{"id":71386,"date":"2022-12-05T02:43:06","date_gmt":"2022-12-05T07:43:06","guid":{"rendered":"https:\/\/akunq.net\/tr\/?p=71386"},"modified":"2022-12-05T02:43:06","modified_gmt":"2022-12-05T07:43:06","slug":"oteki-yahudileri-adlandirmak-osmanlida-ladino-konusanlarin-gozunden-yidis-konusanlar","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=71386","title":{"rendered":"\u00d6teki Yahudileri Adland\u0131rmak: Osmanl\u0131\u2019da Ladino Konu\u015fanlar\u0131n G\u00f6z\u00fcnden Yidi\u015f Konu\u015fanlar*"},"content":{"rendered":"

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NES\u0130 ALTARAS<\/a><\/strong><\/p>\n

Kaynak:\u00a0Toplumsal Tarih, Kas\u0131m 2022 347. Say\u0131<\/a><\/em><\/p>\n

En pop\u00fcler Yahudi dillerinden olan Ladino (veya yayg\u0131n ismiyle Yahudi \u0130spanyolcas\u0131) ve Yidi\u015f (Orta Avrupa\u2019da yayg\u0131n Germanik Yahudi dili) konu\u015fan Yahudiler 19. y\u00fczy\u0131l itibariyle birbirleriyle yeni ba\u011flamlarda rastla\u015fmaya ba\u015flad\u0131lar. Rusya ve Romanya\u2019daki on dokuzuncu y\u00fczy\u0131l pogromlar\u0131nda yersiz yurtsuz b\u0131rak\u0131lan binlerce Do\u011fu Avrupal\u0131 A\u015fkenaz Yahudi m\u00fclteci olarak Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun liman \u015fehirlerine ula\u015ft\u0131. \u0130stanbul, \u0130zmir ve Selanik\u2019e yerle\u015ftiler. Ayn\u0131 \u015fehirlerde b\u00fcy\u00fcyen A\u015fkenaz n\u00fcfusa Orta ve Do\u011fu Avrupa\u2019n\u0131n farkl\u0131 k\u00f6\u015felerinden ekonomik f\u0131rsat pe\u015finde gelen g\u00f6\u00e7menler de kat\u0131ld\u0131. Bu A\u015fkenazlar yeni geldikleri bu Osmanl\u0131 \u015fehirlerinde a\u011f\u0131rl\u0131kl\u0131 olarak Ladino konu\u015fan Sefaradlardan m\u00fcte\u015fekkil Yahudi kurumlar\u0131 ile kar\u015f\u0131la\u015ft\u0131lar.<\/strong><\/em><\/p>\n

Ayn\u0131 y\u0131llarda Sefarad g\u00f6\u00e7menler ise ABD\u2019de kendilerini tam tersi bir durumda buldular. G\u00f6\u00e7men olarak yerle\u015ftikleri New York gibi \u015fehirlerde yerle\u015fik Yahudi toplumu Yidi\u015f konu\u015fanlardan olu\u015fuyor, Yahudi olmak bu dile yetkinlikle bir tutuluyordu. Bu iki b\u00fcy\u00fck Yahudi dili konu\u015fanlar\u0131n rastla\u015ft\u0131klar\u0131 bir di\u011fer yer ise Filistin\u2019di. Orada yerle\u015fik, Osmanl\u0131 kurumlar\u0131na \u2013 ve toplumuna bir derece entegre \u2013 olarak ya\u015fayan Yahudiler Ladino ve Arap\u00e7a konu\u015fanlard\u0131. Yidi\u015f konu\u015fanlar ise k\u0131yasla yeni g\u00f6\u00e7menlerdi. Osmanl\u0131\u2019n\u0131n bu liman kentleri, ABD ve Filistin\u2019e ek olarak, A\u015fkenaz ve Sefarad Yahudiler birbirleriyle Avusturya, Bulgaristan, Bosna ve Fransa\u2019da da 19. ve 20. y\u00fczy\u0131lda artarak kar\u015f\u0131la\u015f\u0131yordu.<\/p>\n

Bu iki dil grubu birbirine bazen merak bazen de \u015f\u00fcpheyle yakla\u015ft\u0131. Yerle\u015fik olanlar ile yeni gelenler aras\u0131nda sosyal konum \u00e7eki\u015fmeleri oldu. Osmanl\u0131 liman \u015fehirlerinde bu \u00e7eki\u015fmeler yerle\u015fik Ladino konu\u015fan Yahudiler ile ciddi bir k\u0131sm\u0131 m\u00fclteci olan Yidi\u015f konu\u015fan Yahudiler aras\u0131nda ger\u00e7ekle\u015fti. Yerle\u015fik Sefaradlar\u0131n Yidi\u015f konu\u015fanlara olan tav\u0131rlar\u0131n\u0131 Ladino\u2019da bu \u2018yeni\u2019 Yahudi \u00f6tekileri tasvir eden kelimeler \u00fczerinden okuyabiliriz. Pierre Bourdieu\u2019nun a\u00e7\u0131klad\u0131\u011f\u0131 \u00fczere isimlendirme hareketi bir g\u00fc\u00e7 kullanma \u00f6rne\u011fidir.1<\/sup>\u00a0\u00d6tekileri adland\u0131rarak (veya hatal\u0131 olarak adland\u0131rarak) gruplar birbirlerine kar\u015f\u0131 g\u00fc\u00e7 kullan\u0131rlar. Ladino kelime da\u011farc\u0131\u011f\u0131n\u0131 bir ar\u015fiv olarak inceleyerek farkl\u0131 diller konu\u015fan Yahudiler aras\u0131ndaki g\u00fc\u00e7 dinamikleri ortaya \u00e7\u0131karabilir, halihaz\u0131rda yerle\u015fik olan Yahudilerin yeni gelenlere olan kibrini mercek alt\u0131na alabiliriz.<\/p>\n

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\u201cEl Gran Rabinato de Konstantinopla otoriza ala komunidad delos Israelitas Ashkenazis (\u05d0\u05e9\u05db\u05e0\u05d6\u05d9\u05dd (a tener un rabino de sus rito, un konsilyo de administrasyon, un cemaat bashi i un siyo partikular por la dicha komunidad.\u201d \u201cKonvensiyon entre el Gran Rabinato i La Komunidad delos Ashkenazis,\u201d El Tiempo, 30 Haziran, 1890, \u0130stanbul<\/strong><\/figcaption><\/figure>\n

