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Author: Ismail Veli

Murder Papa Charalambous Michaelides 1924

One of the darkest episodes in our history was the murder of the priest in Lurucina in 1924. The full history is below in English & Turkish with references. Most of the documents on this page are from the Cyprus State Archives in Nicosia

Grateful acknowledgement to my friend Konstantinos Lambri’s for searching for these documents on my behalf and for the benefit of ”The families of Lurucina Website”.

Murder of Priest Papa Charalambous Michaelides 1924

The events surrounding the murder of Papa Charalambous Michaelides and the hanging of Mustafa and Yusuf Bayram in 1924 had created controversy and debate like no other in the history of Lurucina. Even today 90 years after the event, debate, speculation and opinions are exchanged on a constant basis. The debate is not just about who and why Papa Charalambous Michaelides was killed, but how two innocent victims of this tragic event were hanged as scapegoats, hence the never ending debate.

Mustafa and Yusuf were by all accounts two young men who were mentally immature and simple persons who were framed for the simple reason that the perpetrators expected the British rulers to dismiss the notion that they were capable of murder. Some even argue, why bring up something that happened in 1924? They say it simply attracts a negative feeling against the people of our village. This is a ludicrous line to take. Firstly no one alive today is responsible for what happened 90 years ago and neither is a murder event unique to one village. These things happen in many parts of the island even today, but to close our eyes to historical evidence or learning is simply to accept that we should all stifle our knowledge of our past. Subject matters should always be taken in the historical context of the prevailing conditions of each period. We need to learn from it and move to other research matters, thereby expanding our knowledge of how and what happened at any given time. Admitting and discussing our past with honesty, rather than hiding it, is the first prerequisite to a mature and tolerant society.

In the aftermath of the murder the 2 brothers were quickly arrested and held at Dali and Athienou local prisons for interrogation. [1] after intensive pressure they allegedly confessed to the crime and the trial began as soon as possible.

The chief witness for the prosecution Osman Hasan Garaoli who claimed to be an eyewitness to the killing of the Priest was devastating and the return of a guilty verdict became a foregone conclusion. On the night of the murder Osman Garaoli claimed that the 2 brothers Mustafa and Yusuf went to his garden (in those days most farmers had a small bedroom to sleep in their fields during the summer period) and asked him to join them in killing Papa Charalambous. [2] He stated that his initial thoughts were that it was just a joke. The persistence of the 2 brothers and their threatening attitude made him nervous and he decided that he had to go along to the priests summer room and garden which was near the halfway house, presumably due to its location between Lurucina and the main Nicosia/Larnaca road. It seems strange however that two cold blooded killers with such a plan would drag someone else to join against their will at the last minute. It’s very inconsistent with the vast majority of premeditated murders as it could impede their plans. When they arrived at the Priest house they found him to be asleep with his bed up against the garden wall. [3] It was around 9.00 to 10.00 P.M. Osman then went on to explain that Mustafa picked up an axe and Yusuf a club. Seeing that Mustafa and Yusuf were really serious, Osman became very frightened and refused to participate. Mustafa went to the priest’s bed side and bludgeoned him with a tremendous blow, with the defenceless priests’ sudden jerking movements Yusuf was called to hold the priest’s feet and rain in a few blows with his club. It was a most gruesome murder and the one and only witness Osman Hasan Garaoli gave the most vivid description of the murder possible. [4]

The Chief Medical examiner Robert William Clark confirmed the manner of the killing in his forensic examination and for the 2 brothers worse was to come. The testimony of their sister Dudu (spelled Doudou in the transcript) of the two accused. Acting as a witness for the prosecution ended with devastating consequences for her brothers. Her testimony can just about be understood on Document number 40. In her statement she claimed that late on the evening of the 24th September 1924 her mother handed her Mustafa’s shirt which had blood on the sleeves. This together with the chief witness, Osman Garaoli’s statements were powerful and the defence had little answer to these damaging statements. [5]

Another strange and contradictory twist to Osman Garaoli’s incriminating eye witness statements to the court, was that when Mustafa Bairam gave his own statement, he was asked by the police to admit that it was Osman who actually carried out the killing, and together with his brother the two against Osman would carry much more weight [6] Apparently they refused, not knowing that Osman had already accused the two brothers of the crime, (page 110 parts 1 and 2. This can be seen on pages 16-27

Almost everyone in the village believed the murder was perpetrated by individuals much more aggressive then the two simple brothers whom everyone thought incapable of such a heinous crime. They even go as far as to claim that blood was put on their shirts and made to confess, making them believe that they would not be hanged. From today’s perspective all the speculation is hearsay. Only dying confessions from any perpetrator giving vivid descriptions of the crime and an explanation on how they planned and set up the crime would really carry any weight on finding the truth. Short of that we can only speculate.

By today’s standards however the murder which took place on the 24 September 1924 ending with the hanging of the two brothers on 20 November 1924 seems incredibly short. So could a fair trial be prepared and end in such a short period of time? Judging by the statement given by Mustafa Bairam at the trial (page 110 parts 1 and 2 on 7 November 1924) it’s clear that massive pressure was brought to bear on a young immature and simple person to admit to the murder in order to save his life.

Many would argue that it’s inconceivable to make a confession if one is innocent. But is it really that simple? Yusuf claimed that they were pressured by the police to confess or blame Osman Garaoli, if they did not confess then they would be hanged. He admitted to the court that he was frightened so admitted thinking it would save his life, but denied the actual murder in his court testimony, [7] pages 16-27. Admittedly the handwriting of the court usher is difficult to read, therefore making it hard to fully understand every word, but it’s clear from the defendants point of view that their mental disability and lack of sufficient intelligence to comprehend what they were really up against worked against them. One example on how the authorities can get it terribly wrong was the notorious murder of Beryl Evans and her baby Geraldine Evans by John Reginald Christie at 10 Rillington Place in 1949, and the miscarriage of justice which ended with the hanging of Timothy Evans who was the husband and father of the child. He also confessed to the murder of his child only to subsequently deny and admit he was in shock, and did not know what he was saying. [8] This of course only came to light after he was hanged. The capture of John Reginald Christie, the real murderer and his confession with all the other evidence including other bodies of his victims forced the British home office and police to admit that Timothy Evans was innocent, prompting them to grant a posthumous pardon. [9] Timothy was also a very simple man who often spun pub tales which were not often true. The propensity to make up stories worked against him in court as being a liar and it sealed his death sentence.

The whole village believed that the two brothers were totally innocent. In spite of the passage of time, many questions still remain unanswered. Did the British authorities find it easier to speed up the court case and just hang two innocents in order to look like justice had been served? Why was the trial so rushed? Why did the authorities not investigate the matter more thoroughly? The hanging of Yusuf and Mustafa seemed to them a much easier option of appearing to do justice rather than investigating the murder much more thoroughly. It’s clear that the priest’s massive attempts to convert as many Turkish villagers to the Orthodox faith cost him his life. Equally the British authorities were eager to wrap up the case as quickly as possible in order to calm what was obviously a tense situation in the village. What-ever the reason, there is little doubt that this controversy is set to continue.

Whether they were innocent or guilty is not something I’m in a position to know much less speculate. The court witnesses and forensic evidence was overwhelming against them. All I can do is present the original documents as a matter of historical evidence and interest. The conditions prevailing in Cyprus in the 1920’s was nowhere near the world we live in today. Corruption, cronyism, manipulation of illiterate people by the ruling class was at a very high level, therefore speculating can only be done from a basis of historical interest rather than any new concrete evidence which is not available.

Many in Lurucina may point out that Papa Charalambous Michaelides attempts to convert the Muslim population to Christianity had to be stopped, or else the pursuit of the priest’s aims would cause the families of this village to rupture and bring division and help destroy the Turkish families unity. The Enosis Plebiscite (Union with Greece) In Lurucina on 25 March 1921. Recorded in the “Biblion du phsithisman 25 March 1921” obviously encouraged Papa Charalambous Michaelides to pursue his energetic efforts to convert the Turkish people of the village to the Greek Orthodox Church. This may have been the main contributor which cost him his life, and helped set the stage for the never ending debate that continues to this day. The mentality and circumstances prevailing in 1924 may be different to today, but a brutal murder cannot be justified under any circumstances. If we truly believe in ourselves and have pride in our roots, then no amount of indoctrination or pressure from an individual priest can change our cultural & ethnic identity. The persons who perpetrated the murder (regardless of who and why) cannot, and should not be representative of the vast majority of our village who have proudly carried our historic and cultural heritage to the four corners of the world.

The hangings of Yusuf and Mustafa may have taken place 90 years ago but the debate is certain to continue into the future. It’s unlikely we shall ever know the truth about the tragic events of 24th September 1924. The only thing that is certain is that the ghosts of Papa Charalambous Michelides, Yusuf and Mustafa Bairam will I fear continue to haunt the people of Lurucina for all eternity.

Papa Charalambous Michaelides’in 1924’te öldürülmesi

Papaz Charalambous Michelides’in katledilmesi ve Mustafa ve Yusuf Bayram kardeşlerin asılması Luricina tarihinde en çok tartışılan biro olay olmuştur.Olaydan 90 yıl sonra, bugün dahi sürekli olarak olay üzerine spekülasyonlar, tartışmalar yapılmaktadır.Tartışmaların odak noktası Papa Charalambous Michelides’i kimin öldürdüğünden çok iki masum insanın günah keçileri olarak nasıl hüküm giyip asıldığıdır.Böylelikle tartışma devam edip gidecektir.

Mustafa ve Yusuf, zihinsel olgunluğa erişmemiş iki saf kardeşti.Gerçek katiller tarafından İngiliz yönetiminin onların katillik suçu işleyecek kapasiteleri olmadığı kararı alacağına olan inanç yüzünden onlara bu suç yüklenmişti.Bazıları 1924 yılında gerçekleşen bu olayın tekrar tekrar gündeme getirilmesini sorgulamaktadır.Konunun köyümüz halkı üzerine olumsuz duygular oluşturacağına inanmaktadırlar.Bu saçma bir yaklaşımdır.Öncelikle 90 yıl önce gerçekleşen olaydan sorumlu hayatta kimse kalmamıştır. İkincisi, bir katillik olayı tek bir köye has bir olay değildir. Bu tür olaylara bugün dahi birçok yerlerde rastlayabiliriz.Tarihi delillere ve bilgilere gözlerimizi kapatmak, geçmişimiz hakkındaki bilgileri bastırmak, göz ardı etmek demek olur.Olaylar daima gerçekleştikleri tarihi zamana o zamanki koşullara göre değerlendirilmelidirler.

Belli bir zaman aşımında ne olup bittiğine dair bilgimizi geliştirme adına bu tür olaylardan öğrenip başka araştırma konularına yönelmeliyiz. Geçmişimizi hasır altı edip saklayacağımız yerde onları kabullenip dürüstlükle tartışmak olgun ve hoşgörülü bir toplumun göstergesidir.

Katillik olayının neticesinde 2 kardeş çabuk tutuklanıp Dali ve Athienou bölge hapishanelerine götürüldüler.Şiddetli baskılar sonucu cinayet suçunu kabul ettikleri iddia edilerek duruşma hemen başladı. [1]



Savcılığın baş tanığı, papazın öldürülmesine şahit olduğunu iddia eden Osman Garaolinin tanıklığı çok yıkıcı idi ve suçlu hükmünü kaçınılmaz kılmıştı. Osman Garaoli mahkemede olay gecesi iki kardeş, Mustafa ve Yusuf’un bahçesine gittiğini (o zamanlar yaz geceleri çiftçilerin bahçelerindeki küçük bir yatak odasında uyumaları normaldi) ve Papa Charalambous Michelides’i öldürmeleri için kendinden yardım istediklerini söyler. [2] Önce bunu bir şaka sandığını sözlerine ekler.Kardeşlerin ısrarlı tehditkar tavrının onu oldukça ürküttüğünü ve bu yüzden onlarla birlikte papazın, Luricina ile ana Lefkoşa/Larnaka yolu üzerindeki bahçesinde bulunan yaz odasına gitmeye karar verdiğini anlatır.Bu tür bir planı olan iki soğukkanlı katilin son anda istemediği halde birisini kendilerine katılmaya zorlama çabaları çok garip bir şeydi.Önceden planlanmış katillik olayları ile ters düşen bir şeydi bu aynı zamanda.Çünkü planlarını tehikeye sokabilirdi.Osman Garoli’ye göre, papazın evine vardıklarında onu bahçe duvarının yanındaki yatağında uyur buldular. [3] Gece saat 9.00 – 10.00 civarlarındaydı. Osman,Mustafa’nın eline bir balta Yusuf’un ise bir sopa aldığını anlatır. Osman, Mustafa ve Yusuf’un ciddi olduğunu görerek çok korktuğunu ve olayda yer almayı reddettiğini söyledi ve Mustafa’nın papazın yanına giderek ona şiddetli bir darbe vurduğunu sözlerine ekledi. Osman Garaoli ayrıca savunmasız papazın Yusuf tarafından ayaklarının tutulduğunu ve ona sopa ile birkaç darbe yağdırıldığını da anlattı.Bu müthiş bir katliamdı ve tek tanık Osman Garaoli katliamı çok detaylı bir şekilde anlatmıştı. [4]

Duruşmada tanıklık eden baş doctor Robert William Clerk öldürme tarzını tasdikleyici bir rapor verir. İki kardeşi daha vahim şeyler bekliyordu.Kızkardeşleri Dudu’nun (kayıtlarda Doudou olarak geçer) tanıklığı onlar için çok vahim sonuçlar doğuracaktı. Dudu’nun tanıklığı web sitesinde döküman 40, sayfa 2 de görülebilir. Dudu,annesinin 24 Eylül 1924 tarihinde kendisine Mustafa’nın kolu kanlı gömleğini verdiğini söyler. Bu tanıklık, savcılığın baş tanığı Osman Garaoli’nin tanıklığına eklenince kardeşler için çok güçlü bir itham idi ve defansın bunları yalanlayacak hiçbir olanağı kalmamıştı. [5]

Osman Garaoli’nin mahkemedeki suçlayıcı göz tanıklığı üzerine bir başka garip ve çelişkili durum, Mustafa Bairam’ın polise verdiği ifade ile ilgilidir. Polis, Mustafa’dan katilliği Osman’ın işlediğini kabul etmesini ister. Kardeşinin de aynı ifadeyi vermesi durumunda Osman’ın aleyhinde bir durum oluşacağı ona anlatılır. [6] Belli ki Osman’ın hala hazırda onları bu suçla suçlayan bir ifade verdiğinden habersiz kardeşler, polisin talebini reddederler (sayfa 111). Bu döküman Luricina Aileleri web sitesinde, papazın öldürülmesi ile ile ilgili bölüm, ikinci sayfada görülebilir.

