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Hratch Tchilingirian, Oxford\u00a0\u00dcniversitesi<\/strong><\/p>\n Karaba\u011f\u2019da (Artsakh-‘Akunq’ web sitesi) silahl\u0131 \u00e7at\u0131\u015fma ba\u015flamadan \u00e7ok daha \u00f6nce, b\u00f6lgenin ger\u00e7ek tarihini \u2018ispatlama\u2019 \u00e7abalar\u0131, tarih\u00e7iler, siyaset bilimi uzmanlar\u0131, arkeologlar, ara\u015ft\u0131rmac\u0131lar ve b\u00fcrokratlar i\u00e7in akademik ve bilimsel bir sava\u015f alan\u0131yd\u0131. Sovyet ara\u015ft\u0131rma gelene\u011fi, \u00f6zellikle de tarihin in\u015fas\u0131 s\u00fcreci, olduk\u00e7a y\u0131k\u0131c\u0131yd\u0131 ve hala da \u00e7at\u0131\u015fan taraflar\u0131n \u2018\u00f6teki\u2019ni nas\u0131l g\u00f6rd\u00fc\u011f\u00fc noktas\u0131nda olumsuz etki yapmaya devam ediyor. Bug\u00fcn hala G\u00fcney Kafkasya\u2019da \u00e7at\u0131\u015fan bu iki tarafta bulunan milliyet\u00e7i g\u00fc\u00e7lerin Sovyet zaman\u0131nda olu\u015fturulan bu propagandist tarihlerden istifade ederek \u2018\u00f6teki\u2019 ve \u2018d\u00fc\u015fman\u2019 hakk\u0131nda olu\u015fturulan kamuoyu alg\u0131s\u0131n\u0131 \u00fczerinde etkili oldu\u011funu vurgulamak gerekir.<\/strong><\/em><\/p>\n Dilbilimsel ve k\u00fclt\u00fcrel benzerlikler var olmamas\u0131na ra\u011fmen, Azerbaycan tarihyaz\u0131m\u0131 Azeri ulusunun etnik k\u00f6kenlerinde bir \u2018Albanya ba\u011flant\u0131s\u0131\u2019 in\u015fa etti. Bu teze g\u00f6re, tarihi Kafkas Albanyas\u0131 (bug\u00fcnk\u00fc Arnavutluk ile hi\u00e7bir ba\u011flant\u0131s\u0131 yoktur) modern Azerbaycan\u2019\u0131n sosyal, k\u00fclt\u00fcrel ve b\u00f6lgesel bir \u00f6nceli, selefi olarak sunulmakta, bu \u015fekilde de, Karaba\u011f hakk\u0131nda Ermenilerin yapt\u0131klar\u0131 talepler \u00e7\u00fcr\u00fct\u00fclmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r.[1] Son y\u0131llarda, Azerbaycan\u2019da, Karaba\u011f hakk\u0131ndaki erken d\u00f6nem kroniklerde bulunan birincil tarih kaynaklar\u0131n\u0131n yeni bask\u0131lar\u0131nda Ermenilere yap\u0131lan referanslar silindi veyahut de\u011fi\u015ftirildi.<\/p>\n Bu tarihyaz\u0131m\u0131n\u0131n k\u00f6kleri bir Sovyet politikas\u0131 olan \u2018yerlile\u015fme\u2019ye (korenizatsiia<\/em>) dayan\u0131r. Bu politikaya g\u00f6re, Sovyet cumhuriyetlerinde \u2018ulusal tarih\u2019lerin in\u015fas\u0131 resmi devlet \u2018\u00f6\u011freti\u2019sinin bir par\u00e7as\u0131yd\u0131 ve buna g\u00f6re ulusal kimlik ulusal cumhuriyetlerin ayr\u0131lmaz bir par\u00e7as\u0131yd\u0131. \u2018Yerlile\u015fme\u2019 politikas\u0131 ulusal k\u00fclt\u00fcrleri ve y\u00fcksek\u00f6\u011fretimi te\u015fvik suretiyle s\u00f6z konusu Cumhuriyet i\u00e7erisinde Kom\u00fcnist parti kadrolar\u0131nda yerli isimlerin say\u0131s\u0131n\u0131 art\u0131rmak amac\u0131 ta\u015f\u0131yordu. Bu politika do\u011frultusunda, etnik topluluklar ve onlar\u0131n cumhuriyetlerinin \u2018resmi tarih\u2019leri hemen hemen birbirinin yerine ge\u00e7ebilir bir hal ald\u0131. Sovyet devletinin politik yakla\u015f\u0131m\u0131 \u2018tek cumhuriyet, tek k\u00fclt\u00fcr\u2019d\u00fc. Yani, \u201cAzerbaycanl\u0131 tarih\u00e7iler, ger\u00e7ekliklere dayanan tarihler \u00fcretmek yerine, g\u00fcn\u00fcm\u00fcz Azerbaycan Cumhuriyeti\u2019nin geneti\u011finin varsay\u0131msal bir etnik-teritoryal devaml\u0131l\u0131k esas\u0131nda izlerinin s\u00fcr\u00fclebilece\u011fi bir Orta\u00e7a\u011f Azerbaycan tarihi \u00fcrettiler.\u201d<\/p>\n Azerbaycanl\u0131lar\u0131n etnik k\u00f6kenleri akademik tart\u0131\u015fmalar\u0131n konusuyken, akademisyenlerin \u00e7o\u011funlu\u011fu Azerbaycan\u2019\u0131n milli bir kimlik olarak 1918 sonras\u0131nda olu\u015ftu\u011fu noktas\u0131nda hemfikir. [2] Azerilerin adland\u0131r\u0131lmas\u0131 noktas\u0131ndaki tart\u0131\u015fma 19. y\u00fczy\u0131l\u0131n sonlar\u0131na kadar gitmektedir. Azerbaycan n\u00fcfusu, daha \u00f6nceleri \u2018T\u00fcrk\u2019 veya \u2018Transkafkasya Tatar\u0131\u2019 olarak adland\u0131r\u0131l\u0131rken, 1937 itibariyle \u2018Azerbaycanl\u0131\u2019 olarak tan\u0131mlanm\u0131\u015ft\u0131.[3] Azerbaycan Cumhuriyeti\u2019nin kurucusu, Mohammed Amin Rasulzadeh, yeni cumhuriyetin Azerbaycan olarak adland\u0131r\u0131lmas\u0131n\u0131n \u2018bir hata\u2019 oldu\u011funu kabul etmi\u015fti.[4] 2000 y\u0131l\u0131n\u0131n Haziran ay\u0131nda,\u00a0Nezavisimaya Gazeta<\/em>\u00a0gazetesinde yay\u0131nlanan bir yaz\u0131da, Azerbaycan Cumhurba\u015fkan\u0131\u2019n\u0131n \u00f6nde gelen dan\u0131\u015fmanlar\u0131ndan Vafa Guluzade, \u201cAzerbaycanl\u0131 tan\u0131mlamas\u0131n\u0131n kendisi Sovyet zaman\u0131ndan gelen bir anakronizm. Bizim dilimiz T\u00fcrk\u00e7e ve milliyet olarak T\u00fcrk\u00fcz.