Yaz\u0131n\u0131n ba\u015f\u0131ndaki al\u0131nt\u0131 \u0130stanbul\u2019un en uzun s\u00fcren yay\u0131n yapan Ladino gazetelerden biri olan El Tiempo\u2019da \u00e7\u0131kan bir anla\u015fmadan. Bu anla\u015fma bize farkl\u0131 Yahudi gruplar aras\u0131ndaki g\u00fc\u00e7 dengelerine dair fikir veriyor. Anla\u015fmay\u0131 imzalayan taraflar\u0131n biri \u0130stanbul Hahamba\u015f\u0131l\u0131\u011f\u0131 (yani imparatorlu\u011fun e\u015fitler aras\u0131nda birinci Yahudi kurumu) di\u011feri ise A\u015fkenaz Cemaati (La Komunidad delos Ashkenazis<\/em>) ad\u0131n\u0131 ta\u015f\u0131yan bir kolektif. Vard\u0131klar\u0131 anla\u015fmaya g\u00f6re hahamba\u015f\u0131l\u0131k A\u015fkenaz cemaatinin \u015fehirde ony\u0131llard\u0131r var oldu\u011funu tan\u0131yor. Ancak bu e\u015fit iki taraf aras\u0131nda yap\u0131lan bir anla\u015fma de\u011fil; hahamba\u015f\u0131l\u0131\u011f\u0131n kurumsal olarak \u00fcst\u00fcn duru\u015fu her maddede a\u00e7\u0131k\u00e7a hissediliyor. Yukar\u0131da Ladino orijinalinin Latin harfli versiyonuna yer verdi\u011fim birinci maddeye g\u00f6re A\u015fkenaz cemaatinin kendi dini pratiklerini uygulayan bir haham\u0131, bir idari meclisi ve bir cemaat lideri olmas\u0131na izin veriliyor. Asl\u0131nda bu noktada A\u015fkenaz cemaati zaten bir derece kurumsald\u0131: Hahamba\u015f\u0131l\u0131k ile anla\u015fma yapacak bir seviyede me\u015fruiyet sahibi bir konseyi vard\u0131. Ancak Hahamba\u015f\u0131l\u0131\u011f\u0131n bu kurumlar\u0131 tan\u0131mas\u0131 \u00f6nemli bir ad\u0131md\u0131 zira \u0130stanbul Hahamba\u015f\u0131l\u0131\u011f\u0131 devlet nezdinde imparatorlu\u011fun t\u00fcm Yahudilerin temsilcisiydi. Anla\u015fma ile A\u015fkenaz kurumlar Osmanl\u0131 Yahudi \u00e7er\u00e7evesine resmen entegre ediliyordu.<\/p>\n

Anla\u015fman\u0131n yapt\u0131\u011f\u0131 bir di\u011fer \u015fey ise A\u015fkenaz kurumlar ile Hahamba\u015f\u0131l\u0131k aras\u0131ndaki e\u015fitsiz g\u00fc\u00e7 dengesini resmile\u015ftirmekti. Hahamba\u015f\u0131l\u0131k toplad\u0131\u011f\u0131\u00a0gabela\u00a0<\/em>gelirinden (ka\u015fer et vergisi) A\u015fkenazlar\u0131n cemaati i\u00e7in b\u00fct\u00e7e ay\u0131racakt\u0131. B\u00f6ylece A\u015fkenaz cemaatin maliyesi Hahamba\u015f\u0131l\u0131k kontrol\u00fcne resmen girmi\u015f oldu.<\/p>\n

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19. yy\u2019da Kud\u00fcsl\u00fc bir Yahudi
\n<\/strong>II. Abd\u00fclhamid Han Foto\u011fraf Alb\u00fcmleri,
\n\u0130.\u00dc Nadir Eserler K\u00fct\u00fcphanesi<\/figcaption><\/figure>\n

Hahamba\u015f\u0131l\u0131k denet\u00e7i olarak rol\u00fcn\u00fc de sa\u011flama al\u0131yordu. 9. maddeye g\u00f6re A\u015fkenaz cemaati i\u00e7indeki tart\u0131\u015fmalarda son karar verici merci Sefaradlar\u0131n kontrol\u00fcndeki hahamba\u015f\u0131l\u0131kt\u0131. Bu yetkilere kar\u015f\u0131l\u0131k Hahamba\u015f\u0131l\u0131k A\u015fkenazlara yeni vergiler koyma g\u00fcc\u00fcnden feragat etmi\u015fti (7. madde).<\/p>\n

Bu anla\u015fma metninde yeni gelen grup\u00a0Israelitas Ashkenazis sin distinksyon de nasyonalidad, domisiyados en Konstantinopla<\/em>\u00a0(Milliyeti fark etmeksizin Konstantinopolis\u2019te ikamet eden A\u015fkenaz Yahudiler) olarak adland\u0131r\u0131lm\u0131\u015f. Bu ba\u015fl\u0131kta birle\u015fenlerin baz\u0131lar\u0131 Osmanl\u0131 tebaas\u0131 olmu\u015f, baz\u0131lar\u0131 imparatorlu\u011fun ba\u015fka yerlerinden gelmi\u015fken bir\u00e7o\u011fu da Rusya veya Romanya tebaas\u0131, bir k\u0131sm\u0131 ise devletsizdi. Bu farklar anla\u015fmay\u0131 yapan hahamba\u015f\u0131l\u0131\u011f\u0131n g\u00f6z\u00fcnde m\u00fchim de\u011fildi. Bu umursamaz yakla\u015f\u0131m\u0131 Ladino konu\u015fan toplumun elitleri i\u00e7in genellemek de yanl\u0131\u015f olmaz.<\/p>\n