Köyde hemem hemen herkes cinayetin iki saf kardeşten çok daha agresif kişiler tarafından işlendiğine inanıyordu.Kimse kardeşlerin bu tür iğrenç bir cinayeti işleme kapasitesi olduğuna ihtimal vermiyordu.Kan lekelerinin gömleklerine konmasıyla, mahkum edilip asılmayacaklarına inandırılıp cinayeti üstlendiklerini söyleyenler de bulunmaktadır.Bugünün perspektifinde tüm bunlar sadece söylentidir.Ancak ölüm yatağındaki esas suçlulardan birisi cinayetin nasıl planlandığını ve işlendiğini detaylı olarak anlatıp suçunu itiraf etmek suretiyle gerçeğin meydana çıkmasına katkıda bulunabilir.Bunun dışında sadece spekülasyon yapılabilir.

Bugünkü normlarda cinayetin işlendiği gün olan 24 Eylül 1924 ile iki kardeşin asıldığı gün 20 Kasım 1924 arasındaki süreç inanılmaz kısa bir süreçtir. Bu kısa sürede adil bir duruşmanın hazırlanıp sonuçlanması mümkün mü? Mustafa Bairam’ın ifadesinden açıkça anlaşılıyor ki genç, saf insanlar üzerine suçu kabullenmeleri için ağır baskılar konmuştu (page 111, 7 Kasım 1924).

Birçokları suçsuz bir insanın işlenen bir suçu kabullenmesinin mümkün olmadığını iddia etmektedir. Fakat gerçek bu kadar basit mi? Yusuf polis tarafından ya suçu kabullenmeleri ya da Osman Garaoli’yi suçlamaları için kendilerine baskı yapıldığını iddia etmişti.Kendilerine suçu itiraf etmezlerse asılacakları söylenmişti. Duruşmada verdiği ifadede asılmaktan korktuğu için suçu kabul ettiğini söylemiş, ancak suçu işlediği iddiasını reddetmişti. [7] Her ne kadar mahkeme memurunun el yazısı her kelimeyi anlayacak kadar okunaklı değilse de, sanıkların açısından bakıldığında zihinsel olgunluk ve yeterince zeka düzeyine sahip olmamaları, ne ile karşılaştıklarını anlamalarına engel olmuştur. Otoritelerin ne kadar yanlış kararlar alabileceğinin birçok örneği bulunmaktadır. Bir örnek Berly Evans ve bebeği Geraldine Evans’ın 1949 yılında 10 Rillington Place adresinde John Reginald Christie tarafından öldürülmesidir. Duruşma çok büyük bir adli hata ile, koca ve baba Timothy Evans’ın asılması ile sonuçlanmıştı.Timothy Evans önce bebeğin cinayetini üstlenmiş, ancak sonradan şok içerisinde olduğundan ve ne söylediğini bilmediğinden bu ifadeyi verdiğini söyleyerek reddetmişti [8]. Tabii Timothy Evans’ın suşsuz olduğu ancak o asıldıktan sonra öğrenilmiştir. Reginald Christie gerçek katil olarak yakalandıktan sonra ve delillerle suçu ispat edilince (Christie’nin diğer cinayetleri de ortaya çıkmıştı), İçişleri Bakanlığı ve Polis Timothy Evans’ın ölümünden sonra onu suçsuz ilan etmişti. [9] Timothy de çok saf bir kişi olup gittiği barlarda devamlı gerçek olmayan hikayeler uyduran birisiydi. Yalan söylemeye yatkın olan birisi olması aleyhine çalıştı ve ölüm fermanının imzalanmasına neden oldu.

Bütün köylüler iki kardeşin suçsuz olduğundan emindi.Zaman aşımına rağmen konu üzerine henüz cevabı bulunamamış birçok sorular bulunmaktadır.İngiliz yetkililer mahkeme sürecini hızlandırıp iki masum insanı asmakla adaletin yerine getirildiği süsünü mü vermek istemişlerdi?Mahkeme süreci neden o denli süratli idi?Yetkililer davayı neden daha derin incelemediler? Yusuf ve Mustafa’nın asılması onlar için davayı detaylı olarak incelemelerinden daha kolay bir seçenekti belki de. Açıkça anlaşılıyor ki papazın mümkün olduğu kadar çok Türk köylüsünü Ortodoks inancına çevirme çabası hayatına mal olmuştu. İngiliz yetkililer ise köydeki gerginliği gidermek için davayı hızlandırma çabası içinde idiler.Sebeb ne olursa olsun şüphesiz bu tartışma devam edip gidecektir.

Kardeşlerin suçlu veya suçsuz olduğu konusunu bilme veya konu üzerine spekülasyon yapma durumunda değilim.Mahkeme ve adli deliller kardeşler için ezici nitelik taşıyordu.Benim tek yapabileceğim tarihi kanıt ve ilgi arzeden orjinal dökümanları sizlere sunmaktır.1920 yılında Kıbrıs’taki durum bugünkü koşullardan çok farklı idi.Rüşvet, kayırmacılık, cahil halkın hakim sınıflar tarafından manipülasyonu çok yaygındı. O yüzden elimizde olmayan kesin kanıtlar üzerine değil, sadece tarihsel şartlar üzerine spekülasyon yapılabilir. Birçok Luricina halkı Papa Charalambous Michelides’in Müslüman toplumu Hristiyanlaştırma çabalarının durdurulması gerektiğine, aksi takdirde bunun ayrımcılık yaratılarak Türk ailelerinin bütünlüğünü yıkacağına inanmaktaydılar.25 Mart 1921 yılında Luricina’da Enosis üzerine yapılan plebisit (halk oylaması) (“Biblion du phsithisman 25 March 1921”) Papa Charalambous Michelides’i köyün Türk nüfusunu Ortodoks kilisesine katma çabalarını hızlandırmaya teşvik etmişti.Bu onun sonunun gelmesinin belki de ana nedenidir.1924 yılında yaygın olan zihniyet bugün farklı olabilir.Ancak hiçbir şart altında vahşice bir cinayet haklı görülemez.Kendimize karşı olan inancımız, güvenimiz varsa ve kökenimiz üzerine gurur duyarak yorsabir papaz tarafından bize uygulanan baskı, beyin yıkama kültürel ve etnik kökenimizin değişmesine yetmezdi. Cinayeti işleyen kişiler (kim olduklarına ve cinayeti neden işlediklerine aldırmadan) tarihsel ve kültürel geçmişimizi dünyanın dört köşesine taşımış köylülerimizi temsil edemez, etmemeli.

Yusuf ve Mustafa’nın asılmasından bu yana 90 yıl geçmesine ragmen konu üzerindeki tartışma şüphesiz geleceğe taşınacaktır. 24 Eylül tarihinde gerçekleşen olaylar hakkındaki gerçeği belki de hiçbir zaman öğrenemeyeceğiz.Korkarım kesin olan tek şey Papa Charalambous Michelides, Yusuf ve Mustafa Bairam’ın ruhlarının sonsuza dek Luricina halkının yakasını bırakmayacağıdır.

References / referanslar

[1] 1.S.M.3 page 110 parts 1 and 2. 07.11.1924
[2] Page 2-3 of the court records
[3] Page 3 of the court records
[4] Doc 0 8-09; pages 2-5
[5] Doc 041-042; pages 62-64 of the court records
[6] Page 110 parts 1 and 2 of the court records
[7] Page 110parts 1 and 2 of the court records
[8] Wikipedia. Timothy Evans confessed that he killed his wife and threw her down the sewer on 30 November 1949. It turned out that he was in complete shock and did not know what he was saying. John Cristie subsequently admitted to the killing, and was also hanged.
[9] An official inquiry concluded in 1966 that Christie had also murdered Evans’s daughter, and Evans was granted a posthumous pardon




Chatista/Poems/ Mani By villagers

Chatista/Poems/ Mani By villagers

It goes without saying that to translate a poem, Limerick or whatever we wish to call it into another language completely loses the rhyme, style and feel of what was a unique form of entertainment in Cypriot life not so long ago.

There were many people in Luricina who were good at Chatista. Sadly this skill has not passed to younger generations. Recording the Chatista is the only way of passing the past way of life to future generations. No doubt in order to truly understand one would have to be able to read Greek. In this case I have tried to record the Greek language Chatista into the phonetic Latin Script. Some have kindly come forward to help write an occasional one into the original Greek script. A few have been translated into the Turkish language with extraordinary results. translating all however seems to have been very difficult. Only a brief explanation of the poems have been undertaken. It’s hoped that this will not take away the essence and beauty of these exchanges.

According to many older people, Veli Kundi often entered competitions at panayirs [1] and won on a number of occasions, therefore he was well known for his ‘Chatista’ and often enjoyed challenging fellow villagers. Around the early 1950s when ‘Kundi’ was dancing at a wedding in Luricina he noticed my father Mehmet Veli ‘Kirlapo’ walking in and decided to challenge him to a friendly exchange of Chatista. The following exchange took place


Veli ‘Kundi’
galose galosorisen filemu do ‘Kirlapin’
na memmu surundizesse, binnose sando hapin

Mehmet ‘Kirlapo’
en boriz filemu na me bgiz, allakse do sgobossu
sandin gufin din anerghi, minisgo sto lemosu

It seems Veli ‘Kundi’ was not in the mood as much as usual so Mehmet decided to have another shot, sadly Kundi’s response has been forgotten by Mehmet ‘Kirlapo’

Mehmet ‘Kirlapo’
horide file don ‘Kundin” glohede sandin botsa
eho enan yero guvelon, je myazun istin goksa

Veli ‘Kundi’
Καλώς σε, καλωσώρισες,
φίλε μου στο “Κιρλάππιν”.
Μα μεν μου σουρουντίζεσαι,
πίννω σε σαν το χάππιν.

Mehmet ‘Kirlapo’
Εν μπορείς φίλε να με πιείς,
άλλαξε τον σκοπό σου.
Σαν την κουφήν την άνεδρην,
μεινίσκω στον λαιμόν σου.[2]
_______________________________________________________________

My parents Mehmet ‘Kirlapo’ and Fatma ‘Phsillu’ celebrated their 60th wedding anniversary in November 2011. Being in a good mood my father seemed to get a bit of his old form back and started to knock out a few ‘Chatista’. ( Tsiatista) This one relates to their 60 years of marriage.

Onuzmu ulevgen ulon basdez gobellez,
je jinez emme helasin, yadi eghleba guvelez,

je dodez marazonna, je davrun da mallyammu,
ma omoz iboferna, yadi idan i thulyammu,

o jirizmu thia-daksen, je ebem-bemme mesta-ori,
je istera bandrefdiga, je diz Phsillu’s din gori,

je goma sinithizumen je gamamen thisangona je angonya,
harigamen os dora mazin, eshi exinda xhronya.

Turkish version of the above poem /Yukardaki siir’in Türkcesi

Gönül verdim gızlara aklım fikrim onlarda
Gızlar bana yüz vermez, giderdim hep davara

Ben da maraz ederdim bu böyle olmaz derdim
Elimden birşey gelmez hep davarı giderdim

Babam emiri verdi beni dağa gönderdi
Daha sonra evlendim psilu gızını verdi

Bir ömür mutlu olduk 60 yıl beraberiz
çocuklarımız oldu evde torun bekleriz.. [3]
şiir:/poem by Mehmet Kirlappo

Ο νούς μου (εμέν) εδούλευκεν
ούλλον πα’ στες κοπέλλες
Τζαι τζείνες εν με χέλασιν
γιατί έγλεπα κουέλλες

Τζαι τότες εμαράζωννα
τζαι τράβουν τα μαλλιά μου
Μα όμως εν υπόφερνα
γιατ’ ήταν η δουλειά μου

Ο τζιύρης μου διάταξεν
τζι’ έπεμπεν με στα όρη
Τζαι ύστερα παντρεύτηκα
τζαι της Ψυλλούς την κόρη.

Τωρά εμείς εκάμαμεν
δισάγγονα τζι αγγόνια
τζι είμαστε ώς τωρά μαζίν
έσιει εξήντα γρόνια. [4]_____________________________________________________________________

Unkown source

SIMERON DASPRON YASEMIN
IBEN DU GOZMI YASU
CE IBEN DU BOTHEN EREKSES
CE EVGIN IMIROGYASU

—————————————————————————————————————-

The following 4 Chatista/Mani’s/Poems were recited by Mehmet Veli ‘Kirlapo’

Idan jeros je berasen,
bu ihamen jindin harin
Dora egondepsen o jeroz,
afendimu theyoz enarti na maz bari
(3 Feb 2020)

———————————————————————–

uranno je thallassa, mavra phsilla je thasi,
i niyode bu ithahame mia neya na berasi,
_________________________________________________

Do drenon eksiginisen me thothega va-onna
dravose bastin jefalin, eshi exsinda hronya



—————————————————————————————————

CHATISTA BY MEHMET VELI ‘Kirlapo’ & Veli ‘Kundi’

Mehmet Veli & Veli ‘Kundi’ enjoyed exchanging chatista. Being great friends they often tried to outwit each other. Both have left us a sample of the way of life, culture and wit of Lurucina that should be recorded, and enjoyed by future generations.