\u201d[5]<\/p>\n Orta\u00e7a\u011f\u2019da, bug\u00fcnk\u00fc Azerbaycan co\u011frafyas\u0131nda, Hristiyan Kafkas Albanya Krall\u0131\u011f\u0131 da olmak \u00fczere yerli Kafkas halklar\u0131 ya\u015f\u0131yordu.<\/p>\n Ermeni-Azeri ihtilaf\u0131 ba\u011flam\u0131nda, \u2018Albanya ba\u011flant\u0131s\u0131\u2019 siyasalla\u015fm\u0131\u015f bir irredentism meselesi haline geldi. Azerbaycanl\u0131 tarih\u00e7iler, bug\u00fcnk\u00fc Azeriler ile Kafkas Albanya halklar\u0131 aras\u0131nda bir ba\u011flant\u0131 olu\u015fturarak ve ortak bir milli tarih sunarak, Karaba\u011f\u2019da etnik devaml\u0131l\u0131k iddias\u0131n\u0131 s\u00fcrd\u00fcrmekte, ve Karaba\u011f Ermenilerinin b\u00f6lgeye g\u00f6rece yeni d\u00f6nemlerde gelmi\u015f g\u00f6\u00e7menler oldu\u011funu \u2018g\u00f6stermekte\u2019 ve bu \u015fekilde onlar\u0131n \u2018yerli olmad\u0131klar\u0131n\u0131\u2019 ve tarihi Azerbaycan topraklar\u0131nda ya\u015fad\u0131klar\u0131n\u0131 \u2018g\u00f6stermektedir\u2019.<\/p>\n G\u00fcn\u00fcm\u00fcz Azerbaycan yazarlar\u0131, Karaba\u011f\u2019da T\u00fcrk ak\u0131nlar\u0131 ve istilalar\u0131ndan \u00f6nce ya\u015fayan Ermenilere ait referanslar\u0131 silmekte, g\u00f6rmezden gelmektedir. \u00d6rne\u011fin, 19. Y\u00fczy\u0131l vakan\u00fcvislerinden Mirza Jamal Javanshir\u2019in\u00a0Tarikh-e Qarabagh<\/em>\u00a0adl\u0131 eserinin yeni bask\u0131s\u0131nda \u201cilk \u00e7a\u011flarda [Karaba\u011f\u2019da] Ermeniler ve di\u011fer gayrim\u00fcslimler ya\u015f\u0131yordu\u201d ifadesi ve Ermenilerin Karaba\u011f\u2019daki varl\u0131\u011f\u0131na referans veren di\u011fer ifadeler sans\u00fcrlenmi\u015fti. [6]<\/p>\n Nitekim, Azerbaycan ordusunun emekli bir albay\u0131 ve Azerbaycan Yedek Subaylar Derne\u011fi ba\u015fkan\u0131 \u0130sa Sadykhov, bu tarihyaz\u0131m\u0131na deste\u011fini \u015fu s\u00f6zlerle dile getirmi\u015ftir: \u201cSon y\u0131llarda bizim tarih\u00e7ilerimiz ve siyaset\u00e7ilerimiz Ermenilere verilen topraklar konusunu artan bir \u015fekilde g\u00fcndeme ta\u015f\u0131yor olmalar\u0131 g\u00fcven vericidir.\u201d[7] Akademisyen Shireen Hunter, \u201cAzerbaycan Sovyet miras\u0131ndan s\u00fcrekli rahats\u0131z olmu\u015ftur,\u201d diye yazar, \u201cfakat, \u00f6te yandan, mevcut siyasi lider kadrosu ve milliyet\u00e7i \u00e7evreler ayn\u0131 tarihi revizyonizm y\u00f6ntem ve metotlar\u0131n\u0131 kullan\u0131yorlar.\u201d [8]<\/p>\n Tarihin yeniden yorumlanmas\u0131, Azerilerin g\u00fcn\u00fcm\u00fczdeki \u00f6z alg\u0131lamalar\u0131yla i\u00e7 i\u00e7e ge\u00e7mi\u015f durumda. Washington D. C.\u2019de g\u00f6revli Azerbaycanl\u0131 bir diplomat olan Elin Suleymanov, bunu k\u0131sa ve \u00f6z bi\u00e7imde \u015f\u00f6yle a\u00e7\u0131klam\u0131\u015ft\u0131r: \u201cAzerbaycan\u2019\u0131n kompleks kimli\u011fi, ge\u00e7mi\u015f ve ge\u00e7mi\u015fte ya\u015fananlar\u0131n sonu\u00e7lar\u0131n\u0131n g\u00fcn\u00fcm\u00fcz problemlerini ayd\u0131nlatmak i\u00e7in nas\u0131l ve ne suretle yeniden yorumlad\u0131klar\u0131na ba\u011fl\u0131 olarak evirilmeye devam edecek.\u201d [9]<\/p>\n On y\u0131llar boyunca, Ermenistan\u2019daki tarih\u00e7iler, Azerilerin tarihi iddialar\u0131n\u0131 tarih \u00f6ncesi devirlerden, orta\u00e7a\u011f d\u00f6neminden ve modern \u00e7al\u0131\u015fmalardan belgelerle \u00e7\u00fcr\u00fctmeye \u00e7al\u0131\u015ft\u0131lar, \u00f6zellikle de Ermeni-Azeri itilaf\u0131n\u0131n yo\u011funla\u015fmaya ba\u015flad\u0131\u011f\u0131 80\u2019li y\u0131llar\u0131n sonlar\u0131na do\u011fru. Ama, Karaba\u011f\u2019da ya\u015fayan Ermeniler, tarih kitaplar\u0131ndan ziyade, y\u00fczlerce tarihi esere, dini binalar\u0131n kal\u0131nt\u0131lar\u0131na, kiliselere, manast\u0131rlara i\u015faret eden Karaba\u011f\u2019daki Ermeni varl\u0131\u011f\u0131n\u0131n \u2018ya\u015fayan tan\u0131klar\u0131\u2019d\u0131r. Akademik bilgiden tamamen yoksun, orta ya\u015fl\u0131, 13. Y\u00fczy\u0131l Gandzasar Manast\u0131r\u0131 yak\u0131n\u0131nda ya\u015fayan Karaba\u011f\u2019l\u0131 bir \u00e7ift\u00e7i, bana saha ara\u015ft\u0131rmam s\u0131ras\u0131nda \u015funu s\u00f6ylemi\u015fti: \u201cBu manast\u0131r bizim Ermeni kalmam\u0131z\u0131 sa\u011flad\u0131. Bu duvarlar\u0131n \u00fcst\u00fcndeki yaz\u0131lar bizim kim oldu\u011fumuzu bilmemizi sa\u011flad\u0131. Araba boyutunda bir\u00a0ha\u00e7kar<\/em>\u00a0var da\u011f\u0131n tepesinde, atalar\u0131m\u0131z onu oraya buran\u0131n Ermeni topra\u011f\u0131 oldu\u011funu g\u00f6stermek i\u00e7in yerle\u015ftirdi.