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Chapter 29

Demographic Development and Some Cultural Characteristics of Anatolian Circassians

Nurettin ÖZGEN

INTRODUCTION

Turkey is the country which represents ancient and historic cultural heritage of the archaic Anatolian peninsula. Throughout history, it had allowed immigration from and immigrated to all regions. In this peninsula, where three continents intersect, many empires (Roman, Byzantine, Seljuk, Ottoman, etc.) and states have reigned, different beliefs and ethnic structures have sheltered and formed a rich cultural texture reaching to the present day (Özgen, 2010:226). With influence of historical and geographical location of Turkey, these cultural treasures (especially faith, ethnicity and folkloric properties) reflect almost a mosaic form or marbling pattern. The linguistic, spiritual and ethnic identities especially like Abkhaz, Arab, Alevi, Albanian, Bektashi, Circassian, Armenian, Ezidi, Georgian, Kurdish, Laz, Nestorian, Nusayri, Pomak, Roman, Assyrian, Tatar, Terekeme, Turkish, Zaza are the main patterns of this wealth.

Such different linguistic, ethnical, folkloric, and spiritual communities have proven their "cohabitation skills"' under the roof of Anatolia. Although there were various wars, slaughter and exiles, which shadowed this union and hampered cohabitation of different groups in some periods, Anatolian lands have grown up this variety so to say with "the sensitivity of a mum" and hosted the refugees, asylum seekers and people in exile. For instance, just like the Circassian people, who were forced to migrate/exile from in Caucasus and found asylum in Anatolia, the refugees escaping from slaughter and brutal war environment of the current civil war in Syria, have come to Turkey as a shelter (Özgen, 2014a).

The term "Circassian" was used first in the 13th century. Although it was used for Adyghea people at the beginning (Avagyan, 2004: 20), since the 17th century, it has included all the Muslims living in Caucasus like Karachay, Kabardino-Balkaria, Daghestan, Adyghea, and Abkhaz regardless of their ethnicity (Kaya, 2005). Even in 1404, the Archbishop Johannes de Galonifontibus in Caucasus uttered the Karachay, which is a Turani tribe, as "The Black Circassians" (Tavkul, 1993:17). According to another view, the word Jarkaz which means cultivator has evolved to the word "Çerkez (Circassian)" in Turkish (Avagyan, 2004:17). But Avagyan asserts that the term "Çerkez (Circassian)" corresponds to the Turkish word Çeri-kes, which means cengaver (hero) in Turkish. However, Circassian people have called themselves Adyghea, which means fellow townsman and someone belong to the sun (İpek, 2013). On the other hand, even though Plano Carpini, was known to utter the name "Circassian" for first time in 1215, Ernest Chanter claims that Circassian is an ancient nation which had appeared in 500 BC (Luxembourg, 1998:77). And according to the Ottoman sources, beginning from the 13th century Adygheas of the Caucasus peoples

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and beginning from the 17th century Abkhazians, Ubykh, Daghestan, Chechens, and Ingush and other Muslim Caucasus have been named as “Circassian” (Hür, 2013).

The Adygheas, Kabardey, Circassian (in and out of Russia) are referred to as Circassian (Adyghea) (Papşu, 2006). Regardless of where they live, Circassian are the people whose origin, culture and language close to each other (Kushabiev, 2012). All of this discussion and claims, if it is considered with a wide sense, the term Circassian includes all northern Caucasus nations which had been exiled from their homelands, however, with a narrow sense, it refers to Adyghea and Adyghea groups (Fig. 1). As relatively less people (10%) from other nations like Dagestan, Ossetia and Chechen were forced to migrate from north Caucasus.

In Turkey, the term “Circassian" refers to all people migrated from northern Caucasus. The reason is that most of the people forced to immigrate and settle in Ottoman lands after the Russian invasion consisted of Circassian (Adyghea) (Bağ, 1997). In this study, the term Circassian is used to identify Adygheas and Ubykh, which form the Circassian sub group of Caucasus languages. The reason of this classification is the separate registries for the Circassian and Abkhaz populations in the general census performed during the 1927- 1965 years (seven period) in Turkey.

Caucasus

Caucasus is one of the richest and most multi-cultural areas of the world in terms of language, religion and ethnic groups. Therefore, Caucasian is a heterogeneous area which has geography with cultures mosaic (Kantarcı, 2006). As geographic location, Caucasian refers to a wide geographical area among Azov Sea, Maniç depression, Caspian Sea and the Black Sea and beginning from Apsheron peninsula and extending all northwest direction, including both north and in the southern area of the famous Caucasian mountain range with 1200 kilometers (Aslan, 2006). The north part of this mountain range is referred as Northern Caucasus and the south is referred as Southern Caucasus (Azerbaijan, Armenia and Georgia). Nowadays, northern Caucasus refers to the autonomous provinces like Karachay-Circassian, Kabardey- Balkar, North Ossetia, Ingushetia, Chechnya and Dagestan Republics within the borders of the Russian Federation. However, according to the description, South Caucasus is consisted of Azerbaijan, Armenia and Georgia Republics, Abkhazia, Acara, Nagorno-Karabakh, Nakhchivan Autonomous Republics and South Ossetia region (Tavkul, 2009). Northern Caucasus has ethnic, linguistic and religious characteristics of its own local communities and Europe, Central Asia and the Middle East civilizations it intersects and shows a cultural mosaic view (Bingöl, 2013). As one of the ancient people of this region, which is destination of many civilizations throughout history and brought cultural heritage of many nations to the present times by changing into political area of influence, the Circassian, are the people of Otokton located in Northern Caucasus Mountains (Aslan, 2006). Many historians and cartographers refer to the concept of "Circassia” only for territory of Central and Northwestern Caucasus that covers the tribes of Circassians, Adyghea, Abkhaz -Abzekh and Ubykh people (Aslan et al., 2005).

Circassian communities are Abzeh, Shapsugh, Hatukay, Bjeduğ, Çemguy, Kabardey, Besleney and Ubykhs. The smaller communities like Mahoş, Mamheğ, Natuhay, and Jane have been disappeared, exiled or integrated in the other

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communities during the Caucasus Wars. The Ubykh, which had a different language from other Circassian communities, has lost their language at present and they speak Shapsugh dialect of Circassian (partially Abzeh). Today, neither in Caucasus nor Turkey, being a member of these sub-groups has a distinctive feature. Only Kabards are slightly different than others due to their languages and geographic locations (Topçu, 2013:418- 419).

Seemingly, Circassia was under the control of the Ottoman Empire from 1479 up to 1810 Russian invasion but in fact, it was free all the time. Nevertheless, the fate of Circassian who were at the side of Ottoman Empire during 1787-1792, 1806-1812 and 1827-1829 Ottoman-Russian wars changed radically after the Russians won the last war (Hür, 2013). Taking over the control of the North Caucasus after the Crimean War, Russians launched a military campaign to evacuate the population in the mountain villages to the coastal areas and slaughter the resisters in 1859. The survivors of the 1864 massacre were started to send to Anatolia over Sochi and other ports (Kazak, 2014). Russia's exile policy for the hundreds of thousands of Meskhetian Turks in Central Asia in 1944 (Özgen, 2012: 430) is a similar policy of exile and war crimes.

Figure 1: Administrative map of northern Caucasus nations partially correct (RFE/RL, 2012).