MEHMET
Do petrohani en mitzi, ji Athienou meghali
eshi gobeles omorfes gosbende do riyali

Mehmet ‘Kirlapo’ went to his cousin Sultan ‘Sultano’s’ wedding party in 1950?. Being 20 years old at the time he was hoping to catch the eye of a young lady and hope that a friend or relative may arrange a union, as was the custom at the time a contest of chatista/Tsiattista between relatives and friends would liven up the fun.

Mehmet ‘bede du muya’ never passing up an opportunity to tease the young man that the age of marrying shepherds was long gone, and that young ladies now preferred men who were in better jobs. So the usual exchange of chatista was a way to make the point.

MEHMET ‘Bede du muya’

O jirizmu biladevgen, Je i manamu e belegan,
dora emaha bosduz vosguz, enduz thiyun yenegan.

Tell Muya my father is a carpenter, and my mother a nagger, and now I learnt there are no wives for shepherds

MEHMET ‘Kirlapo’
Omoz yaduz reshberiyez en simar-ladizmenez,
brebisu mia du kerhane bu dez oghradizmenez

While we are farmers and dirty, you belong in a whorehouse captured.

As the evening went on three of Mehmet ‘Kirlapo’s’ cousins went on the offensive to catch him out his response was the following

Enjen halumin je psumin na sas da mirasso
eyoni mia psishi ime je bosus enna ftasso
This is not bread and Hellim, to be shared, I only have one life, how many of you can I keep up with

Greek to English Translation by Feridun Toz (Fred Yusuf)

******************************************************************************************

As a young man Mehmet ‘Kirlapo’ was a Shepherd, and though it was a 7 day job, and extremely hard in the baking Cyprus heat, it offered him a strange sense of romanticism. Sitting on the beautiful and unspoiled hillside’s of Luricina [Akincilar] with his fellow Shepherd friends they would pass the time literally honing their skills in outwitting each other. Eventually he became so good that he was invited to ‘panayirs’ to enter competitions with neighbouring villagers fighting for the honour of being the best. Panayirs were like trading markets and funfairs, originally organised by the Church to stimulate trade. Panayir is in fact derived from the word “Panaiya” referring to Mary, mother of Christ. They played a big part of Cyprus life. It gave people an opportunity to bring their products to sell, meet old friends and enter competitions in an age when TVs were not so common, and interaction was the way of life.

Mehmet ‘Kirlapo’ soon began to make a good reputation for his sharp and quick wit. When he was about 18 -19 in 1948-9 he went to Athienou -a nearby village- with a friend in order to work. While at a local cafe a well known ‘Biidi’ and “Chatisti’s” named Muymon began to entertain and naturally challenge anyone to catch him out. It was soon brought to his attention that an up and coming youngster from Luricina was in the crowd. Muymon decided to prod the young man and walked up to him, but initially Mehmet being a bit over-awed by Muymons reputation decided not to respond. Muymon was having none of it, he continued with his witty ‘Chatista’ (Tsiattista) and eventually with his blood boiling Mehmet took up the challenge. The following exchange took place.

MUYMON
Anikse re filemou gamo-mada ganise,
bemaz na hariz, bu inda horgon ise.

MEHMET ‘Kirlapo’
Stin Athienou eftasa eshi gane-nan mina,
ma yeno gobi-higa bu mestin Luricina.

MUYMON
Sanda gunubga du neru stegume je horoda,
eyo da Lurijadiga ha-me lahdo ba-doda.

MEHMET ‘Kirlapo’
Messu yelasu sadanas banoduz na ksamosis,
je budo thinduz isha na do yemosis.

MUYMON
Eme-nan en gathi-gommu na duz itho-biiso,
amman agusun Muymon enna yirisun biso.

MEHMET ‘Kirlapo’
Am-man agusis je erkunde je bga-niz da habarga,
na dreksun bu-don gollosu je boynarga.

Naturally people who were good at Chatista had a certain respect for each other, and no sooner had they finished their exchange then everyone would join in some fun. Muymon congratulated Mehmet for his abilities at such a young age and both had a chat and coffee together.

Yusuf Toz’s translation into Turkish. An amazing bit of translation which left me speechless

MUYMON.
Yeter artık be dostum nazlanmayı sen bırak
Sen hangi köyden geldin, yakın mı yoksa ırak

MEHMET
Athiyenu ya geldim bir kac aydır burdayım
Nereliyim sen soran , ben Lurucinalıyım

MUYMON
Suda sinek gibisin durur sana bakarım
Ben Lurucinalilari , yerin dibine sokarım

MEHMET ‘Kirlapo’
Sakın şeytana uyma , çevirirler odunu
Onnar sana gonuşsa dolduracan o donu

MUYMON
Ben söylerim sözümü ihtar eder bu eller
Muymon adi olunca hepsi geri döneller

MEHMET ‘Kirlapo’
Duyarkandan genneri, gorku içini yakar
Bokun götünden değil, paçalarından akar.[5]
Greek script of the above
MUYMON
Άνοιξε ρε φίλε μου καμώματα κανεί σε,
πέ μας να χαρείς που ήντα χωρκόν είσαι.

MEHMET ‘Kirlapo’
Στην Αθηένου έφτασα έσιει κανένα μήνα,
μα εγεννοκοπήχηκα που μέσ’την Λουρουτζιήννα.

MUYMON
Σαν τα κουνούπκια του νερού στέκουμαι τζιαί χωρώ τα,
εγιώ τα Λουρουτζιάτικα χαμαί λαχτοπατώ τα.

MEHMET ‘Kirlapo’
Μέν σου γελάσει σατανάς πάνω τους ν’αξαμώσεις,
τζιαί που το δείν τους (μανιχά) ίσια να το γεμώσεις.

MUYMON E
Εμέναν εν καθήκο μου να τους ειδοποιήσω,
άμαν ακούσουν Muymon εν να γυρίσουν πίσω.

MEHMET ‘Kirlapo’
Άμαν ακούσεις τζι’έρκουντε τζιαί πκιάννεις τα χαπάρκα,
να τρέξουν που τον κώλον σου τζιαί (που τα) ποϊνάρκα. [6]
***************************************************************************************

More chatista by Mehmet Veli ‘Kirlapo.

These two are a reference to the fact that at 82 the energy and health is not as good as it used to be.

Sta broda bolemusamen thihos bolemo-fothga,
dora emmaz eminasin me sherga me bothga.

———————————————————————–

Basta sanithgya barpado,
mesto neron imbleyo,
da brodinamu bu egamma,
thimmu-meda je gleo.

*******************************************************************************************

Thimume jindin zoyin bu imun bastus thegaksi
thene orpissa dundin zoyin na-laksi

***************************************************************************************

A bit of a dig at his wife for her moaning. All in good humour.

I lossasu arkinisen je mashede midamu,
brosbahis medo galon na spasis da myalamu.

Sandin lihusan ebahez bu din gradun brobanya,
bastin kellemu se dravo eshi exinda xronia

Your tongue is bothering me, are you trying to blow my brain
Like a mother just given birth in post labour pain, I carry you on my head for 60 years

Greek to Turkish translation by Feridun Toz (Fred Yusuf)

———————————————————————————————————–

Aresgidiz na-ime thrihtos,
je na horo don diho,
enimboro o ftohos bile na sindiho

She likes me to be stay silent,
and stare at the wall,
unable to even talk or speak

Greek to Turkish translation by Feridun Toz (Fred Yusuf)

*******************************************************************************************

Indan na gamo na yino me dundin yidonummu
nivgede je honyazede je bernimu don nummu

What can I do, I am with my neighbours
and you get up and shout and take my mind away

Greek to Turkish translation by Feridun Toz (Fred Yusuf)
______________________________________________________

aghbisadin bu gargyaz,
je manadiz malonni
helidin na shereda,
je na din gamaroni.
___________________________________________________________

Don nummu mestin jefalin
egamezdo alevrin,
obuz je na baz je na stahis,
do grima-mu nas evri.

Meran ulevgede bola,
din nihdan je jimaste,
je odi saz lalo dora,
banda na da athimaste.
____________________________________________________

Thoksazodo afendimu,
bu me gamen cholakin,
ya senan ime beri-ergoz
bos eshiz doson merakin.

———————————————————————————————————–

Sigonume do broyin,
je horisa din glatsan,
odi abarghi ston dunya,
en ulla medin ratsan

———————————————————————————————————-

Basta gungrin je siyera,
egarfonna din sponda,
indan na gamumen dora,
ereksamen I ohdonda

———————————————————————————————————

En panayiri je berna
i yerimi neyodi
En fevgi isteri zoi,
je na ksanarti brodi

———————————————————————————————————–

Emenan edromaksamme stena je mahalathes
drauth-ya ge biimada lalosas gyo shil-yathes

____________________________________________________________________

an exchange between a gypsy woman named Nergiz and Mehmet Veli ‘Kirlapo’

NERGIZ
Na bgyaho din tsa-erammu
je narto boji gondassu
yadi horo je nevgismu
na spasso da myalassu

MEHMET VELI ‘Kirlapo’
Do stoman bu drau-isen
notho bora russoso
enan bendo-liron russon
an ertis na su thosso

The following 4 Chatista/Mani’s were recited by Mustafa Muzzafer Dayi who was well known for his skill as an expert on chatista.

Sigonede bu do broyin,
sandis thulan na bgasi,
skeftede inda gavenen
na baii na cikyasi.

Σηκώννεται που το πρωίν
σαντίς δουλειάν να πιάσει
Σκέφτεται ίντα καφενέν
να πάει να τζιοιθκιάσει.[7]
——————————–
2
Ston skoliyon bembizdon
rammada na mahi,
je o ahahi-reftos ene mahen
me A me U na rafi

———————————-

3
Do alpa bos en ghauraz e horendon je yelan,
je abo mitsiz e thenedun odi bos enethelan

lalisdu nakon asheron du ghamalu na sissi
ama belon don ivramen berkimu na spothisi

———————————-
4
Ay oglum sana dedim
tembelligi birakasin
da benim gibi okuyup adam olasin.[8]
*****************************************************************************************

The following catista are from various unknown individuals. We owe NEBILE SAMI ‘GOTSA’ ( NEBILE RAMADAN) a massive gratitude for remembering to recite them. BEKIR OSMAN ‘BITHIGO’, was kind enough to write and share them.

STON GANBON ANASDENAKSA DA VUNA GAYIGAN
JE VRISES E KSERANAN JE BODAMI STAHIGAN

LABRA DROO GE LABRA BINO GARVUNA GADABINO
SARANDA VRISES DO NERON BINODO GE ENDO ZVINO

MANAMU CE SE FILISA EN CE GAMASU
GAGON E GOBSA BU DA HRONYAMU CE VALA SDA DIGASU

——————————————————————————-

Bu do stenon-dis ereksa je dayizen da vudya
je haminison do goshinon je lalemmu drau-tha

Da yasemin ine esomu, jallu fakun i gloni
je agusando bos se aghaba esgasan i yidoni

—————————————————————————

Iyadin meda gochina ge iba odi ine bana-iya
ge baragalun don theon na stahi nadin iya

—————————————————————————

Do silionin egatsen banosdin gafgarun
ji gafgarua e shetanondo ge ginon e drauan

Ibadis narti ge en irten ge-narti emme vrisgi
ge da babutchadis ille ge o gobosdis minisgi

———————————————————————–

efeksen i Anadoli je bu na ksimerosi
je bu aghabin argisen na bay nadin merosi
je enan filin na dis thosi
————————————————————————-
Inda din helo din omorfgan je da berisogali
je da nihtarya di thimis, je na da gradun Ali

—————————————————————————–

Ela re Hitler ya na this Gibreya baligarya
bu ehdibun du Yermanu sta stihi du Londarya
ce lambron na gabsi eshi baligarya

———————————————————————————

Ismaili’s o Seid-ali’s bon droyi do pilavin
je heli avga diyanida na blethun mesdo layin

————————————————————————————

Amca Sufda gamnisu dudoz o glaros na su don buliso
amman su gamni Bemudo
ine barasgevi na don baro sto bazarin na don buliso
je da riyalya bo dosa na bghaho biso

———————————————————————————————————–

offu offu muzuru du Morfu,
egamez je bellana ya gyo mila gorfu

——————————————————————————–

Halasa mavro, halasa je jimadusa
boles manayes egames ce mavra e horusan

****************************************************************************************

The following 4 Chatista/Mani’s was recited by Mustafa Muzzafer who was well known for his skill as an expert on chatista.[9] 1

Sigonede bu do broyin,
sandis thulan na bgasi,
skeftede inda gavenen
na baii na cikyasi.

