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перелік скорочень:
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Ірина ДМИТРЕНКО
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60313 Frankfurt am Main

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США
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радник
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Crimean Tatars Mark 30th Anniversary Of Hero's Self-Immolation

[Crimean Tatars Mark 30th Anniversary Of Hero's Self-Immolation] - [Radio Free Europe / Radio Liberty © 2008]: "Crimean Tatars Mark 30th Anniversary Of Hero's Self-Immolation

An exhibition in Simferopol honors Musa Mamut

June 28, 2008

By Irena Chalupa

Thirty years ago, a 47-year-old Crimean Tatar named Musa Mamut poured gasoline over himself and set himself alight.

He lived for five days, eventually dying from his burns on June 28, 1978.

Before dying, he is reported to have said, “I feel the pain of every Tatar who is not allowed to return to his Crimean homeland.”

Mamut was not a particularly nationally active Tatar, but his roots ran deep in the Crimean soil.

Like thousands of other Crimean Tatars, Mamut was driven out of his family home in 1944. As a 13-year-old boy, he was loaded onto a cattle wagon and shipped off to Central Asia. Soviet leader Joseph Stalin accused the Crimean Tatars of collaborating with the Nazis. This was their collective punishment.

Together with his family -- his mother, father, five brothers, and two sisters -- Musa was resettled to a collective farm in an area outside Tashkent, the capital of Uzbekistan. During the first years in this new land, both his sisters and two younger brothers died from malnutrition.

During the era of Soviet leader Leonid Brezhnev, Crimean Tatars actively pursued a repatriation movement. They gained the support of Soviet dissidents and human rights activists, such as Andrei Sakharov and Petro Grigorenko. As a result of intense lobbying, the Soviet authorities passed a decree in September 1967 exonerating Crimean Tatars from any wrongdoing during World War II.

Tens of thousands of Crimean Tatars began returning home.

Denied Documents

Musa Mamut returned to his native Crimea in 1975. He purchased a home in a village outside Simferopol, the peninsula’s capital. However, he was denied a “propiska," the notorious Soviet-era regulation designed to control internal population movement by binding a person to his or her permanent place of residence.

Unable to obtain the necessary residence permit, Mamut was arrested and sentenced to two years in prison for violating the propiska rule.

Despite being released from prison nine months early because of his diligence at work and his model behavior, Mamut continued to be harassed by local authotities. Less than a year after his release, new criminal charges were brought against Mamut and his wife.

Mustafa Jemilev

When the authorities came to take him away, Mamut doused himself with gasoline and lit a match.

Crimean historian Gulnara Bekyrova compares Mamut to the Czech patriot and national hero Jan Palach. Palach also committed suicide by setting himself on fire in January 1969 to protest the crushing of the Prague Spring reforms by Soviet-led troops.

“It is thanks to people like Musa Mamut that we were able to return to Crimea,” she says.

'Musa Loved Crimea'

Mamut became a symbol of Crimean Tatar nationhood. His death galvanized others to return to Crimea, awakening in them a longing for a homeland that some were beginning to forget, says Mustafa Jemilev, leader of the Crimean Tatar council Medjlis. “Musa loved Crimea, his frustration at the injustice suffered by his fellow Tatars compelled him to take this tragic, heroic step."

Mamut’s sacrifice is being remembered in the Crimean Tatar community on the 30th anniversary of his death. A book has been published, and an exhibition featuring photographs, samizdat, leaflets and other memorabilia from Mamut's life are on display in a Crimean Tatar library in Simferopol. Mosques in Crimea and in two additional provinces held memorial services for Mamut on June 27.

More than 300,000 Tatars have returned to Crimea, but local authorities have done little to welcome them home. Land distribution is being stalled, jobs are scarce, and animosity from the communist, pro-Russian Crimean authorities has made for a bitter homecoming for many. Land grabs are common, as are violent reclamations. Angry and frustrated Crimean Tatars have clashed with the authorities.

Thirty years after Musa Mamut committed the ultimate act of self-sacrifice, Crimean Tatars are back in Crimea, but they are far from being home.