Upon the Exile and Massacre

Exiled from their homelands, Circassians were taken on the board in Taman, Tuapse, Anapa, Tsemez, Sochi Adler, Sukhumi, Poti, Batumi ports in Caucasus in 1859-1864 and shipped to Trabzon, Samsun, Sinop, Istanbul, Varna, Burgas and Constanta ports of Ottoman Empire. The exile within the years 1865-1866 and the one in 1878 after Ottoman- Russian War were carried out thorough the land route. It was stated that many of the boats used during the exile by sea had sunk into raging waters of the Black Sea, and the others had poured the passengers in the middle of the sea and returned back to the ports to earn more money. It has been also narrated that the other who landed on Ottoman shores died due to the lack of infrastructure in Ottomans to handle such large work. The Circassians who went to the Balkans were

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exposed to a second deportation, by the suppression of the Western states and were sent to Anatolia, Syria, and Jordan (Barozzi, 2008). Depending on the settlement policies of Ottoman domination in Anatolia, the Circassians were settled in Anatolian lands dispersedly during the first migration period (1864) (Aydemir, 1988; Erkan, 1999). This situation has weakened social solidarity between the Circassians and the transfer of cultural heritage (Aslan, 1999).

The estimates of the numbers involved in the Circassian migration range from 700,000 to over 1 million Ubicini, who was closely familiar with the demographic situation in the Ottoman state, estimated that in 1864 -that is, before the first exodus was completed- the total number of Circassians in the Ottoman domains came to about 700,000 and that, despite high mortality, their number had reached 1 million by 1866. Bianconi claims that by the end of 1876 there were 600,000 Circassians settled in the Balkans alone. Other sources put the total number of migrating Circassians at up to 1,200,000 souls (Mikhov, 1915; and Ubicini, de Courteille, 1876; cited: Karpat, 1985). Berzhe (1882), who conducted his study based on Russian sources, says that 493.194 people left Russia's Black Sea ports in the 1858-1866 period; he does not give the number of Circassians who left Russia after 1866 or estimate the number of those who traveled by land routes (cit: Karpat, 1985).

It is estimated that 1,000,000 to 1,200,000 people migrated between the years 1856 and 1876 (Saydam, 1997: 91). For the same period, İpek (2006: 41) assumes that it was between 600,000 and 2,000,000 people. In both surveys, the number of Caucasian and Crimean has not been clarified. Although Fisher cannot reach the exact numbers, he could only state that 500,000-900,000 Muslim may have emigrated from Russia from 1855 till 1866 (Fisher, 1999). However, Karpat asserts that almost 2,000,000 Caucasians, most of whose were Circassian, left and sought refuge in the lands of the Ottoman Empire between the years 1859-1879 and 1,500,000 of them were settled (Karpat, 2010:170). Habiçoğlu (1993:48) asserts that 493,000 Northern Caucasians migrated to the Ottoman lands between the years 1858-1865 However, none of this research expresses the number of Caucasian immigrant were settled in Anatolia. According to Barlas, the only author we could find expressing this, the number of Caucasian people settled in all along Anatolia after the Crimean War were 565,000 (Barlas, 1999: 362). During the migrations in Caucasus and the Crimea, various mass demographic movements have occurred as a result of military conflicts and intimidation policies due to reorganization effort of the Russians in the region in accordance with their own expectations (Berber, 2011: 20). For instance, the total number of refugees migrated between years 1877-1892, was close to 800,000 people (Berber, 2011: 40). According to Karpat (1985: 70), the estimate that at least half a million people were involved in the Caucasian immigration of 1881-1914 is a highly reasonable one.

Russian sources indicate that the total number of Circassians migrating in 1858, 1859, 1862, and in the summer of 1863 came to 80,000, while in the spring of 1864 alone the number went up to nearly 400,000 [FM (İd) 175, 23 September and 3 October 1864; the report is translated from the Russian press]. Departures from various Russian ports in the winter and spring of 1864, according to one source, reached the following figures (Pinson, 1970, Cit: Karpat, 1985). Including Taman (27.337), Anapa (16.452), Novorosine (61.995), Toupasse (63.449), Sotcha (46.754),


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Adler, Hoso (20.731) and on Turkish ships (20.350), it has been stated that the total population was 257.068.

In the multicultural, multi-religious Ottoman Empire, the existence of religions except the dominant Sunni-Muslim understanding was up to tolerance of Ottoman Empire in a large extend. For example, even if the Circassians sought refuge in the Ottoman Empire in the last quarter of the 19th century, it must be noted that this asylum was not only resulted of Ottoman Empire's tolerance because Circassians were Muslims (Kaya, 2011). Surely, having the same religion has an affinity, but it must be noted that the real and important reason was the need of new people and military power source for weakening the Empire (Kaya, 2014). Like many other ethnic groups, the Circassians are under an intensive assimilation threat especially due to the nation-single axis social/political policies, industrialization and urbanization in Turkey (see: Andrews, 1989; Özbek, 1991) Circassians who continue to live in a distributed manner “under the assimilation pressure" in different parts of the world (Colarusso, 1991) have attempted to be organized via cultural associations in major cities such as Istanbul, Ankara, Izmir, Adana as in the example of Turkey (Aslan, 2005). The main reason of this organization stems from the fear of disappearing within the dominant social and cultural structure.

Beginning in 1862, and continuing through the first decade of the twentieth century, more than 3 million people of Caucasian stock, often referred to collectively as Çerkes (Circassians), were forced by the Russians to leave their ancestral lands, which lay between the Black and the Caspian seas, and came to settle and swell the population of Ottoman lands in the nineteenth century. In addition, large numbers of nomadic tribesmen were settled throughout Anatolia, Syria, and Iraq and began to farm the land while still maintaining, to a large extent, their pastoral habits (Karpat, 1985:27).

Moshnin, the Russian consul in Trabzon on the Turkish coast, reported as follows: About six thousand Circassians were landed in Batum, [and] up to four thousand were sent to Çürüksu on the border [with Turkey]. They came with their emaciated and dying livestock. Average mortality seven people per day. About 240,000 deportees have arrived in Trabzon and its environs, of whom 19,000 have died. Most of them are sent to Samsun; 63,290 remain. In Giresun there are about fifteen thousand people in Samsun and its environs over 110,000 people. Mortality about two hundred people per day. Typhus is raging (Shenfield, 1999).

Indeed throughout this mixing with the sick refugees, disease spread among local population. Roads, parks and the market were littered with corpses or people who had died, and until June 1864 the refugees had risen to 120,000. This led to an outbreak of plague and expanded very quickly among people. In both cities, namely in Trabzon and Samsun, where the epidemic was a large outbreak, the deaths reached their daily 300-500 (Sampson, 1902, cit: Kyriakidis, 2013: 210).

In the tragic years of the migration and afterwards, the ethnic structure of northwest Caucasus region has changed. Many local people came to the point of extinction. The number of immigrants has been stated between half a million and 3 million in different sources. According to the official records, 493,194 people migrated between the years 1858-1865 (Berje, 1882, cit: Güneş, 2013). However, many people migrated without knowledge of the Russian government, were not

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registered into the Official Records. A great deal of them lost their lives. Berje stated the number of immigrant people as 16. Ubykh, Natukhay, Nogay, Abkhaz, Abzekh, Chechen, Shapsugh, Kabardey, Adyghea (Circassian), etc. tribes were among them (Güneş, 2013:290).

The Caucasian refugees were settled in various parts of Rumelia especially the Serbia and Albania borders of Bulgaria. The number of refugees coming to Rumelia after 1856 was asserted to be more than 300,000 people (İpek, 1999:4). In the conference held in Istanbul by the European states on 23rd of December 1876, it was decided to send the Circassians in Rumelia to Anatolian lands of the Ottoman Empire (Karal, 1998:30-31). After 1878, the migration was started from Rumelia territories like Varna, Thessaloniki, Dobruca, and Shumen. Ottoman Empire decided 25,000 emigrants gathered in Istanbul and Rumelia collected to be shipped to Syria. In February-March 1878, 13,000 refugees were shipped to Tripoli, and 27,112 refugees were shipped to Beirut and Tripoli between the years 1877-1891 (İpek, 1999). In the case of not taking the necessary precautions, it is stated that (Aslan, 1992) the Circassian language and culture, which take place in the world traditional cultural heritage, will be erased from the world starting with the next generation. Indeed, one of the lost Circassian dialects, Ubykh language can be given as example (Bağ, 2001).