\u201d Ryszard Kapuscinski bu\u00a0ha\u00e7kar<\/em>lar hakk\u0131nda \u015f\u00f6yle yazm\u0131\u015ft\u0131r: \u201cErmeni var olu\u015funun sembolleri, s\u0131n\u0131r i\u015faretleri\u2026 i\u015faret direkleri. En eri\u015filemez yerlerde onlar\u0131 bulabilirsiniz.\u201d[10]<\/p>\n Bug\u00fcn Karaba\u011f olarak bilinen co\u011frafyada Hristiyanl\u0131\u011f\u0131n tarihi ve Ermeni Kilisesi\u2019nin varl\u0131\u011f\u0131 orta\u00e7a\u011flardan ba\u015flayarak g\u00fcn\u00fcm\u00fcze kadar say\u0131s\u0131z tarih\u00e7i taraf\u0131ndan kay\u0131t edilmi\u015ftir.<\/p>\n 1600 Y\u0131ll\u0131k bir Hristiyan Miras\u0131<\/p>\n 4. Y\u00fczy\u0131lda, Ermenistan\u2019\u0131n Hristiyanl\u0131\u011f\u0131 kabul etmesini m\u00fcteakiben, Artsakh (gelecekteki Karaba\u011f) ve Utik vilayetlerini i\u00e7eren Albanya Krall\u0131\u011f\u0131 (Balkanlardaki Albanya\/Arnavutluk ile kar\u0131\u015ft\u0131r\u0131lmamas\u0131 gerekti\u011fini yeniden hat\u0131rlatal\u0131m), Ermenistan\u2019\u0131n Hristiyanla\u015fmas\u0131n\u0131 sa\u011flayan Ayd\u0131nlat\u0131c\u0131 Aziz Krikor\u2019un gayretleriyle Hristiyanl\u0131\u011f\u0131 kabul etmi\u015fti. Ayd\u0131nlat\u0131c\u0131 Aziz Krikor\u2019un torunu Krikoris, yakla\u015f\u0131k olarak M.S 330 y\u0131l\u0131nda Albanya Kilisesi\u2019nin liderli\u011fi makam\u0131na atanm\u0131\u015ft\u0131. 338 y\u0131l\u0131nda \u00fclkenin kuzeydo\u011fu b\u00f6lgesinde, Derbent (bug\u00fcnk\u00fc Rusya\u2019n\u0131n Da\u011f\u0131stan b\u00f6lgesi) yak\u0131nlar\u0131nda Hristiyanl\u0131\u011f\u0131 yayma \u00e7al\u0131\u015fmalar\u0131 s\u0131ras\u0131nda \u015fehit olmu\u015ftu. Bedeni Artsakh\u2019a getirildi ve Amaras\u2019ta, Martuni yak\u0131nlar\u0131nda, bir kiliseye g\u00f6m\u00fcld\u00fc. 489 y\u0131l\u0131nda, kral III. Va\u00e7agan kiliseyi restore etti ve Krikoris ad\u0131na \u00f6zel bir \u015fapel in\u015fa ettirdi. Amaras Manast\u0131r\u0131 Karaba\u011f\u2019\u0131n en \u00f6nemli mabetlerinden biri olarak bug\u00fcne ula\u015fm\u0131\u015ft\u0131r ve hac\u0131lar i\u00e7in kutsal bir mek\u00e2n olarak kabul edilir.<\/p>\n Albanya Kilisesi, \u0130berya Kilisesi gibi (608 y\u0131l\u0131na kadar), Ermeni misyonerler taraf\u0131ndan kurulmu\u015ftur ve Ermeni Kilisesi kurallar\u0131 ve geleneklerine ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 belirtmi\u015ftir. Khalkedon Konsili\u2019nin ard\u0131ndan olu\u015fan \u2018diofizitizm\u2019 konusundaki ihtilaf\u0131 takiben, \u00fc\u00e7 kilise birlikte 6. y\u00fczy\u0131lda Dvin Konsili\u2019ni toplanm\u0131\u015f ve Khalkedon kararlar\u0131 reddedilmi\u015ftir. 552 y\u0131l\u0131nda, Albanya Kilisesi merkezi Derbent\u2019ten Partav\u2019a ta\u015f\u0131nm\u0131\u015f ve bir Albanya Katolikoslu\u011fu kurulmu\u015ftur. Albanya Kilisesi Patri\u011fi\u2019ne \u2018Aghuank [Artsakh ve Utik] Katolikosu\u2019 \u00fcnvan\u0131 verilmi\u015f ve Ermeni Katolikosu taraf\u0131ndan atanma ve kutsanmas\u0131 yap\u0131lm\u0131\u015ft\u0131r. [11]<\/p>\n 11. y\u00fczy\u0131ldan 13. y\u00fczy\u0131la kadar, \u2018Artsakh\u2019\u0131n Ermeni Prensleri\u2019nin \u00e7abalar\u0131yla k\u0131rktan fazla manast\u0131r ve dini merkezin in\u015fas\u0131 yap\u0131lm\u0131\u015ft\u0131r. Tarih\u00e7i Psikopos Makar Parkhoutaryants\u2019\u0131n dedi\u011fi gibi: \u201cZamanla bu manast\u0131rlar \u2018ayd\u0131nlanman\u0131n bacalar\u0131, Hristiyanl\u0131\u011f\u0131n s\u0131cak bir oca\u011f\u0131, t\u00fcts\u00fc dolu ibadet evleri, inanc\u0131n umudun ve sevginin savunucular\u0131, dilin, edebiyat\u0131n, ulusun savunucular\u0131 ve Ermeni Kilisesi\u2019nin e\u015fsiz ve ortodoks doktrinlerinin teredd\u00fcts\u00fcz savunucular\u0131 olan kutsal yerler\u2019 olmu\u015flard\u0131r.\u201d [12]<\/p>\n Artsakh\u2019ta kilisenin b\u00f6lgede canlanmas\u0131na katk\u0131da bulunan en \u00fcnl\u00fc ailelerden biri soylu Hassan-Jalal ailesiydi. \u00dcnl\u00fc Gandzasar Manast\u0131r\u0131\u2019n\u0131n in\u015fas\u0131n\u0131n yan\u0131 s\u0131ra, ailenin \u00fcyelerinden kilisenin hizmetine bir\u00e7ok Katolikos ve papaz kat\u0131lm\u0131\u015ft\u0131r. Gandzasar Manast\u0131r\u0131\u2019n\u0131n avlusunda g\u00f6m\u00fcl\u00fc olan Jalal klan\u0131n\u0131n son din adam\u0131 Metropolit Baghdassar\u2019\u0131n mezar kitabesinde \u015fu \u015fekilde yaz\u0131lm\u0131\u015ft\u0131r: \u2018Bu mezarta\u015f\u0131, Artsakh\u2019\u0131n b\u00fcy\u00fck prensi Jalal\u2019\u0131n ailesinden bir Ermeni-Alban olan Metropolit Baghdassar\u2019a aittir. Tarihi: 3 Temmuz 1854.