2
Ston skoliyon bembizdon
rammada na mahi,
je o ahahi-reftos ene mahen
me A me U na rafi

3
Do alpa bos en ghauraz e horendon je yelan,
je abo mitsiz e thenedun odi bos enethelan

lalisdu nakon asheron du ghamalu na sissi
ama belon don ivramen berkimu na spothisi

4
Ay oglum sana dedim
tembelligi birakasin
da benim gibi okuyup adam olasin

The following chatisto was an exchange between a Greek lady and Veli Kundi at a competition at a Panayir in Larnaca

Espira do horafimmu, ce evvalado sisamin,
baragalose filemu Kundi na mu biz bosa gucha na gami

(an another version of the above)
saranda skales thi-ola espira do sisamin
athis i kseris da bola, bosa gucha na gami

VELI KUNDI’S RESPONSE

Annen galo-gamumenon je erti enan bodamin,
osa astri eshi o ughranoz, dosa gucha na gami. [10]
Turkish translation. Türkce çevirisi

Yabanci kadin’nin sorusu
Tarlamı çapaladim , bir avuç sısam ektim
Söyle bana be Kundi, negadar hasad ederim

Veli Kundi’ cevap verdi

Tarlan güzel sürülsün, dere daşarak gelsin
Yildizlari bir say bak o gadar hasad edersin. [11]

*******************************************************************************************

recited by ???
Don Zimbrikon je don Kundi enna duz gadagobso,
je na duz gamo pasturman, je du Hitler na duz bepso

*****************************************************************************************

Original Poet not known

Theemu ce sihhoramu
gopse ta grimadamu
stin oran du thanadumu
stin bordan tu gnimadumu
na men da evro mbostamu. [12]

****************************************************************************************
Unknown source. [13]
O boshi bu ornihes bashes, gamya yidonisa midadu
din nihdan bay je bgyanidez, dudi en i thulyaduz,
ahus o asihoridoz bay je blimeraduz,
andrebume je o ithiyoz, na o milo midaduz.

****************************************************************************************

Galon zevgarin do egama, je vuthga je gatselez,
heli nan mesto gavenen harkya na bezi je rame na droi garamelez

****************************************************************************************

Muzaferi to Gashaoli

Hondron gubai su egama me enan mistaromenon,
garchissu endez ehelez, beridu bu enan ksenon

*****************************************************************************************

Androulla Shati is from Dali and is the daughter of Kadji who had a shop at the bandobuliyo. She has enjoyed the Tsiattista and Biimada so much that she has lent her support for thisreserach. She herself is a master of this ancient tradition and her following Tsiattista/Chatista is a joy to read. No doubt the talent of our village folk still seems to inspire people to this day. If only our younger generation could read and understand Greek, then this aspect of our culture will live on. If this research helps to inspire and preserve this tradition then we should all be happy that our ancestor’s talent for Tsiattista and Biimada will never be forgotten.

The following Tsiattista were recited by Androulla Shati to Ismail Veli
Tou filou mou tou Ismail pou zi is ta Londina,
Areskun tou ta tsiattista Ets’omorfa tzie terkasta,Tzie grafo tou, po tzina.

Egio ime i Dalitou kori tou Khadji me to namin.
Tzie miazo tou stin exipnaan, os to telefteo dramin.

Yi’afton tzie grafo tsiattista esenan na ta pepso,
Gia na gelasoumen nakurin tzie na se horattepso.
____________________________________________________________

Androulla’s witty tsiattista is again self-evident. In this one she is talking about Fenerbahce’s, 1.0 win over AEL Limasol.

Sheroume pou vrethikamen, pou ginamente fili
Ederen mas, I Fener Bahce, epses tin Aelara
Tzie piaan mas ta klamata tzie kapious, I pellara.

Ma gio gia fourpous en ixero tzie den dio bakira.
Lalo mono, doxa si o theos, gia oula tzina pou pira.

____________________________________________________

To minima pou sou epepsa, efien kata lathos
Yiat’imoun polla viastiki

Thkialoismeni xistitdi,
Me vouros tzie me pathos.

Eylepa ta aggonouthkia mou, ekamna tes doulies mou,
Tzi’en iha mian stalami na pepso tes efges mou.

Efhoume na eperases kala to bayrami
Na men ishe polles vroshes, anemous tzie tsunami.

Eyio tin Agglian xero tin pos kathi mera vreshi
Ma san to humour to Eggleziko, is ton dunian, en eshi.

Laloun ta ouli tzie yeloun gia na perna tzi’i ora
Na xianousin ta dertia tous, na sherounte to tora.

Polla filia kai stin yeneka sou

*********************************************************************************************
The following poem was written by Fatma Gazi and shared with the kind permission of Mr Soner Arifler [14]
Köyüme Sesleniş

Eteğinde kucağında
sarıp sarmaladın beni
kıymetini bilemedim.

Sokağında harmanında
büyüdü çocuklar
seslerini duyamadım.

Aşk şarkıları söylendi
bağında bahçende
anlayamadım.

Ak taşın, toprağın
gözlerimi kamaştırdı
bakamadım.

Seyrektir kara gözlün
ay yüzlü insanların mavi yeşil gözlüdür
fark edemedim.

Lurucinalı mısın diye sorarlardı
oysa adın alnımızda yazılı
göremedim.

Ilık rüzgarınla
yürekten çağırıyorsun
gelemiyorum.

hissediyorum; tüm yeşilindeki çiğ damlaları
içimdeki gözyaşlarımdır.
ağlııyamıyorum.

Fatma Gazi
Mart 2002

FATMA GAZI KIMDIR

9 Mart 1960 Lurucina doğumlu olan Fatma, Hasan Gazi (Surfi) ile evlidir. Fatma ile Hasan’ın biri kız diğeri erkek iki çocuğu var.
Baba adı: İsmayıl Bekir Barbaros.
Anne adı: Dudu Barbaros.

Annesinin babası: Hasan Yannitsaro.
Annesinin annesi: Fatma Yannitsaro.

Babasının babası: Bekir Barboro.
Babasının annesi: Sultan Barboro.



[1] Panayirs were agricultural and business fairs often organised to promote sales of local produce. These were often also used to encourage competitions, and other forms of entertainment.
[2] Greek translation by Yiannis Komodromos
[3] çeviri: translation by Yusuf Tozzi
[4] Greek translation by Yiannis Komodromos
[5] Turkish Translation By Yusuf Toz (Türkce çeviri YUSUF TOZ tarafından edildi)
[6] Greek translation by Fanis Patsalides. (Rumca çeviri Fanis Patsalides)
[7] Greek translation (Rumca çeviri ) by Yiannis Komodromos .
[8] Shared by Huseyin Selim.
[9] Shared by Huseyin Selim.
[10] shared by Mustafa (Culli) Denizer.
[11] Turkish Translation By Yusuf Toz (Türkce çeviri YUSUF TOZ tarafından edildi)
[12] Shared by Huseyin Selim.
[13] Shared by Hussein Selim
[14] Copyright © 2000. Soner Arifler’s Home Page. All rights reserved.
Last updated: 29/09/2002
http://arifler.mycyprus.net
e-mail: sarifler@mycyprus.net







Biimada / Poems & Chatista (Ozan). Part 2

​Biimada / Poems & Chatista (Ozan)


Lurucina seemed to have been blessed with many people who were masters of Biimada and Chatista. Veli ‘Kundi’, Suleyman ‘Kamilo, Debreli, Bede ‘muya and Muzaferi were some that I heard of. Some of Hussein Selim’s chatista are also listed. It would be fantastic if others came forward and shared this unique talent of our village folk with us all. I will first begin with the story of Nico’s and Andioni, a modern Greek love story that ended in Tragedy. Nico’s being an orphan boy and poor, fell in love with Andioni, unfortunately Andioni’s parents being rich and middle class completely rejected the marriage of the two youngsters, this lead to her suicide, Nicos unable to live without his beloved Andioni shot himself by her graveside uttering her name as he pulled the trigger. This tale recited by my father Mehmet Veli is a masterpiece of the old tradition of Greek “biimada”. its a poem that I heard from him as a child, and after many years his love for this story meant that he could still recite every word. For a man of 81 who happens to be completely illiterate its an example of the astute and intelligent keen mind that is inherent in many determined to overcome the shortfalls of their upbringing. He was himself a child when he first heard it in the 1930s. The story captivated him as it did me. He is the only person I know that knew this poem, and I was determined to record it for a future generation that will not know of the life of the ordinary Cypriots as it used to be, for “biimada” and “chatista” [ similar to Irish limericks for want of a better word ] was a form of competition and pass-time long before the introduction of the home TVs. As I cannot read or write Greek I have had to record it phoneticly in the Latin script. Fortunately a Greek friend Photis Loizou translated the original Greek script which follows the Latin script.



Recited by MEHMET VELI ‘Kirlapo’. Original writer unknown

THE TRAGIC LOVE STORY OF NICOS & ANDIONI

Filisi di brosehin din monin galosinin,
na agusede don fedino neyoderan bu eyinin.

I barabonon di brosehin na thosusin i neyi,

ya din neydisin simeron odi yinun di fteyi.

Fili je kseni, je thigi gondamu sinahdide,
na agusede neyodera je bo na thamasdide.

O Nicos idan orfanon, bu jirin je bu manan,
ihandon oban mistargon, je mestu thkudu dun danan.

I Andioni arkondissa je blusiya beridu,
man di thelen bu duz gyo, i omorfga ganiduz,

I niyohigan ji gyo je irtan ostin eligiyan.
obu ibarghun rammada ya di sputhis skoliyan,
Ebgahanduz je biranduz se gabgan polidiyan.

Don ithiyon siloismon bu skefdedun o Nico’s,
i Andioni ishendo diz garghan do htibos

Na fenerosi ethelen sto Nico din aghabin,
je o foz diz thasgalasdiz egamendin je andrabin.

Meda abofisasin na bun da mistigaduz,
ya din erodan bolli, na vgi budin garghanduz.

“Agha-bidemu Nico’mu, kserisdo agha-bose,
istin garghammu bo hidepsa, ehose gradose,

and thulume enaz agha-bidemu Nico,
na men tharro na asprisusin da ammagyamu na bohamyazo do dihon”
,
“Don ithiyo siloismon skeftume jeyoni Andionin,
Oboz damag-yamu bu yirrizo aghabo jeyonin.
je az thulume as arniho aghabimu Andioni,
na asprisusin da amagyamu je na yinun shonin”.

Bgya-nusin afdo-ginidon je sto horgon ebiyan,
me mya asfaliyan yerri siyuran bandriya.

Moliz stamadisan je o jiridiz horidiz,
me thihos galo-sorisin aniksen je laliduz,

“Bothen ebgyasede athiyan mestin avlin nambide,
eni-sastin thehti bome, na bade na hathide”.

“Ksheho-ramu baderamu je thenime manishimu,
budo egama sto dunya je evgigen i ksagh-iimu”

Bayi ji manadiz gonda, do stomandiz anniyi.
je iben du Nicu, liyora na sigosti na fi-yi.

I Andioni ibendiz “i mamma-mu min don ghoniz
je barabono vassana din gorissu hortoniz”

Lalidiz “ra ahu thenehi sbigya sgethon thigadu,
heliz na zissiz mandiga, lamne je su midadu”

Fevgi o Nico’s o ftohos me stihos bliyomenoz,
sando buli bu na behdi, na gutso fter-gamenoz.

Bayi je stu thgudu je agatsen, glamenoz, skoddomenoz
je ghtibi-menoz du sevda je barabonimenoz.

Rodundon do inda bahen, na bi don mistigondu,
Annen grifon barabonon, je eshi bu don thgondu.

Laliduz “i ediyamu, bu mutin oz velonin,
an glabso, je bu na sgodoho en ya din Andioni.

Aghabisadin bu gargya je i manadiz malloni,
theli na din shereda, je na din gamaronni”.

Lalidu o fgyozdu “men gleyiz, men istonohorgese,
je ahu en dudi i ahormi, en horataz hargese.

Ebarmu enan bomonin, sto spidinduz na ftaso,
je men eshiz mia enyan, dundin thulyan tha sasso”

Na men hani jeroz, sto spidinduz e blehtin,
je i manadiz esso nam-bi bile, endon e thehti.

“Then-ise thehtos esomu spidimmu na badissiz,
je ksero inda nam-biz, je indan bu na milisiz”.

“Skefdu lalidiz na hariz, din androbin thimmi-hu,
stis Andionis honakse, mazindiz eksi-i-hu”.

“Kseroda ulla kseroda, ma allin itheyan vale,
je na iha thothega beghya, en je theodin bale”

Me thihoz afto bosis,o thgyu du Nico fevgi,
i Andionis bu agusen, do thanadon irevgi.

Sigonede bu do broyin, sto mayirgon in-benni
bganni din guzan du neru, ston lakon je biyenni

Bast sannithi ihasin lakon stupomenon,
erapsen do delosdiz je do onomandiz svimenon.

Dora as evri blusiya, as theli na mu thosi
do haron na stethanoho, sto daho na me hosi

Pefti ston lakudu neru, ebiyen sto bado,
je manadiz vura sto lakon, je iyendon anihton je ebahendon.

Ehtiban basto stihondiz, me driz okathez rotsan,
odi epeften hame stin thin je glotsan.

Moliz agussan dez fonez, yidonidiz je biyan,
mesa ston lakon beledun, din Andionin iyan.

Idan bu bano du neru, brumutta skablomenin,
je ossi din iyan, ibasin bu en delyomeni.

ithobiyun isto stahmon, je irten i astonomiya je skethasendin,
meda ethosan du baba athiyan je ehapsendin.

Moliz arkepsen i gambana, je libidera ehtiban,
du Nicu mavro habaro, sanki ebiyen je iban.

Lali an e skodothigen yamenan i Andioni,
athinadon bano stin yin na zisso bgyon eyoni.

Stez driz diz aborpizzede gatholu iboferni,
ebgyahendo beristroho sto daho je bayyeni.

Egatsen thibladiz gonda broda je miroloyan,
je istera din itheyandu arkepsen je moloyan.