AIM OF THE STUDY

The main objective of this study is to determine the population and distribution of the Circassians in Turkey and their contribution to Anatolian culture, who were one the ancient people of the North Caucasus and forced to exile to various countries of the world by the massacres and obligatory migration carried out by the Russia especially in 1864. Within this context, the distribution of the Circassians in Anatolia and their demographic development were examined and the scope of research was established thanks to the data and information obtained by studies conducted in the Circassian villages (Dağyaka/Teşrek, Bozca/Samut and Çerkezhöyük in Ankara province) in terms of both cultural properties and literature.

The demographic data of the study is limited to the data by SIS (State Institute of Statistics) beginning in 1927 and continuing periodically in each census period (population census was not carried out in 1940 because of the World War II). The data concerning general census between the years of 1927 and 1965, which determine characteristics of the population such as belief sect, language and ethnicity, forms the basis of the demographics section. The data obtained from the census carried out in this period and determines ethnic group of the population could only be determined through the question “what is the main language we speak”. In census done after 1965, this kind of information regarding to Turkey's population is not accessible. In this research, the evaluations have been done by forming the necessary tables and maps via using data which are based on the SIS (DIE) data and were used in the studies of Dündar (1999) and Buran, Yüksel- Çak (2012). Some numerical processing errors have been identified in issued books and, hence, the data calculated on the basis of cities have been examined and re-calculated carefully and re-used in the study.


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CIRCASSIAN POPULATION IN TURKEY (ANATOLIA)

Although the various numbers have been given about the size of the Circassian population in Turkey, there is no any net size known to be given. However, there are estimated numbers mentioned in various reports. For example, according to the progress report of European Commission published on October 6, 2004 the Circassian population in Turkey is estimated as 3 million people (Commission of the European Communities 2004:32). Similarly; Yalçın, the General Secretary of the Circassian Associations Federation, states that the Circassians in Turkey are around 3.5 million and the number Circassians who know the native language is in decrease. According to the argument asserted by the Circassian Diaspora, the Circassian population arrived in Anatolia through the exile was about 1 million and this was equal to about 8% - 10% the Muslim Ottoman population in 1893, hence, assuming that the overall population increased at the same rate, Circassian population in Turkey is stated to be between 6 million to 7 million today (Taymaz, 2014:13). Despite all of these different approaches and data, the study data regarding to Circassian population have been obtained from the results of general population census periods; 1927, 1935, 1945, 1950, 1955, 1960 and 1965 (SIS/DIE, cited: Dündar, 1999 and Buran, Yüksel- Çak, 2012) and the relevant literacy results.

Demographic Development of the Circassians in Turkey (Anatolia)

The first census in Turkey took place on October 28, 1927 and ethnic origin has not been asked in the next censuses since then. However, in the censuses after 1927 and continuing between 1935 and 1965 take place periodically at every five years the question that “/what is the language spoken within house/family?” have been searched for an answer. Similar questions also took place in census between the years of 1970-1985 covering the four period but the results have not been disclosed. A question like this was not asked in 1990. The Caucasian language group which took place in all of these census results is among Turkey's fourth largest language group. Circassian have been identified as the 5th major language of Turkey. In terms of geographical expansion, it comes after Turkish and Kurdish (Dündar, 1999:87). In 1927 general census, the total population of Turkey was 13.929.488.

Table 1: The population speaking Circassian language according to the census data of 1927-1965.

Years of Population

Census

Circassian (Mother Tongue)

Circassian- Speaking (as second language )

Total Circassian Population in Turkey

Turkey's Total

Population

Circassian: of the Total Population

(‰) 1927 95.901 - 95.901 13.929.488 6,84 1935 91.245 14.703 105.948 16.157.450 6,51 1945 65.733 9.779 75.512 18.790.174 4,00 1950 75.867 - 75.867 20.947.188 3,61 1955 77.610 22.861 100.471 24.064.763 4,16 1960 59.062 65.061 124.123 27.754.820 4,45 1965 55.927 48.621 104.548 31.391.421 3,32

Source: The general population records by SIS /DIE (1927-1965).

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The population with native language Circassian is noted as 95.901. According to that, the rate of the Circassians in the total population is 6.84‰ (Table 1). According to the results of census of 1935, the population with native Circassian was recorded as 91.245. However, on the answer to the question “what is the language spoken within the family?” in this census the second language spoken in the family was also investigated. Accordingly, the population, speaking Circassians a second language in the family was determined as 14,703. The reason for such classification applied in the census was to make Turkish widespread and political axes studies to build national unity via the official language of the state. In 1945, Circassian-speaking population declined to 65,733 and the population speaking Circassian as a second language was recorded as 9,779. The ratio in the total population decreased to 4.00‰ respectively. The main reasons for this decline may be asserted as male population recruited in the military for the reason of the World War II. According to the census of 1950, Circassian-speaking population was 75,867. Compared to the previous period, there has been a small rise and the rate in the total population was calculated as 3.61‰. It is also noteworthy that the population speaking Circassian as a second language was not determined in the census carried out in that period. According to the census of 1955, Circassian-speaking population was 77,610. The population of speaking Circassian as a second language was determined as 22,861 and the total number of Circassian-speaking population was identified as 100,471. Rate in the total population was calculated as 4.16‰ with a small increase. The reason of that is the increase in fertility and increasing life quality standards. According to the census in 1960, the population speaking Circassian as a second language (65.061) overcame the population with native Circassians (59,062). The Circassian population has increased compared to the previous census (124,123).

Table 2: According to the census data of 1927, distribution of population speaking Circassian language in Turkey.

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Adana 2048 Çorum 5297 Kırklareli 298 Kastamonu 4 A.Karahisar 1572 Denizli 281 Kırşehir 8958 Siirt 7 Aksaray 207 Diyarbakır 6 Kocaeli 1769 Sinop 1952 Amasya 1535 Edirne 5 Konya 20 Sivas 4381

Ankara 828 Elâziz 8 Kütahya 10 Ş. Karahisar 7

Antalya 38 Erzincan 96 Malatya 380 Tekirdağ 1 Artvin 603 Erzurum 137 Manisa 3010 Tokat 7131 Aydın 64 Eskişehir 1227 Maraş 15 Trabzon 4 Balıkesir 6435 Gaziantep 99 Mardin 191 Urfa 7 Beyazıt 15 Giresun 2 Mersin 2 Van 3 Bilecik 2293 Gümüşhane 47 Muğla 246 Yozgat 2652 Bitlis 1119 Hakkâri 4 Niğde 139 Zonguldak 1 Bolu 12082 Isparta 10 İzmir 645 Total 95.901Bursa 4311 Kayseri 13616 Kars 157

Source: The general population records by SIS (1927).


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The reason of that was the mandatory education of Turkish as the official language and various non-Turkish minorities were subjected to that. In fact, while the population of Turkey increased in the census of 1965 the population speaking Circassian language showed a decrease. It has been seen that the politic structures relevant to build Turkish nation especially due to the policies of nationalism affected the decrease in Circassian speaking population and the execution of the union policies for various minorities to accept the Turkish identity as well as the labor migration going abroad from Turkey at that period. According to the first census in 1927, one of eight minority language groups identified was Circassian (Dündar, 1999). According to the results of this census, the total Circassian speaking population in Turkey was recorded as 95.901 people (Table 2). Kayseri came first in cities mostly populated by Circassian-speaking population (13,616). For that period, Circassian was forming 5.8% of the total population of the province. In second place, and Circassian population who was located in Bolu specified as 12,082 (5.96 % of the provincial population) took place. Cities like Kocaeli, Balikesir, Tokat, etc. are hosting massive Circassian population (Fig. 2).