Sefaradlar\u0131n A\u015fkenazlar i\u00e7in kulland\u0131\u011f\u0131 en yayg\u0131n kelime de bu yakla\u015f\u0131m\u0131n bir \u00f6rne\u011fi.Lehli\/Lehlia<\/em>\u00a0bir\u00e7ok Ladino s\u0131fat gibi T\u00fcrk\u00e7eden -li ekini alm\u0131\u015f ve bir mek\u00e2n ismine eklemi\u015f (Rodesli, Salonikli, Silivrili<\/em>\u00a0gibi). Ladino cinsiyetli bir dil oldu\u011fundan kelimenin feminen versiyonunda Hispanik -a ekini g\u00f6r\u00fcyoruz:\u00a0Lehlia<\/em>. Ayn\u0131 \u015fekilde \u00e7o\u011faltma da \u0130spanyolca gramerini temel alarak\u00a0Lehlis\u00a0<\/em>veya\u00a0Lehlias<\/em>. Peki\u00a0Leh\u00a0<\/em>neresi Polonya\u2019n\u0131n erken modern d\u00f6nemde T\u00fcrk\u00e7e\u2019deki ismi olan Lehistan, \u00fclkenin efsanevi kurucusu Leh\u2019ten (Lech) yola \u00e7\u0131km\u0131\u015f. Modern T\u00fcrk\u00e7e Avrupa dillerine uyum sa\u011flayarak Polonya kelimesine ge\u00e7se de eski kullan\u0131m Ladino\u2019da s\u00fcr\u00fcyor. Ama\u00a0Lehli\u00a0<\/em>sadece Polonyal\u0131lar\u0131 veya b\u00fct\u00fcn Polonyal\u0131lar\u0131 kapsayan bir terim de\u011fil.\u00a0Lehli\u00a0<\/em>\u00f6zel olarak A\u015fkenaz Yahudileri i\u015faret ediyor ve Ladino konu\u015fanlar terimi kullan\u0131rken bahsedilen A\u015fkenaz\u0131n Macaristan, Rusya, Almanya veya Litvanya\u2019dan gelmesine \u00f6nem g\u00f6stermiyor.2<\/sup>\u00a0Farkl\u0131 \u00fclkelerden A\u015fkenazlar\u0131n b\u00f6ylece tek bir \u00fclke \u00fczerinden yarat\u0131lan bir isimde toplan\u0131\u015f\u0131 Sefaradlardaki umursamazl\u0131\u011f\u0131n alt\u0131n\u0131 \u00e7iziyor. Bunu daha da hissettiren kelimenin etraf\u0131nda olu\u015fan ikincil ba\u011flam.\u00a0Lehli\u00a0<\/em>hem odakland\u0131\u011f\u0131m\u0131z ge\u00e7 19. y\u00fczy\u0131lda- hem de bir derece bug\u00fcn \u2013 olumsuz bir anlama meylediyor.<\/p>\n

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H\u00fcdavendigar Vilayeti\u2019nde geleneksel k\u0131yafetleri ile \u00fc\u00e7 Yahudi, foto\u011fraf\u00e7\u0131 Pascal S\u00e9bah, 1823-1886, 1873.\u00a0<\/strong>
\nLibrary of Congress Ar\u015fivi<\/figcaption><\/figure>\n

Lehli\u00a0<\/em>kelimesinin Ladino gazetelerde ge\u00e7meyi\u015fi pejoratif kullan\u0131m\u0131yla ve bu nedenle ciddi meseleler konu\u015fulurken tercih edilmemesiyle alakal\u0131 olabilir. Ladino konu\u015fulan ortamlarda \u00e7al\u0131\u015fan iki A\u015fkenaz\u2019\u0131n bu kelime hakk\u0131ndaki Twitter diyalo\u011fu3<\/sup>\u00a0bu olumsuz imaj\u0131n hala s\u00fcrd\u00fc\u011f\u00fcn\u00fc anlat\u0131yor. \u0130stanbul A\u015fkenaz haham\u0131 Mendy Chitrik\u2019e g\u00f6re \u201c\u0130stanbul\u2019da [Lehli<\/em>] A\u015fkenazlar i\u00e7in a\u015fa\u011f\u0131lay\u0131c\u0131 bir kelime olarak kullan\u0131l\u0131yordu.\u201d Buna cevap olarak Ladino uzman\u0131 dilbilimci Bryan Kirschen \u015f\u00f6yle cevap verdi: \u201cHat\u0131rl\u0131yorum y\u0131llar \u00f6nce Ladino konu\u015fan bir Sefarad bana kendime \u2018lehli\u2019 demememi s\u00f6ylemi\u015fti \u00e7\u00fcnk\u00fc ona g\u00f6re bu negatif bir terimdi.\u201d<\/p>\n

Hahamba\u015f\u0131l\u0131\u011f\u0131n A\u015fkenazlar aras\u0131ndaki anla\u015fmazl\u0131klarda araya girece\u011fi\u00a0konvensiyon\u00a0<\/em>ile belirlenmi\u015fti ve bu yetkiyi kulland\u0131\u011f\u0131 alanlardan biri seks ticaretiydi. \u0130stanbul\u2019daki seks ticaretinde A\u015fkenazlar\u0131n hem seks i\u015f\u00e7isi (bazen k\u00f6lesi) hem de pezevenk (bazen insan taciri) varl\u0131\u011f\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 boyutlardayd\u0131. Bu durum \u0130stanbul\u2019u ziyaret eden Avusturyal\u0131 Yahudi feminist Bertha Poppenheim\u2019in de dikkatini \u00e7ekti. 1911\u2019de g\u00f6zlemlerini (Almanca) yazarken \u201cKonstantinopolis\u2019teki piyasan\u0131n y\u00fczde doksan\u0131 Yahudi kad\u0131nlar, ka\u00e7ak\u00e7\u0131lar\u0131n da neredeyse t\u00fcm\u00fc Yahudi.\u201d4<\/sup>\u00a0Ayn\u0131 gezide Selanik\u2019i ziyareti s\u0131ras\u0131nda orada da seks ticaretinde ve insan ka\u00e7ak\u00e7\u0131l\u0131\u011f\u0131nda Yahudilerin belirgin rol\u00fcn\u00fc g\u00f6r\u00fcp memnuniyetsizli\u011fini kaydetmi\u015fti. S\u00f6z etti\u011fi rakamlar fazlas\u0131yla abart\u0131l\u0131 olsa da seks ticaretinde Yahudilerin fark edilir bir varl\u0131\u011f\u0131 oldu\u011fu d\u00f6nemin farkl\u0131 g\u00f6zlemcileri taraf\u0131ndan belirtilen bir hakikat.5<\/sup>\u00a0Yerle\u015fik Sefaradlar yeni gelen A\u015fkenazlarla sosyal ili\u015fkileri asgari seviyede tutuyordu zira \u201cA\u015fkenazlar\u0131n ge\u00e7imini pezevenklikten veya beyaz k\u00f6lecilikten kazand\u0131\u011f\u0131 yayg\u0131nca biliniyordu.\u201d6<\/sup>\u00a0A\u015fkenazlar ve seks ticareti aras\u0131nda kurulan bu s\u0131k\u0131 ili\u015fkiden dolay\u0131 feminen\u00a0lehlia\u00a0<\/em>kelimesi o kadar s\u0131kl\u0131kla \u201cfahi\u015fe\u201d anlam\u0131nda kullan\u0131lmaya ba\u015flad\u0131 ki bu anlam baz\u0131 s\u00f6zl\u00fcklere bile girdi.7<\/sup><\/p>\n