Irene Chalupa is the director of RFE/RL's Ukrainian Service

Memet NİYAZİY: "Öz curtumda ğaripmen…"

http://www.qirim.info/?p=218

120 yıllığı munasebetinen

Yeşillenmey, külmeysiñ Curt, niçün tüssüzsiñ?

Aqşamlarıñ süs bola, tañ feyiz berip açılmay

Quşlar çıraysız, çeçeklerden qoqu cayılmay,

Ah, sanki bir ümütsiz, hasta, güzel bir qızsıñ!

Yaznı moñluq ozğardı, qış geşti qayğılarman…

Men oñğan kün bekleymen, milletke sayğılarman…

Çetel Qırım milliy edebiyatınıñ aydın vekillerinden biri Memet Niyaziy "Öz curtumda ğaripmen" şiirini işte böyle satırlar ile başlay. Ebet, mezkür nazm satırlarnıñ yazılğanına aman-aman yüz yıl keçse de, o güya bugün yaratıldı. Başqaca söyleycek olsaq, şiir ile tanış olıp barğanda dersiñ şair bugün öz Vatanı - Qırımda yüre, vatandaşları qırımlılar ile bir nefes ala, olar ile tüşüne-taşına, kederlene, dertlerine melem qıdıra ve ilâhre, ve ilâhre. Zaten, şairniñ angi bir nazm eserine köz taşlamayıq, olarnıñ er birisinde Vatanğa nisbeten qudretli sevgini körmek, sezmek, duymaq mümkün. Şiirleriniñ er bir satırı teren felsefiy añlamlar ile suvarılğan.

Yuqarıda añıp keçkenimiz kibi, çetel Qırım milliy edebiyatınıñ eñ aydın vekillerinden biri, 1878 senesi Romaniyanıñ Mangalay şeerine yaqın Aşçılar köyünde doğğan Memet Niyaziy edebiyat aleminde aqiqaten özüne has büyük iz qaldırdı. Şairniñ babası İsmail efendi, anası Azize hanım on doquzıncı asırnıñ ekinci yarısında, (altmışıncı seneleri), çar akimiyetiniñ zulumından qurtulmaq içün Qırımdan Romaniyağa barıp yerleşeler. Em Romaniyada, em de Türkiyede tasil alğan Memet Niyaziy ömüriniñ soñuna qadar muallim olıp çalıştı. Defalarca Qırımda bulundı.

1917 - 1918 seneleri Rusiyede sadır olğan qalabalıqlar sayesinde imperiya parçalana. Bazı esir milletler, bu cümleden qırımlılar serbestlikni - üriyetni elde etmek içün muqaddes küreş başlaylar. Qırımda Birinci Qurultay açıla. Neticede bir ta-qım Qırım milliy idaresi çalışıp başlay. İşte, bu vaqıtları Qırımdan tışta yaşağan milliy ziyalılar doğmuş yurtlarına kelmek ve halqına, Vatanına yaqından yardımda bulunmaq arzusına keçeler. Böyle ilâiy maqsatnı közde tutıp, Memet Niyaziy Pazarçıq şeeri (Romaniya) müftisi Halil Femi, doktor Memet Nuri ile birlikte Qırımğa kelip çıqalar.

Memet Niyaziy Qırımda özüniñ emek faaliyetini Aqmescitte neşir etilgen "Haq ses" gazetinde başlay, soñra Bağçasaray Milliy Talim idaresinde müdir çalışa. Çetelde (başta Romaniyada, soñra Türkiyede), neşir etilgen ve aynı zamanda Qırım em de qırımlılar tarihını, ayatını aydınlatqan "Emel" mecmuasınıñ teşkilâtçısı ve baş muarriri, bütün ömür Qırım ve qırımlılar eşqına çalışıp kelgen aqiqiy Qırım milliy ziyalısı Müstecip Ülküsal kendi hatırlavlarında böyle yaza: "Ben de o zamanı, (1918 s. - Yu.A.), Qırıma dönüp, Fotisala köyünde ocalıq yapa edim. Bir gün Bağçasaraya giderek, Memet Niyaziyni ziyaret yaptım. Zıncırlı medresede bir - eki gün beraber olduq. Çoq qonuştıq, dertleştik. O günlerde öz yurdumızda çalışmaqtan neqadar bahıtlı olğanımıznı duya edik. Ne yazıq ki, o günler uzaq sürmedi…".