In the second census carried out in Turkey in 1935, while the Turkey's population showed an increase of approximately 18% compared to the previous census (1927), the increase in the rate of the Circassian-speaking population was determined as 11% and Circassian-speaking population were recorded as 91,245 (Table 3). While Kayseri was province with the most Circassian population (14,931) for this period in Turkey, the other provinces following Kayseri were respectively, Balıkesir, Samsun, Tokat, Kocaeli, Maraş, Sivas and Çorum (Table 3).

The condensation of Circassian population in particular provinces leans on the idea of being close within the cultural patterns and social solidarity of belonging to each other and acting together against possible problems (See: Özgen, 2014b). Due to the start of the World War II (September 1, 1939) census which was planned to be held in Turkey in 1940 could not be executed.

Figure 2: According to the census of 1927, the distribution of Circassian-speaking population in Turkey.

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Table 3: According to the census data of 1935, distribution of Circassian- speaking population in Turkey.

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A.Karahisar 646 Diyarbakır 14 Kayseri 14931 Samsun 7180 Amasya 2217 Edirne 8 Kırklareli 59 Seyhan 1933 Ankara 797 Elazığ 7 Kırşehir 312 Siirt 1 Antalya 717 Erzincan 237 Kocaeli 5938 Sinop 1544 Aydın 600 Erzurum 238 Konya 1496 Sivas 5709 Balıkesir 9226 Eskişehir 1106 Kütahya 141 Tekirdağ 12 Bilecik 1947 Gaziantep 195 Malatya 15 Tokat 7094 Bolu 527 Giresun 1 Manisa 782 Trabzon 12 Burdur 1 Gümüşhane 159 Maraş 5780 Urfa 36 Bursa 3793 İçel 230 Mardin 139 Van 303 Çanakkale 3335 İstanbul 225 Muğla 6 Yozgat 1835 Çoruh 3 İzmir 1454 Muş 950 Zonguldak 7 Çorum 5233 Kars 544 Niğde 269 Total 91.245 Denizli 1023 Kastamonu 3 Ordu 6 Source: The general population records by SIS (1935).


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g A.Karahisar 582 Çorum 3279 Kars 180 Samsun 3302 Ağrı 3 Denizli 277 Kastamonu 1 Seyhan 1375 Amasya 1282 Diyarbakır 2 Kayseri 14681 Siirt 3 Ankara 287 Edirne 4 Kırklareli 23 Sinop 322 Antalya 804 Erzincan 4 Kırşehir 3 Sivas 4466 Aydın 88 Erzurum 99 Kocaeli 3409 Tekirdağ 9 Balıkesir 4724 Eskişehir 813 Konya 788 Tokat 2909 Bilecik 1564 Gaziantep 19 Kütahya 2 Urfa 2 Bingöl 285 Gümüşhane 53 Malatya 5 Van 2 Bitlis 355 Hatay 583 Manisa 478 Yozgat 13 Bolu 5876 İçel 23 Maraş 6294 Zonguldak 6 Burdur 708 İstanbul 738 Mardin 140 Total 65.733 Bursa 1480 İzmir 1192 Muş 977 Çanakkale 1205 Isparta 4 Niğde 10


Even though Turkey was not active in this war, Germany, its ally in the First World War, declared war on almost all of Europe and Russia, and in particular, the German army continued the siege in Leningrad (Saint Petersburg) and occupied the city for almost three years caused a big scare in the world community. For Turkey,


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staying away of the Second World War, which caused great losses, is the result of successful policy. Despite this situation, a decrease in the Circassian population in Turkey is major question in minds (Fig. 3). The Circassian population which was 91,245 according to the census of 1935, specified as 65,733 ten years later, in the census of 1945 does not reflect the facts. The main reason for this situation may be asserted to result of existing state policies and identity construction in the name of preservation of national integrity with the principle “nation” concept. Therefore, the Circassians felt a need to hide their identities. Having a registry of the Circassian population living in Turkey and speaking Circassians as native language as 65,733 and the registry of people who speak Circassian as a second language as 9,779 people according to the census of 1945 (total: 75,512), shows typical the status of a cultural change.

Compared with the results of 1935 the general census, the Circassian population has been seen to decline at a significant rate. What are the reasons for this decline?

Did the Circassian population in Turkey naturally decrease? Or was it aimed to show that the Circassian population reduced through the conscious policies? As there wasn't any absence of significant migration, natural disasters, and war or epidemic diseases at the mentioned time, there may be two reasons of why the Circassian population was lower than previous census. First, the population of the Circassians recruited due to the threat of World War II., second is the implementation of state policies, especially through education and assimilating the Circassians against their own identities. Education foundations have a specific role to expand the Turkish language since Abdulhamid II (1876-1909).


Turkish was made compulsory in schools including foreign citizens in 1932. Many ethnic groups in the Republic of Turkey, a large population of non-native Turkish, started to decline within nation-state. With Turkish surname law in 1934, the diversity religion, class and identity was hidden and the Pray Call as well as the names from ancient times were started to be translated into Turkish with the campaigns

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“Citizens, Speak Turkish!” it is aimed to form single type citizen form (Derince, 2015). According to the results of the general census of 1945, the number cities in Turkey in which Circassians reside was identified as 53. According to Table 4, the province with the highest population is Kayseri with 14,681 people as in the previous census. Maraş with 6,294 people is in the second and the other provinces are Bolu, Balıkesir and Sivas respectively (Fig. 4). According to the results of census of 1950, the total Circassian speaking population in Turkey was recorded as 75,867 people.



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Adana 1799 Bursa 2769 İçel 15 Manisa 1413

A.Karahisar 1939 Çanakkale 3089 İstanbul 90 Maraş 3024

Ağrı 9 Çankırı 8 İzmir 1802 Mardin 11 Amasya 1722 Çorum 3663 Muş 233 Niğde 5 Ankara 714 Denizli 1461 Kars 628 Samsun 4472

Antalya 154 Diyarbakır 6 Kastamonu 1 Siirt 8 Artvin 25 Elazığ 11 Kayseri 13583 Sinop 2086 Aydın 120 Erzincan 3 Kırklareli 13 Sivas 789

Balıkesir 4776 Erzurum 182 Kırşehir 514 Tokat 4569 Bilecik 1009 Eskişehir 158 Kocaeli 7964 Van 1 Bitlis 672 Gaziantep 22 Konya 1477 Yozgat 1761 Bingöl 388 Gümüşhane 3 Kütahya 23 Zonguldak 2 Bolu 6522 Hatay 153 Malatya 6 Total 75867



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According to this, 3,61‰ of Turkey's population consists of Circassians (Table 1-5). Compared to the results of the previous census (1945), the Circassian population in Turkey has increased only 2.34‰ (710 people), which means that these data concerning the Circassian population are not realistic and appropriate determinations. In Turkey, various ethnic and religious identities were handled with a reserved approach for and even sanctions were applied with national unity and reconstruction process particularly in the Republican period and after.

For example, the Ministry of Finance asked the list of people making remarkable earnings due to the war: and requested the Muslim to be symbolized with M, Non-Muslims: G, Converters: D (Ökte, 1951:47). These and other sanctions caused to formation of a significant lack of belonging on the social level by marginalizing non Turkish and Muslim population. Thus, it has been common to keep differences away from their usual identity and affiliation. The provinces with the massive Circassian population have been seen as mainly Kayseri, Kocaeli, Bolu, Balıkesir, Tokat and Samsun (Fig.5). According to the results of census of 1955 (Table 6), the total Circassian speaking population in Turkey was recorded as 77,610 people. In addition, the population speaking Circassian as a second language have been identified as 22,861 and so total population as 100,471 (Table 1- 6). Circassian people who speak Circassian as a second language although they are Circassian or were born in Turkey and define their native languages as "the second language known" like many other minorities to avoid of being marginalized or victim as a result of nationalism and single type citizen formation refers to the practice of an important social engineering.