\u2019 Prens Hassan Jalal da 1261 y\u0131l\u0131nda ayn\u0131 manast\u0131r avlusuna g\u00f6m\u00fclm\u00fc\u015ft\u00fc.<\/p>\n 15. y\u00fczy\u0131ldan ba\u015flayarak, Gandzasar Manast\u0131r\u0131, Albanya Kilisesi\u2019nin yerli Katolikosu\u2019nun merkezi makam\u0131 haline geldi. Karaba\u011f\u2019da ayr\u0131 bir Katolikoslu\u011fun var olmas\u0131, kendine ba\u011fl\u0131 otonom dini enstit\u00fcleriyle, b\u00f6lgenin dini bir merkez olarak \u00f6nemine i\u015faret etmektedir.<\/p>\n 19. y\u00fczy\u0131lda yerli Katolikoslu\u011fun stat\u00fcs\u00fc b\u00fcy\u00fck bir \u00f6l\u00e7\u00fcde azalt\u0131ld\u0131. \u00c7arl\u0131k Rusya Karaba\u011f\u2019\u0131 Pers egemenli\u011finden kurtar\u0131nca, Karaba\u011f Katolikos\u2019u Sarkis, s\u00fcrg\u00fcnden geri d\u00f6nd\u00fc\u011f\u00fcnde r\u00fctbesi imparatorluk otoritelerinin 1815\u2019te ald\u0131\u011f\u0131 karar sonucu Metropolitlik derecesine d\u00fc\u015f\u00fcr\u00fcld\u00fc. Metropolit Sarkis kutsal makam\u0131n liderli\u011fini 1828 y\u0131l\u0131na kadar \u00f6l\u00fcm\u00fcne de\u011fin s\u00fcrd\u00fcrd\u00fc. \u00d6l\u00fcm\u00fcn\u00fcn ard\u0131ndan, Karaba\u011f Meliklerinin (prenslerinin) talebi \u00fczerine, E\u00e7miyadzin\u2019deki Katolikos Yeprem, 1830 y\u0131l\u0131nda Sarkis\u2019in ye\u011feni olan Baghdassar\u2019\u0131 Karaba\u011f Piskoposlu\u011fu\u2019na atad\u0131. E\u00e7miyadzin Ana Katedrali\u2019ndeki t\u00f6renle bu g\u00f6reve atamas\u0131 yap\u0131lm\u0131\u015ft\u0131. Yani, Karaba\u011f Katolikoslu\u011fu, \u00f6nce bir Metropolitli\u011fe d\u00fc\u015f\u00fcr\u00fcld\u00fc ve ard\u0131ndan da E\u00e7miyadzin\u2019e ba\u011fl\u0131 Ermeni Kilisesi\u2019nin bir piskoposluk b\u00f6lgesi haline d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc.<\/p>\n 1820 ile 1930 y\u0131llar\u0131 aras\u0131nda, Karaba\u011f k\u00fclt\u00fcrel ve dini hayat anlam\u0131nda \u00e7ok canl\u0131 bir merkezdi. Karaba\u011f Piskoposlu\u011fu ve \u0130svi\u00e7re misyonerleri (Basel Evanjelik Birli\u011fi) sadece Su\u015fi\u2019de on okul a\u00e7m\u0131\u015ft\u0131 ve b\u00f6lgedeki ilk matbaay\u0131 da 1828 y\u0131l\u0131nda kurmu\u015flard\u0131. Kilise ve \u015fah\u0131slara ait matbaalar 150\u2019den fazla \u0130ncil, dini, felsefi, bilimsel ve edebi eserler basm\u0131\u015flard\u0131r. \u015eu\u015fi\u2019de etnograf Yervant Lalayan\u2019\u0131n Etnografik dergisi (ilk cilt) gibi bir d\u00fczineden fazla gazete ve dergi bas\u0131ld\u0131. Bu dini-k\u00fclt\u00fcrel r\u00f6nesans\u0131n bir kal\u0131nt\u0131s\u0131 bug\u00fcnk\u00fc me\u015fhur Ghazanchetsots Kutsal Kurtar\u0131c\u0131 Katedrali\u2019dir (1868-1887 y\u0131llar\u0131 aras\u0131nda in\u015fa edilmi\u015ftir).<\/p>\n \u00dcnl\u00fc ke\u015fi\u015f-\u00f6\u011fretmen Hovsep Artsakhetsi\u2019nin de i\u00e7inde bulundu\u011fu bir\u00e7ok \u00fcnl\u00fc \u00f6\u011fretmen ve alim \u015eu\u015fi\u2019deki piskoposluk okulunda ders vermi\u015ftir. Hovsep Artsakhetsi Alman filozof ekolu \u0131\u015f\u0131\u011f\u0131nda sentetik mant\u0131k \u00fczere \u00e7al\u0131\u015fmalar yapan ilk Ermeni filozoftu ve mant\u0131k ve epistemoloji \u00fczerine yazd\u0131. \u0130lk kitab\u0131,\u00a0Felsefenin ilk Elementi: Mant\u0131k<\/em>, 1840 y\u0131l\u0131nda bas\u0131ld\u0131. \u0130lgin\u00e7 ve dikkat \u00e7ekicidir ki, Ermeni Kilisesi\u2019nde nadir g\u00f6rd\u00fc\u011f\u00fcm\u00fcz bir durum olarak, \u015eu\u015fi\u2019de kad\u0131n ke\u015fi\u015f ve diyakozlar da bulunmaktayd\u0131. Bu kad\u0131n ke\u015fi\u015f ve diyakozlar, piskoposluk himayesinde sosyal ve ruhani \u00e7al\u0131\u015fmalarda bulunuyorlard\u0131.<\/p>\n Erken Sovyet D\u00f6nemi Boyunca Kilise<\/p>\n 1923 y\u0131l\u0131nda Da\u011fl\u0131k Karaba\u011f\u2019da Sovyet y\u00f6netimi kuruldu\u011funda, Sovyetlerin dini kurumlar \u00fczerine uygulad\u0131\u011f\u0131 bask\u0131n\u0131n bir sonucu olarak, Ermeni Kilisesi b\u00fcy\u00fck engellemelere maruz kalan ilk ulusal kurumlar\u0131n ba\u015f\u0131nda geliyordu. Bak\u00fc Ermeni piskoposu, Piskopos Mateos, 3 Kas\u0131m 1924\u2019te yazd\u0131\u011f\u0131 bir mektupta, E\u00e7miyadzin Y\u00fcksek Dini Kurul\u2019a belirtti\u011fi \u00fczere, \u2018devletin inan\u00e7 ve dini hizmetlerde \u00f6zg\u00fcrl\u00fck veren genel kararnamesi\u2019ne ra\u011fmen, yerel kom\u00fcnist liderler papazlara ve kiliselere kar\u015f\u0131 \u015fiddet i\u00e7eren ve a\u015f\u0131r\u0131 derecede kat\u0131 \u00f6nlemler al\u0131yorlar. \u0130nsanlar ve papazlar, \u201ccahilce bunlar\u0131n devlet kanunu oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorlar ve y\u00fcksek makamlara \u015fik\u00e2yet etmekten ka\u00e7\u0131n\u0131yorlar [\u2026] Ne bir korumalar\u0131 ne de ba\u015f rahipleri var, belirsizlik i\u00e7inde kald\u0131lar.