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Rodos Adas\u0131\u2019ndan geleneksel k\u0131yafetleri ile iki Yahudi, foto\u011fraf\u00e7\u0131 Pascal S\u00e9bah, 1823-1886, 1873
\n<\/strong>Library of Congress Ar\u015fivi<\/figcaption><\/figure>\n

Ge\u00e7 Osmanl\u0131\u2019n\u0131n liman kentlerinde seks ticareti, insan ka\u00e7ak\u00e7\u0131l\u0131\u011f\u0131 ve A\u015fkenazlar aras\u0131nda kurulan s\u0131k\u0131 ili\u015fki, b\u00fcy\u00fcyen A\u015fkenaz n\u00fcfusuyla yerel Sefaradlar\u0131n, \u00f6zellikle yerel elitlerin aras\u0131nda ciddi bir mesafenin uzun s\u00fcre muhafaza edilmesine sebep oldu. Ayn\u0131 d\u00f6nemde Sefarad elitler h\u0131zla burjuva k\u00fclt\u00fcr\u00fcne ve d\u00fc\u015f\u00fcnce tarz\u0131na uyum sa\u011fl\u0131yor, itibardan yoksun g\u00f6r\u00fclen bu kesimle beraber an\u0131lmak istemiyordu. Benzer \u015fekilde A\u015fkenaz elitler de kendileriyle seks ticaretiyle ha\u015f\u0131r ne\u015fir olan hat\u0131r\u0131 say\u0131l\u0131r n\u00fcfusun aras\u0131na mesafe koymak i\u00e7in ciddi ad\u0131mlar att\u0131. Bu ad\u0131mlardan en \u00f6nemlisi Y\u00fcksekkald\u0131r\u0131m ve Schneidertempel (Terziler) A\u015fkenaz sinagoglar\u0131ndan seks ticaretiyle alakas\u0131 olanlar\u0131n at\u0131lmas\u0131yd\u0131. \u0130kisi de birbirine yak\u0131n olan bu iki Galata sinagogu seks ticaretinin \u0130stanbul\u2019daki kalbine de yak\u0131nd\u0131lar.<\/p>\n

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Or Hadash Sinagogu\u2019nun bug\u00fcn durumu, Kenan Cruz \u00c7illi<\/strong><\/figcaption><\/figure>\n

Seks ticaretinden ge\u00e7im sa\u011flayan ailelerin bu sinagoglardan at\u0131lmas\u0131 yine ayn\u0131 b\u00f6lgede yeni bir sinagog kurulmas\u0131na yol a\u00e7t\u0131. 1897\u2019de seks ticaretiyle u\u011fra\u015fan A\u015fkenazlar kendileri i\u00e7in Or Hada\u015f adl\u0131 bir sinagog in\u015fa ettiler. Bu sinagogun y\u00f6netimi tamamen yabanc\u0131 do\u011fumlu A\u015fkenazlardan, cemaati ise seks ticaretinde \u00e7al\u0131\u015fan 200 kadar yabanc\u0131 aileden olu\u015fuyordu. Sinagogun ba\u015fkan\u0131 olan Michael Moses Salamonovitz (nam\u0131 di\u011fer Michael Pa\u015fa) Gali\u00e7yal\u0131 bir insan ka\u00e7ak\u00e7\u0131s\u0131yd\u0131. Michael Pa\u015fa\u2019n\u0131n ayn\u0131 zamanda Osmanl\u0131 istihbarat\u0131 i\u00e7in de \u00e7al\u0131\u015ft\u0131\u011f\u0131 s\u00f6yleniyordu. Seks ticaretiyle olan ili\u015fkisinden dolay\u0131 Or Hadash Ladino konu\u015fanlar aras\u0131nda k\u0131sa s\u00fcrede\u00a0El Kal de los Pezevengos<\/em>\u00a0(Pezevenkler sinagogu) olarak bilinmeye ba\u015flad\u0131.<\/p>\n

Ancak \u015fehrin \u2018d\u00fczg\u00fcn\u2019 A\u015fkenaz elitleri i\u00e7in ayr\u0131 dini bir mek\u00e2n\u0131n kurulmas\u0131 bile yeterli de\u011fildi ve 1900\u2019lerin ba\u015f\u0131nda Or Hada\u015f\u2019\u0131n kapat\u0131lmas\u0131n\u0131 sa\u011flayarak ge\u00e7ici bir ba\u015far\u0131 elde ettiler. Ancak\u00a0konvensiyon\u00a0<\/em>uyar\u0131nca (Sefarad) hahamba\u015f\u0131 Moshe Levi bu noktada meseleye dahil oldu, A\u015fkenaz elitlerin karar\u0131n\u0131 bozdu ve Or Hada\u015f yeniden a\u00e7\u0131ld\u0131. Verilen taviz ise\u00a0Kal de los Pezevengos<\/em>\u2019un y\u00fcksek duvarlar ile \u00e7evrilmesiydi.<\/p>\n

\"\"<\/a>
Osmanl\u0131\u2019da seks ticaretinden yakalanan baz Yahudilerin polis foto\u011fraflar\u0131. Or Hadash Sinagogu ba\u015fkan\u0131 Michael Moses Salomovitz (nam\u0131 di\u011fer Michael Pasha) orta solda. Bu ki\u015filerin b\u00fcy\u00fck bir k\u0131sm\u0131 s\u0131n\u0131rd\u0131\u015f\u0131 edildi, Osmanl\u0131 vatanda\u015f\u0131 olanlar da uzak vilayetlere s\u00fcr\u00fcld\u00fc.\u00a0<\/strong>
\nR\u0131fat Bali,\u00a0Jews and Prostitution in Constantinople, 1854 \u2013 1922<\/em>, (Istanbul, Isis Press, 2010), 112<\/figcaption><\/figure>\n