On doquz yüzyıllıqnıñ yigirminci seneleri, Qırımnı bolşevikler zapt ete, neticede ecel - ceza degirmeni areketke kele. Bu vaqıtları Memet Niyaziy Romaniyağa qaytıp ketmege mecbur ola. Mecidiye şeerçiginde em ocalıq faaliyetini, em de icadiy faaliyetini devam ete.

Müstecip Ülküsalnıñ qayd etkenine köre, Memet Niyaziyniñ icadiy ayatında eñ mahsuldarlı devir 1900 - 1920 seneleri arası esaplana. Şairniñ icadı diqqat etilip ögrenilse, onıñ şiir yazuv usul qudretini sezesiñ, samimiy ve teren felsefiy duyğularını köresiñ ve aynı zamanda güzel Qırımğa nisbeten asret olğanına, bitmez-tükenmez sevgi beslegenine şaatlıq etesiñ.

"Men ömrümde az küldim, köp cıladım…", dey şair şiirlerniñ birinde.O bunıñle özüniñ ağır ömürini, yurt asretligini, öksüz bir bala kibi yaşağanını, yurt eşqında qalbinde ateş olğanını amansız ve şiddetli ibareler ile ifadeley.

Bu dertni men qaydan aldım? Qaydaman?

Belki curtsız qalğan öksüz balaman.

Curt degende cüregimden ot şığa

Dertim de şo: "Curt diye de qozğalaman!..

(1. s.18)

Yahud:

Tabiattan toplanılğan çeçekten

Bek tüzüv bir demetsiñ, Yeşil Ada!

Kimerde bir yapraqlarıñ solsa da,

Barmı bilmem, senday aruv görüngen?

Sanki, Qudret qoluman işlengensiñ,

Ter-temiz bir havaman beslengensiñ,

Deñizlerden sırlar alğan dalğalar,

Erten, aqşam eteklerin öperler…

(1 s. 22)

Başqa bir şiirinde ise, şair öz tamırını, aslını, tilini begenmegen, kelip keçken qudretli devletlerini, şanlı evlâtlarını inkâr etken qanı bozuqlarnı keskin tenqitke oğrata. O bu fikirni böyle nazm satırlar ile ifadeley:

Öz teregin begenmegen soysuzlarğa,

Gür davuşman: kerekmeysiz! - dep aytarman.

Kelgen, geçken hanlıqlarnı, barlıqlarnı

Yoqtur, degen qansızlarğa cav bolurman!

(1. s. 29)

Memet Niyaziy icadını ögrenip barğanda, onıñ keskin ve aynı zamanda cümert qalemi ayatnıñ, ömürniñ çeşit taraflarını qavrap alğanını körmek mümkün. Meselâ bir asır evel yazıp qaldırğan mına bu satırlarnı oquğanda, ister-istemez teren tüşüncelerge dalasıñ, öz vicdanıñ ögünde (eger de vicdan qalğan olsa), esabat bermege mecbur olasıñ:

Bizim halqqa talaş barda cav ne kerek?

Turuş, soğuş bolmasına tav ne kerek?

"At aylansa qazığında" degen qartlar!

Talaşqan soñ barışmağa bav ne kerek?!.

(1.s. 21)

Memet Niyaziy milliy bir duyğu ve tüşünce alemini, ayat adiselerini, yurt ve dünya meselelerini, eski-yañı tarih vaqialarını, din ve dünya tarihını, talim üzerindeki tüşüncelerini halq közü ile körip, halq tili ile añlatqan büyük maarifçi, büyük şair, sezgir yurtsever em de milletsever zattır. Edebiyatşnaslar arasında şair, işte, böyle şahs olaraq bellidir.

Bir caş bala anasız öksüz qalıp tentise,

Künsüz ösken çeçektay canğız bir insan bolur.