Anikse dahon gyo lepta, libihu do gamommaz,
je istera strafu shebazmaz je atheliz je duz gyomaz.

San egleyen sto dahondiz, je lalen don gamonduz,
san bu na iyen mia oshan je irten banothgonduz.

Ihtuz je bodilih-tin sigonnede je stahin,
je baradiran din oshandu bu biyen je bu strafin.

“bomine Andionimu narto jeyo midassu,
oboz orkistigamen, na ime i sindroth-ghassu”.

Gundado baston ibnondu, dravaddo je fjoronni,
isha je isto stomandu “erkume Andioni”.

Zevga-romenez gyo bsi-shez amessos eyinigan
da bulya bedda-mena isto theon evgigan.

O Nico’s boz e hathigen liyora ireftin,
alla bgoz e fandazedun gondadiz na behtin.

Meda fanarga du jeru, duz lakuz e yirizan,
gondadiz boz e behdin, ganne-naz then e orpizan.

Laliduz mia gorua, “ehtez bu ebiyena sto skolio,
egraden stradan je lamen, bayenen isto negroda-fiyon”

Amessos then hanun jeron, sto thimandu eftasan,
iyandon basto nimandiz blamenon, je thamasan.

Thonazan du na sigosti bu idan jimizmenoz,
je jinoz mesta yemada idan bo negrodamenoz.

Lali o zaptiehs, “dora o neyoz nomoz,
brebi na mini thahame na erti o astenomoz”
je irten, je ksethasen gala dez istoriyez omoz.

i manadiz do ftesimon inda na ehelen na gusi,
ibenduz apsede fothgan je vartedin na grusi

———————————————————————————————-

Greek script written by Photis Loizou


Η τραγικη ιστορια του νικου τζαι της αντιονης

Φιλοι την προσοχην την μονην καλοσυνην
να ακουσετε τον γετοινοι τον φετοινον νεον ερωταν που εγινην

η παραπανον την προσοχην να δοσουσιν οι νεοι
γιατι οι νεοι σιμερον οτι γινουν φτεει

Φιλοι τζαι ξενοι τζαι δικοι κοντα μου συναχτυτε
να ακουσετε νεωτερα ξαι πως να θαυμαστηται

Ο νικος ηταν ορφανος που τζυρην τζαι που μαναν
ηχαν τον οπως μισταρκον, τζαι με του θκοιυ του εταναν

Η αντιονη αρκοντισσα τζαι πλουσια περιτου
μα τι ηθελεν που τους θκυο, η ομορφκια κανει τους

Νιοθηκαν τζι θκυο τζαι ηρταν ως την ηλικιαν
Οπου υπαρχουν γραμματα για της σπουδης σκολεια
Επηασαν τους τζαι επηραν τους σε καπιαν πολιτεια

Τον ιδιον συλοισμο που εσκεφτετουν ο νικος
Η αντιονη ισσεν το της καρκιας της κτυπος

Να φανερωση εθελεν την αγαπην
τζαι ο φοος της δασκαλας της εκαμεν την τζαι αντραπην

Μετα αποφασησασην να που τα μυστηκα τους
για την ερωταν πολυ να φκει που την καρκιαν τους

Αγαπητε μου νικο μου , ξερεις το αγαπω σε
ηστην καρκια μου που φυτεψα, εχωσε κρατωσε

αν θουλουμεν ενας αγαπητε μου νικο
να μεν θαρρο να ασπρισουσιν τα αμμαθκιου μου να ποχαμυασο τον τοιχον

Τον ιδιο σιλλοισμο σκεφτουμε τζαι εγιωνι αντιονι
οπως τα μαθκια μου που γυριζω αγαπω τζαι εγιωνι

τζα ας δουλουμε ας αρνηχω αγαπη που αντιονι
να ασπρισουσην τα αμμαθκια μου τζαι να γινουν σσιονι

πκιανουσιν αυτοκινιτο τζαι στο χωρκον επηαν
με μια ασφαλια γερι σιουραν παντριαν

Μολις σταματησαν τζαι ο τζυρης της χωρει την
με διχως καλοσορυσην ανοιξεν τζαι λαλει τους

Ποθεν επιασε τε αδειαν μες την αυλην να μπειτε
εν εισαστην δεχτοι πω μεν, να πατε να χαθειτε

Συχωρα μου πατερα μου, τζαι δεν ειμαι μανισση μου
που το εκαμα στο ντουνια τζαι εφκηκεν η κσακη μου

Παει τζη η μανα της κοντα το στομαν της ανοιει
τζαι ειπεν του Νικου γληορα να σικοστει να φυει

Η αντιονη ειπεν της ¨μαμα μου μεν τον θκιοχνης
τζαι παραπανο βασανα την κορην σου χορτονεις

Λαλει της “Ρα αφου εν εσσιει σπιθκια σχεδον δικα του
χελεις να ζησεις μαντικα, λαμνε τζαι σου μητα του

Φεφκει ο Νικος ο φτωχος με στηθος πληγομενος
σαν το πουλην που να πεχτει, κουτσοφτερκασμενος

Παει τζαι στου θκιου του τζαι εκατσεν κλαμενος σκοτομενος
τζαι χτυπημενον του σεφτα τζαι παραπονημενος

Ρωτουν τον ιντα επαθεν, να πει το μυστηκον του
Αννεν κρυφον παραπονον, τζαι εσιει που τον θκειον του

Λαλει τους, η αιτια μου, που μουτην ως βελονιν
αν κλαψω, τζαι που να σκοτοθω εν για την Αντιονη

Αγαπησα την που καρκια, τζαι μανα της μαλλωνει
θελει να την σσιερεται, τζαι να την καμαρωνει

Λαλει του ο θκειος του, μεν κλεεις μεν στενωχορκεσε
τζα αφου εν τουτη η αφορμη, εν χοραταζ χαρκεσε

Επαν μοθ εναν πομονην, στο σπιτι τους να φτασω
τζαι μεν εσσιεις μιαν εννοια, τουντην δουλεια θα σασσω

Να μεν χαθει τζαιρος, στο σπιτι τους επεταχτην
τζαι η μανας της εσσο να μπει, πηλε εν τον εδεχτει

Δεν εισαι δεχτος εσσο μου, σπιτι μου να πατησεις
τζαι ξερω ιντα που να πεις τζαι ιντα που εννα μιλησεις

Σκεφτου λαλει της να χαρεις, την αντροπη θυμηθου
Της Αντιονης φωναξε, μαζι της εξηγηθου

Ξερω τα ουλα ξερω τα μα αλλην ιδεα βαλε
τζαι να ειχα δωδεκα παιθκια, εν τζαι διοτην παλε

Με δειχως αυτο ποσις, ο θκυος του νικου φεφκει
Η Αντιονη που ακουσεν το θανατον γυρευκει

Σικονετε που το πρωιν στο μαιρκο ι-μπενει
πιανει την κουζα του νερου, στο λακκον τζαι πιενει

Πας σανιδιν ειχασιν λακκον στουπομενον
εγραψεν το τελος της τζαι το ονομα της σβησμενο

Τωρα ασ ευρει πλουσια ας θελει να μου δωσει
το χαρον να στεφανοχω, στον ταφο να με χωσει

πεφτει στον λακκο του νερου επιεν ιστον πατον
τζαι η μανα της βουρα στου λακκο, τζαι ειεν τον ανοιχτον τζαι επαθεν το

Εχτυπαν πας στο στηθος της με τρεις οκαδες ροτσα
τζαι επεφτεν χαμε στην γη τζαι εκλωτσαν

Μολις ακουσαν της φωνες οι γειτονοι της τζαι επηαν
μεσα στον λακκο πελετουν την αντιονη ειδαν

Ηταν που πανω του νερου, προυμητα ξαπλωμενη
τζαι οσοι την ειδαν ειπασην ενει τελιομενη

Ειδοποιουν εις τον σταθμο τζαι η αστυνομια τζαι σκεζασην την
μετα εδωσαν του παπα αδεια τζαι εθαψεν την

Μολις αρκεψεν η καμπανα τζαι λυπητερα εχτυπαν
του Νικου μαβρο χαπαρο, σακκι επηεν τζα ειπαν

Στες τρεις της απελπιζετε, καθολου υποφερνει
επηαχεν το περιστροφο, στο ταφο τζαι παενει

Εκατσεν διπλα της, κοντα πρωτα τζαι μοιρολοαν
τζαι υστερα την ιδεα του αρκεψεν τζαι μολοαν

Ανοιξε ταφον δκυο λεπτα, λυπηθου τον καμμον μας
τζαι υστερα στραφου σσιεπασμας, τζαι αν θελεις τζαι τους θκυο μας

Σαν εκλεεν στον ταφον της, τζαι λαλε τον καμον τους
σαν που να ειδεν μιαν οσσιαν τζαι ηρταν πανωθκιον τους

Ηχτους τζαι ποτηλυχτει, σηκωνετε τζαι εσταθην
τζαι επαρατηραν την οσσιαν του, που επηεν τζαι που εστραφην

Πομοινε αντιονη μου, να ερτω τζαι εγιω μητα σου
οπως ορκηστηκαμεν, να ειμαι η συντροφκια σου

Κουντα το πας τον υπνο του, τραβα το τζαι φκιορονει,
ισσια τζαι ιστο στομα του “ερκουμαι Αντιονη”

Ζευβκαρομενες θκυο ψυσσιες, αμμεσως εγινηκαν
τα πουλια πεταμενα ιστον θεο εφκηκαν

Ο Νικος πως εχαθηκεν γλιορα εμαθευτην
αλλ ποιος εφανταζε τουν κοντα της να επεχτην

Μετα φαναρκα του τζαιρου, του λακκους εγυριζαν
κοντα της πως επεχτην, κανενας δεν ελπιζαν

Λαλει τους μια κορουα “εχτες ποου επηενα σχολειο
εκρατεν στραταν τζαι ελαμνεν, παενενν στο νεκροταφειον

Αμεσσος δεν χανουν τζαιρο, στο μνημαν του εφτασαν
Ειαν τον πας το μνημαν της βλαμενον τζαι εθαυμασαν

Φωναζαν του να σηκωστει, πως ηταν τζειμισμενος
τζαι τζεινος μες τα γεματα ηταν νεκροταμενος

Λαλει ο ζαπτιες ” τωρα ο νεος νομος
πρεπει να μεινει δαχαμε να ερτει ο αστυνομος
τζαι ηρτεν, τζαι εξετασεν καλα τες ιστοριες ομως

Η μανα της το φτεσημον ιντα να θελεν να ακουσει
Ειπεν τους αψετε φωθκια τζαι βαρτε την να κρουσει




Our ancestors origins?

The origins of the people of Lurucina have been referenced and researched through many years of hard work. The research is detailed below in both English and Turkish. The references for each section of research is below the section itself.

English – Uncovering the origins of the people of Lurucina/Akincilar.

One of the most talked and debated issues of the people of Lurucina is, ”who were our ancestors”?

Even many other Cypriots not from Lurucina have made countless claims. Some insist that we were Christian Greeks who converted to save tax. Many believe our origins were Venetians who converted to save themselves from discrimination from both Greeks and Turks. Some insist we originated from Ottoman Turks. No historical evidence has ever been presented to back up any claim. Some arguments though sounding plausible are often based on wishful thinking, political ideology and sometimes even prejudice. In this day and age our ethnic origins should not cause any embarrassment or concern, after all we all know the world is increasingly becoming a melting pot of diverse ethnic and religious backgrounds. History and evidence however can, and should be discussed, if only so we can enhance our knowledge on a realistic basis.

The people of Lurucina in spite of identifying themselves as Turkish Cypriots by ethnicity did in fact speak fluent Greek, which earned them the name Linobambaki (cotton wooleys) this was often used in derogatory terms to imply that they identified as Muslims to save tax or Christians to avoid National service. Some historians made fleeting references to the Linobambaki. but even they often went on what the general belief was, rather than any effort to research each claim on its own merits. Both Greek and Turkish Cypriots mocked and taunted the people of Lurucina in equal measure. It was these kinds of derogatory insinuations that cemented a bond and determination to prevail and succeed in keeping our unique diverse culture on a positive footing. The amazing thing is very few, if anyone, ever bothered to research our past beyond our family trees, therefore our history has been left to a few simple footnotes of passing phrases like ”The stronghold of the Linobambaki”.[1] and so on. With so many important centres of the island like Nicosia, Kyrenia, Famagusta etc why would anyone bother with a mere village which was the target of ridicule from many sides of the ethnic makeup of Cyprus? Sadly some of our own villagers went as far as to accept the ridicule in the belief that our past ancestors switched according to their interest.

After a six year intensive research based on original archive documents a completely different picture seems to have emerged. The vast majority of the ethnic Turks of the village did in fact serve for years in the military, in fact when the 1831 and 1879 census documents are compared it’s clear that nicknames that were considered to reveal our past Latin or Greek origins and were very common in family identification seem to be much more recent than people believe. In the 1831 documents only one or 2 nicknames exist on record. One is ”Coban” (Shepherd) but we also know this to be a name. The same family has the nickname of ”Topal” (the lame).[2] The vast majority of nicknames seems to be among the last 4-5 generations. The further one goes back the less there are. Therefore using our Greek, Turkish or Latin sounding nicknames as proof of our past ethnicity is flimsy to say the least. After all we had people named Mussolini,
Kennedy, Grivas and even Cliff (after the British singer Cliff Richard) etc. No one can seriously claim a relationship to these past international figures. On close inspection there are some records of Muslim Turks marrying Christian women and converting to the Orthodox faith. Arif Mehmet Kavaz ‘Pasha’ from my paternal mother’s family being one. Born in 1856 he married Ayse Suleyman ‘Yasumullo, but after her death he married a Christian woman named Kakulla.[3] For some reason he named all his later children with Christian names and moved to Limassol. In spite of countless debates of conversions to Islam from the Christian faith, not a single person born between the period 1750 to the present have been found to have converted from Christianity to Islam. Considering there have been at least 8000 people recorded on the village family trees, that is an amazing rebuttal of the theory that the people of Lurucina converted to Islam.

