UĞURTAŞI VILLAGEHISTORY AND TODAY

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FOREWORD

I was born in 1955 on 30th October, known by locals as the month of Gazel, the last of eight chil-dren, in a house with an earthen roof. We moved to Ankara in 1963, five to six months before my father passed away. All of my education, from primary school to university was in Ankara. The memories I have of my home village Uğurtaşı are from my early childhood of 7 years as well as the school holidays spent there. For up to 50 years, I had many memories about the times there were no electricity, phone and television in Uğurtaşı. These days we enjoy the benefits of modern technology but in those days we had to use gas-lit lamps, a luxury lamp, battery-powered radios and wooden ploughs. During my holidays I would chat with the elders and try to get details about the history and ancestry of Uğurtaşı.

Uğurtaşı was a vivid center of population with a cosmopolitan structure of two or three thousands of people and an economic and social life containing various culture during its history of hundreds of years, but it is now a village that is calm, but waiting for its vivid days in the past.

This book comes in two parts. The first gives a history of the village and its ancestry. And the second is about villagers who once lived or are still living there with accompanying photographs, as well as some pictures of local plants.

Whilst writing this book, I tried to make use of all the information and documents I could get my hands on. Despite this, there may still be errors and omissions. I hope there will be an opportunity for a reprint that will include corrections and additions. I would like to thank Orhan Karakullukçu, Sabahattin Sönmez, İsmet Moğol and my older brother Yılmaz Karakullukçu, along with my fellow countrymen, for their support and the use of their information and documents. In addition I would like to thank Yüksel Süzer for his tireless efforts and contribution in transferring this information and documents to the computer.

I greet all residents of Uğurtaşı with love and respect,

Cahit KARAKULLUKCU

December 2005, Istanbul

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ABOUT THE NEW EDITION

Thirteen years have passed and I have now more documents and information. During this period, I have tried to collect more information in particular about the history of the village.

I had the respective Ottoman population books translated, the ones from 1835, 1838, 1839, 1840, 1841, 1844, 1846, 1848, 1850, 1851, 1853, 1854, 1855, 1856, 1857 and, the most extensive one from 1905, in an attempt of updating the family trees. The Ottoman population books - especially the older ones - contain records focusing on individuality. These records highlight who lived in which house-hold. Therefore it is hard to find a causal connection among the records. Only a relative who has the knowledge about the subject could define which records are relating to the past of which people. Con-sequently, I added to the family trees only those about whom I could establish a causal connection.

According to my research, during the 16th, 17th, 18th and 19th centuries, where means of transport were poor, our village was a residential area with a population of 1500-2000 people from time to time founded on the route of Trabzon-Maçka-Larhan-Kolat Pass and inns – Uğurtaşı – Yağlıdere, forming part of the historical Silk Road. As we go back in time, we see that there were problems from time to time about the relationships with other ethnical groups, who lived in our village. On other words, we need to evaluate the happiness, sadness, fights and togetherness of the co-existence, in short the common living conditions. This co-existence, which was easier and hassle-free at the beginning or in the past, started to become problematic during the decline of the Ottoman Empire. There were always problems about the relationships with other ethnic identities and religions living in our village during the 1939 Imperial Edict of Gülhane, the 1856 Royal Edict of Reform, the 1876 First Constitutionalist Period, and the 1908 Second Constitutionalist Period. The Imperial Edict of Gülhane gave the right to be a civil servant and executive and, the Royal Edict of Reform gave the right to enlist in the army (or mercenary, for Muslims and Non-Muslims), and the right of apostasy (for those who become a Christian subsequently), which did not promote the relationships, but resulted in deterioration. Some Non-Muslim minorities first converted to Islam to benefit from the rights granted to Muslims and, then to Christianity to benefit from the rights granted to Christians, which always caused problems. This problems have especially occurred between the hidden Christians called Kfiros or Klotsi and the Ottoman people, i.e. us. There were less problems with those who always remained Christians. There will be detailed information about this subject in the following sections.

I am aware that there may be still some deficiencies and mistakes especially in term of family trees. I hope a new study to be carried out by me or someone else could complete these deficiencies.

During this period, I reconfirmed experienced in person that our village is one of the most con-venient locations for walk that is a part of the outdoor sports. I observed that walks to Zega and/or Vazina in the evenings or during eventide followed by longer tracks are beneficial to the physical and mental health of a person. I walked for four hours and fifteen minutes to Zigana Pass, to which people go by walking when it is not possible to use a vehicle, through the route Ayamarina, Ayaser, Barmada

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Pass, Salih’s Coffee House (Muzena-Atalar), Wolf Pass, Long Planes, Alas’s Plane and Sheep Lake (July, 2011). Here are some other long tracks I have walked through with my friends: A track to Mosque Pass through Ligozina and/or Kolat; a track to Maçka through Kolat, Acısu and Larhan; and another track to Maçka through Kolat, Mosque Pass and Sümela.

All of these roads was used for the routes of Village-Gümüşhane, Village-Trabzon and Village-Torul before the Republic. The road between Trabzon and Krom was intensively used by Christians. Trabzon Patriarchate and Sümela Archiepiscopate used these roads to communicate with priests in Krom and Istavri.

In this edition, because there are lots of photographs and it is not possible to choose between them we have not published some of the photographs belonging to villagers who once lived or are still living in Uğurtaşı However, we have kept the old and new photographs belonging to settlements and vege-tation.

Once again with love and respect,

Cahit KARAKULLUKCU

December, 2018

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INTRODUCTION

Uğurtaşı village is a plateau village located within the borders of Torul District, Gümüşhane Prov-ince. This booklet does not contain a detailed geography of the region, as most people reading it will already be aware of it. In order to get to Uğurtaşı, you need to use the northern route to Karaca caves from İkisu, located between Torul and Gümüşhane. This route has been recently widened and con-verted to tarmacked roads. The distance between İkisu and our village is twenty-one kilometers. It takes thirty minutes to go from İkisu to our village by car. The travel to the village before this route was opened could be classified into two forms: by car and by walking. See Annex–1.