Lehli\u00a0<\/em>kelimesinin seks ticaretiyle olan bu s\u0131k\u0131 ba\u011f\u0131ndan olsa gerek,\u00a0lehli suzyo\/lehlia suzya<\/em>(pis lehli) tamlamas\u0131 Ladino\u2019ya uzun soluklu bir \u015fekilde yerle\u015fti. Deyim niteli\u011fi edinen bu tamlama bug\u00fcn bile\u00a0Lehli\u00a0<\/em>kelimesinin akla getirdi\u011fi ilk d\u00fc\u015f\u00fcnce. Bu tamlama o kadar yayg\u0131nla\u015fm\u0131\u015f ki dilbilimci Marie-Christine Varol-Bornes Ladino\u2019da bazen s\u0131fat ve ismin tamlamalarda nas\u0131l yer de\u011fi\u015ftirdi\u011fini anlat\u0131rken \u00f6rnek olarak\u00a0lehli suzyo<\/em>\u2019ya ba\u015fvuruyor. Deyimsel \u00f6zelli\u011fiyle tamlama terse d\u00f6nerek\u00a0suzyo lehli<\/em>\u00a0halinde de kullan\u0131l\u0131yor. Orijinal anlam\u0131n\u0131 a\u015farak\u00a0suzyo lehli<\/em>\u00a0genel olarak \u2018\u00e7ok pis\u2019 demenin bir yolu haline geliyor.<\/p>\n

A\u015fkenazlar i\u00e7in Ladino\u2019da ge\u00e7en bir di\u011fer terim olan\u00a0vuzvuz\u00a0<\/em>ise kayna\u011f\u0131 gere\u011fi dalga ge\u00e7en ve ayn\u0131 olumsuz imalar\u0131 \u015fakac\u0131 bir \u015fekle sokan bir s\u00f6zc\u00fck. Yidi\u015f konu\u015fanlar\u0131n \u2018ne?\u2019 soru kelimesi olan\u00a0vuz\u00a0<\/em>(veya\u00a0vos<\/em>) tekrarlanarak t\u00fcretilen\u00a0vuzvuz\u00a0<\/em>Yahudiler aras\u0131ndaki dilsel farka dikkat \u00e7ekiyor.\u00a0Lehli\u00a0<\/em>milli k\u00f6ken \u00fczerinden i\u015flerken bu kelime Yidi\u015f konu\u015fmay\u0131 bir \u00f6tekilik emaresi olarak merkeze koyuyor. Hem kas\u0131t hem de kullan\u0131m\u0131 en evvela esprili.<\/p>\n

Lehli\u00a0<\/em>\u0130stanbul\u2019da Ladino konu\u015fanlar\u0131n favorisiyken T\u00fcrkiye\u2019de kullan\u0131lsa da\u00a0vuzvuz<\/em>\u2019un as\u0131l Filistin\u2019deki Sefaradlar aras\u0131nda pop\u00fcler oldu\u011funu g\u00f6r\u00fcyoruz. Hat\u0131ralar\u0131nda Oryantalist Raphael Patai Yeru\u015falayim\u2019deki Sefaradlar\u0131n A\u015fkenazlara\u00a0vuzvuz\u00a0<\/em>dedi\u011fini an\u0131ms\u0131yor. Belki de bu nedenle\u00a0vuzvuz\u00a0<\/em>kelimesi genelde\u00a0vuzvuzim\u00a0<\/em>olarak \u00e7o\u011falt\u0131l\u0131yor.\u00a0Vuzvuzes\u00a0<\/em>ise daha nadir kullan\u0131lan \u00e7o\u011ful formu. Ladino\u2019da \u0130spanyolca k\u00f6kenli -s \u00e7o\u011faltmas\u0131n\u0131n yan\u0131 s\u0131ra \u0130branice k\u00f6kenli -im \u00e7o\u011faltmas\u0131 da yer al\u0131yor ancak \u0130branice\u2019den gelen -im daha \u00e7ok \u0130branice k\u00f6kenli kelimeleri \u00e7o\u011falt\u0131rken tercih edilir.\u00a0Hahamim\u00a0<\/em>(hahamlar) ve\u00a0haverim\u00a0<\/em>(arkada\u015flar) gibi.\u00a0Vuzvuz<\/em>\u2019da -im \u00e7o\u011faltmas\u0131n\u0131n tercih edilmesi bu kelimenin Filistin\u2019deki Ladino konu\u015fanlar aras\u0131nda pop\u00fclerle\u015fti\u011fi fikrini destekliyor. Hatta\u00a0vuzvuz\u00a0<\/em>Filistin\u2019de o kadar yayg\u0131nla\u015f\u0131yor ki modern \u0130branice\u2019ye de Yidi\u015f konu\u015fanlar\u0131 i\u015faret eden bir argo laf olarak giriyor. \u2018\u0130ngilizcenin u\u00e7 k\u00f6\u015felerinden argo ve jargon kelimeler\u2019 toplamay\u0131 gaye edinen bir grup8<\/sup>\u00a0vuzvuz\u00a0<\/em>kelimesinin modern \u0130branice \u00fczerinden \u0130ngilizce\u2019ye de ula\u015ft\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor.<\/p>\n

\"\"<\/a>
\u0130zmir Kokaryal\u0131\u2019da A\u015fkenaz Yahudi g\u00f6\u00e7menler, 1892
\n<\/strong>II. Abd\u00fclhamid Han Foto\u011fraf Alb\u00fcmleri, \u0130.\u00dc Nadir Eserler K\u00fct\u00fcphanesi<\/figcaption><\/figure>\n

