan 2025’te yeniden g\u00fcndeme gelmi\u015ftir. Ayn\u0131 y\u0131l Amed’de \u015e\u00eax Se\u00eed hareketinin y\u00fcz\u00fcnc\u00fc y\u0131l\u0131 \u00fczerine konferanslar d\u00fczenlenmi\u015f, Azad\u00ee’yi ele alan akademik dosyalar yay\u0131mlanm\u0131\u015f ve Xalid Beg’in hayat\u0131n\u0131 anlatan bir belgesel \u00e7ekilmi\u015ftir. Tutanaklar\u0131 h\u00e2l\u00e2 a\u00e7\u0131klanmayan bir yarg\u0131laman\u0131n, yak\u0131lm\u0131\u015f bir defterin ve da\u011f\u0131t\u0131lm\u0131\u015f bir \u00f6rg\u00fct a\u011f\u0131n\u0131n ard\u0131ndan bu ilginin y\u00fczy\u0131l sonra yeniden canlanmas\u0131, Azad\u00ee’nin K\u00fcrd haf\u0131zas\u0131nda hi\u00e7bir zaman tam olarak silinemedi\u011fini g\u00f6stermektedir.<\/p>\n

    Xalid Beg\u00ea Cibr\u00ee ve Azad\u00ee ba\u015far\u0131ya ula\u015fabilseydi, K\u00fcrd Ulusal Hareketi erken bir a\u015famada kurumsalla\u015fabilir ve b\u00f6lgesel denklemler i\u00e7inde \u00e7ok daha g\u00fc\u00e7l\u00fc bir akt\u00f6r h\u00e2line gelebilirdi. Uluslararas\u0131 konjonkt\u00fcr ve i\u00e7 dinamikler bu geli\u015fimi engellemi\u015ftir; ancak Xalid Beg’in siyasal miras\u0131 ve Azad\u00ee’nin ba\u011f\u0131ms\u0131zl\u0131k\u00e7\u0131 fikriyat\u0131, modern K\u00fcrd hareketlerine ilham vermeyi s\u00fcrd\u00fcrmektedir.<\/p>\n

    \u00d6rg\u00fctlenme, ulusal irade, a\u015firetler \u00fcst\u00fc birlik, ba\u011f\u0131ms\u0131zl\u0131k ve tarihsel haf\u0131za<\/strong>, Azad\u00ee’nin y\u00fcz y\u0131l \u00f6nce bir araya getirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 ve bug\u00fcn h\u00e2l\u00e2 tamamlanmay\u0131 bekleyen unsurlard\u0131r. Xalid Beg’in Bedl\u00ees zindan\u0131nda kendisine yap\u0131lan teklif ve tehditlere verdi\u011fi cevap ise ba\u015fl\u0131 ba\u015f\u0131na bir siyasal manifesto<\/em><\/strong> niteli\u011findedir:<\/p>\n

    “Daw \u00fb doza min hiq\u00fbq\u00ea milet\u00ea Kurd e. <\/em><\/strong><\/p>\n

    Ez \u00ea bi k\u00eejan wijdan\u00ee ‘mefk\u00fbra xwe ya mill\u00ee’ terk bikim.”<\/em><\/strong><\/p>\n

    <\/h2>\n

    Kaynak\u00e7a<\/h2>\n

    Ayd\u0131nkaya, F. (2025). Bir F\u0131rt\u0131na Alameti: Cibranl\u0131 Halit Bey’in Biyografisi.<\/p>\n

    Bozarslan, H. (2002). K\u00fcrd Milliyet\u00e7ili\u011fi ve K\u00fcrd Hareketi (1898-2000).<\/p>\n

    Bruinessen, M. van (1992). A\u011fa, \u015eeyh ve Devlet: Kurdistan’\u0131n Toplumsal ve Siyasal Yap\u0131lar\u0131.<\/p>\n

    Demir, B. F.\u00a0 Cibranl\u0131 Halid’in Yak\u0131lan Defteri.<\/p>\n

    Demir, B. F. (2025). M. Emin Sever: T\u00fcrkler Dara D\u00fc\u015ft\u00fcklerinde K\u00fcrdlere Taktiksel Yakla\u015f\u0131r, \u0130htiya\u00e7 Kalmad\u0131\u011f\u0131nda Umursamazlar.<\/p>\n

    \u00a0Olson, R. (1989). K\u00fcrd Milliyet\u00e7ili\u011finin Do\u011fu\u015fu ve \u015e\u00eax Se\u00eed Ayaklanmas\u0131, 1880-1925.<\/p>\n

    \u00d6rgeevren, A. S. (2002). \u015eeyh Sait \u0130syan\u0131 ve \u015eark \u0130stiklal Mahkemesi.<\/p>\n

    Sever, M. E. (2023). K\u00fcrd Tarihinden Bir Kesit: Azad\u00ee \u00d6rg\u00fct\u00fc ve Cibranl\u0131 Xalid Bey.<\/p>\n

    Sever, T. (2010). 1925 Hareketi ve Azadi \u00d6rg\u00fct\u00fc.<\/p>\n

    Sever, T. (2024). K\u00fcrdistan \u0130stiklal ve \u0130stihlas Cemiyeti (Azad\u00ee).<\/p>\n

    Veroj, S. Kurdistan \u0130stiklal ve Kurtulu\u015f Komitesinin Ba\u015fkan\u0131 Xalid Beg\u00ea Cibran (1882-1925).<\/p>\n