As seen in Table 6; according to the general census of 1955, the most of the Circassian-speaking population reside in the Kayseri again. When compared to the previous census, it is determined that the provinces like Maraş and Sivas host a large Circassian-speaking population in this census (Fig. 6). Accordingly, the Circassians population who reside in Maraş recorded as 6,888 people and it was the third largest province populated by the Circassian population. Also, while the Circassian population residing in Sivas was 789 five years ago (1950), it is interesting to see a

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population with 5,074 people in the later census (1955). In other words, the Circassian population in the province of Sivas increased by 643% within 5 years (Table 6).

As there was not any Circassian migration from the outside during these years, this case should be considered as errors in previous censuses or as a result of arbitrary behavior (Dündar, 1999).

Figure 6: According to the census of 1955, the distribution of Circassian-speaking

population in Turkey.


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g Adıyaman 1 Çoruh 5 İstanbul 943 Niğde 14 A.Karahisar 697 Çorum 3977 İzmir 123 Ordu 1 Ağrı 27 Denizli 15 Kars 222 Sakarya 1082 Amasya 1441 Diyarbakır 36 Kastamonu 1 Samsun 3606 Ankara 887 Edirne 12 Kayseri 16965 Seyhan 1054 Antalya 569 Elazığ 6 Kırklareli 8 Siirt 18 Aydın 121 Erzincan 18 Kocaeli 2511 Sinop 826 Balıkesir 4067 Erzurum 137 Konya 1272 Sivas 5074 Bilecik 1876 Eskişehir 1082 Kütahya 100 Tokat 7310 Bingöl 212 Gaziantep 21 Malatya 16 Trabzon 9 Bitlis 263 Giresun 2 Manisa 10 Tunceli 1 Bolu 7003 Gümüşhane 92 Maraş 6888 Urfa 1 Burdur 619 Hakkâri 2 Mardin 50 Van 4 Bursa 1692 Hatay 732 Muğla 2 Yozgat 2646 Çanakkale 19 İçel 20 Muş 1163 Zonguldak 9 Çankırı 5 Isparta 6 Nevşehir 19 Total 77.610



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Table 7: According to the census data of 1960, distribution of Circassian- speaking population in Turkey. Source: The general population records by SIS (1960).

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Adana 71 Bursa 1863 İstanbul 381 Muş 1636

Adıyaman 1 Çanakkale 2230 İzmir 863 Niğde 198

A.Karahisar 4 Çankırı 12 Isparta 9 Sakarya 1514 Ağrı 31 Denizli 9 Kars 250 Samsun 1287 Amasya 1963 Diyarbakır 10 Kastamonu 1 Siirt 42

Ankara 489 Edirne 5 Kayseri 14968 Sinop 1207 Antalya 396 Elazığ 2 Kırklareli 10 Sivas 2835 Artvin 1 Erzincan 5 Kırşehir 372 Tekirdağ 11

Aydın 131 Erzurum 159 Kocaeli 613 Tokat 4256 Balıkesir 3238 Eskişehir 2107 Konya 991 Urfa 27 Bilecik 1759 Gaziantep 12 Kütahya 14 Uşak 1

Bingöl 351 Gümüşhane 166 Manisa 27 Van 12

Bitlis 186 Hakkâri 1 Maraş 6070 Yozgat 1642

Bolu 3004 Hatay 635 Mardin 113 Zonguldak 22

Burdur 827 İçel 19 Muğla 3 Total 59.062


It may be also result of inclusion and exclusion of the Georgian or Circassian population and other ethnic groups in/from the Circassian population. The middle section of the Circassian population shows distribution beginning from the Mid. Black Sea towards the eastern Mediterranean North- South line. Circassian population also was settled in Eastern and Southern Marmara region (Fig. 7).

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It should be noted that these resettlement policies are the results of strategic and geopolitical application of the state rather than the random applications. According to the data of general population census of 1960 (Table 7), the Circassian speaking population in Turkey was registered as 59,062 and the number of those who expressed Circassians a second language spoken within house or family has been identified as 65.061. According to this period, the Circassian speaking population in the total population has been identified as 124,123 people. The most important detail is that the population with native Circassian is lower than the population speaking Circassian as a second language. In other words, the population states the language it speak/know as a second language shows that state policies applied by the government was in a desirable level. According to the data of this period, number of the cities with population has been indicated as 59. Compared to the previous period, Circassian-speaking population at the provincial level in Turkey has been seen to decrease as in it shown in Table 7.For example, according to the census data of 1955, the Circassian speaking population residing Çorum and Yozgat provinces are respectively 3,977 and 2,646. But in the data from the 1960 census, it was stated that there wasn't any Circassian speaking population residing Çorum province and the number of Circassian speaking population in the province of Yozgat were stated significantly less than the data compared to the previous period (1642) (Table 7). In the period of 1960 census, the major cities where the Circassian population is dense, respectively; Kayseri, Kahramanmaraş and Tokat. The sum of the Circassian population in these three provinces is equal to the 43% of the Circassian population residing in Turkey at that time and in the area in the north - south direction between Sinop - Samsun and K. Maras- Gaziantep, Circassian society settled densely (Fig 7).

The population data regarding this period and recorded by the SIS observed that it was not correct. In fact, according to Karpat (1985: 76), the Circassian speaking population in Turkey in 1960 was stated as 147,000. However, according to data from the SIS, this number had been given as 59,062 (mistakenly given as 63,137). According to the data of general census in Turkey in 1965 the total number of Circassian had been identified as 104.548 including the native speaking population with native Circassian was 55,927 and the population speaking Circassian as a second language was 48,621 (Table 8). The most important issue belongs to this period is the considerable decline in Circassian population (native speakers). However, while the Circassian-speaking population in the 1960 census were recorded as 59,062 this number was given as 55,927 five years later (1965 census). In fact, this situation is also relevant to the coup of May 27, 1960 as well as government policies. The policy of fear and intimidation by martial law, which took the civilian power down and seized power through coup may be asserted to be effective.

According to census data of 1965, 23% of the Circassian population in Turkey (17,110) accommodates in Kayseri. The cities densely inhabited by the Circassian population are respectively; Tokat, Maraş, Samsun and Balıkesir. Compared to the previous census, it is seen that there is a gradual decline in the province of Bolu (Table 8, Fig. 8). As in Foucault's statement, this decline means that the political power, governmentality, keep the feelings, habits, traditions, wealth of its own nationals under control, organize their daily lives briefly, as well as the process of globalization (Foucault, 2000).


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Adana 51 Çorum 1808 Isparta 8 Mardin 75

A.Karahisar 2169 Denizli 8 Muş 898 Niğde 227

Ağrı 2 Diyarbakır 1 Kars 215 Ordu 5 Amasya 1489 Edirne 9 Kastamonu 3 Sakarya 538 Ankara 393 Erzincan 4 Kayseri 17110 Samsun 3401

Antalya 8 Erzurum 109 Kırklareli 5 Siirt 1 Aydın 112 Eskişehir 1390 Kırşehir 2 Sinop 659 Balıkesir 3143 Gaziantep 4 Kocaeli 1467 Sivas 2089

Bilecik 751 Giresun 2 Konya 1139 Tekirdağ 5 Bitlis 205 Gümüşhane 91 Kütahya 17 Tokat 5934 Bolu 1603 İçel 76 Malatya 14 Van 3

Bursa 799 İstanbul 317 Manisa 488 Total 55.927

Çanakkale 1608 İzmir 1287 Maraş 4185



With the military coup on May 27, 1960, in a period when democratic practices were restricted significantly in Turkey, it is obvious that people weren't expected have their own subjective identity and belonging or express their freedom in the census. As it is seen in Table 1, that the number of Circassians with the native language and the number of Circassians speaking the Circassian as a second language is almost same (the number of Circassians with native language: 55,927 the number of Circassians speaking the Circassian as a second language: 48,621) indicates that government

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policies were mostly successful. In other words; while the 53.5% of the Circassians (55,927) defined the Circassians as their mother tongue, that the 46.5% (48,621) them to describe it as a second language they speak is an important socio-political determination. During this period, the total population speaking Circassians in Turkey was recorded as 104,548.