Benzer anlaml\u0131 bir ba\u015fka kelimeyse\u00a0tudesko<\/em>, bazen\u00a0tedesko\u00a0<\/em>veya\u00a0todesko<\/em>. Bu kelime de milli k\u00f6kene odakl\u0131 ancak Polonya yerine t\u00fcm A\u015fkenazlara Almanl\u0131k atfetmi\u015f. \u0130stanbul\u2019da pek al\u0131c\u0131 bulmayan bu laf Varol-Bornes\u2019a g\u00f6re Selanik\u2019te daha pop\u00fclerdi. Ayn\u0131 kelime Rus\u00e7uk, Bulgaristan\u2019da do\u011fan Sefarad yazar Elias Canetti\u2019nin an\u0131lar\u0131nda da ge\u00e7ti\u011finden orada da yayg\u0131n oldu\u011funu tahmin edebiliriz.9<\/sup>\u00a0Tudesko\u00a0<\/em>Ladino\u2019da tamamen alay etmek i\u00e7in yarat\u0131lm\u0131\u015f bir ek olan -esko\u2019yu kullan\u0131yor. Bu ekin amac\u0131 di\u011fer diller ve kimliklerle dalga ge\u00e7mek:\u00a0turkesko\u00a0<\/em>(T\u00fcrk\u00e7e, komik) ve\u00a0gregesko\u00a0<\/em>(Rumca\/Yunanca, komik) bilinen \u00f6rnekler.\u00a0Perresko\u00a0<\/em>ve\u00a0aznesko\u00a0<\/em>(k\u00f6pek\u00e7e ve e\u015fek\u00e7e) gibi t\u00fcrevler de ekin \u00fcretkenli\u011fini g\u00f6steriyor. Canetti 1905 ile 1911 aras\u0131ndaki \u00e7ocuklu\u011funu an\u0131msarken (kendi yaz\u0131m\u0131yla)\u00a0todesco\u00a0<\/em>kelimesinin \u2018iyi aileden olman\u0131n\u2019 (Es de buena famiglia<\/em>) tersi oldu\u011funu s\u00f6yl\u00fcyor.10<\/sup>\u00a0Ba\u011flam\u0131 direkt Canetti\u2019den okuyal\u0131m:<\/p>\n

\u201cSaf bir kibirli Sefaradlar di\u011fer Yahudilere tepeden bakard\u0131; her zaman azar ile dolu bir kelimeydi Todesco, yani Alman veya A\u015fkenaz Yahudisi. Bir Todesca ile, o k\u00f6kenden Yahudi bir kad\u0131nla, evlenmek d\u00fc\u015f\u00fcn\u00fclemez bir \u015fey olurdu ve benim \u00e7ocukken Rus\u00e7uk\u2019ta tan\u0131d\u0131\u011f\u0131m veya duydu\u011fum bir s\u00fcr\u00fc aile aras\u0131nda b\u00f6ylesi bir karma evlili\u011fin bir \u00f6rne\u011fini bile hat\u0131rlam\u0131yorum.\u201d<\/p>\n

Canetti\u2019nin Rus\u00e7uk an\u0131lar\u0131nda Sefaradlar ve tudeskolar aras\u0131na koydu\u011fu mesafeyi yine Selanik\u2019te Ladino konu\u015fanlar aras\u0131nda yayg\u0131n olan bir deyimde de g\u00f6r\u00fcyoruz:\u00a0Ni ajo dulse, ni tudesko bueno<\/em>. (Ne tatl\u0131 sar\u0131msak [olur], ne de iyi A\u015fkenaz).11<\/sup>\u00a0Bu deyimdeki anlam Canetti\u2019den \u00f6\u011frendiklerimizle uyu\u015fuyor. Ayn\u0131 deyim onun \u2018karma evlilik\u2019 olarak tan\u0131mlad\u0131\u011f\u0131 ili\u015fkilere kar\u015f\u0131 bir uyar\u0131 olarak da kullan\u0131lm\u0131\u015f olabilir.12<\/sup>\u00a0Tudeskoslar\u00a0<\/em>ile daha da alay etmek isteyen Selanikliler bu kelimeyi\u00a0kueshkos\u00a0<\/em>(cimri) ile de\u011fi\u015fmeli de kullanmaya ba\u015flam\u0131\u015flar.13<\/sup>\u00a0Varol-Bornes\u2019a g\u00f6re\u00a0tudesko\u00a0<\/em>laf\u0131n\u0131n pop\u00fcler olmad\u0131\u011f\u0131 \u0130stanbul\u2019da ayn\u0131 -esko eki, sonraki y\u0131llarda A\u015fkenazlar\u0131n \u0130branice konu\u015fma tarz\u0131 i\u00e7inde kullan\u0131lmaya ba\u015flam\u0131\u015f ve ortaya\u00a0mashemehesko\u00a0<\/em>\u00e7\u0131km\u0131\u015f. Varol-Bornes\u2019a g\u00f6re bu kelime \u0130branice ma shemha? (ad\u0131n ne?) sorusundan yola \u00e7\u0131km\u0131\u015f.14<\/sup>\u00a0T\u00fcretilme y\u00f6ntemi olarak\u00a0mashmehesko\u00a0<\/em>da\u00a0vuzvuz\u00a0<\/em>ile ayn\u0131 yolu izlemi\u015f: Temel soru alay kelimesine \u00e7evrilmi\u015f.<\/p>\n

\"\"<\/a>
Bonkowski Pa\u015fa ba\u015fkanl\u0131\u011f\u0131ndaki sa\u011fl\u0131k heyetinin ziyareti s\u0131ras\u0131nda \u0130zmir Kokaryal\u0131\u2019da A\u015fkenaz Yahudi g\u00f6\u00e7menler 2, 1892
\n<\/strong>II. Abd\u00fclhamid Han Foto\u011fraf Alb\u00fcmleri, \u0130.\u00dc Nadir Eserler K\u00fct\u00fcphanesi<\/figcaption><\/figure>\n