\u201d Mektubunun sonunda Piskopos Mateos E\u00e7miyadzin Y\u00fcksek Dini Kurul\u2019unu Karaba\u011f\u2019a bir an \u00f6nce ba\u015f-rahip atamalar\u0131 noktas\u0131nda \u00e7a\u011fr\u0131da bulunuyor ve ayn\u0131 zamanda onlara Karaba\u011f\u2019daki merkezi otoritelere resmi olarak yazmalar\u0131n\u0131 ve onlar\u0131n dikkatlerini \u2018yerel yetkililerin kanunsuz uygulamalar\u0131na\u2019 \u00e7ekmeye \u00e7a\u011f\u0131r\u0131yordu.<\/p>\n Bak\u00fc ba\u015fpiskoposu Piskopos Mateos\u2019un \u00f6nerilerine ve Karaba\u011f Kilisesi\u2019nde ya\u015fanan ve gittik\u00e7e artan zulme bir yan\u0131t olarak, E\u00e7miyadzin Katolikosu 1925 y\u0131l\u0131nda ar\u015fimandrit (daha sonra piskopos) Vertanes\u2019i Karaba\u011f Kilisesi ba\u015fpiskoposu olarak atad\u0131 ve kendisini kilisenin y\u00f6netimi i\u00e7in b\u00f6lgeye g\u00f6nderdi. \u015eu\u015fi \u015fehri, yak\u0131n zamanda Ermeni mahallesinin tamamen yak\u0131lmas\u0131 ve piskoposlu\u011fa ait merkezin kapat\u0131lmas\u0131 nedeniyle kullan\u0131lamaz durumdayd\u0131. Dolay\u0131s\u0131yla, yeni ba\u015f-rahip Gandzasar Manast\u0131r\u0131\u2019n\u0131 yeni piskoposluk merkezi olarak se\u00e7ti. K\u0131sa zamanda Karaba\u011f\u2019daki t\u00fcm kilise ve manast\u0131rlar\u0131 gezerek E\u00e7miyadzin\u2019e g\u00f6nderdi\u011fi raporlarda Kilise \u00fczerine artan bask\u0131lara, vaziyetin gittik\u00e7e k\u00f6t\u00fcle\u015fiyor olmas\u0131na ve kendi faaliyetleri \u00fczerinde artan bask\u0131ya de\u011finiyordu. Da\u011fl\u0131k Karaba\u011f \u0130\u00e7i\u015fleri Komiserli\u011fi onun faaliyetlerini yak\u0131ndan takip ediyordu.<\/p>\n 1929 y\u0131l\u0131nda, (art\u0131k) Piskopos Vertanes, E\u00e7miyadzin Katolikos\u2019u V. Gevorg\u2019a (1911-1930) g\u00f6nderdi\u011fi mektupta, Karaba\u011f\u2019da Kilise\u2019nin i\u00e7inde bulundu\u011fu halden yak\u0131nmaktad\u0131r. \u201cHer g\u00fcn, d\u00fczinelerce kilise ve manast\u0131r kapat\u0131l\u0131yor, din adamlar\u0131 hapse at\u0131l\u0131yor ve s\u00fcrg\u00fcn ediliyor [\u2026] L\u00fctfen bu korkun\u00e7 durumda bize yard\u0131m edin [\u2026] elimizde kalan sadece 112 kilise, 18 manast\u0131r ve 276 rahip.\u201d Ayn\u0131 zamanda, E\u00e7miyadzin\u2019in devlet otoriteleriyle Karaba\u011f Kilisesi i\u00e7in yapm\u0131\u015f olduklar\u0131 g\u00f6r\u00fc\u015fmelerden bir sonu\u00e7 \u00e7\u0131kmam\u0131\u015ft\u0131. 7 \u015eubat 1930 tarihinde, Piskopos Vertanes tutuland\u0131 ve hapsedildi. Yakla\u015f\u0131k iki y\u0131l hapiste tutulduktan sonra 1 Ocak 1932 tarihinde, \u201cY\u00fcksek Mahkeme\u2019nin herhangi bir su\u00e7 tespit edememesi\u201d \u00fczerine serbest b\u0131rak\u0131ld\u0131. Serbest b\u0131rak\u0131lmas\u0131ndan sonra E\u00e7miyadzin\u2019e \u2018yeniden sa\u011fl\u0131\u011f\u0131na kavu\u015fmak\u2019 i\u00e7in d\u00f6nd\u00fc ve bir daha Karaba\u011f\u2019a d\u00f6nmesine izin verilmedi. B\u00f6ylelikle, faaliyetleri sonland\u0131r\u0131ld\u0131 ve resmi olarak Ermeni Kilisesi\u2019nin Karaba\u011f\u2019daki varl\u0131\u011f\u0131 son buldu.<\/p>\n 19. y\u00fczy\u0131l sonlar\u0131ndan 20. y\u00fczy\u0131l ba\u015flar\u0131na kadar Karaba\u011f ve \u00e7evre b\u00f6lgelerinde 250-300 rahip hizmet verdi. 1996 y\u0131l\u0131nda, Karaba\u011f\u2019da, Piskopos Barkev Martirossian da dahil olmak \u00fczere sadece alt\u0131 tane rahip vard\u0131. Elli y\u0131ldan fazla bir s\u00fcre, Karaba\u011f\u2019da faal kilise olmad\u0131\u011f\u0131 gibi hizmet veren din adam\u0131 da yoktu.<\/p>\n Kilisenin Karaba\u011f\u2019da Geri D\u00f6n\u00fc\u015f\u00fc<\/p>\n Mart 1988\u2019de, Yerevan ve Stepanakert\u2019te bir ay \u00f6nce ba\u015flayan ve artarak devam eden g\u00f6steri ve ayaklanmalar\u0131 yat\u0131\u015ft\u0131rma amac\u0131yla, Sovyetler Birli\u011fi Kom\u00fcnist Parti Merkezi Komitesi Da\u011fl\u0131k Karaba\u011f\u2019daki sosyo-ekonomik geli\u015fmeler hakk\u0131nda bir genelge yay\u0131nlad\u0131. Bu ayn\u0131 zamanda k\u00fclt\u00fcrel ve dini anlamda da b\u00f6lgede bir canlanma havas\u0131 yaratt\u0131. Kilisenin resmi olarak a\u00e7\u0131lmas\u0131ndan \u00f6nce, dine ve kiliseye kar\u015f\u0131 yenilenmi\u015f bir ilgi, Ermeni Kilisesi\u2019nin Kilise-sever Karde\u015fli\u011fi vaizleri sayesinde yarat\u0131lm\u0131\u015ft\u0131. 