Öksüzligi bilinmey erkin tapsa, qaralsa,

Tavnı, taşnı canğırtqan gür sesli arslan bolur.

Millet de bunday: öksüz, bir kimsesiz ezilse,

Köp turmay cer yüzünde, birikmey talqan bolur.

Ölet kirse, ot tüşse tınçlıq bolıp turğanda,

Halq arası tabılmay, ortalıqta qan bolur.

Ya qoldaşıp alay halq bir-birimen baylansa,

Üzülmegen, qopmağan qaviy bir arqan bolur.

Millet degen ocaq da qardaşlıqtır: İnsannıñ

Ayrılmağan uruvday er biri tuvğan bolur.

Quş uçmağan üstünden altın saray qapısı

Ters cel esip cabılsa, tez künde viran bolur.

Vatan şunday qaralmay, onğarılmay taşlansa,

Moñluq berip curtqa miyavquş qonğan bolur.

Curt qaralsa, milletke taqat kelse, soñ bizde

Coytulmamaq, yükselmek belki bir iman bolur.

Ah… bek töben qalğanmız qaranlıqlar içinde,

Oylanmaymız aqaylar, bizde nasıl tañ bolur?

Kevde cerge cabışqan, millet sınıq qanatman

Talpınsa da uçalmaz, can berip qurban bolur…

Keç bolsa da, aydıñız, çalışayıq qaruvman,

Aqsızlıqnıñ şulay qapanğan bolur,

(2. s.180) dey şair.

Em çağatay, em anadolu lehcelerinde icat etken çetel Qırım milliy edebiyatınıñ büyük vekili Memet Niyaziy 1931 seyesi noyabr 29-da Romaniyanıñ Me-cidiye şeerçiginde vefat etti. Şu yerdeki musulman mezarlığında da defn olundı. 1935 senesi iyül 22-de, bazar künü, Memet Niyaziyniñ qabirine qoyulğan baştaşnıñ - abideniñ açıluv merasimi olıp keçti. Temiz mermerden yapılğan tarihiy abideniñ açıluv merasimine toplanğan biñlerle adamlar arasında qırım halqınıñ parlaq aydınlarından biri, büyük siyasiy em de devlet erbabı, büyük edip Cafer Seydamet de bulunıp, mündericeli çıqış yaptı.

YUSUF ALİYEV

Edebiyat: 1.Niyaziy M. Sağış.-Budapeşt, 1998.

2.Niyaziy M. Oylâv // Salğır.-1991.-№2.

Studiu tatarii din Romania

---------- Forwarded message ----------
From: Elis Bekir
Date: 2008/5/13
Subject: [caslar] studiu tatarii din Romania
To: caslar @ yahoogroups.com

Dragi membri,

Sunt studenta la Universitatea Central Europeana din Budapesta, Departamentul Nationalism si scriu lucrarea de dizertatie cu titlul "Asimilare si dezasimiliare: tatarii din Romania si gagauzii din Moldova", un studiu comparativ legat de factorii de asimilare, respectiv dezasimilare. In ceea ce priveste tatarii din Romania, caut raspunsuri despre identitate, drepturi, lideri, etc. Va rog daca puteti dedica cateva minute acestui studiu si raspunde catorva intrebari.

1. Crezi ca tatarii din Romania isi pierd cultura si limba? Care crezi ca sunt cauzele?
2. Ce parere ai despre educatia in limba tatara?
3. In ce masura contribui la prezervarea identitatii etnice si culturale a comunitatii?
4. Cat de importanta este religia pentru tine?
5. Consideri ca liderii minoritatii iti reprezinta drepturile?
6. Cum vezi viitorul tatarilor din Romania?
Multumesc. Astept raspunsurile voastre.
Toate bune,
Elis Bechir

Варна – Одесса – Варна, Сервис Тур

СЕРВИС ТУР ООД
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Бл. 19, вх. 1, ет. 2, ап. 5
GSМ: 0898 647 718

Сервис Тур ООД - билетни центрове:
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Важни Условия
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Фирма Сервис Тур не носи отговорност за паспортни и митнически неуредици.