It has been seen that the population of the Circassians, who lived under Ottoman rule as Muslim public, started to decline slowly in the censuses as result of the nation-state construction after the foundation of the Republic of Turkey. The Circassians have been observed to lose their cultural characteristics via the assimilation relevant to policies of nation-state based on the concept of a single language, religion and ethnic structure. The fact that only 4% of the Circassian population in Turkey can speak and write Circassian testifies this approach (Adige Dil Derneği, 2014). The destruction of life forms, identity, and cultural belonging of the Circassians in Anatolia means the disappearance and fade out of a color in cultural richness of Anatolia.

THE CIRCASSIAN CULTURE TRANSFERRED TO ANATOLIA

The concept of Culture is a concept etymologically derived from the relation between the human and nature. The spatial colors of people and therefore society, artistic richness and long-term of vital experiences refer to the concept culture. Indeed, while Eagleton (2011) defines culture as values which form the lifestyle of a group/community and constitute of customs, beliefs and practices Uygur (2013:18) describes it as “the all reality the people exists within and people carried out”.

Although the Circassians carried the forms of cultural life with to the land they were in exile, due to both reasons that they are forced to conform to the form of the cultural life of countries they arrive and globalization (urbanization), Circassian culture has been observed to disappear mostly. Lost or forgotten traditional architecture, woodworking, art, local clothes, items like daggers, whips; gundepsow (a kind of ayran), meat drying, eating order (baste) the Circassian oven (jeog), je muka, which is offered to those who welcomed their return from highlands, fries stacked on the sticks on Bairam Eves can be given as examples of cultural treasures (Aslan, 2005). However, nowadays, Circassian population resides in approximately 852 settlements (village, neighborhood, district and city) in Anatolia and they continue to their cultural life form according to the functional characteristics of rural or urban settlements (www.circassiancenter.com).

Social Life in Circassians

Khabze (Xabze)

Circassian community differs from other societies by the traditions and customs which is managed within unwritten rules as defined khabze (Altın & Gümüş, 2011). Khabze refers to all the rules ranging from the simplest manners, customs, and traditions, customs and practices regulating the ethics of social life; if it is considered to cover even non-written legal rules, it refers to the all the rules which direct and manages the society and individuals. The rules that determine attitudes and behaviors in society is union of systems that manifests itself in every area of life without harming pride and ego of individuals (Şahin, 2015). Especially these rules to comply with Circassian characteristics and social life, ensures the individuals to obey these


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rules. Maybe the social mechanism which makes the concept of shame even more important than the concept of sin in Circassians is the khabze. Many various actions are considered as shameful within khabze and some of them entail social exclusion (Değirmenci, 2011).

Khabzes have “three levels". The first of them are ethic rules. It is intended to have better social behaviors in daily life by development of personality. The second level is relevant to the information required to manage the life. The third level is to prepare people for access to unlimited use of the human capabilities. By completing and supporting each other, all three levels have existed as homogeneous values of the Circassian community. They were applied as oral tradition also (Nart Journal, 2001: 24).

With the arrival of the divine religions, especially Islam, into Caucasus khabze has gained a new dimension. Islamic executions contrasted to time to time. While The Circassian community is governed by the traditional laws “khabze”, they were asked to obey sharia laws. So, Islam has remained superficial among Circassians for a long time. However, Islam could take a real place among the Circassians after 19th century. In addition to some negative impact of Islam on the khabze, “Soviet authorities in the Caucasus" tried their best to wipe out these ethics which are perceived as threat for collective entity. The principles of khabze were destroyed quickly with a bureaucratic machine seeking full compliance with state program. However, most of Circassian families, especially in rural areas, kept old traditions alive. For some, it was a resistance against Russianization attempts for some people was an expression of desire for the preservation of the last remains of their old life. Nowadays, the number of families who applies khabze rules is quite small (Nart Journal, 2001: 23). Another important fact is the “thamade”. First of all, the thamade is the function of leadership and guidance. It is not a structure functioning arbitrary up to person's individual initiative. If it is expressed with a sociological concept, the thamade is a natural leadership institution, and therefore the thamade rules have moral and normative properties not like the decisions of the laws, and require the approval of society. These decisions are perceived by the society as the common good and common right. There is a higher “thamade” at every family, tribe (family), villages (settlements) and more. Briefly, it is the power which has solution to social oriented problems.

Partner choice and marriage

One of the Circassian traditions that has existed until today is kashen. The friendship between young girls and boys who like each other is called kashen. In kashen principle, a young girl and a boy have many friends, can visit each other within certain limits. Families also allow it. This attitude also gives a chance young people to know each other. This tradition takes place among the single girls and men in the premarital period and is limited to the laws of society. Circassian girls and boys see and try to know each other at weddings or zegest (conversation) environment. This meeting turns into a love affair that includes love and respect within and this is called kashen. So, young people become kashen for each other. The people with same family origin are not allowed to be kashen. Regardless of their degree of kinship, it is forbidden. The boys and girls sit face to face in the conversation environment. As the youngs can have a different kashen in each meeting, a Circassian girl and boy may

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have many until they are married. As the purpose of the meeting is to meet, have fun and choose a partner, kashen may sometimes emerge as serious or fun (Aslan, 2005).

In the Circassian culture, the abduction of the girls has its own distinctive way. The girl may elope without the knowledge of the family in the cases that she predicts that her family would reject her relationship for various reasons. Sometimes, it is done to eliminate the formalities with the agreement of the parties (Papşu, 2003: 113).

One of the facts belonging to the Circassians traditional life is “zegest”. Zegest is a type of conversation consisted of girls and young men. In these meetings, the Circassian youth argue their own problems within their youth courts jokingly. Everyone speaks his/her idea freely in here and the young people make a common decision for the solution of the problem. Daily issues are also mentioned in these meetings; daily entertainments are planned and kashens match each other. In this way, young people know and understand each other better. It has very important functions for the continual of the traditional Circassian culture and the young people to socialize within Circassian culture (Aslan, 2005).

In the Circassian community, marriages neither marriages at young ages nor bloodline marriages from the same village or from the neighborhood is observed (Değirmenci, 2011). The families with a certain kinship relationships (on a large scale families/ tribes) consider each other as brothers and they have strictly prohibited the kinship marriage to continue to develop this relationship (Düzenli, 2006). Another reason for the late marriage is tradition of the first marriage right. The younger brothers are not allowed to marry before the older brother in the Circassian society. Another reason is to wait for the spouses to reach maturity and the importance of the family responsibility (Eser, 1993).

Death and Funeral

Social life of the Circassians is usually filled with ceremonies. Life is a chain of the ceremonies entirely. There are the most important three main topics among them: The first and maybe the most important one is death and funeral. The other two are marriage and wedding and with welcoming a quest (Huvaj, 2003:4).

Like all societies, the Circassians bury the funeral in accordance with some traditions. The duty of informing the relative of the funeral is assumed to the youth who don't have any kinship with the dead person. These young people called “Şhako” called, appointed to different places inform the people. Şhako makes brief and concise reports about the funeral to the people without going into houses. Meanwhile, the others wait nearby the funeral and show the face of funeral to the arriving relatives however, lamenting for the dead person and crying there is considered as a kind of shame. The funeral house has only a mood of mourning (Aslan, 2005). Having a funeral period within a mourning mood without cries and lamenting is another ritual form transferred to Anatolian culture by the Circassians.