There were various routes between Trabzon and Village using a car. Here are the list of these routes:

Trabzon – Maçka - Eski Zigana Pass – Ayaser - Kolat Mountain - Village

Trabzon – Maçka – Hamsiköy – Ferganli - Bodamis Plateau – Barmada - Ayaser - Kolat Mountain - Village

Trabzon - Maçka – Meşe içi – Karakaban - Hoca Cemetery – Lapazan –Turnagöl - Kola Mountain - Village

Trabzon – Maçka - Cosandere (Kınalıköprü) - Akarsu (Larhan) - Acısu - Kolat Mountain - Village

Trabzon – Maçka – Meyreman – Camiboağazı - Kolat Mountain - Village

The residents of the village made the first route under the leadership of Kasımoğulları in 1951 (par-ticularly between Kolat Mountain and the village).

When it was not possible to reach the village by car the villagers had these choices:

1-To go from Trabzon to Zigana Pass by car and then through to the village by horse using Salih’s Coffee House - (Atalar - from Zimera) - Lalacon - İspele route.

Kamil Efendi (a member of the Karakullukçu Family) (in the 1950’s), an officer from the gendarme led the way for the road to be kept open between Salih’s (Atalar) Coffee House and the village.

Other alternatives by foot were:

2-Village - Bazben Mountain – Mescitli - Gümüşhane road

3-Village - Koroş road - Hasera village - Haciemin - Gümüşhane road.

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It is known that the last one of the transport options outlined above were used thousands of years ago. The Iran-Trabzon caravan route, built during Roman times, descends from Uğurtaşı to Yağlıdere, after climbing the Hortokop hills from Maçka and passing through the western outskirts of Karakaban to Hoca cemetery, then on to Turna Lake and Kolat Mountain Pass. It continues over the stone bridge, which is still standing, to Patara, Domana (Bayburt) and, finally arrives at Satala (Sadak-Kelkit).

As with other places in Anatolia, our region was once deprived. In 1948 and 1949 water and electric-ity networks were established in the Gümüşhane province. Today our village also has the infrastructure for water, electricity, telephone and the internet. As is known, there was a time of development in Tur-key after 1980 concerning infrastructural services such as electricity and phone. We should mention the contributions of Orhan Karakullukçu, a resident in the village, who also took office as Mayor in Trabzon, in respect of the reflections of these possibilities in our village.

As we shall see later, our village in the past was home to many ethnic groups giving it a rich cultural perspective. Being overpopulated and with only few options in agriculture and livestock the villagers were unable to make ends meet. Consequently residents started to leave the village and/or to go abroad with the intention of working or doing business elsewhere; as did their children, who after graduating from university chose to continue their careers as engineers, doctors, economists, vets, academics, politicians and so on.

Being nostalgic, I would like to mention some occupations from Ottoman times. Throughout Gümüşhane, it was mostly non-Muslims who did the work in the industries listed below. The specific trades determined in the borough where there are 18 business lines were:

the Leather Industry: Shoemakers, Saddle and Harness Makers or Sellers, Producers of Leather Used in Shoes, Shoe-Upper Makers

the Textile Industry: Cotton and Wool Dealers, Tailors, Drapers

the Food Sector: Boza and Water Sellers, Cooks, Paste Makers

the Building Sector: Shovellers, Diggers

the Small Scale Industries. Ironmongers, Boilermen, Coppersmiths, Goldsmiths, Candle Makers, Hard-ware Merchants

the Health and Hygiene Sector: Barbers, Circumcisers

the Street Trade Sector: Scrap Metal Merchants, Sword Makers, Kindle Makers

the Agriculture and Husbandry Sector: Diggers, Herdsmen, Laborers

Innkeepers

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ESTABLISHMENT AND HISTORY

Before looking closely at the history of our village we need to also look at the history of Trabzon and Gümüşhane Firstly, I would like to look at the history of Gümüşhane. From archaeological research in the region, evidence of human settlements has been found in 3500 BCE and agricultural activity has been found in from as early as 3000 BCE.

The area was under Assyrian, Kimmerians, Scythian, Mede and Persian rule respectively. Following this the region came under Pontus, Roman, Byzantine and Trabzon Imperial rule.

After its foundation in 2200 BCE, Trabzon (formerly known as Trapezeus), was ruled by the Medes (2200-900 BCE) and then by the Urartians - Kimmer (900-700 BCE). Looking at Pontus (meaning ‘sea’) - it is believed Pontus was founded by settlers who came from Milet (Ionia, a city situated on the River Menderes in ancient Greece) around 600 BCE. Later the area came under Persian rule (559-330 BCE). Roman rule started in 330 BCE and continued until its breakup in 324 CE, when the Eastern Roman Empire rule began and continued until 400 CE, when the Byzantine Empire arrived and con-tinued until 1204 CE. The Trabzon Pontus Empire was established in 1204 CE as the Byzantine Empire was declining. Byzantine domination came to an end in 1453 CE when the Ottomans conquered Istan-bul. Eight years later in 1461 CE the Trabzon Pontus Empire was taken over by the Ottoman Empire.

The name ‘Argyropolis’ was given to a town established in the region during the Roman-Byzantine era (argyros = silver, polis = town). The presence of the trade route and the minerals in the area led to local conflicts. In 1461 CE the region started to see the effects of Ottoman governance after Sultan Fatih Meh-met had seen off the Trabzon Greek Empire.

According to Evliya Celebi who visited Gümüşhane in 1647CE there was much silver in the region and there were at least 70 used and unused mines. Katip Çelebi tells about Gümüşhane (silver house) he calls “Kaza-I Urla” in his book of Cihannüma: “Urla is a beautiful district near with silver and so is called silver house (Gümüşhane)” Miners from all over the region came to Gümüşhane in time. A mint was es-tablished in Gümüşhane during the reign of Murat IV, the 1600’s. After this date, Gümüşhane became a center where bank notes were printed on behalf of the state. Nevertheless, the silver decreased in value as silver mines started to be operated in America, and Gümüşhane lost its importance.

In the early days of Ottoman rule, Gümüşhane was linked to the province of Erzurum but later it was linked to Trabzon. In 1925 under the 89th clause of law 491 dated 20th April 1924, Gümüşhane became a province.

Looking at the details above, the arrival of Turks to Gümüşhane and its surrounding regions dates back as far as the Greeks who also settled in the area. The arrival of Kimmerians, Scythians and Oghuz tribes go back a long way to pre-Turkish history. Kimmerians existed during 3000-1000 BCE dominating a ge-ography that covers the Black Sea Region, and thus they are very important both for us and the pre-Turk-ish history. Kurgan culture seen among the Kimmerians was just a spiritual element within indigenous

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Turkish communities. It is known that there are some tomb ruins of this culture in our region. Therefore, we claim that we could be here before Common Era. Egyptians also had this same spiritual element in their culture.