Ladino konu\u015fanlar\u0131n Yidi\u015f konu\u015fan dinda\u015flar\u0131 hakk\u0131nda icat ettikleri kelimeleri anlat\u0131rken bu iki grubun Osmanl\u0131\u2019daki kar\u015f\u0131la\u015fmalar\u0131na odakland\u0131m. Bu \u00fclkenin \u015fehirlerinde Sefaradlar 19. y\u00fczy\u0131lda zaten yerle\u015fmi\u015f ve g\u00fc\u00e7l\u00fcyken, A\u015fkenazlar yeni, g\u00f6\u00e7men ve m\u00fclteci olarak gelmi\u015f ve yo\u011fun olarak seks ticaretinde \u00e7al\u0131\u015fm\u0131\u015flard\u0131. Bu g\u00fc\u00e7 dengesi New York gibi \u015fehirlerde ise tam tersine i\u015flemi\u015fti. Orada yerle\u015fik olan Yahudiler, yenilere tepeden bakanlar A\u015fkenazlard\u0131. Ladino konu\u015fan Osmanl\u0131l\u0131 g\u00f6\u00e7menler pejoratif olarak \u2018Do\u011fulu\u2019 olarak damgalan\u0131yor ve Yahudi olup olmad\u0131klar\u0131 bile sorgulan\u0131yordu. Bu kuvvet e\u015fitsizli\u011fi \u015fehrin Ladino bas\u0131n\u0131nda da kaydedilmi\u015fti. 1920 n\u00fcfus say\u0131m\u0131n\u0131 anlatan New York merkezli La Amerika adl\u0131 Ladino gazeteye g\u00f6re \u015fehrin gayet b\u00fcy\u00fck Yahudi n\u00fcfusunu olu\u015fturanlar \u00e7o\u011funlukla \u201cAshkenazis, ke son los patrones de la sivdad<\/em>.\u201d (A\u015fkenazlar, \u015fehrin sahibi olanlar.)15<\/sup><\/p>\n

\u00d6tekileri adland\u0131rmak bir g\u00fc\u00e7 prati\u011fidir. Ladino konu\u015fanlar\u0131n Osmanl\u0131\u2019ya gelen A\u015fkenazlara bak\u0131\u015f\u0131 da bunun bir \u00f6rne\u011fi. Yidi\u015f konu\u015fanlara i\u015faret eden de\u011fi\u015fik Ladino kelimeler yerden yere, zamandan zamana fark etti, anlam de\u011fi\u015ftirdi, ba\u015fka dillere al\u0131nd\u0131 veya kullan\u0131mdan d\u00fc\u015ft\u00fc. Ladino, ve Yidi\u015f, ya\u015fayan diller ve bu dillerin konu\u015fanlar\u0131 hala anlam d\u00fcnyalar\u0131n\u0131 geni\u015fletmeye devam ediyor. Benim Osmanl\u0131\u2019daki Sefaradlar\u0131n yeniler \u00fczerindeki dil kuvvetini inceledi\u011fim gibi Yidi\u015f uzmanlar\u0131 da kendi dillerinde \u00f6teki Yahudilerin nas\u0131l tan\u0131mland\u0131\u011f\u0131n\u0131 mercek alt\u0131na alabilir. Bunu \u00f6zellikle Yidi\u015f konu\u015fanlar\u0131n bask\u0131n oldu\u011fu ABD gibi \u00fclkelerde yapmak \u00f6nemli zira ABD\u2019deki bask\u0131nl\u0131k d\u00fcnya \u00e7ap\u0131nda Yahudilerin A\u015fkenazl\u0131kla e\u015flenmesine yol a\u00e7t\u0131. Modern T\u00fcrkiye\u2019den bakt\u0131\u011f\u0131m\u0131zda ise Osmanl\u0131\u2019da yekpare bir Yahudi toplumundan bahsetmenin zorlu\u011funu, bu \u00e7e\u015fitlili\u011fin Cumhuriyet y\u0131llar\u0131nda da Yahudi toplumunun k\u00fc\u00e7\u00fclmesine ra\u011fmen s\u00fcrd\u00fc\u011f\u00fcn\u00fc anlamak m\u00fcmk\u00fcn.<\/p>\n

Dipnotlar<\/strong><\/p>\n

* Bu makalenin \u0130ngilizce bir versiyonu 1 Nisan 2022\u2019de In Geveb: A Journal of Yiddish Studies adl\u0131 sitede yay\u0131nlanm\u0131\u015ft\u0131r. https:\/\/ingeveb.org\/blog\/namingother-jews-looking-at-yiddish-speakers-throughladino<\/p>\n

1 Pierre Bourdieu, Distinction: A Social Critique of the Judgment of Taste (Cambridge: Harvard UP, 1987).<\/p>\n

2 Arjantin\u2019de Modern \u0130spanyolca\u2019da Polaca\/Polaco (Polonyal\u0131) terimi benzer bir \u015fekilde t\u00fcm Yahudileri kapsayan \u015fekilde, Yahudi olmayan Arjantinliler taraf\u0131ndan kullan\u0131lm\u0131\u015f. \u00d6zellikle feminen formdaki Polaca seks i\u015f\u00e7ilerini kast etme anlam\u0131 kazanm\u0131\u015f. Bu kullan\u0131m A\u015fkenaz Yahudi kad\u0131nlar ile seks ticareti aras\u0131nda kurulan ili\u015fkiyi de g\u00f6steriyor. Bu ili\u015fki Arjantin\u2019deki gibi Osmanl\u0131 \u0130stanbul\u2019unda da kurulmu\u015ftu. Dahas\u0131, Buenos Aires ve \u0130stanbul, ge\u00e7 19. ve erken 20. y\u00fczy\u0131lda ortak bir seks ticareti ve insan ka\u00e7ak\u00e7\u0131l\u0131\u011f\u0131 a\u011f\u0131n\u0131n u\u00e7lar\u0131yd\u0131. Bu kullan\u0131mlara dair bak\u0131n\u0131z: Mir Yarfitz, Impure Migration: Jews and Sex Work in Golden Age Argentina (New Brunswick: Rutgers University Press, 2019), 47. Arjantin ve Osmanl\u0131\u2019y\u0131 ba\u011flayan a\u011fa dair bak\u0131n\u0131z: Rifat Bali, Jews and Prostitution in Constantinople, 1854-1922, (Isis Press, 2010).<\/p>\n

3\u00a0https:\/\/twitter.com\/mchitrik\/status\/1445222240182751238?s=20&t=7J76CSNCyVmKk-5Xgz_uSw<\/a><\/p>\n

4 Bertha Pappenheim, \u201cA European Jewish Feminist Decries the White Slave Trade in The Ottoman Empire [1911]\u201d \u00e7eviren Lela Gibson, Sephardi Lives: A Documentary History, 1700-1950 i\u00e7inde, ed. Julia Phillips Cohen ve Sarah Abrevaya Stein (Stanford: Stanford UP, 2014), 229.<\/p>\n

5 R\u0131fat Bali, \u201cYirminci Y\u00fczy\u0131l\u0131n Ba\u015flar\u0131nda \u0130stanbul\u2019un Fuhu\u015f Aleminde Yahudilerin Yeri\u201d R\u0131fat Bali, Devlet\u2019in Yahudileri ve \u201c\u00d6teki\u201d Yahudi i\u00e7inde, (\u0130stanbul: Iletisim, 2004), 323-368.<\/p>\n