Some argue that if there were conversions they took place immediately after the Ottoman conquest of 1571. But even this is hearsay and most important the details and evidence found to date have shown this theory to be flimsy. In the first Ottoman census of 1572 there were 27 Cizye (Christian households).[4] but by 1643 this increased to 41.[5] So the question is, if at a period of falling population count in Cyprus, how did a 50% increase in the population of Lurucina take place? Surely if they had converted to Islam the Christian population would have shown a decrease?

So let’s look at the documented evidence uncovered thus far. The 1879 census which covers the population from 1796-1879 reveals some interesting facts. Some were listed as being Bosnian’s, Albanian and Arabic. I hardly think the officials would have registered these people as such if they did not somehow have their origins in these ethnic groups. Nearly all the family trees researched strangely seem to start one or two generations more or less during the period that is around the 1750’s to early 1800’s. The Orthodox Christian population on the other hand is more consistent. They are recorded clearly as Christians in the 1572, 1643 and 1831 census records. The turmoil and economic devastation in the 1700’s did see a massive drop in the total population of the island, and the Christian population also decreased as a result. For some reason however the Muslim Turkish element is, as stated, much more recent. Though only 104 Muslim males (39 households) were recorded in 1831 (as opposed to 25 Christian males) an amazing discovery was also made. Some of the largest family trees of our village namely the Arabic‘Kırlangıc’ (Şiliono), İbrahım Mustafa ‘Garaoli’, and Hasan Hüseyin Topal (or Çoban ) turned out to be Sipahi.[6] Sipahi refers to all freeborn Ottoman Turkish mounted troops and tribal horsemen in the Ottoman army. The word was used almost synonymously with cavalry. The Sipahis formed two distinct types of cavalry: feudal-like, provincial timarli and the paid regular Kapikulu Sipahi.[7]

The Ottoman people had rights to the land but the Sipahi a unique kind of military aristocracy and cavalry portion of the military, also lived on the land with the farmers and collected tax revenues, usually in-kind, to subsidise the costs of training and equipping the small army, dedicated to serving the sultan. Was there a reason for all these Muslim families to have settled in Lurucina during the same period? It’s possible of course that certain elements, possibly the Christian or Latin members of the population joined in rebellion, and after being subdued the Sipahi families were rewarded with land for serving the Sultan faithfully? No doubt expert historians of Cyprus would know of these events in more detail, but that’s not to say they bothered with researching individual families like our roots in such detail. In order to understand the role of Sipahi a few independent sources would suffice to answer the role of these cavalry men during the Ottoman Empire.

The following is from the Encyclopaedia Britannica.

“Sipahi, occasionally spelled spahi, was a feudal cavalryman of the Ottoman Empire whose status resembled that of the mediaeval European knight. The sipahi (from Persian for “cavalryman”) was holder of a fief (timar; Turkish: tımar) granted directly by the Ottoman sultan and was entitled to all of the income from it in return for military service. The peasants on the land were subsequently attached to the land and became serfs. The sipahis provided the bulk of the Ottoman army until about the mid-16th century. From then on they were gradually supplanted by the Janissaries, an elite corps composed of infantrymen paid regular salaries by the sultanate. In part, this change resulted from the increased use of firearms, which made cavalry less important, and from the need to maintain a regular standing army. The sipahis were completely discredited during the War of Greek independence (1821–32), and the timar system was officially abolished in 1831 by Sultan Mahmud II as part of his program to create a modern Western-style army.”

The Military Architecture describes them as Sipahi were the Turkish equivalent of the European armoured knights. These troops were largely accustomed to fighting on horseback and their strength lay in their mobility as mounted archers. Their light weapons and armour were designed for hit-and-run tactics.

Since Kapikulu Sipahi were a cavalry regiment it was well known within the Ottoman military circles that they considered themselves a more superior stock of soldiers than Janissaries, who were sons of Christian peasants from the Balkans (Rumelia), and were basically slaves bound by various laws of the devşirme.

Whereas the Sipahi (both Tımarlı and Kapıkulu) were almost exclusively chosen amongst ethnic Turkic landowners, they made great strides of efforts to gain respect within the Ottoman Empire and their political reputation depended on the mistakes of the Janissary. That minor quarrels erupted between the two units is made evident with a Turkmen adage, still used today within Turkey, “Atlı er baş kaldırmaz”, which, referring to the unruly Janissaries, translates into “Horsemen don’t mutiny”.

The above information is without doubt powerful evidence that the main families in Lurucina were in fact from a strong ruling class of cavalry families stationed in Lurucina during a period of immense turmoil for the Ottomans, and most important that these families were from Turkic or Arabic Muslim background (the T.C Başbakanlık Osmanlı Arşivleri. Book TŞR.KB.d.00040. Pages 45 ve 46). In fact the 1833 land ownership (Başbakanlık Osmanlı arşivlerinin ML.VRD.TMT.d.16152 numaralı defterinin 49-52. Sayfaları. Luricina köyü. 1833 yılı. Prime ministerial Ottoman Archives Book number ML.VRD.TMT.d.16152. Pages 49-52.) also confirms that these wealthy families were large landowners. Many of these families each owned large tracts of land. Just 3 members of the Ibrahim ‘Garaoli’ owned 289 donums of land plus many olive trees and animals. 3 members of The Mehmet Kadri family owned 239 donums plus an enormous number of animals and trees. Their status as Sipahi and high military positions were not easily won. For a period of immense poverty on the island the 39 registered landowners collectively owned 2363 donums. (2.210 donums in Lurucina and the rest in other locations like Limya).[8] In addition they owned various heads of animals totalling 661. Hardly an amount to be scoffed at.

They were no doubt rewarded for their services to the empire. We already knew the Mehmet Katri family were of powerful military stock. They were in fact the largest land owners in Lurucina and the name ‘Kadri’ was not the real family name but was given to Mehmet Ismail ‘Kadri’ who seems to have belonged to the order of the Qadiriyyah. The name Katri originates from Qadiriyyah. The Qadiri Order is one of the oldest Sufi Orders. It derives its name from Abdul-Qadir Gilani (1077-1166), a native of the Iranian province of Mazandaran. The order is one of the most widespread of the Sufi orders in the Islamic world, and spread to Central Asia, Turkey, Cyprus, Balkans and much of East and West Africa. The Qadiriyyah have not developed any distinctive doctrines or teachings outside of mainstream Islam. They believe in the fundamental principles of Islam, but interpreted through mystical experience. This name was normally given to certain individuals who followed the order of the Qadiriyyah. [9] What this implies for our ancestor Mehmet Katri/Kadri is not clear. What is clear however is that during the Ottoman period it was normal to use the name of the order one belonged to.

The myth that the Muslims of Lurucina originally converted to reduce their tax burden seems to be completely discredited. The other myth that they switched to Christianity when their national service came up seems to be as flimsy as the story that Lurucina was founded by the fabled Venetian beauty Lorenzia. They all make good stories, but these do not equate to historic evidence or facts. The Ottoman records for the period 1786 to 1879 show an enormous number of men who completed their national service. [10] In addition most of the lakabs/Nicknames seem to belong to the generations born from the mid 1800’s to the period just before 1974. Hardly proof that Latin or Greek sounding names date to the period after the Ottoman conquest of 1572.

Many will of course point out the fact that the people of Lurucina almost spoke exclusively in the Greek language as proof of their origins, but The Siliono’s, Garaoli’s, Topal Hasan’s and Kadri families as their status proves belonged to the Muslim sect as recent as 1831. On closer inspection the marriages of the men and women between these families is further evidence that they inter-married due to their high class status. The marriage of Ayse Yusuf ‘Siliono’ with Mehmet Kavaz. (from the Kadri family), Serife Ibrahim ‘Garaoli’ with Hasan Yusuf ‘Arap’ are just two examples that families married because of their status and large ownership of land. The Arabi’s came from a family that had a Sipahi (Namely Mustafa Yusuf born in 1791) as their elder, while the Kadri’s/Kavaz had a unique place in Lurucina. Yet we all know that our grandparents born in the late 1800’s to these family groups could hardly speak Turkish. So why did they forget their original language and switch to Greek? Perhaps we can use some examples to explain this phenomenon which is much more common than people think.

Many of the Cypriots who settled in the UK in the 1950’s and 60’s were 1st generation, and yet we all know for a fact that only fifty years later many youngsters speak the language of the majority English people. In fact my own grandchildren being only 2nd generation cannot speak any Turkish. I doubt there is a single family in the Diaspora who do not have some members of their youth who are not in the same position. I often meet Greek, Italian and Turkish youngsters who cannot speak the language of their parents. We can easily assume that another fifty years or so will be even more common. After all, if many 2nd generation people cannot speak their so-called mother tongue what chance do they have of teaching their children, much less their future grandchildren. Many will of course argue that we live in a foreign country while the people of Lurucina lived in Cyprus.

Nearly all the villages in the area however were Greek speaking, the conditions of mass ignorance, isolation and nonexistent communications in the period of 1830 to 1930 are hardly a secret. Compare this to the present day massive technology, mass internet communication and easy travel across the globe. It does not take rocket science to see the difference in circumstances between the 1800’s and the 21st century. The collapse of the Sipahi during the 19th century and abandonment of Ottoman rule inevitably led these once proud warriors and rich landowners to the total collapse of their privileges. Their survival forced much more integration with the local people who were predominantly Greek speaking. Sadly some turned to theft and some level of brigandage to survive. Proof of this are the many people listed in the documents as either missing or serving prison sentences, but most remained honest and proud of their past heritage.

Many today question how reliable are the records of people like Ibrahim Tahsildar and Huseyin Geleo who recorded the past origins of our ancestors. For example they recorded that the ‘Garaoli’s came from Kofunye/Kofinou. The Arabic Siliono’s from Pirga, The Sari Mehmet Hurrem bey from Antalya, Mehmet Mustafa Said from Silifke, The Porto and Alikkos from Dali, The Kara-Ismail from Karpaz and Suleyman Yusuf ‘Zabuni’ from Kalopsidia. I think I can answer this with ease. My own maternal great grandfather Ismail Ali ‘Gicco’s’ family is said to have come from Turkey.[11] He was born in 1892, I was born in 1956 and often explain to my grandchildren born in 2006 that he was born in Lurucina. Are we to seriously assume that Ibrahim and Huseyin were not aware, and did not know the birthplace of their great grandfathers born in the late 1700’s to early 1800’s. In fact Ibrahim Tahsildar was himself born in 1893 while Huseyin Suleyman Geleo was born in 1882. Ibrahim (as his nickname Tahsildar confirms was a tax collector) kept records of all the family trees. Are we to assume that they did not know the origins of the families when they were growing up. After all, their grandparents were still alive when they were young. Ibrahim Tahsildar gives precise details of his great grandfather Suleyman Yusuf marrying in 1798.[12] To add credibility to his claim I discovered in the 1831 census that the oldest children of Suleyman were born in 1801 (Yusuf) & 1806 (Ibrahim).[13] Conclusive proof that Ibrahim was a reliable source of information on our roots. Not really such a long time in the scheme of things. It’s sad that much of our past history and roots is clouded by hearsay, personal views and even prejudice due to modern day political differences which have no bearing on the people or circumstances prevailing in the past. That’s why I prefer to back up my views and writings based on original documented evidence, which have been located not only in The Milli Arsiv of Kyrenia (National Archives of Kyrenia) but also at the Turkish Republic Prime Ministerial Ottoman Archives of Istanbul.

No doubt the search for more documents on our roots and history will continue. Research is never ending and only a fool will submit that everything has been found. If there are some missing documents, or others present new evidence that may help to alter at least some of what I have found and shared, I would be the first to welcome them. In the absence of such claims however I have to admit that original documentation found to date is sufficient evidence to dispel the myths of Lorenzia, and our so called genetic link to the Venetians, or any other fanciful romanticism that seems to be a preferred option to that of documents recorded no more than 200 years ago.

I REST MY CASE

References
[1] Rupert Gunnis. Historic Cyprus. Pages 329-330.
[2] T.C Başbakanlık Osmanlı Arşivleri, TŞR.KB.d.00040 numaralı defterin 45 ve 46 numaralı aile. No’s 80-89.
[3] Records of İbrahım Tahsildar The Mehmet Katri family pages 38-69.
[4] Ahmet Gazioğlu Turks in Cyprus page 181. & table II page 21 of Halil İnalcık’s, Ottoman policy and administration in Cyprus after the conquest.
[5] History Studies, International Journal of History. 2012. Page 136.
[6] T.C Başbakanlık Osmanlı Arşivleri, (Republic of Turkey Prime Ministerial Archives)
[7] Osprey military, men-at-arms series. Edition 140. 1983 & Armies of the Ottoman empire 1775-1820 edition 314 by David Nicolle PhD & Angus McBride.
[8] Başbakanlık Osmanlı arşivlerinin (Prime Ministerial Ottoman archives) ML.VRD.TMT.d.16152 numaralı defterinin 49-52. Sayfaları. Lurucina köyü. 1833 yılı.
[9] Wikipedia & Encyclopaedia Britannica.
[10] Ottoman census 1879 Doc No’s 287-1 to 334-1. National Archives and Research Institute of Kyrenia.
[11] Records of İbrahım Tahsildar pages 1-211
[12] Records of İbrahım Tahsildar page 4.
[13] T.C Başbakanlık Osmanlı Arşivleri, (Republic of Turkey Prime Ministerial Archives) TŞR.KB.d.00040 numaralı defterin 45 -46. sayfalarında. persons No’s; 90 & 95


Lurucina halkının kökenleri uzun yıllar süren sıkı çalışmalarla referans alınmış ve araştırılmıştır. Araştırma aşağıda hem İngilizce hem de Türkçe olarak ayrıntılı olarak verilmiştir. Her araştırma bölümünün referansları bölümün kendisinin altındadır.