Although the exact date Uğurtaşı village was established is not known, what is known is that it was first used by the Greeks as a settlement during the establishment of the Pontic Trabzon Empire includ-ing Krom in 1204 CE. For many centuries Greeks based around Krom dominated the region, and the discovery of a church built 1000 years ago in Emir (Uğurtaşı) support this claim. The church dates back 1000 years ago, but it is thought that its current structure was built in the middle of the 1800s’. Later, with the conquest of the Greek Pontic state by the Ottomans, (even if there was freedom of worship in the Ottoman Empire) some citizens of Greek origin left the coastal areas and settled in the mountains to freely practice their religion. At the same time the Ottomans started to settle Turkish people in the area. It was in this context that Turks either came or were sent to Uğurtaşı (during the 1600’s).

All the peoples who lived in this region at the time (Turks, Greeks, Laz, Armenians, Georgians, Kurds etc.) had similar dress, traditions and musical styles. All ethnic groups in the area were free to continue practicing their traditions. Greek citizens who converted to Islam could also continue their own customs during and after the Ottoman Empire.

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GENERAL INFORMATION

There are documents in Ottoman Turkish indicating the presence of Turks in Uğurtaşı in the 1600’s. It is known that Turks lived there before then but as yet no documentary evidence has been found.

From the studies of Asst. Professor Dr. Kemal Saylan we learn that two people were appointed as “Ehl-i-Orf ” (public official in Ottoman Empire) in 1643 from Istavri (Uğurtaşı) (Annex 2). “Ehl-i-Orf ” worked for the Ottoman government and carried out military duties. The representatives of “Ehl-i-Orf ” denominated also “Ehl-i Seyf ” and “Ümera” in the Divan-hümayun (supreme court in the Otto-man Empire) were the grand viziers and viziers. These names were also used by Beyler beyi (governor), Sancak beyi (flag officer) Kapıkulu (sultan’s household troops) and Timariot cavalry.

From what we know there was a fair amount of mining in the area. People from our villages either worked in these mines or in log cutting to be used in the fortification of these mines. From Asst. Pro-fessor Dr. Kemal Saylan’s work, we learn that in 1643 there were two Muslims and thirty-two Christians employed as woodcutters (Annex 3).

Also another document from this time is a decree from the Ottoman court dated 12th February 1810 (Annex 4). Someone or some persons from Istavri based on this decree, applied to Sultan Mahmud II for guardianship of the Derbent (passes) region on Acısu – Kolat - Uğurtaşı. The padishah favored this and appointed the petitioners as guardians for Derbent. I would like to explain a little more about this. The Derbent organization was appointed for the protection of passes, caravan routes and security of travelers along the mountain regions of Anatolia and Rumeli. It was formed at the end of the 14th century under the Ottoman state. These guardians and bridge keepers had the status of local soldiers; they protected the mountain passes and provided security for its users. Guardians settled around im-portant trade and military areas. Due to the economic value of its minerals guardians were also post-ed at important village points in the mountain ranges of Gümüşhane. Considering the mountainous nature of Gümüşhane, the villages at important crossing point were tasked with derbentçi (guardian). Their task was to ensure security along the roads to the mines. Derbent is a small fortified castle with an inn, a mosque, a school and small shops. In this way, small villages and towns were established within the Derbent vicinity. Derbents were mostly built at intersection points of road or central point. As a result, the people of a village known as ‘Derbentçi’ (guardian) were exempt from some taxes or at times all taxation. The ‘derbentler’ were also employed to provide security for important facilities and in the development of isolated places. By the same decree, the villagers of the region were given the right to use the mines. The names found in this document were used to determine new land borders, after the formation of the Republic. Annex-4,5,6,7

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The village mosque

After Turks settled a mosque was built by the villagers in the same place as it is today, but it was later rebuilt after being demolished (1314=1900). A craftsman from Yağlıdere was responsible for its décor and embroidery and today the mosque is open for worship and retains its original décor. The villagers are responsible for all the repairs and maintenance of the mosque. Before a separate building was opened, the school was an integral part of the mosque until 1966. In 1987, Ziya (Osmanoğlu) Kar-akullukçu had a minaret built for his wife Memduha Karakullukçu.

When I was doing research on Uğurtaşı, I met İlhan Öztürk who currently lives in Trabzon. The Öz-türk family had settled in Trabzon’s Akçaabat - Mayer (Fındıklı) village in the early 1800’s. According to the notes İlhan received from his grandfather, the first Karakullukçu to settle in Istavri (Uğurtaşı) was Haci Mahmut Efendi. (Died c.1780-1800 Istavri). İsmail Karakullukcu (born1750) is thought to be the brother of Feyzullah Efendi (born 1750 Istavri) the son or grandson of Haci Mahmut Efendi. For personal reasons, Feyzullah Efendi took his children Mahmut, Ahmet, Cemile and left Istavri and after settling in Mayer, changed his name to Öztürk. (See: Annex- 22). The same notes mention that the Karakulluçus left Central Asia and came to Istanbul via Anatolia. After they settled in Istanbul it is un-clear when, but possible, that they then moved to Istavri from Istanbul in the 1600’s-1700’s. According to Huseyin Karakullukçu, a state councilor, they left Gümüşhane in the early 1800’s. Further research could establish these family connections.

Prof. Dr. Ibrahim Yıldırım of Istanbul University (of Azeri background) states to Orhan Karakul-lukçu that they still have family connections in Baku, Azerbaijan and in Karabağ.

In Uğurtaşı and (Istavri) most Turks, Greeks and Armenians have lived in harmony in this Eastern Black Sea settlement. My grandfather, Hüsnü Karakullukçu who was elected as a muhtar (a local offi-cial) was shown a document in Greek that has been translated, which is evidence of these harmonious relationships (Annex-8). It is understood from this document, dated 5th February 1895 that Turks and Greeks jointly elected a muhtar. While I was doing this research about my village I discovered my grandfather Hüsnü Karakullukçu was elected for the third time as muhtar according to a document written in Ottoman Turkish (Annex-9). In the first documentary (Annex-8), it is written that both Greeks and Turks were elected him as muhtars. In the second documentary (Annex -0), it is stated the appointment of the first muhtar in Uğurtaşı in the era of the Republic. My grandfather graduated from a school based in the Beşkilise (Mescitli) with 10 out of 10 – top marks (Annex-9).