New book "Play, a child, Play!"

Translated by Google Translator

Dear readers!

Signed in print and will be released in March of 2008, my new book "Play, a child, Play!"

As an epigraph to this book I used a poem by Alexander Trifonovicha Tvardovskogo:

I saw Crimea without blankets.
He was as dry spring.
There, the sun warms the mountain,
But grief veyalo from them.
Rosli flowers on the rock solid,
And over the wave of club pairs
On that day, when the forty-fourth
Throw in a train Tatars.
They are all from small to big
And specify the downtrodden
Unlimited lord,
Himself vozdvigshy pedestal.
Gardens fell to its knees,
Earth changed names.
It was unheard of treason
The entire nation is charged.
There, they were all rastimo,
And there in all their spirit shines.
Failure to life without Tatars in Crimea --
As Russians without Russia.
The brutality is not slander kraste!
LiveJournal is not given to oblivion!
Rather from the face of Soviet power
Erase the black spot!
Do not water flooded water,
Do not extinguish fire with fire.
Bring back the Crimea to its people!
His soul left in it!

Leaving this one - a tribute to your looks. Time and again I promised you to prepare it for publication but, hobbies, writing a great historical novel on the Crimean theme, which consumed me without balance, could not return to work on the translations. Finally, I realized that not write a novel, for I do not take transfers, and not do anything here. And how long it will be written, one God knows. So, encourage your persistent requests, I decided to pay for printing had already finished transfers that have long waiting in the wings.

Since I had planned to convert a lot of Crimean Tatar poems and poets make of these great compendium of translations, the inspiration for their own wrote to him quite extensive foreword, and took to it as epigraph poem A.T. Twardowski on the tragedy of the Crimean Tatar people. And while transfers were done so little that these introductory materials taking up too much of the record compared with the collection, nevertheless, I have included them in this publication.

At the recriminations for what my translations do not convey the precise content of the originals, I posmeyu argue: the joy of poetic translation that is born as a result of an entirely new piece, inspired translate poem.

In addition to translations in the book also included my own poem on the Crimean Tatar language "Crimean Russian", the translation of which is shown in podstrochnike.