Turkish – Lurucina / Akıncılar Köylülerinin Geçmişlerini Ortaya Çıkarma Çalışmaları


Lurucina halkı üzerine en çok konuşulan, tartışılan konular arasında “atalarımız kimlerdi?” konusu bulunmaktadır. Bu konuda Lurucina’lı olmayan Kıbrıslılar bile birçok iddialar ortaya atmış bulunmaktadırlar. Bazıları bizim Hristiyan Rum olduğumuz ve vergi ödeme yükümlülüğünden kaçınmak için din değiştirdiğimiz iddiası üzerinde ısrarla durmaktadırlar. Birçokları kökenimizin Venedikli olduğunu ve gerek Rum, gerekse Türk ayırımcılığından kurtulmak için din değiştirdiğimize inanmaktadırlar. Bazıları ise kökenimizin Osmanlı Türklerine dayandığını iddia etmektedirler. Bu iddiaları doğrulayıcı hiçbir tarihsel kanıt sunulmamıştır. Bazı iddialar ne kadar gerçekçi görülse de ideal edilen düşünceler, politik ideolojiler ve hatta bazen önyargılı görüşler ötesine gidememektedirler. İçinde bulunduğumuz zamanda etnik kökenimiz utanç veya endişe kaynağı olmamalıdır. Bugün dünyamız giderek çok çeşitli etnik ve din kökenli insanların birlikte yaşadığı bir kazan haline gelmiştir. Ancak bilgimizin gerçekçi bir şekilde artırılması açısından kökenimizin tarihi üzerindeki verilerin tartışılması gerekmektedir.

Lurucina halkı kendilerini Kıbrıslı Türk olarak tanımlasalar da çok mükemmel Rumca konuştukları için kendilerine “Linobambaki” lakabı verilmiştir. Anlamı pamuk/yün olan bu kelime Lurucinalılar için aşağılayıcı bir anlamda kullanılmaktaydı, ve vergi vermekten kaçınmak için kendilerini Müslüman, askerlik yükümlülüğünden kaçınmak için ise kendilerini Hristiyan olarak tanımladıklarını ima etmekteydi. Bazı tarihçiler ‘Linobambaki’lere değinse de iddiaların doğruluğunu/ yanlışlığını kanıtlayıcı araştırma yapma yerine halk arasındaki inançları sorgusuz kabullenmeyi yeğlemişlerdir. Lurucina halkına karşı hem Rum, hem de Türk halkı eşit derecede alaycı tavırlar takınmışlardır. Bu olumsuz tavırlara karşıdır ki Lurucinalılar olarak aramızda yıkılmaz, kalıcı bağlar oluşmuş ve benzersiz kültürümüzün olumlu bir şekilde devamını sağlama yolunda kararlılığımız artmıştır. İnanılmaz olan şey, kimsenin, veya çok az kişinin aile soy ağaçlarımız dışında geçmişimizi araştırma girişiminde bulunmamasıdır. Bu yüzden tarihimiz dipnotlarda rastlanan “Linobambakilerin kalesi” [1] (en yoğun yaşadıkları yerler) gibi terimlerden öteye gidememiştir. Ada üzerinde Lefkoşa, Girne, Mağusa gibi önemli yerleşim merkezleri dururken Kıbrıs’ın etnik yapısını oluşturan birçok toplumların bu küçücük köy halkını hedef alıp onlara karşı aşağılayıcı tavırlar takınmaları anlaşılır gibi değil. Üzücü olan şey köylülerimizin bazılarının dahi atalarımızın çıkarları doğrultusunda taraf değiştirdiği inancı ile bu tavırları kabullenmeleridir.

Orijinal arşivlere dayanan altı yıllık yoğun bir araştırma sonucu tamamen farklı bir durum ortaya çıkmış gibi görünüyor. Köyümüzün etnik Türk kökenli nüfusunun çoğu yıllarca asker olarak görev yapmışlardı. 1831 ve 1879 Nüfus Sayım belgelerine bakıldığında Latin veya Rum kimliğimizi kanıtlar görülen bazı lakapların sanıldığından daha yakın bir dönemde aile kimliklerini tanımlayan lakaplar olarak kullanıldığı görülür. 1831 dökümanlarında sadece bir veya iki lakab bulunmaktadır. Biri “Çoban”dır. Bunun aynı zamanda bir isim olarak kullanıldığını biliyoruz. Aynı aile “Topal” [2] lakabı ile de biliniyor. Lakapların büyük çoğunluğu 4, 5 nesile dayanmaktadır. Geçmişe gittikçe lakablar azalmaktadır. Bu yüzden Rum, Türk veya Latin olarak kabul edilen lakablarımıza bakarak etnik kimliğimizi tanımlamak çok yetersiz kalmaktadır. Üstelik aramızda Mussolini, Kennedy, Grivas, hatta Cliff (İngiliz şarkıcı Cliff Richard’a özenerek verilen lakab), v.s. gibi lakaplarıyla bilinen kişiler bulunmaktadır! Kimse bu geçmiş tarihi kimlikler ile ciddi bir akrabalık iddiasında bulunamaz. Yakından incelendiğinde Müslüman bazı Türk erkeklerin Hristiyan kadınlarla evlenip Ortodoks dinine geçtiği üzerine bazı veriler bulunmaktadır. Bunlardan Arif Mehmet Kavaz (Paşa), babaannem tarafından akrabalarım arasındadır. 1856 yılında doğan Arif Mehmet Kavaz (Paşa) Ayşe Süleyman’a (Yasumullo) evlenmişti. Ancak onun ölümünden sonra Kakullo isimli bir Hristiyan kadınla evlendi. [3] Bazı nedenlerle ondan olan tüm çocuklarına Hristiyan ismi verdi ve Limasol’a taşındı. Hristiyan dininden Müslümanlığa geçen kişilerle ilgili çok sayıda tartışma konu olsa da 1750 yılından günümüze kadar olan süreçte tek kişinin bile Hristiyanlıktan Müslümanlığa geçtiği görülmemiştir. Aile soy ağaçlarında 8000 kişinin kayıtlı olduğu gözönünde bulundurulursa, bu Lurucina halkının sonradan Müslümanlığa geçtiği teorilerini çürütücü müthiş bir durumdur.

Bazıları herhangi bir din değiştirmesi olmuşsa bunun adanın Osmanlılar tarafından fethi olan 1571 yılının hemen sonrasında gerçekleştiğini iddia etmektedirler. Fakat bu iddiaların da sadece bir tahmin olduğu ve günümüze kadar bulunan veriler ışığında çok yetersiz oldukları ortaya çıkmıştır. 1572 Osmanlı Nüfus Sayım kayıtlarında rastlanan 27 Cizye (Hristiyan ev nüfusu) .[4] 1643 Sayımında 41 Cizyeye çıkmıştı.[5] Buradaki soru, Kıbrıs genelinde azalan bir nüfusun olduğu bir dönemde Lurucina nüfusunda nasıl olur ki yüzde 50 bir nüfus artışı görülebilir? İslam dinine geçmiş olsalar Hristiyan nüfusda bir düşüş görülmeyecek miydi?

Şimdiye kadar ortaya çıkarılan belge verilerine bir göz atalım. 1796-1879 yılları arasındaki dönemi kapsayan 1879 Nüfus Sayımı ilginç bazı gerçekler içerir. Bir kısım nüfusun kimliği Boşnak, Arnavut, Arab olarak tanımlanır. Yetkililer bu kişileri yanlış kimliklerle kayıt ettikleri düşünülemez. Araştırılan aile soy ağaçlarının hemen hemen hepsi garip bir şekilde az, çok bir veya iki nesil fark ile 1750li yıllar ile 1800 yıllarının başlangıç dönemine rast gelmektedir. Ortodoks Hristiyan nüfus sayısı ise daha tutarlıdır. 1572, 1643 ve 1831 Nüfus Sayım kayıtlarında bariz şekilde ‘Hristiyan’ olarak tanımlanırlar. 1700 lü yıllarda adada görülen ekonomik çöküntü tüm ada nüfusunda büyük bir azalmaya sebep olmuştu. Buna Hristiyan nüfus da dahildi. Belirttiğimiz bazı nedenlerle Müslüman Türk nüfus daha yeni bir olgudur. 1831 yılı sayımında 25 Hristiyan erkek nüfusa karşın sadece 104 Müslüman erkek nüfus belirtiliyor (39 ev halk nüfusu). Ancak bu dönemde şaşırtıcı bir şey daha ortaya çıktı. Köyümüzün en büyük aile soy ağaçlarına mensup bazı kişilerin ‘Sipahi’ olduğu görüldü. Bunlardan bazıları şunlardır: Arab kökenli Kırlangıç (Siliono), İbrahim Mustafa (Garaoli), ve Hasan Hüseyin Topal (veya Çoban). [6] Sipahi, Osmanlı ordusunda görev yapan süvari birliklere (atlı birlikler) verilen isimdi. Sipahiler iki ayrı tip süvari birliği oluşturmaktaydı. Feodal, geçici Tımarlı birlik ve ödenekli, kadrolu Kapıkulu Sipahileri.[7] Osmanlıların toprak edinme hakkı vardı. Askeri aristokrasi sınıfına mensup sipahiler de çiftçilerle aynı topraklarda yaşamaktaydılar. Halktan vergi toplamakta ve bunları Sultana hizmet yolunda asker yetiştirmek ve küçük orduları donatmak amacıyla kullanmaktaydılar. Tüm bu Müslüman ailelerin o dönemde Lurucina’ya yerleşmelerinde bir neden var mıydı? Bazı unsurların, özellikle Hristiyan ve Latin fertlerin isyan eylemlerine katıldıkları ve isyanın bastırılmasıyla Sipahi ailelerin Sultana sağladıkları sadık hizmet yüzünden kendilerine toprak verilerek mükafatlandırıldıkları mümkün olabilir. Kıbrıs İle ilgilenen uzman tarihçilerin bu bilgileri detaylı olarak bilme olanağı bulunmaktadır. Ancak ne yazık ki aralarından hiç kimse ailelerimizin kökeni hakkında detaylı araştırma yapma girişiminde bulunmadılar. Sipahilerin Osmanlı İmparatorluğundaki rollerini anlamak için bağımsız kaynaklara bakmak yeterlidir.

Aşağıdaki bilgiler ‘Encyclopedia Britannica’dan alınmıştır:

“Bazen spahi olarak yazılan sipahi, Osmanlı İmparatorluğu döneminde feodal şövalyelere verilen bir isimdi. Statüleri Ortaçağ dönemindeki Avrupa şövalyelerine benzemektedir. Sipahi sözünün kökeni İran’dan gelmekte ve süvari anlamında kullanılmaktaydı. Sipahilere direkt olarak Sultan tarafından ‘tımar’ denilen bir toprak parçası verilmekteydi. Askeri hizmet karşılığı bu topraktan sağlanılan gelir sipahiye kalırdı. Toprakda çalışan köylüler zamanla bu topraklara bağlanıp ‘serf’ olmaktaydılar. Bu sıfat onlara toprak üzerinde bazı haklar vermekteydi. Sipahiler 16ıncı yılın ortalarına kadar Osmanlı ordusunun büyük bir bölümünü teşkil etmekteydiler. O dönemden sonra yerlerini yavaş yavaş ‘Yeniçeri’ denilen ve kendilerine Sultan tarafından düzenli maaş verilen seçkin, piyade kolorduya bıraktılar. Bu değişimin bir nedeni ateşli silahların giderek daha fazla kullanmasından kaynaklanmıştı. Bu da süvariliğin önemini azaltmaktaydı. Sipahiler 1821-1832 yeralan Yunan Bağımsızlık Savaşı sırasında saygınlıklarını yitirmişlerdi. Tımar sistemi 1831 yılında Sultan İkinci Mahmut tarafından Batı stili modern bir ordu kurma programı çerçevesinde kaldırılmıştı”.

Askeri dilde Sipahi olarak bilinenler Avrupalı silahlı şövalyelerin Türk versiyonu idiler. At üzerinde savaşmaya alışkın bu askerlerin en güçlü özelliği atlı okçular olarak hareketlilikleriydi. Hafif silah ve techizatları vur/kaç savaş yöntemi için oldukça uygundu.

Kapıkulu sipahileri Osmanlı askeri çevrelerde oldukça ün salmış süvariler olup kendilerini Balkanlardan gelen Hristiyan ailelerin oğulları olan ve temelde değişik devşirme kanunlarına göre ‘köle’ olarak görülen ‘Yeniçeri’lerden daha üstün görmekteydiler.

Tımarlı ve Kapıkulu sipahilerinin hemen hemen tümü etnik Türki toprak sahipleri arasından seçilmekteydiler. Osmanlı İmparatorluğu içerisinde büyük bir saygınlıkları vardı. Politik ünleri Yeniçerilerin yaptıkları hatalar yüzünden artmaktaydı. Zaman zaman iki birlik arasında tartışmalar, kavgalar başgöstermekteydi. Bugünün Türkiye’sinde iki birlik arasındaki farkı göstermeye yönelik Türkmen kökenli bir deyim bulunmaktadır: “Atlı er başkaldırmaz”. Bu Yeniçerilerin asiliğine işaret eden bir göndermedir.