1987 y\u0131l\u0131ndan ba\u015flayarak, bir grup insan\u0131n ilgisini \u00e7ekmeyi ba\u015farm\u0131\u015flar ve onlar\u0131 yeniden \u2018dine d\u00f6nd\u00fcrm\u00fc\u015f\u2019 ve \u2018imanl\u0131 sad\u0131k Hristiyanlar\u2019 olmalar\u0131n\u0131 sa\u011flam\u0131\u015flard\u0131. Bu ayn\u0131 zamanda gizlice protesto imzalar\u0131n\u0131n topland\u0131\u011f\u0131 \u2018ulusal kurtulu\u015f hareketi\u2019nin ba\u015flang\u0131c\u0131yla da ayn\u0131 zamana denk geliyordu. 1988 y\u0131l\u0131n\u0131n ilk d\u00f6nemlerinde, Hristiyanl\u0131\u011fa d\u00f6nen bu yeni \u2018d\u00f6nme\u2019ler Karaba\u011f\u2019da kiliselerin yeniden a\u00e7\u0131lmas\u0131 i\u00e7in gizlice imzalar topluyorlard\u0131 (bu politik ve teritoryal de\u011fi\u015fimler i\u00e7in toplanan b\u00fcy\u00fck imza kampanyalar\u0131n\u0131n yan\u0131nda ayr\u0131 bir kampanyayd\u0131). Toplanan imzalar Sovyet otoritelerine sunuldu\u011fu gibi bir kopyas\u0131 da E\u00e7miyadzin\u2019deki Katolikos\u2019a verilmi\u015fti.<\/p>\n Karaba\u011f\u2019daki bu \u2018inananlar\u2019 hareketi, Katolikos Vazken I\u2019e otoriteler kar\u015f\u0131s\u0131nda uzun zamand\u0131r \u00f6l\u00fc bir durumda olan Karaba\u011f Piskoposlu\u011fu\u2019nu canland\u0131rmak i\u00e7in ekstra bir koz oldu. Kas\u0131m 1988\u2019de, Barkev Martirossian\u2019\u0131 Karaba\u011f Piskoposlu\u011fu pozisyonuna atad\u0131. Fakat, duyurudan \u00f6nce, gen\u00e7 ve Karaba\u011fl\u0131 bir papaz olan Peder Vertanes Abrahamyan\u2019\u0131 E\u00e7miyadzin\u2019den geri d\u00f6nen bir delegasyonla Karaba\u011f\u2019a g\u00f6ndermi\u015fti. Peder Vertanes (ad\u0131n\u0131 Karaba\u011f\u2019\u0131n son piskoposundan alm\u0131\u015ft\u0131r) on y\u0131llar sonra Karaba\u011f anklav\u0131n\u0131 ziyaret eden ilk din adam\u0131yd\u0131. \u0130nananlarla beraber kald\u0131 ve \u2018gizlice insanlar\u0131 evlerinde vaftiz etti \u00e7\u00fcnk\u00fc OMON kuvvetleri (Sovyet \u0130\u00e7i\u015fleri Bakanl\u0131\u011f\u0131 \u00d6zel Kuvvetleri) b\u00f6lgeye yay\u0131lm\u0131\u015ft\u0131 ve \u00f6zellikle Karaba\u011f Hareketi\u2019nde aktif gen\u00e7leri yak\u0131ndan takip edip tutukluyorlard\u0131.\u2019 Yetmi\u015fe yak\u0131n insan vaftiz edilmi\u015f ve b\u00f6ylelikle kiliselerin daha sonraki y\u0131llarda yeniden a\u00e7\u0131lmas\u0131na katk\u0131 sa\u011flayacak \u00e7ekirdek bir \u00e7al\u0131\u015fan kadrosu olu\u015fturulmu\u015ftu.<\/p>\n K\u0131sa bir s\u00fcre sonra, g\u00f6reve yeni tayin edilmi\u015f Piskopos, d\u00f6rt rahiple birlikte Karaba\u011f\u2019a gitti ve Piskoposluk merkezini kurdu. Yakla\u015f\u0131k alt\u0131 ayl\u0131k bir haz\u0131rl\u0131k ve restorasyon s\u00fcreci sonunda, resmi anlamda yeniden a\u00e7\u0131lan ilk kilise 1 Ekim 1989 tarihinde Gandzasar Manast\u0131r\u0131 olmu\u015ftur. O g\u00fcn, Piskopos verdi\u011fi vaazda \u015f\u00f6yle demi\u015ftir: \u201cBug\u00fcn zaferlerimizin ba\u015flang\u0131c\u0131d\u0131r.\u201d<\/p>\n Karaba\u011f\u2019daki kilise \u00f6nde gelenlerinin ilk g\u00f6revi kiliseleri yenilemek, restore etmek ve halka ibadet yerleri tahsis etmekti. \u00d6zellikle, Amaras ve Gandzasar gibi tarihi \u00f6neme sahip manast\u0131rlar\u0131n bir an \u00f6nce a\u00e7\u0131lmas\u0131na \u00f6ncelik verilmi\u015fti. 1989 ile 1991 y\u0131llar\u0131 aras\u0131nda, din adamlar\u0131 aktif bir \u015fekilde Karaba\u011f genelinde \u0130ncil\u2019i \u00f6\u011fretme ve yeniden Hristiyanla\u015ft\u0131rma \u00e7al\u0131\u015fmalar\u0131nda bulundular. Pazar okullar\u0131 kuruldu, \u00e7ocuklara gerekli e\u011fitimi verebilmeleri ve onlar\u0131 vaftize haz\u0131rlamak i\u00e7in \u00f6\u011fretmenler yeti\u015ftirildi. Psikopos taraf\u0131ndan Stepanakert Enstit\u00fcs\u00fc\u2019nde (daha sonra Artsakh Devlet \u00dcniversitesi) ve di\u011fer okullarda din ve Hristiyanl\u0131k \u00fczerine y\u00fczlerce \u00f6\u011frencinin kat\u0131l\u0131m\u0131yla haftal\u0131k dersler d\u00fczenlendi. 1989-1990 akademik y\u0131l\u0131nda 12 \u00f6\u011frencinin e\u011fitim ald\u0131\u011f\u0131 bir ruhban okulu a\u00e7\u0131lm\u0131\u015f olsa da, sava\u015f nedeniyle bir y\u0131ldan az bir s\u00fcre zarf\u0131nda kapat\u0131lmak zorunda kal\u0131nd\u0131. 