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GENERAL INFORMATIONFOUNDATIONS

During Ottoman times, charitable foundations were set up in Gümüşhane and its surroundings. These foundations generally met the needs of certain village or local people, encouraged mutual help and social co-operation. They played a significant part in the maintenance of public works such as re-ligious institutes, fountains, bridges and other construction projects. Below you can find records that I have as a result of my research.

Because Uğurtaşı is on the Erzurum-Trabzon route it hosted many caravans. It is an undeniable fact that this led to the modern outlook of the village. The caravans would stop at an inn belonging to the charitable foundation owned by Aga (landlord) Tufan (Karakullukçu) and after resting continue on their way (Annex-11). They provided food, clothes and financial help to Aga Tufan’s foundation because he is nice with Indian, Egyptian caravans, Greek and Armenian. He would also help the poor, widows and orphans of the area by giving them food, clothes and money.

Between 1870 and 1914 there were 28 financial foundations set up in Gümüşhane and its vicinity. The biggest donor to these 28 foundations was the foundation of Aga Tahir, son of Karakullukçu from Istavri in the Torul district. This foundation was set up on 15th September 1909 with a donation of 15,000 kurus, with the instruction that 1,000 kurus of income from its interest be given to the imam of the mosque, 300 kurus to the manager of the foundation and the remainder used for the upkeep of the mosque. More details on this topic can be found in research conducted by Asst. Dr. Ismail Kivrim (Annex-12).

The foundation and its trustees are well known in Uğurtaşı. As a matter of fact, another foundation from Aga Tahir’s foundation was set up belonging to a mosque. A 2-3 acre plot of land in the Boztepe district of Trabzon near the Iranian cemetery (now the Yenicuma market place) is found in the Trabzon Foundation Directorate’s records. For unknown reasons however, this foundation lost its legal status. The functions of the trustees continued under the Republic as it did during the Ottoman period, when the funds of the trust in the village were overseen by Bekir Karakullukçu and then by Ziya and Orhan Karakullukçu post-Republic. In 2005 oversight of the funds was transferred to the muhtar.

GENERAL INFORMATIONHOSTELRIES

There were many inns within and around Uğurtaşı since it was on the ancient and historical roads.

Menzilhane, the date of establishment of which is not known but about the existence of which we have become aware starting from the 1700’s, was located on the entry side of the village from the dire-ction of Gümüşhane. Next to it was a Chapel where Christians used to worship. Those staying at these inns had the opportunity to replace (lease) their exhausted horses. The inn was demolished, but there are some remains of the chapel.

And the coffee house in Kuri which was operated before the Republic belonged to Kelesoglu Meh-met Aga. During the population exchange, Kelesoglu Mehmet Aga changed his religion and, went to Russia. Thereafter, this coffee house was operated by Osman Karakullukcu (son of Cemal) for a while. Those enjoying their tea and coffee stayed on the edge of the water coming out of the underground at the coffee shop. Today, the house of Hayatı Karakullukcu is located on the place of this coffee house.

There was a guesthouse of Süleyman Karakullukcu (son of Hüseyin) on some part of the land of the house currently owned by Cahit Karakullukcu.

And the inns located on the Ottoman caravan roads in Kolat were operated by late Cemal Karakul-lukcu in the early 1900’s.

The mine inns on the road of İmera-Trabzon remained exist from the later 1600’s, when the mines started to operate, until the first years of the Republic.

There was no opportunity to reach to the region in the past, especially during the winter, since the settlements therein were at high altitudes. The existence of these inns saved many lives during the spring and fall, when the transportation was possible event although it was very hard. These inns were the only locations to shelter in during the times of heavy snow and blizzards.

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GENERAL INFORMATION FIRST SETTLEMENTS IN THE VILLAGE AND

GOVERNMENT SYSTEMS

As I have already explained, Turks lived in Uğurtaşı in the first half of the 1600’s according to the respective written sources. I couldn’t reach any written source if any. As is known that, during the reign of Murat IV (1623-1640), six to ten thousand people were gathered from neighboring regions and provinces and settled in this region to work in the mines efficiently operated in Gümüşhane. I would like to mention the government system of this era, while Turks, Greeks, Armenians and Kurds lived together. Until the Imperial Edict of Gülhane (a proclamation by Ottoman Sultan Abdülmecid in 1839), sub-districts like Uğurtaşı was governed by a manorialism system known as ‘Timar’. Muslims living there were chosen as representatives of this system. Later, with the innovations brought by the Imperial Edict of Gülhane these representatives had to be formally elected. At this point I would like to touch on the subject of the manorialism system. Feoffees were not paid by the state. Citizens living in the region paid taxes to these feoffees. In return, the feoffees trained soldiers and were responsible for the security of the region. They could be seen on horseback wandering around with a foot soldier to light their long pipes. For example, a Kurd by the name of Kurtoğlu Ali, who was one of these footmen, recalls this conversation: Ali to Muhtar: “My lord, you are my lord and my apasha.” Muhtar to Ali: “This is honey to my head, with honey you have wrapped my head”. (Source: Greek texts)

The manorialism system was not only an administrative system but also a military system. In the early 1880’s, when the janissary revolts were too much to bear, the Ottomans decided on a change in the governance management and, established a mukhtar organization in 1829 (Annex-13.1). After this change, two mukhtars from Turkish and Muslim families were appointed for each village; they were called the First Mukhtar and the Second Mukhtar.

I would like to remind that, as is understood from the Ottoman decree of 12th February 1810 (An-nex-4), the guardians for Derbent in the region were chosen among the Turkish and Muslim families.

After the foregoing information, I would like to mention those who governed our village. Before 1829, when the mukhtar organization was established, I could reach only some of those who gov-erned our village as per the manorialism system such as Tahir Aga, Huseyin Aga and Hasbedar Osman Aga. Between 1829 and 1847, as far as we could learn from the Ottoman population censuses, Tahir Aga served as the First Mukhtar and, after his death in 1835, Huseyin Aga was appointed as the First Mukhtar and, Molla Ahmet as the Second Mukhtar. Molla Ahmet also served as a Kadi in Maçka (An-nex-13.2).