6 Teveth, 1987 aktaran R\u0131fat Bali, Jews and Prostitution in Constantinople, 1854-1922, (Istanbul: Isis Press, 2010), 12.<\/p>\n

7 R\u0131fat Bali, \u201cYirminci Y\u00fczy\u0131l\u0131n Ba\u015flar\u0131nda \u0130stanbul\u2019un Fuhu\u015f Aleminde Yahudilerin Yeri\u201d R\u0131fat Bali, Devlet\u2019in Yahudileri ve \u201c\u00d6teki\u201d Yahudi i\u00e7inde (Istanbul: Iletisim, 2004), 360.<\/p>\n

8 https:\/\/www.waywordradio.org\/vuzvuz\/<\/p>\n

9 Varol-Bornes, Le jud\u00e9o-espagnol vernaculaire d\u2019Istanbul, 141-142; Elias Canetti, \u201c\u201cA Spanish Attitude\u201d: Elias Canetti\u2019s Childhood Reminiscences of Bulgaria {1905\u20131911},\u201d \u00e7eviren Joachim Neugroschel, Sephardi Lives: A Documentary History, 1700-1950 i\u00e7inde, ed. Julia Phillips Cohen ve Sarah Abrevaya Stein (Stanford, Stanford UP, 2014), 80.<\/p>\n

10 Canetti, \u201cChildhood Reminiscences of Bulgaria,\u201d 80.<\/p>\n

11 Varol-Bornes, Le jud\u00e9o-espagnol vernaculaire d\u2019Istanbul, 142. \u201cNi ajo bueno, ni tudesko bueno.\u201d olarak da yaz\u0131l\u0131r. Devin Naar\u2019a g\u00f6re Ladino konu\u015fanlar, A\u015fkenazlar ve sar\u0131msak aras\u0131nda genel bir ili\u015fki kuruyordu ve ona g\u00f6re bunun sebebi A\u015fkenazlar\u0131n yemeklerinde daha \u00e7ok sar\u0131msak kullanmas\u0131yd\u0131. O kadar ki Selanik\u2019te A\u015fkenaz cemaati kal de ajo (sar\u0131msak sinagogu) olarak bilinirdi. Devin Naar, 2016. \u201cThe \u201cMother of Israel\u201d or the \u201cSephardi Metropolis\u201d? Sephardim, Ashkenazim, and Romaniotes in Salonica,\u201d Jewish Social Studies 22:1 (Sonbahar), 108.<\/p>\n

12 Bu gibi \u2018karma\u2019 ili\u015fkiler ayn\u0131 d\u00f6nem New York\u2019un Ladino ve Yidi\u015f bas\u0131n organlar\u0131nda etrafl\u0131ca tart\u0131\u015f\u0131l\u0131yor. Bkz. \u201cCan A Sephardi-Ashkenazi Romance Survive? A Russian Jewish Woman In New York Seeks Advice (1916)\u201d Sephardi Lives: A Documentary History, 1700-1950 i\u00e7inde, ed. Julia Phillips Cohen ve Sarah Abrevaya Stein (Stanford, Stanford UP, 2014), 347-348.<\/p>\n

13 Varol-Bornes, Le jud\u00e9o-espagnol vernaculaire d\u2019Istanbul, 142.<\/p>\n

14 Varol-Bornes, Le jud\u00e9o-espagnol vernaculaire d\u2019Istanbul, 142.<\/p>\n

15 \u201cLos Djudios en New York,\u201d La Amerika, 5 Kas\u0131m, 1920, New York. Devin Naar\u2019a g\u00f6re Ladino konu\u015fanlar\u0131n A\u015fkenazlar i\u00e7in kulland\u0131\u011f\u0131 bir di\u011fer kelime daha \u00e7ok (belki de sadece) Amerika\u2019da pop\u00fcler olan yidishim laf\u0131yd\u0131. Burada yine dilsel fark\u0131n merkeze al\u0131nd\u0131\u011f\u0131n\u0131 ve \u00e7o\u011faltma i\u00e7in \u0130branice k\u00f6kenli -im ekinin tercih edildi\u011fini g\u00f6r\u00fcyoruz.<\/p>\n

https:\/\/www.avlaremoz.com\/2022\/12\/04\/oteki-yahudileri-adlandirmak-osmanlida-ladino-konusanlarin-gozunden-yidis-konusanlar\/<\/a><\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

NES\u0130 ALTARAS Kaynak:\u00a0Toplumsal Tarih, Kas\u0131m 2022 347. Say\u0131 En pop\u00fcler Yahudi dillerinden olan Ladino (veya yayg\u0131n ismiyle Yahudi \u0130spanyolcas\u0131) ve Yidi\u015f (Orta Avrupa\u2019da yayg\u0131n Germanik Yahudi dili) konu\u015fan Yahudiler 19. y\u00fczy\u0131l itibariyle birbirleriyle yeni ba\u011flamlarda rastla\u015fmaya ba\u015flad\u0131lar. Rusya ve Romanya\u2019daki on dokuzuncu y\u00fczy\u0131l pogromlar\u0131nda yersiz yurtsuz b\u0131rak\u0131lan binlerce Do\u011fu Avrupal\u0131 A\u015fkenaz Yahudi m\u00fclteci olarak Osmanl\u0131 […]<\/p>\n","protected":false},"author":7,"featured_media":71388,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,70,53],"tags":[],"class_list":["post-71386","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-makaleler","category-turkiyede-azinliklar"],"yoast_head":"\n\u00d6teki Yahudileri Adland\u0131rmak: Osmanl\u0131\u2019da Ladino Konu\u015fanlar\u0131n G\u00f6z\u00fcnden Yidi\u015f Konu\u015fanlar* - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi<\/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:\/\/akunq.net\/tr\/?p=71386\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00d6teki Yahudileri Adland\u0131rmak: Osmanl\u0131\u2019da Ladino Konu\u015fanlar\u0131n G\u00f6z\u00fcnden Yidi\u015f Konu\u015fanlar* - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"NES\u0130 ALTARAS Kaynak:\u00a0Toplumsal Tarih, Kas\u0131m 2022 347. 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