17 ile 45 ya\u015f aras\u0131ndaki t\u00fcm erkeklerin askere al\u0131nmas\u0131 zorunlu oldu\u011fundan, b\u00fct\u00fcn \u00f6\u011frenciler silah alt\u0131na al\u0131nd\u0131. Bu durum, Piskoposluk b\u00f6lgesinin artan papaz ihtiyac\u0131n\u0131 kar\u015f\u0131lamak ad\u0131na Kilise\u2019nin y\u00fcr\u00fctt\u00fc\u011f\u00fc papaz yeti\u015ftirme \u00e7al\u0131\u015fmalar\u0131n\u0131 da ciddi anlamda etkiledi. Da\u011fl\u0131k Karaba\u011f Cumhuriyeti Savunma Bakan\u0131 taraf\u0131ndan Piskopos\u2019a sadece \u00fc\u00e7 gen\u00e7 diyakoz bulundurma izni verilmi\u015fti. Karaba\u011f Piskoposlu\u011fu\u2019nun bir di\u011fer \u00f6nemli projesi Yerevan\u2019da 1990 y\u0131l\u0131nda Gandzasar Teoloji Merkezi\u2019nin kurulmas\u0131yd\u0131. Bu merkez hem Karaba\u011f hem de Ermenistan i\u00e7in toplu halde edebi ve dini yay\u0131nlar yapt\u0131. 1995 y\u0131l\u0131na kadar en az k\u0131rktan fazla akademisyen, teolog, uzman ve personelin istihdam\u0131n\u0131 sa\u011flad\u0131 ve ayn\u0131 zamanda Ermenistan ve Karaba\u011f\u2019\u0131n ilk teoloji dergisinin bas\u0131m\u0131n\u0131 da bu merkez yapm\u0131\u015ft\u0131.<\/p>\n Yeniden kurulu\u015fundan sonra \u00fc\u00e7 y\u0131l i\u00e7inde, Ermeni Kilisesi sadece dini bir kurum olarak de\u011fil ayn\u0131 zamanda Karaba\u011f halk\u0131yla yan yana m\u00fccadele eden ulusal bir kurum olarak da me\u015fruiyetini yeniden kazand\u0131. Sovyetlerin da\u011f\u0131lmas\u0131yla birlikte \u00f6n\u00fc a\u00e7\u0131lan din ve inan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc, ba\u011f\u0131ms\u0131zl\u0131k m\u00fccadelesi zaman\u0131na da denk geldi. Kilisenin evanjelist \u00e7abalar\u0131, halk\u0131n ulusal hedefleri ve Karaba\u011f\u2019\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 i\u00e7in y\u00fcr\u00fct\u00fclen kitlesel seferberlik s\u00fcreciyle ayn\u0131 zamana denk gelmi\u015fti. Kilise, dini ve ulusal kimliklerinin tarihsel olarak \u00f6nemli bir kayna\u011f\u0131 olarak halk taraf\u0131ndan, hatta inanmayanlar taraf\u0131ndan bile \u2018geri kazan\u0131lan\u2019 ilk ulusal kurumlardan biriydi. \u2018Da\u011flar\u0131 koruyan manast\u0131rlar\u0131n\u0131n\u2019 ve kiliselerinin i\u015fleyi\u015fi, Azerbaycan\u2019la sava\u015f ihtimalinin artt\u0131\u011f\u0131 bu d\u00f6nemde m\u00fccadelelerinde belirsizliklerle kar\u015f\u0131la\u015fan Karaba\u011fl\u0131lara umut vermekteydi.<\/p>\n Karaba\u011f Hareketi\u2019nin ilk g\u00fcnlerinde, 1991\u2019deki ba\u011f\u0131ms\u0131zl\u0131k ilan\u0131na kadar, Kilise, Polonya ve Do\u011fu Almanya\u2019daki kiliselerin rol\u00fcne benzer \u015fekilde, halk\u0131n ve onlar\u0131n haklar\u0131n\u0131n savunucusu olarak bir nevi vekil bir rol oynad\u0131. Tan\u0131nm\u0131\u015f bir siyasi liderli\u011fin yoklu\u011funda, Kilise, Karaba\u011f halk\u0131n\u0131n d\u0131\u015f d\u00fcnyadaki gayr\u0131 resm\u00ee temsilcisi oldu.<\/p>\n (\u00e7eviren: Ari \u015eekeryan)<\/p>\n Foto\u011fraflar: Hratch Tchilingirian<\/p>\n Notlar<\/strong><\/p>\n [1] Jahangir Zeynaloglu,\u00a0A Concise History of Azerbaijan<\/em>. Trans. Ferhad P. Abasov. Winthrop, Mass, 1997. I. Aliev,\u00a0Mountainous Karabagh: History, Facts, and Events<\/em>. Baku, 1989 (Rus\u00e7a); F. Mamedova,\u00a0Political History and Historical Geography of Caucasian Albania<\/em>. Baku, 1986; Z. Buniyatov,\u00a0Azerbaijan from the Seventh to the Ninth Centuries<\/em>. Baku, 1974; K. Aliev,\u00a0Caucasian Albania from the First Century BC to the First Century AD<\/em>. Baku, 1974); ayr\u0131ca bkz. Arif Mansurov,\u00a0Black Spaces of History and Perestroika<\/em>. Baku: \u2018Sharg-Garb\u2019 Publishers, 1991.<\/p>\n [2] Tadeusz Swietochowski, \u2018Azerbaijan: Between Ethnic Conflict and Irredentism\u2019.\u00a0Armenian Review<\/em>\u00a043, 4, 1990: 45; Touraj Atabaki,\u00a0Azerbaijan: Ethnicity and Autonomy in Twentieth-century Iran<\/em>. London & New York: British Academy Press, 1993: 25.\u00a0\u00a0Shireen T. Hunter, \u2018Azerbaijan: search for industry and new partners\u2019 in I. Bremmer and R. Taras (eds.) Nation and Politics in the Soviet Successor States<\/em>. Cambridge University Press, 1993: 230; Revaz Gachechiladze, \u2018Geographical and Historical Factors of State Building in Transcaucasia\u2019.\u00a0Caucasian Regional Studies<\/em>, 1, 1996. Firuz Kazemzadeh, (1951).\u00a0The Struggle for Transcaucasia<\/em>\u00a0(1917-1921). New York: Philosophical Library, Inc. 1951. Graham Smith, Vivien Law, Andrew Wilson, Annette Bohr, and Edward Allworth,\u00a0Nation-building in the Post-Soviet Borderlands. The Politics of National Identity<\/em>. London & New York: Cambridge University Press, 1998: 50ff.<\/p>\n [3] Azerbaijani historian Suleiman Aliiarov, \u2018Bizim sorghu\u2019 in\u00a0Azarbaijan<\/em>\u00a07, 1988: 176.<\/p>\n [4] Touraj Atabaki,\u00a0Azerbaijan: Ethnicity and Autonomy in Twentieth-century<\/em>\u00a0Iran<\/em>. London & New York: British Academy Press, 1993: 25.