Circassians Cuisine

The cuisine is one of the most important cultural assets of a society. Although it is known that Circassian cuisine have over 1000 types of meal, most of them have been forgotten, recently. In the Caucasus, it is still possible to see 20 different types of meal on the same table (Aslan et al., 2009). Although their eating habits had significant changes in the new settled lands after the immigration, they care to cook


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their traditional meals. In spite that the bread made of corn flour is no longer available, they have a variety of dishes with plenty of dough. It is a common tradition to fry or the boil the dough dishes filled with cheese or potato (Eser, 1993).

They have also breads made of maize or corn flour and called "cake" by the Circassians (it is not the cake in the Turkish literally) (Saka, 2003): Cokobate, the bread of the çüven, haluğ, haluğ tegiğa, mukumipş (unleavened bread), haluv cih, mecage, mejağ (Berkok & Toygar, 2002). Doğan (2015); provides sixteen (16) meal type only known and cooked by the Circassians in Turkey. These are; Şıpsi pasta/ şıpsibasta/ şıpsibaste; Şıpsi is the beef or chicken version of the meal part and the cake is the mushy bread part made of corn or wheat flour bista/ mamursa/ mamrise, lepsi, haluj/hıngel/hınkal, halvane, corme, metaz, velibah, gubate, ape yeşek, hurmisa, jijıg, haliva, şelame, şıpsi/Circassian chicken. It will be useful to make some explanations about the ingredients of these meals. For instance;

Velibah: Two pieces of fermented dough are rolled out and filled with cheese, spinach, cabbage, and pumpkin and potato mixture depending on the taste and cooked on an iron plate and buttered.

Şipsi: The Circassian chicken. The chicken is boiled, pulled apart, blended with walnuts, garlic, and bread crumbs and then given a boza consistency by mixing with cold chicken broth. This mixture is added into the chicken pulled apart before then the pressed walnut oil is poured on it with pepper and served.

Hınkal: The round cut dough pieces are filled with the onion and spice marinated minced meat, and closed by given a special spiral form and boiled in the water and served with a garlic vinegar sauce like ravioli.

Mamis: this is the cake (that corn bread) is filled with the roasted beef, chicken or minced meat and he break pieces dipped into this mixture and eaten in that way.

White Cabbage Salad: Boiled cabbage is finely minced and mixed with garlic yogurt and walnuts and served.

Circassian cuisine is rich in terms of meal diversity. Having minimum 20 different kinds of soup proves that (Berkok & Toygar, 2002). Natıfıps (corn soup), hantikoleps (hantgups), hacığaps, nertuhcise soup (maize soup) and Circassian soup are some of them. For example, the Circassian soup: traditional dish cooked with boiled fresh meat, fresh corn, green beans, onion, butter, hot chili pepper and adequate salt (Berkok & Toygar, 2002). There are also the other soups made by adding chickpeas, beans, raisins, milk and lentil. About 30 kinds of milk and milk products (such as cheese and curd) are among the rich Circassian culture.

The Circassians has a rich meaty food culture also. Like Corume Jerome, Circassian chops, Circassian style lamb fries, liğeğuğ, lebsi, lılıbj/tlıbj, nekulh, şatage gavaşınel and stuffed intestine (Berkok & Toygar, 2002).

The Circassians like drinking tea and usually make it in tea pot called samovar. Some of the Caucasians drink tea mixing it with milk and butter. Especially in winter, the children are encouraged to drink this mixture by their families.

Bje which is made of horn and means horn and used as a glass in the North Caucasus has a different meaning. Bje is a ceremonial tool and toasted for a nice conversation and friendship during the conversation of the problems on the table. In Northern Caucasus culture, there is a speech like "there is no one not kneeling down front of the Bje" in the sense that there is no unsolved problem by Bje.

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Language and belief

The language constitutes the basis of culture and identity and each language creates its own culture. The language and the culture born by weakened among the Circassians in exile and started to disappear gradually “Dual cultural identity” starts to form in the minority cultures living with majority and dominant culture. Nowadays, the Circassians who didn't lose their native language skills and living in Russia speak Russian and Circassian, the one living in Turkey speak Turkish and Circassian, and one in Syria and Jordan speak Arabic and Circassian. Since each language has its own culture, this issue creates a dual culture. Not protecting the minority language and culture with care and forgetting the native language results in reduction of dual culture into the one (Çurey, 2013: 58). A Circassian says that "A nation without language is dead" (Yılmaz, 2015). There is not any clear structural form of the Circassian alphabet in Turkey. The discussion whether it is “Cyrillic or Latin” in written languages still goes on. Since the tradition of written language is not developed and oral language heritage survives in the Circassian society, the Ubykh language, the world's richest alphabet with most consonants disappeared in Anatolia (the Federation of Caucasian associations, 2011). Hence, the statistical studies have implied that the language knowledge among of 0-15 years old Circassian population who are mostly located in Turkey has gradually reduced to zero point. It is observed that language knowledge among 15-30 years old people is about 4% (Adige Dil Derneği, 2014). This case, suggests that the other languages Circassian society is in danger.

The tradition of oral language of the Circassians has also led to different cultural development. In earliest times, the Circassians believed in the supernatural creatures, name of the all the God in ancient Greek mythology is also written in sagas of Nart. After the period in which is believed in Sun, Moon, Lightning, Rain, Wind, Forest, Fire, Snake, Storm, the God of Thunder, Sea, Love, Fertility, Beauty, Rivers, the goddess of wine, etc... the Christianity dominated Circassian community for a long time then Islam spread among them (Aslan et al., 2005).

A Circassian proverb goes like "Remember the presence of God before you go to sleep and pray”. The word “Thaşho” which means God in the Circassian language is the only word used for Allah and refers to the existence of the abstract and invisible God. Also, the word Tha is a word that is preceding and descending the names of various Gods. The Thas are abstract concepts like some natural events, natural entities and intend to reflect the power of God. The most important natural events and natural assets which are considered sacred are the sun, moon, lightning, fire, water, wind, rivers, and especially forests. The Circassians believed that the goodness and beauty come from the East and south; and the evil come from the north and the west. Here, we can clearly see the effects of the natural laws on people. While the sun that gives life to the people and nature was coming from the East and the rain which brings life and the coolness from the South and the cold, snow, and the storm from the North; the sun that gives life to living beings disappeared slowly in the West leaving the world in darkness (Serbes, 2009).

Folk Dance

Caucasus is an area where the cultural vividness due to folkloric variety is utmost level as well as the ethnic and language vividness. The dance called “Kafe” has an


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important role in Caucasian dances. All happy traditions are accompanied with "Kafe". In this dance getting more and more artistic and aesthetic form within the centuries, hardness, majesty and the strong stance in the man's personality, and the grace and courtesy in girl's personality reach the peak point (Kaya, 2015:244). "Kafe" has various dance types. Quance is one of them and danced with one or multi partner and it generally has heavy rhythms. We can also mention the hgebz kafe, a shows the lyrical dance that shows the elegance of the Circassian girl and tlıj kafe that shows the interest of the old Circassians to the music in a humorous way. In addition, Wuic (Wuig) dance is one of the oldest dances of the Circassians and it has ceremonial nature. Music of the two-thousand-year-old Nart mythology is the wuic dance music. Circassian Folk experts state that this dance is wuic worship, wuic love, wuic meeting, wuic tradition, wuic the beginning of life, and show that life has no end (Kaya, 2015:246).

Wuic is a slow dance exhibited as a group. It is asserted to be a religious ceremony from the Politheistic period and the origin goes back to 5000 year old. One of the most important authentic rituals of the Circassian culture, took place called in the beginning of spring when is called ghatxape period of the year. Accordingly, the Circassians gathered around sacred oak tree called “kotij” in a certain period of each year and thanked to Tha and prayed for this good start to spread over the entire year by the leadership of thamade. One of the other Adyghea dances danced in South Marmara and Düzce is leperuş or in another word leperise. Zıgathlet is the Circassian dance with fastest rhythm. Guşehephe is a theatrical Circassian dance. The other major dance types that Circassians have are mezdegu (mezdeug), kamarife, jesteyvue, sozresh, zefak'o and hakulaş, an entertaining dance danced by the Circassians on the Black Sea coast, and şağdi which represent addiction of Circassians for the horse (Kaya, 2015). As in the statement of a young woman who lives in Dağkaya village and stated that folkloric wealth of the Circassians were disappearing and they were getting far away of their traditions we want our values to survive in Anatolia and we want to transfer it to our kids.