The government changes made with the 1939 Imperial Edict of Gülhane could only be implemented in our village after 1847. Our village was governed by mukhtars and boards of alderman from 1847 to the Proclamation of the Republic and the population exchange. Mukhtars were appointed among Turkish and Greek candidates in turn during the pre-republic period. The names of the Turkish peo-ple who served as mukhtars between 1847 and 1923. Ruzvan Aga, Hasan Efendi (Uzunibrahimoğlu), Mehmet Efendi (Himmetoğlu), Bekir Efendi (Karakullukçu), Hüsnü Efendi (Karakullukçu), Kamil

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Efendi (Ömerler) (Annex-14). Some of them served twice. The names of those who served in the Republic can be seen in Annex 15. By the way, I would like to share with you some other information During the Ottoman era, the wages of clergymen and imams were not paid by the state. There were two reasons for this. Firstly, if the wage of imams was paid by the state, it would be perceived that the imam was on the side of the state. And secondly, freedom was given by the Ottoman state to religions. Of course, those who governed the Ottoman state were Muslims and, the wages of imams and those of high ranks in the palace and the mosques close to it were paid by the state. And the wage of clergymen and imams in other neighborhoods and villages was paid by the foundations established therein. As an example, these wages were paid by the villagers and the Tahir Aga Foundation in our village as is seen in the Annex-12.1.

There are some interesting details found in the studies of Researcher Murat Dursun Tosun carried out in the Ottoman archives about the history of Gümüşhane. According to a document of April 3, 1908, those living in the settlements in the Kurum Valley (Santa, Kurum, İstavri, Muzena, İmera, Yağlı-dere, Yazıt, Varniyas etc.) (Annex-16) requested that the administrative affiliation be changed from Torul to Gümüşhane because of the difficulties in means of transportation to Torul. The sultanate gov-ernment assessed this request and, approved the affiliation with Gümüşhane by means of establishing a directorate of first degree in İstavri and a directorate of second degree in Kurum. The undersigned were İstavri Priest, İstavri Imam and İstavri Mukhtar. (Annex-17)

As is known, our village in the early 1900’s was quite crowded. Turks and Greeks lived together. Greeks neighborhoods outnumbered Turks neighborhoods. According to some records, there were about 11 Greek Neighborhoods. These are Karauçi, Anbarlı, Emir (in three parts namely Emir, Gregos-li and Kürtlü), Kömürcü, Yerantlı, Manamatlı, Aşağıköy and, other settlement points.

Karauçi was a location where Turks lived but there were some Turks as a minority in other neigh-borhoods such as Yerantlı, Manomatlı and Aşağıköy.

Langonlar and Manugadı were the locations where Armenians lived.

And Kürtlü and Gregosli were among the locations where Kurds lived.

In a book entitled Pontus written in 1920 by the Greek writer Economides, Uğurtaşı (Istavri) gets a mention. The book, influenced by the Treaty of Sevres, contains some facts that are rather one-sid-ed. He tells that Uğurtaşı was linked to Krom, with a population of 2,000 with four churches and one school.

An examination carried out on the respective Ottoman population records reveals that: Accord-ing to a summary document that I could find – although I don’t have the details pertaining to 1856 – there were 1480 people in 296 households in four neighborhoods (Merkez, Aşağı köy, Monomatlı and Kömürcu) in İstavri at that time. Of these people, 300-400 people in 50-60 households were Mus-lims, 280-380 people in 60-70 households were secret Christians and, 800 people in 170-180 were Christians. According to the civil registry records pertaining to 1905, there were 1,083 people in 206 households in İstavri. Of these people, there were 170 Muslims in 28 households, 199 secret Christians (called Klosti or Kfiros) in 43 households and, 714 Christians in 135 households.

According to Economides and many writers mentioned in my references, some Greeks in the vil-lage were forced by the Ottomans in the 1930’s to move to Akdağmadeni in Yozgat to stay there or work in the minds therein. Some Turks had migrated to Akdağmadeni in the 1830’s to work in the mines. Al-though they were Christians, they hid their identity from the Turks and Muslims because of they were afraid of them and said they were Muslims. The only location in our region where no immigration took

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place is Akdağmadeni. Greeks and Turks who went to work in the mines located in Koyulhisar-Sivas and Maden-Elazığ, which resulted in a reduced population in our region.

Historian Assoc. Prof. Dr. Ahmet Türkan mentioned at great length these issues in his book enti-tled “Crypto Christians in the Ottoman Period” (Annex-18). This is because this was not considered important for the Ottomans at the beginning, but then kept them occupied for 35 years starting from 1880. Greeks, who converted from Christianity to Islam in the 1790’s and who were called people from Istavri, came from Torul District, Gümüşhane Sanjak, Trabzon and settled in Akdağmadeni, Yozgat Sanjak, Ankara. Most of these people were semi Christian and semi Muslim called Gromitsi, but there was a small number of real Muslims. They came here to work in the 1840 when the Simli lead mine in Akdağmadeni was operated by the state. They generally settled in the neighborhoods and villages in Maden District (İstavri and Körmüti Neighborhoods and, Başçatak and Aktaş Villages in Yozgat). There were too many miners from İstavri who went to work in the mines in Yozgat that a village there-in was named as İstavri. The people of İstavri who have immigrated to Yozgat and, and the people of İstavri staying in Torul have never lost their connections up to the first year of the republic period. This connection was continued by both Greeks and Turks. According to the sources I achieved to reach, Gülizar, daughter of Eyüp from the Kasımoğlu Family, married to Yusuf from the Küpecioğlu Family, who have immigrated to Yozgat. And in the 1910’s, Fadime, daughter of İbrahim Karakullukçu, was married into a family in Çağil village in Yozgat. The people of İstavri were recorded with Muslim names in the civil registry records when they immigrated here. They were called these names for a long time, they seemed a Muslim but, secretly practiced Greek Orthodox ceremonies. The main reason was that the Imperial Edict of Gülhane and the Royal Edict of Reform were not issued yet and, thus they had to hide their identities (religions) to have proper works.