<\/p>\n [5]\u00a0RFE\/RL Caucasus Report<\/em><\/a>,<\/em>\u00a0Vol. 3, No. 25, June 23, 2000.<\/p>\n [6]\u00a0Garabaghnam\u00e4l\u00e4r<\/em>, Baku 1989.<\/p>\n [7]\u00a0Zerkalo<\/em>\u00a0(Baku) May 5, 2001.<\/p>\n [8] Shireen T. Hunter, \u2018Azerbaijan: search for industry and new partners\u2019 in I. Bremmer and R. Taras (eds.)\u00a0Nation and Politics in the Soviet Successor States.<\/em>\u00a0Cambridge University Press, 1993: 237. Cf. Graham Smith et al.\u00a0Nation-building in the Post-Soviet Borderlands. The Politics of National Identity<\/em>.\u00a0London & New York: Cambridge University Press, 1998: 50f.<\/p>\n [9] Elin Suleymanov, \u2018Azerbaijan, Azerbaijanis and the Search for Identity\u2019.\u00a0Analysis of Current Events<\/em>\u00a013, 1, February 2001.\u00a0\u0130slam ba\u015fka bir konudur, \u00f6rne\u011fin, Hadjy-zadeh writes: \u2018le nationalisme turc, qui est entr\u00e9 en conflit avec I\u2019islam, a contribu\u00e9 substantiellement \u00e0 modifier l\u2019identit\u00e9 az\u00e9rie\u2019\u00a0(see\u00a0Hikmet Hadjy-Zadeh, \u2018L\u2019Azerba\u00efdjan entre turcit\u00e9, islam et modernit\u00e9\u2019 in T. Gordadz\u00e9 and C. Mouradian (eds.)\u00a0Etats et nations en Transcaucasie. Paris: Probl\u00e8mes politiques et sociaux<\/em>\u00a0No. 827, S\u00e9rie Russie.\u00a0La documentation Fran\u00e7aise, 17 September 1999.\u00a0Ayr\u0131ca bkz. antropolog Fereydoun Safizadeh\u2019nin Sovyet sonras\u0131 Azerilerin \u201ckimlik dilemmas\u0131\u201d adl\u0131 sunumu \u2018On dilemmas of identity in the post-Soviet Republic of Azerbaijan\u2019 i\u00e7ierisinde,\u00a0Caucasian Regional Studies<\/em>\u00a03, 1, 1998.<\/p>\n [10] Ryszard Kapuscinski,\u00a0Imperium<\/em>. New York: Vintage International, 1994: 43.<\/p>\n [11]\u00a0\u0532\u0561\u0563\u0580\u0561\u057f \u0548\u0582\u056c\u0578\u0582\u0562\u0561\u0562\u0575\u0561\u0576\u00a0\u00ab\u0534\u0580\u057e\u0561\u0563\u0576\u0565\u0580 \u0540\u0561\u0575\u0578\u0581 \u0531\u0580\u0587\u0565\u056c\u056b\u0581 \u056f\u0578\u0572\u0574\u0561\u0576\u0581 \u057a\u0561\u057f\u0574\u0578\u0582\u0569\u0575\u0561\u0576 (V\u2013VII \u0564\u0561\u0580\u0565\u0580)\u00bb,\u00a0\u0535\u0580\u0587\u0561\u0576, 1981, 201-4.<\/p>\n [12]\u00a0\u0544\u0561\u056f\u0561\u0580 \u0535\u057a\u057d. \u0532\u0561\u0580\u056d\u0578\u0582\u0564\u0561\u0580\u0565\u0561\u0576\u0581, \u00ab\u054a\u0561\u057f\u0574\u0578\u0582\u0569\u056b\u0582\u0576 \u0531\u0572\u0578\u0582\u0561\u0576\u056b\u0581\u00bb\u00a0\u0540\u0561\u057f\u0578\u0580 \u0531. \u054e\u0561\u0572\u0561\u0580\u0577\u0561\u057a\u0561\u057f, \u054f\u057a\u0561\u0580\u0561\u0576 \u0544\u0561\u0575\u0580 \u0531\u0569\u0578\u057c\u0578\u0575 \u054d\u0578\u0582\u0580\u0562 \u0537\u057b\u0574\u056b\u0561\u056e\u0576\u056b,\u00a01902: 194.<\/p>\n ***Bu makale, Hratch Tchilingirian\u2019\u0131n \u015fu eserinden al\u0131nt\u0131lanm\u0131\u015ft\u0131r:\u00a0\u00a0The Struggle for Independence in the post-Soviet South Caucasus: Karabakh and Abkhazia.<\/a>\u00a0London: Sandringham House, 2003, pp. 20-25; 155-167. E-kitap \u015fu adresten \u00fccretsiz olarak indirilebilir:https:\/\/oxbridgepartners.com\/hratch\/index.php\/publications\/monograph\/524-karabakh-and-abkhazia<\/a><\/em><\/p>\n https:\/\/hyetert.org\/2020\/12\/09\/karabagda-hristiyanlik-azerbaycanin-tarihi-yeniden-yazma-cabalari-yeni-degil\/<\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":" Hratch Tchilingirian, Oxford\u00a0\u00dcniversitesi Karaba\u011f\u2019da (Artsakh-‘Akunq’ web sitesi) silahl\u0131 \u00e7at\u0131\u015fma ba\u015flamadan \u00e7ok daha \u00f6nce, b\u00f6lgenin ger\u00e7ek tarihini \u2018ispatlama\u2019 \u00e7abalar\u0131, tarih\u00e7iler, siyaset bilimi uzmanlar\u0131, arkeologlar, ara\u015ft\u0131rmac\u0131lar ve b\u00fcrokratlar i\u00e7in akademik ve bilimsel bir sava\u015f alan\u0131yd\u0131. Sovyet ara\u015ft\u0131rma gelene\u011fi, \u00f6zellikle de tarihin in\u015fas\u0131 s\u00fcreci, olduk\u00e7a y\u0131k\u0131c\u0131yd\u0131 ve hala da \u00e7at\u0131\u015fan taraflar\u0131n \u2018\u00f6teki\u2019ni nas\u0131l g\u00f6rd\u00fc\u011f\u00fc noktas\u0131nda olumsuz etki yapmaya […]<\/p>\n","protected":false},"author":7,"featured_media":60493,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,70,20],"tags":[],"class_list":["post-60492","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-makaleler","category-tarih-sayfalari"],"yoast_head":"\n![\"\"](\"https:\/\/i2.wp.com\/hyetert.org\/wp-content\/uploads\/2020\/12\/Gandzasar_photoHratchTchilingirian.jpg?resize=1024%2C683&ssl=1\")