Foreword

I was born in Evpatoria. In early childhood care about me nurse, which was called baba Lena. It houses were real nursery. It led all the kids who needed babysitting services. Baba Lena nobody refused. In doing so, money for their work not taking.
My children's perceptions of life evolved on the basis of stories бабы Lena. While she, being totally illiterate, do not read any books, everything that he tells, was unusually interesting. Despite its tragic destiny, baba was dolgozhitelnitsey Lena, and she was so many years, but nowadays people are very rare.
From infancy I listened to how he lived up to Soviet power Crimean people, is a unique example of internationalism and spiritual brotherhood. External differences, ethnic and religious, did a single Crimean people's lives more colorful and multifaceted, while not violating its integrity. If today a walk to Yevpatoriya, we can see preserved from those times temples, representing a variety of spiritual traditions: Russian, Greek and Armenian Christian churches, a synagogue, Karaite temple, mosque and monastery dervish. This - the historical monuments were Crimean culture.
Baba Lena was telling:
-- In the house lived Tatars. And that - Armenians. Tatar family lived in their customs, speak their language. And their neighbors to adhere to their lifestyles, were talking among themselves in Armenian. And this did not prevent them to be friends with each other. We all live very together. We were all one family. Different nationalities not competed with each other, not to claim superiority. No one said: "We are more ancient times live here, so this is our land". Or: "We are, therefore, we Main".
Baba Lena not able neither read nor write, but is fluent in four languages: Greek, at which it expresses itself since childhood home in Yiddish, because her mother was Jewish, and all your relatives, too spoke to the mother of Yiddish; at the State Russian and the Crimean-Tatar, without knowing which, she said, in the bazaar at the time it would be difficult to buy anything. When, after adjustment Gorbachevskoy potyanulis Crimean Tatars to their homeland, to have come baba Lene children do not live up to the return of deportees with a request that she showed them homes of their ancestors. And they wonder how she absolutely owned the Crimean Tatar language. Incidentally, my native grandmother, who I grew up, knew too well the Crimean Tatar language.
Baba Lena loved to talk about that when local government elections have never been discriminated against or, conversely, preferences relating to national and religious affiliation. There have meaning only personal quality. And in case baba Lena led the mayor pre-revolutionary Evpatorii Karaites Duvana. He cared about the residents of the city, as their home. And it evpatoriytsy soul to think not.
Although baba Lena was proletarian origin, the dictatorship of the proletariat times before she loved more than life under Soviet rule. Before the revolution it was washerwoman and erases things wealthy urban residents. The relationship between social strata were very kind and allows all to feel close community of people connected with each other by bonds of mutual care and love. Soviet power, this way of life destroyed by fire and sword. Many great people have fallen victims of red terror. Babu Lena and her family is not affected. But the work she now had at the state enterprise. All further working life she was working at the bakery.
As an example krymchan respectfully to each other's religion baba Lena tells the story of their parents. Her father-and mother-Greek Jew from childhood lived in the homes, located across the road opposite one another. And, although communication between boys and girls in those days was very limited, they are tied to each other so that both life not think otherwise than as a couple. This whole town knew. And when young people have reached marriageable age, Jewish and Greek communities have come together at a solemn meeting to bless young boys and girls and to arrange their marriage. Because the bride had to move from house to house parent husband, she took the Greek traditions and adherence to cross in the Greek church. Neither she nor her parents and none of the Jewish community did not come to mind the idea that the girl make their faith. And it shows not the lack of religiosity, but the real deep relationship with God, which are not dependent on external symbols and rituals, but are an integral part of the inner life krymchan. Pious man with love in their hearts to God, is able to see and assess the piety and devotion to the God of another person, even if their spiritual life runs in the wake of various religious traditions. And krymchane estimated the spiritual level of each other for not belonging to any denomination or external devout, and ability to understand, respect, love and serve unselfishly, that is a sign of true devotion to God.
Could Soviet power reworked to its Giant such people? Bolshevik closed and destroyed churches and mosques, killed the best representatives of Crimean people, had been in their orders. But whether they were under the force to change the hearts of people who lived in those wonderful qualities and values that we find in verses Crimean poets? No! People remained the same. And nothing they could not do. That is what the people of Crimea was always neugoden Stalin regime, which was waiting for a convenient case, to destroy this community of people continue to feel and think to continue to live and his, so much did not fit into the Soviet standards, life.
Fascist occupation was a great tragedy for krymchan. How many of them were killed in battles with Soviet invaders in the ranks of the army and the guerrilla detachments! And how many women, the elderly and children were tortured by fascists in concentration camps, which have been created directly on the territory of Crimea, stolen in Germany for hard work, just brutally shot! Only one day Hitler shot on the Red Gorke five million evpatoriytsev evpatoriysky in retaliation for the landing. Baba Lena was on the day among the shot, but survived the night and choose from under the corpses. Among the huge mountains of dead bodies had several of her children, all her relatives, many friends and neighbors. Since that day before her black hair had become white as snow. There, she discovered something whose little girl, who also survived. With it, at the hands of baba Lena went to the guerrillas. This girl has become the new бабы daughter Lena.
When Soviet troops liberated the Crimea in May 1944, the first thing that Stalin ordered - is to expel all the original nationality of the Crimean Crimea. Peace people have just endured the nightmare of the German occupation, such as cattle, and immerse themselves in the echelons, tridevyat for land taken away from their homeland, settled in spetslageryah, where they were deprived of human rights. All of these people have been declared accomplices fascists. What injustice! At any war happens. War is war. We are not gods, to judge someone or justified. But it is clear that, at a minimum, ninety per cent of the deportees were krymchan absolutely innocent, at least for the simple reason that they were mainly the same women, the elderly and children, able to survive a terrible war.
I - poet. Let my modest contribution to the revival of the spirit of internationalism and brotherhood in our beautiful Crimean land will be the attempt to translate into Russian my favorite verses of the Crimean Tatar poets.

Your Piotr Orlov