After the success of the Russians in the ’93 war and, the declaration of the First Constitutionalist Period, they did not feel that they had to hide their religions and, declared themselves as Christians, but this kept the Ottomans occupied for a long time. This is because the Ottoman state did not accept the declaration of secret Christians, who were known as Muslims for a long time, that “We are Christians” and, their apostasy. And some tragedies occurred in this respect. Some was declared apostates and exe-cuted due to this reason. After these tragic events, the Ottomans decriminalized apostasy in an attempt of preventing executions and other punishments. They first called themselves Muslims to benefit from the rights granted to Muslims and, then called themselves Christians again to benefit from the rights granted to the minorities after the Imperial Edict of Gülhane. The Royal Edict of Reform gave them an opportunity to have the same rights as the Muslims such as the right to be a soldier and commander, the right to be called martyr if they died during the military service, the right to benefit from the paid military service, the right to be a civil servant and executive, and the right to be subject to an equal taxation system instead of the poll tax (jizya). These decisions were made in Istanbul, but some prob-lems occurred in the implementation thereof in Anatolia or it took some time for Muslim people and Muslim judges (Kadı) in Anatolia to accept them. For secret Christians (Klosti), declaration of aposta-sy was not as easy as the decisions made in Istanbul. There was a long and painful period of challenge between the Ottoman Governors, Banner Lords and Muslim Judges on one hand and, Trabzon, Haldia (Gümüşhane) Metropolitan Bishops, Sümela Archbishop and, Priests in Krom and İstavri on the other hand. These events between Muslims, Non-Muslims and secret Christians in our region (İstavri, Krom, Sümela, Trabzon and Gümüşhane, and even Yozgat) continued until the population exchange. In short, our relations which continued in peace until the 1939 Imperial Edict of Gülhane never reverted back after this date. Nevertheless, according to the stories I heard, we should say that joint entertainments, intermarries and sharing a common fate are the facts that still continue.

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GENERAL INFORMATIONPRO-REPUBLIC PERIOD AND POPULATION

EXCHANGE

With the exception of Emir and Salanlar, Turks did not live in the houses abandoned by the Greeks when they left our village between 1923-26 during the years of population exchange. Turks live in Asagiköy settled in these houses in 1938 after the Treasury Department rented out places through con-tracts. Some families live in Budak, formerly Sive-Torul, settled in here, after rental contracts began. This has continued since 1938. In this reason, as a result of the cadastral works which started in 2003 in our village, those who live in Aşağıköy bought land only from the villagers were able to have the property deeds of places put up for sale. In the early years of settlement (when Muharrem Sönmez was reeve) their registrations could not be brought to Ugurtasi. They were later obtained their registrations from Sive (during the time that Cemal Karakullukçu was muhktar) and then brought to Uğurtaşı. Only the people from Sive did not come to Uğurtaşı after the Greeks left. As the population was de-clining, some Chepni(Turkish boy) families arrived to fill in the gaps. As is well known, the Chepnis are from one of the Oghuz tribes. They played an important part in the conquest of Anatolia and its Turkification. They generally settled in Tirebolu, Şalpazarı, Ağasar (Kasımağzı) and the vicinities thereof. They mostly settled in this region and some of their children bought land, married and settled there. The family names are Canfer Uçar, Helim Arslan, Ayşe Çoban, (children: Musa Çoban and Cakır Ayşe), Emine Tahmaz and Hasan Aydemir (Zurnaci). Annex-33,34,35,36,37

In the early years of the 20th century, when Turks and Greeks were still living together, there were insufficient resources to provide for the needs of so many people, as a result Turkish families started to leave the village. During the Ottoman era, Turks as well as Greeks went to tsarist Russia(Russian Empire) to work. Especially, the number of the Greek families was very high. Notwithstanding, the number of the Turkish families who went there was not less than the number of the Greek families. Some worked for 5-10 years and then returned. After the Russian Revolution in 1917, with the arrival of communism the borders closed. Turks and Greeks that were in Russia could not return. The Turks who managed to escape returned to Turkey and the Greeks to Greece. Others remained in Russia and died there. The people who I know died there include Nuri (1866) from mollas Baki ancestry Ahmet (1897) from Mollas Ahmets’, my mother’s father Emin Yılmaz (1865), and Tufan Karakullukçu (1894 - 1942) from the Tufan’s ancestry and Kamil (1890) from the Himmetoğullari family. Tufan Karakul-lukçu married over there and had three children. His grandson Olexandr later found me through the internet and helped me complete the family tree. During the time of Greek-Turk exchange, some Greeks in Russia went directly back to Greece. Whilst they worked in Russia, they were able to support themselves and also give to the development of the village. After the declaration of the Turkish Repub-lic, Greeks left our village as result of of the Treaty of Lausanne (30th January 1923) but also Turks continue to leave our village despite the changing conditions. During the Ottoman era Turks migrated

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to Trabzon and Zonguldak. With the advent of the Republic they went to Istanbul and Ankara. In order to know where this population lived in the past (where their family homes were), I drafted a village layout plan (Annex-20) by means of talking to the elders in the village.

From Greek sources that I have obtained, there were Turks and other minorities living in Asagiköy (Alpullu), Monamatli, Yerantli and others but it has not been possible to get any information about these families. We only know of the movements of the Uzunibrahimoğullari family lived in Asagiköy. We know of Mr. Osman Aga from Monamatli, whose daughter-in-law died whilst sitting on the stream-side with a bush on his back without noticing that the water came from behind in Ispele and was car-ried away by floodwaters. What happened to Mr.Osman Aga and his family after this is unknown but it is recorded that his daughter-in-law’s body was found three days later on the banks of the Harşit River and then buried in Monamatli. We have no details of Mr. Aga Rüzvan (probably Kurdish) who lived in Kürtlü and served as a muhtar from 1851-1854. There is no information available about Mr. Kurtoğlu Ali who also lived in Kürtlü and we have few details about Mr.Kahraman (probably from Karakullukçu ancestry) or his family who lived in Yerantli.

It would be helpful now to mention about the population exchange and the migration back to Ana-tolia that occurred during the years of the foundation of Turkish republic under a separate heading. The migration to Anatolia started after the 1877-1878 Ottoman-Russian War, named as the ‘93 War in Turkish history. This speeded up after 1912 with the Balkan conflicts. In short, during the time of the conquests there was migration to the west but with the decline of the Ottomans they returned to the east and to Anatolia. Some families left their homelands and came to Anatolia. These migrations were a tragedy. The migration stopped for a while during the First World War and took another form after the War of Independence. A condition of the Lausanne Treaty on 30th January 1923 was that the Turkish and Greek governments agreed to a population exchange. This was an enormous tragedy. The Greek Prime Minister Eleftherios Venizelos insisted on this exchange. Actually he had requested the English Foreign Minister Lord Curzon pressurized Turkey to agree to this. Venizelos had his own jus-tifications to insist on the population exchange. Anatolian Greeks and Turks lived in peace before the Independence War, but Anatolian Greeks started gangs supporting Greeks and, fought Turks when the war started. After we won the war, they couldn’t return to their villages, towns and cities and, stayed in Greece. Venizelos was desperate and could not give home to stay and job to work to such a large pop-ulation in a country, where the economy was down due to war. And as a solution, he thought it would be better to send Turks living in Greece. He planned to give the houses evacuated by Turks to Anatolian Greeks, who could not return to Turkey. As a result between 1923-26 Greek and Turk co-existence came to an end. The Greeks who had been living in Uğurtaşı settled in Greece. Some went directly to Greece while others stayed for a while in Istanbul with the hope of later returning, because they did not believe that such a decision could be implemented (quotes from those living at the time). It is under-stood from those who lived in Istanbul that it was a difficult time (memoirs from writers). According to these writers life in Greece also had its difficulties. The property they were given in Greece was nothing compared to what they had owned in Turkey. They were either given a small house for their mansion in Turkey or very little money to build a new place. They were not offered land or opportunities to support themselves. The houses left by Turks were not given to them because other Greeks in the area had already taken ownership of them. There were few opportunities for the newly arrived Greeks. They were settled in areas where there was no decent infrastructure, with not enough food or even water.