CONCLUSIONS

Turkey has been an area transition for many people, states, empires and hence all these different social and the cultural civilization due to its geographical position. One of the tribes hosted by the Anatolian region, which became a permanent or temporary home to numerous cultures, is the Circassians in the 19th century (particularly 1829 - 1864 slaughtered and exiled by Russians).

After they lost their freedom and the struggle for independence against Tsarist Russia, the Circassians, the autochthonous people of the North Caucasus Mountains, were forced to immigrate and reside in the lands of the Ottoman Empire particularly Anatolia, Syria, Jordan and Palestine (and therefore, to the state of Israel which will be formed later). Ottoman rule benefited from the Circassians as much as possible in meeting the needs of army for soldiers especially to maintain the balance the degraded Muslim population in the Marmara region and creating buffers in problematic areas, and agriculture to gain the reclamation of the marshes (Aslan et al., 2005).

The problem of where to settle the Caucasian refugees was a major one and gave rise to considerable debate within the Ottoman government. One undated report

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advises the government to settle the Circassians in southern Turkey, along the Euphrates in the Birecik and Rakka areas, and to use them to develop a modern agricultural system there to transform Alexandretta on the Mediterranean into "a true natural sea outlet for Turkey which would make Odessa less important if not obliterate it" [FM (Id) 175; the report is signed Fuat Amin, cited: Karpat, 1985). The report suggests that the colonists, if organized in special units, could become a barrier against the predatory tribes from the south, such as the Aneze and Shamars, and might force the nomadic tribes to settle, thus assuring the safety of the entire Baghdad province. 'However, the Ottoman government was prevented from settling the Circassians wherever it thought suitable. The Russian government made it clear that the Circassians should be settled "at a considerable distance from our frontiers and in all cases not closer than the line Erzincan, Tokat, Amasya, and Samsun" (Karpat, 1985:69).

According to the first census that took place in Turkey (1927), the Circassian population in the country was recorded as 95.901. This data was recorded as 6.84‰ of Turkey's total population. In the next census results, a decrease in the Circassian population has been observed (according to census of 1935, Circassian population: were recorded as 91.245). This situation is concerned with “the main language” and “second language” questions asked in the census process. The number of public stating the Circassian language as a second language population, to be specified as 14.703, in fact, is the usual result of the applied political campaigns and productions. The campaign "Citizens, speak Turkish!" (Sadoğlu, 2003) is one of the most typical examples of this. Hence, according to results of 1935 census, the Circassian population is observed as 105,948. In the issued census, the population which states the Circassian language as a second language; in fact, started to learn and speak Turkish, and the construction of a new identity carried out in this context. In other words, they have started to identify themselves as Turkish not Circassian. According to available data, the reason of indicating the Circassian population as not increased between the years 1927-1965 based on that reason. This negativity implies the disappearance of a culture and language. Indeed, that Circassians was placed among the category of languages to be forgotten published by UNESCO and speakers of Circassians language under the age of 30 to be 6% is interesting (Ertekin, 2015).

The last census in which Turkey's population recorded to according to some variables is 1965. In the census of 1927 and 1935 years "What is the language spoken within the family?” In the census of 1940’s and 1950's, “what is the language spoken in the home?” In the census of 1955 “What is the language spoken within the family?” In the census of 1960 and 1965, “what is the language spoken within the family and in the household?” Thanks to the answers to the questions, it is possible to reach to the population data of many ethnic groups in Turkey (including the Circassians). In the census in which the language spoken in the family, second language and religion/faith and denomination were asked, the aim such as, the aim was to determine various qualitative and quantitative characteristics of country's population and to develop appropriate policies for these parameters. In this context, the total population speaking Circassian in Turkey was recorded as 104.548 according to the census of 1965, this is almost equal to data of the Circassian-speaking population thirty years ago (1935). In other words, it is stated that the Circassian population remained unchanged in thirty


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years according to this table and this is certainly not a realistic detection. According to the census of 1965 (Dündar, 1999), the rate of Circassian speaking population in population of Turkey is stated as 3.32 %. This ratio corresponds to the lowest ratio covering even census performed in the period 1927 - 1965, and it reveals that the data of that period's census was not realistic as well as the previous ones. According to the calculation via the data maintained by SIS (1945-65) the Circassian population is approximately 260,000. According to the data of 2008 by United States Center for World Mission (USCWN) , the Circassian population in Turkey was given as 910,000 (Buran, Yüksel-Çak, 2012:44). The Circassian Diaspora asserts the Circassian population in Turkey as 6-7 million. Having so different data for the Circassian population is a situation that needs to be answered.

The Circassians they brought their cultures in the lands they were exiled in. In this situation, should be defined as a cultural leap (Tümertekin & Özgüç, 2012) rather than natural spread or the process of expansion as it occurs through exile and forced. Therefore, as there was not a natural space between the Circassian Diaspora in Turkey and the homeland for over 1,5 century, the cultural life forms last not through integrated forms, but a diasporic form.

The Circassians, Anatolia's rich cultural potential of different adds richness and, more importantly, in the establishment and development of the Republic of Turkey as a people who have made significant efforts, both in terms of their own cultural identity and forms of cultural and social norms does not maintain. However, it has been seen that necessary political arrangements for protection of the linguistic and cultural rights for the continuation of the Circassian population that enrich the lands of Anatolia with Circassian music, dance and ritual (khabze, thamade, zegest) are not adequate. Necessary legal arrangements need to be done to the maintenance and protection of Circassian cultural richness of the community like the other social identity and belongings. Indeed, even though the recent law stating mother tongue education may be present as an elective course upon request was a kind attempt, the insufficient education programs for the Adyghea language and lack of trained personnel to be employed in education and training, are the basic deficiencies. Indeed, the rapid decrease in the demographic structure of the Circassians deported to Anatolia and disappearance of their cultural identity should be considered as an important social problem, and subject-oriented arrangements are needed to be made.

As a state that represents the culture ancient Anatolia, Turkey hosts socio-cultural groups with different language, religion/belief, social and cultural differences with diverse ethnic. Forced to immigrate from their homes and exile and slaughtered by Tsarist Russia, Circassian people found life in the lands of Anatolia and increased cultural wealth of Turkey by letting their cultural forms to continue. Coloring the Anatolian culture by their tangible (material) and abstract (spiritual) cultural values, the Circassian constitutes one of the motifs in the colorful “Anatolian tapestry of life”, thanks to their cuisine, North Caucasian culture, dances, music, social norms and rules. The required legal and political regulations should be execute to sustain and the protect the artistic patterns like kafe, wuic, mezdegu, kamarife, jesteyvue, sozresh, zefak’o and the dishes like şipsi and velibah hınkal, etc.... continue to take place on Anatolian cuisine.

As a result, the culture of the North Caucasus, Anatolia, ancient autochthonous

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carrying the Circassian peoples who are citizens of the Republic of Turkey and the Turkish community and the tradition of coexistence with the ability to without losing their cultural identity and their affiliation to continue, will add value to the cultural wealth of Anatolia. Hosting the different cultural richness, Anatolia reflects the wealth of Turkey as a country of cultural mosaics. In this context, the structural policies which assume the cultural differences as the wealth of the country should be executed and socio-political structure in which linguistic, religious and folkloric representation are expressed freely should be built. Thus, no any other language or cultural wealth in Turkey will be subjected to the fate of Ubykh language and culture.

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