    Turan, H. Azad\u00ee Cemiyeti (K\u0130C) ve Cibranl\u0131 Halit Bey (Xalid Beg\u00ea Cibr\u00ee) (*)<\/p>\n","protected":false},"excerpt":{"rendered":"

    Tarihsel s\u00fcre\u00e7te baz\u0131 \u00f6nderler, yaln\u0131zca kendi milletlerinin de\u011fil, i\u00e7inde bulunduklar\u0131 co\u011frafyan\u0131n ve zaman zaman k\u00fcresel siyasal d\u00fczenin y\u00f6n\u00fcn\u00fc de\u011fi\u015ftirebilecek \u00f6l\u00e7\u00fcde derin izler b\u0131rak\u0131rlar. y\u00fczy\u0131lda Almanya’n\u0131n siyasal mimar\u0131 Otto von Bismarck’\u0131n Avrupa’n\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcnde oynad\u0131\u011f\u0131 rol d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, Kurdistan tarihinde benzer bir kurucu akl\u0131n temsilcisi olarak Xalid Beg\u00ea Cibr\u00ee‘nin ad\u0131 \u00f6ne \u00e7\u0131kmaktad\u0131r. Bismarck, Alman d\u00fcnyas\u0131n\u0131n par\u00e7al\u0131 yap\u0131s\u0131n\u0131 modern […]<\/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-1039516","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":"\nAzad\u00ee Cemiyeti ve Xalid Beg\u00ea Cibr\u00ee: Modern K\u00fcrd \u00d6rg\u00fctlenmesinde Bir D\u00f6n\u00fcm Noktas\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\/1039516\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Azad\u00ee Cemiyeti ve Xalid Beg\u00ea Cibr\u00ee: Modern K\u00fcrd \u00d6rg\u00fctlenmesinde Bir D\u00f6n\u00fcm Noktas\u0131 - Darka Mazi\" \/>\n<meta property=\"og:description\" content=\"Tarihsel s\u00fcre\u00e7te baz\u0131 \u00f6nderler, yaln\u0131zca kendi milletlerinin de\u011fil, i\u00e7inde bulunduklar\u0131 co\u011frafyan\u0131n ve zaman zaman k\u00fcresel siyasal d\u00fczenin y\u00f6n\u00fcn\u00fc de\u011fi\u015ftirebilecek \u00f6l\u00e7\u00fcde derin izler b\u0131rak\u0131rlar. y\u00fczy\u0131lda Almanya’n\u0131n siyasal mimar\u0131 Otto von Bismarck’\u0131n Avrupa’n\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcnde oynad\u0131\u011f\u0131 rol d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, Kurdistan tarihinde benzer bir kurucu akl\u0131n temsilcisi olarak Xalid Beg\u00ea Cibr\u00ee‘nin ad\u0131 \u00f6ne \u00e7\u0131kmaktad\u0131r. 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Bismarck, Alman d\u00fcnyas\u0131n\u0131n par\u00e7al\u0131 yap\u0131s\u0131n\u0131 modern […]","og_url":"https:\/\/darkamazi.site\/archives\/1039516","og_site_name":"Darka Mazi","article_publisher":"https:\/\/www.facebook.com\/DarkaMaziturkce","article_published_time":"2026-10-07T11:00:57+00:00","og_image":[{"width":900,"height":497,"url":"https:\/\/darkamazi.site\/file\/2026\/10\/Husamettinpsd.jpg","type":"image\/jpeg"}],"author":"darka mazi","twitter_card":"summary_large_image","twitter_creator":"@DarkaMaziTurkce","twitter_site":"@DarkaMaziTurkce","twitter_misc":{"Written by":"darka mazi","Est. reading time":"11 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"NewsArticle","@id":"https:\/\/darkamazi.site\/archives\/1039516#article","isPartOf":{"@id":"https:\/\/darkamazi.site\/archives\/1039516"},"author":{"name":"darka mazi","@id":"https:\/\/darkamazi.site\/#\/schema\/person\/67986a95ac546c16760365877ef4a9d3"},"headline":"Azad\u00ee Cemiyeti ve Xalid Beg\u00ea Cibr\u00ee: Modern K\u00fcrd \u00d6rg\u00fctlenmesinde Bir D\u00f6n\u00fcm Noktas\u0131","datePublished":"2026-10-07T11:00:57+00:00","mainEntityOfPage":{"@id":"https:\/\/darkamazi.site\/archives\/1039516"},"wordCount":3706,"publisher":{"@id":"https:\/\/darkamazi.site\/#organization"},"image":{"@id":"https:\/\/darkamazi.site\/archives\/1039516#primaryimage"},"thumbnailUrl":"https:\/\/darkamazi.site\/file\/2026\/10\/Husamettinpsd.jpg","keywords":["\u00f6nemli"],"articleSection":["Forum"],"inLanguage":"en-US"},{"@type":"WebPage","@id":"https:\/\/darkamazi.site\/archives\/1039516","url":"https:\/\/darkamazi.site\/archives\/1039516","name":"Azad\u00ee Cemiyeti ve Xalid Beg\u00ea Cibr\u00ee: Modern K\u00fcrd \u00d6rg\u00fctlenmesinde Bir D\u00f6n\u00fcm Noktas\u0131 - 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