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The already established Greek community also ostracized the newly settled Greeks The most important reason was that they spoke also Turkish. This was especially true for those from the Black Sea regions who were Orthodox and spoke Turkish and could not speak fluent Greek. The Greeks who could not live with this humiliation migrated to America and settled in the Canton-Ohio region (statements from those who went from Olucak –Imera area). This population exchange caused disappointments for both nations. People had to leave their home where they had lived for years, which resulted in great traumas in their lives. Most of the first and second generation refugees died without getting adopted to their new places. Refugees from Greece to Turkey were much luckier than the Anatolian Greeks. This was because Turkey embraced them all with love. They were given large and fertile lands by the founders of the Republic. They were honoured being called with a special word (Mübadil) refugee then the ordinary word (Göçmen) refugee. It was a great privilege for them. This was because the Anatolian Greeks who went to Greece were treated as an ordinary immigrants. Only the third generation could get adapted to their new lives. Some Turks who were living in Greece settled in Uğurtaşı village. From information in Orhan Karakullukçu’s booklet, we know that assets Greek presently determinated given to an aristocrat refugees from the Thessalonica-Vodina by the name of Salih and his brothers Yaşar, Kazım, Eyüp and İzzet. They then sold the land to locals, as they did not want to live there. In others words, today there is nothing left of a Greek presence in our villages.

I now want to refer to Orhan Karakullukçu’s booklet for some information about the places used for the population exchange.

In 1923 following the decision to re-patriate Greeks living in the Eastern Black Sea area the Greeks in our village were of course included. All the property belonging to Greeks in the village was listed and recorded. These records are still available. The state has now allocated these lands to Turks coming from Greece.

Greek assets in our village were allocated to the aristocrat Salih and his brothers Yasar, Kazim, Eyup and İzzet, refugees from the Thessalonica-Vodina. As I mentioned before, they were later sold to the villagers. Now there remains nothing Greek in our village.

Seven title deeds were made in the names of the people listed below and then divided into 28 shares.

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NAMES OF THE FIRST TITLE DEED HOLDERS

Hüsnü KarakullukçuAziz MoğolSalih KarakullukçuMuharrem Sönmez Ziya KarakullukçuCemal Karakullukçuİbrahim ÖztürkTHE 28 SHAREHOLDERSHasan - Ziya KarakullukçuCemal Karakullukçu ( bought by Musa Çoban )Ziya Karakullukçu ( 2 shares )Rasim KarakullukçuSalih Karakullukçuİhsan Karakullukçu ( bought by Macide – Hasan Tahmaz )Hüsnü Karakullukçu ( Hoca efendi)Temel KarakullukçuTahir KarakullukçuHüseyin Karakullukçu ( Hamide -Güllü –Yüksel )Mehmet Karakullukçu ( bought by Osman Aslan )İbrahim KarakullukçuMuharrem Sönmez ( 2 shares, one for corporal, Yağlıdere. on behalf of Nuri Sönmez )Aziz MoğolDavut MoğolSüleyman MoğolÖmer Erol ( 2 shares )KasımoğullarıŞerif AtasoyKâşif KarakullukçuMehmet TurhanMahmut Öztürkİbrahim ÖztürkCevahir Ataman ( bought by Cahit Karakullukcu )Zarife Moğol ( İskender – Yusuf )

Notes :

1 - Some shareholders were in debt..

2 - The per share value at the time was 180 lira. (in those days 180 lira could buy 25-30 cows).

3- Mortgages were abolished after land registry was completed in 2003.

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GENERAL INFORMATIONGEOGRAPHY, SOCIAL LIFE AND TOURISM

I have done various topographic studies relating to our village. Some places and neighborhoods are still known by their old names. In fact, even the old names are used in the land registry records. So that the younger generations do not forget the names of these places I have used them in the map shown in Annex-19 Both the old and new names are found on the maps (Annexes 19 and 20). The old names of geographical territories cultivated and living quarters before the Republic can be found in Annex-21.

Again for the benefit of younger generations, together with Orhan Karakullukçu’s contributions, you can find in Annex-24, words, expressions and poems used by the villagers of Uğurtaşı in the Torul province.

On looking closely at Uğurtaşı in its structural sense, on average, it had the same or even higher standards in Ottoman times as it did pre-Ottoman. I think this is a result of different cultures living together. Well-made arched bridges still stand today although the exact dates of their construction are not known (200-300 years old). It was large central settlement with a population of over 2,000 and schools, mosque, churches, stone arched fountains, mansions and houses along with 300-400 house-holds. Tracks of ox-drawn carts still remain, showing that ox carts were used for transport. Ruins of old schools and houses tell us that there was a sewage system. Uğurtaşı had rich water sources. There were water fountains within walking distance to meet all their needs. Fountains built by charitable residents solved the water problems of the village and also supplied the mountain slopes (Annex–16) The village is rich in vegetation. at the beginning of spring and summer is covered in flowers (find the album enclosed). The vegetation further developed in the 1950’s. Areas that looked like bushland now look like forests. This is a result of two factors. Firstly, a reduced population staying in the village due to migration, which increased after 1950. meant that the bushes were not used in the same way. Secondly, goats are no longer bred in the village.

I would like to suggest some suitable places at this point for youth who might come here in the fu-ture to visit: Sümela monastery, Zigana mountain facilities, Limni Lake, the house of Sanat Güneş, the caves of Karaca, the Boğazı Mosque, Çakil Lake, İmara Antique Town, Santa Antique Town and the Süleyman district in old Gümüşhane. Süleymaniye Neighborhood is a location that hosted 3 cultures and 3 religions at the same time, witnessing the historical memories of 3 nations in terms of religious and cultural values. Turks, Greeks and Armenians achieved to live together for long years/ ages. And because of this, it has a unique past in the history of the world’s nations. It is now close to the city center, which is an opportunity for this region in respect of tourism activities. And the other cities that also hosted 3 cultures and 3 religions at the same time are Santa Ancient Ruins and İmera Ancient City. The cave of Karca is one of the most important caves of Turkey in terms of size and depth (256 meters). There are large the dripstone pools with dripstones in the form of stalactite, dickite, column, flag and curtain.

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Another feature of our village is the surrounding plato area which hold annual festivals. The Kuşbur-nu-Pestil Tourism and Culture Festival on 24-27th July, Gümüşhane; Kadirga Plato Festival, 16-17th July, Kürtün, Kazikbeli Platos Festival 18-19th July, Kurtun; Taşköprü Plato Culture Festival 19th July, Yağmurdere; Yeni Yayla (Santa) Festival 26th July and the Arsin and Ayeser Platos Festivals held within the borders of Torul. The platos found within the village boundaries are the Okuz Seam, Kolat, Binnat Homelands and Ayeser. Our plato areas have an altitude of over 2,000 metres with some reaching 2,500 metres. The platos have been used to herd livestock since Ottoman times. The herding of sheep and cattle is the main source of income for the local people. The rich flower flora on our platos suitable for beekeeping is the second source of income for local people The festivals on the platos go back to at least Ottoman days. It is not known when the Ayeser plateau festivals, which are close to us, started, but it is a tradition since the Ottoman period. According to some Greek documents that I have, the Ayeser festival has been held for ages. Turks and Greeks enjoyed these festivals together. In those days there were incidents of gun usage and girls being kidnapped. As a result there was talk of stopping these festivals. The development in communication and transport has also affected the continuation of the festivals. The markets held in the annual local festivals have lost their old charm. In the old days, each village had its own local produce and salesmen from the cities would come and buy the factory and technology products they needed. Now, because you can go anywhere at any time the function of these festivals has been lost and the festivals are less enjoyable but continue. Television transmission had not yet started and not everywhere received radio broadcasts, so the festival was an occasion all the local people looked forward to. Everyone would wear clean clothes and go in groups to the Ayeser festivals. The fun started on the way with the kemenche and horon dances. Folk from Trabzon, Maçka, Tonya, İkisu Gümüşhane and Mescitli (Beşkilise) used to attend. They ate, danced and shopped. Raki and gunfire always accompanied these festivals. Today they are organised by the Mayor of Torul, but there is not a great demand for them. The Kadirga festivals, which are about 40-50km from us, are still active. These festivals meet an inner longing and also keep our traditions alive.

Last but not least, I would like to mention family ties of those staying in our village with those in the neighboring villages. In the past, in addition to marriages to Greeks, there were also marriages to those living in other neighboring settlements such as Yağlıdere, İstilos, Ayliya and Maçka. In short, we know that the residents in our village have relationships by affinity with those in the neighboring villages. We could elaborate on this in terms of identities.

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FAMILY TREES

Turks lived in various neighborhoods in Uğurtaşı village Some Turks also lived in neighborhoods which had a Greek majority. Some left these neighborhoods either before or after the population exc-hange and did not return. Names such as Keleşoğulları, Tosunoğulları and Ruzvanlar from the 1700’s appear in some sources but there is little detail of them. The names of Turkish families, who lived in Uğurtaşı after the foundation of the Republic, and those who came to Alpullu after the Greeks left, are listed below.

Turkish Families who lived in Uğurtaşı village

1- Mollabakı’lar Annex-25

2- Emiroğulları Annex-26

3- Mollaabdullah’lar Annex-27

4- Mollamehmet’ler (Uzunibrahimoğulları) Annex-28

5- Kasımoğulları Annex-29

6- Himmetoğulları Annex-30

7- Mollaahmetoğulları Annex-31

8- Karakullukcu’lar 1.a İsmail Karakullukcu Annex-32

1.b Tufan Karakullukcu

The connection of some relatives of the Karakullukçu family were either not found or confirmed. These have been mentioned above. Records of the names of these families that could be obtained are shown in Annexes 20-24.

These are the names of Cepni (Turkish) families who came to work and settled in Uğurtaşı in the 1st half of the 20th century. Annex-33-34

1-Uçar’lar Annex-332-Aslan’lar Annex-343-Çoban’lar Annex-354-Taşkan’lar Annex-36

5-Aydemir’ler Annex-37

Some Turkish families who came to Aşağiköy (Alpullu) Annex-38-38

1-Mutaf ’lar Annex-38 / Annex-392-Bıçakcı’lar Annex-403-Elmahtı’lar Annex-41

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References:

1- Some of my grandfather Hoca Hüsnü Karakullukçu’s letters in Greek and Ottoman Turkish that were passed to my father Temel Karakullukçu.

2- A booklet about our village by Orhan Karakullukçu, published in 1998

3- A history of Torul-Kurtun by Adnan Güngör Üçüncüoğlu, Notes from a book entitled The Last Istavris

4- Notes from conversations I had with village elders. (Cemal-İhsan and Ziya Karakullukçu, Saba-hattin Sönmez, İsmet Moğol, Orhan-Yılmaz Karakullukçu)

5- Books and articles published in Turkey and Greece.

6- İlhan Öztürk (notes of Rüşen Zeki Öztürk)

7- The Pontus and the right claims of its Greek Population. Topographical, Ethnographical and Historical Study, With two maps and various statistics by D.Economides.

8- The archives of Istavri (Stavriots) D.K.Papadopulos

9- Charitable foundations set up in Gümüşhane and its vicinity during the Ottoman period.

Assoc. Prof. Dr. İsmail Kıvrım

10- Asst. Prof. Dr. Kemal Saylan and Prof. Dr.Bayram Nazır on the history of Gümüşhane

11- Crypto Christians in the Ottoman period, Assoc. Prof. Dr. Ahmet Türkan

12- Kurum Valley Stream Basins and Settlements, R. Kandemir

13- Gümüşhane, What Happened in the History and the Details in the Ottoman Archive Docu-ments Murat Dursun Tosun