Yukarıdaki bilgiler şüphesiz Lurucina’nın başlıca ailelerinin Osmanlılar için oldukça kargaşalı bir döneminde köye yerleşen egemen süvari ailelerinden oluştuğu hakkında güçlü kanıtlar sunmaktadır. En önemlisi bu ailelerin Türki veya Arab Müslüman kökenlerinden gelmiş olmalarıdır. 1833 yılında kayıtlara geçirilen toprak sahipliği kayıtları, (Başbakanlık Osmanlı Arşivleri. Kitap TŞR.KB.d.00040.Sayfa 45 ve 46. Ayrıca 1833 toprak sahipliği (Başbakanlık Osmanlı Arşivlerinin ML.VRD.TMT.d.16152. Sayfa 49-52) bu varlıklı ailelerin büyük toprak sahibi olduklarını kanıtlar. Bu ailelerin birçoklarının çok geniş alanlara yayılan arazileri vardı. İbrahim (Garaoli) ailesinin sadece 3 ferdi 289 dönüm araziye sahip olup ek olarak çok sayıda hayvan ve ağaç sahibi idiler. Sipahi statüleri ve askeriyedeki yüksek rütbeleri kolay kazanılmamıştı. Adada aşırı bir sefaletin hüküm olduğu bir zamanda 39 kayıtlı toprak sahibi 2363 dönüm araziye sahipti (2210 dönüm Lurucina’da, geri kalan alan ise Limya gibi diğer yerlerde). [8] Ek olarak sayıları 661e varan hayvanları bulunmaktaydı. Küçümsenemeyecek kadar yüksek varlık.


Şüphesiz bu aileler Osmanlı İmparatorluğuna sağladıkları hizmetler için ödüllendirilmişlerdi. Mehmet Katri ailesinin güçlü bir askeri geçmişi olduğunu biliyorduk. Luricina’nın en büyük toprak alanına sahip bu ailenin ismi olan ‘Kadri’ ailenin gerçek ismi olmayıp, bu isim ‘Qadiriyyah’ tarikatına bağlı olduğu bilinen Mehmet İsmail’e (Kadri) verilmişti. Katri ismi en eski Sufi tarikatlarından olan Qadiri tarikatından kaynaklanmaktadır. Tarikat ismini 1077-1166 yılları arasında yaşayan Abdul-Qadir Gilani’den almaktadır. Bu şahıs, İran’ın Mazandaran vilayetinin yerlilerindendi. Tarikat İslam dünyasının en yaygın Sufi tarikatlarından olup Orta Asya, Türkiye, Kıbrıs, Balkan ülkeleri ve Doğu ve Batı Afrika’nın birçok ülkelerine yayılmış bulunmaktaydı. Qadiriyyah tarikatı ana İslam dışında farklı bir doktrin, öğreti geliştirmemiştir. İslamın temel prensiplerini mistik deneyimlerle tanımlarlar. Katri ismi Qaddiriyah tarikatının belirli müritlerine verilen bir isimdi.[9] Bunun atamız olan Mehmet Katri / Kadri için ne anlam taşıdığı açık değildir. Açık olan, Osmanlı döneminde kişilerin bağlı bulunduğu tarikatın ismini kullanmasının normal olduğudur.

Lurucina’nın Müslüman nüfusunun vergi yükümlülüğünden kurtulmak için din değiştirdiklerinin yanlış bilgi olduğu açıkça ortaya çıkarılmıştır. Askerlik yükümlülüğünden kurtulmak için Hristiyanlığa geçtikleri inancının, Lurucina’nın Venedikli güzel Lorenzia tarafından kurulduğu efsanesi kadar gerçeklerden uzak olduğu da açıktır. Bunlar ilginç hikayeler sunmakta, fakat tarihsel veri ve gerçeklerle bağdaşmamaktadır. 1786 ile 1879 yılları arasındaki Osmanlı kayıtları askerlik görevini tamamlayan çok sayıda erkeğin olduğunu göstermektedir. [10] Üstelik lakabların birçoğu 1800 yıllarının ortaları ile 1974 yılının hemen öncesinde doğan nesillere aittir. Bu Latin veya Rumca kökenli olduğu sanılan isimlerin 1571 Osmanlı fethinden sonraki döneme ait olduğu inancını çürütücü niteliktedir.

Birçokları tabi ki Lurucina halkının hemen hemen tamamen Rumca konuştuğuna işaret ederek bunu kökenlerinin ispatı olarak kabul ederler. Halbuki Siliono, Garaoli, Topal Hasan ve Kadri ailelerinin 1831 yılı gibi yakın bir geçmişte statülerinin Müslüman kökenli olduğu isbat edilmiştir. Yakın bir inceleme yapıldığında görülecektir ki bu ailelerin kadın ve erkeklerinin yüksek sınıf statülerinin gereği birbirleriyle evlilik bağları oluşturdukları görülecektir. Ayşe Yusuf (Siliono) ile Mehmet Kavaz (Kadri ailesinden), Şerife İbrahim (Garaoli) ile Hasan Yusuf (Arap) arasındaki evlilik bu ailelerin statüleri ve büyük ölçüde toprak varlıkları gereği evlendiklerini gösteren iki örnektir. Arabi ailesinin büyükleri arasında 1791 yılında doğan Mustafa Yusuf isimli bir Sipahi bulunmaktaydı. Kadri / Kavaz ailesinin ise Lurucina’da benzersiz bir konumu bulunmaktadır. Buna rağmen biliyoruz ki 1800 yıllarının sonlarına doğru dünyaya gelen ve bu aile gruplarına mensup olan atalarımız hemen hemen hiç Türkçe konuşamıyorlardı. Niye orijinal dillerini unutup Rumca dilini sahiplendiler? Belki bazı örneklerle düşündüğümüzden daha olağan, normal olan bu fenomeni açıklayabiliriz.

1950li, 60lı yıllarda Birleşik Krallığa yerleşen birçok Kıbrıslılar birinci kuşakları oluşturmaktaydılar. Böyle olmasına rağmen sadece 50 yıl sonra birçok genç kuşaklar ülkede çoğunluğu oluşturan İngiliz halkının dilini konuşmaktadırlar. Kendimden örnek verecek olursam benim ikinci kuşak olan torunlarım Türk dilini konuşamıyorlar. Diyasporadaki ailelerimizin aile fertleri arasında aynı durumda olmayan bir aile olduğu konusunda şüpheliyim. Çoğu zaman anne, babalarının dilini konuşamayan Rum, İtalyan veya Türk gençlerine rastlarım. Kolaylıkla tahmin edebiliriz ki 50 yıl sonra bu durum daha da yaygınlaşacaktır. Birçok ikinci kuşak mensubu kişiler dahi kendi sözde ana dilini konuşamadıktan sonra çocuklarına, torunlarına bu dili öğretmede ne şansları olabilir? Birçokları bizim burada yabancı bir ülkede yaşadığımızı, Lurucina’lıların ise Kıbrıs’ta yaşadığı gerçeğine işaret edebilir. Ancak Lurucina bölgesindeki köylerin hemen tamamı Rumca konuşan toplumlardan oluşmaktaydı. 1830, 1930 yılları arasındaki dönemdeki toplumsal cehaleti, toplumlar arasındaki izolasyonu ve iletişim eksikliğini biliyoruz. Bu durumu zamanımızın teknolojik gelişmeleri, yoğun İnternet iletişimi ve dünyamızın her köşesine kolaylıkla seyahat edebilme imkanlarımız ile kıyaslayınız. 21inci yüzyıl ve 1800 lü yıllar arasındaki farklılıkları kolaylıkla görebiliriz. 19uncu yüzyılda Sipahilerin saltanatlarının ve Osmanlı döneminin sona ermesiyle bir zamanların bu mağrur savaşçılarının ve zengin toprak sahiplerinin ayrıcalıkları da tamamen çöküntüye uğradı. Hayatta kalabilmeleri için yerel halklara çok daha fazla entegre olmak zorunda kaldılar. Bunların çoğu Rumca konuşan halklardı. Üzücüdür ki yaşamlarını idame ettirmek için birçokları hırsızlık, eşkiyalık gibi yöntemlere başvurdu. Buna isbat olarak belgelerde birçok kişinin kaydının bulunmadığı veya hapiste olduğu görülebilir. Fakat birçokları da dürüst bir hayat sürdürmeyi ve geçmişlerini gururla hatırlamayı becerebildi.

Bugün birçokları atalarımızın orijinini kayıt eden İbrahim Tahsildar, Hüseyin Galeo gibi kişilerin kayıtlarının güvenilirliğini sorgulamaktadır. Örneğin Garaoli ailesinin Köfünye / Kofinou, Arab asıllı Siliono ailesinin Pirga, Sarı Mehmet Hürrem Bey’in Antalya, Mehmet Mustafa Said’in Silifke, Porto ve Alşkko’ların Dali, Kara İsmail’lerin Karpaz, ve Süleyman Yusuf’un (Zabuni) Kalopsidia’dan geldiklerini kayıt etmişlerdi. [11] Bu durumun açıklamasını kolaylıkla yapabilirim. Anne tarafından büyük dedem İsmail Ali’nin (Gicco)Türkiye’den geldiği söylenir. 1892 yılında doğmuştu. Ben 1956 yılında doğdum ve 2006 yılında doğan torunuma onun Luricina’da doğduğunu söylerim. Herhalde İbrahim Tahsildar ve Hüseyin Süleyman Galeo’nun 1700lü yılların sonunda, 1800lü yılların başlangıcında doğan büyük dedelerinin doğum yerlerini bilmediklerini söyleyemeyiz. Hüseyin Tahsildar kendisi 1893, Hüseyin Süleyman Galeo ise 1882 yılında doğmuşlardı.İbrahim’in lakabından anlaşılacağı gibi (Tahsildar) vergi toplama memuru idi. Tüm ailesinin soy ağacı detaylarını kayıt etmişti. Büyümek üzereyken ailelerinin kökenini bilmediklerini düşünmek garip olmaz mı? Kaldı ki henüz çocukken dedeleri hala hayattaydı. İbrahim Tahsildar büyük dedesi Süleyman Yusuf’un 1798 yılında yaptığı evlilik hakkında kesin detaylar vermektedir.[12] 1831 Nüfus Sayım kayıtlarında Süleyman’ın büyük çocukları Yusuf’un 1801, İbrahim’in ise 1806 yıllarında doğduğunu öğrendim. [13] Bu bilgiler, İbrahim’in kökenlerimiz üzerine güvenilir bilgi kaynağı olduğunu ispat eder. Aradan o kadar çok uzun zaman geçmediği halde geçmişimizin ve kökenlerimizin şakalar, kişisel ve hatta önyargılı görüşler çerçevesinde tartışılması üzücüdür. Bunun altında yatan neden siyasi görüş ayrılıklarıdır ki bunların geçmişte yaşayan insanlar ve geçmişteki hakim koşullar üzerinde hiçbir ilgisi yoktur. Bu yüzdendir ki kişisel görüşlerimi ve yazdıklarımı orijinal dökümanların sunduğu deliller ışığında kanıtlamaya özen göstermekteyim. Ulaşabildiğim dökümanlar sadece Girne Milli Arşivinde değil, aynı zamanda İstanbul’da, Türkiye Cumhuriyeti Başbakanlık Osmanlı Arşivlerinde bulunmaktadır.


Şüphesiz geçmişimiz ve kökenlerimiz üzerinde daha fazla belgelere ulaşma çabaları devam edecektir.Araştırmanın hiçbir zaman sonu yoktur. Gerekli tüm bilgilere ulaşıldığı ancak aklını kullanmayanlar tarafından iddia edebilir. Benim araştırmalarım esnasında bulduğum ve paylaştığım belgelerin sunduğu bilgilerin en azından bazılarının değiştirilmesini gerektirecek yeni deliller gün ışığına çıkarılırsa bundan en fazla ben memnun olacağım. Yeni bilgilerin eksikliğinde şimdiye kadar sunulan bilgilerin Lorenzia efsanesinin, Venediklilerle aramızdaki sözde genetik bağların, sadece 200 yıl süre içinde kayıt edilen belgelere rağmen halk arasında rağbet gören diğer hayali romantik inançların doğru olmadığını ispat etmeye yeterli olduğunu kabul etmemiz gerekecek.

[1] Rupert Gunnis. Historic Cyprus. Pages 329-330
[2] T.C Başbakanlık Osmanlı Arşivleri, TŞR.KB.d.00040 numaralı defterin 45 ve 46 numaralı aile. No’s 80-89
[3] Records of İbrahım Tahsildar The Mehmet Katri family pages 38-69
[4] Ahmet Gazioğlu Turks in Cyprus page 181. & table II page 21 of Halil İnalcık’s, Ottoman policy and administration in Cyprus after the conquest.
[5] History Studies, International Journal of History. 2012. Page 136.
[6] T.C Başbakanlık Osmanlı Arşivleri, (Republic of Turkey Prime Ministerial Archives) TŞR.KB.d.00040 numaralı defterin 45 ve 46
[7] Osprey military, men-at-arms series. Edition 140. 1983 & Armies of the Ottoman empire 1775-1820 edition 314 by David Nicolle PhD & Angus McBride.
[8] Başbakanlık Osmanlı arşivlerinin (Prime Ministerial Ottoman archives) ML.VRD.TMT.d.16152 numaralı defterinin 49-52. Sayfaları. Luricina köyü. 1833 yılı.
[9] Wikipedia & Encyclopedia Britannica
[10] Ottoman census 1879 Doc No’s 287-1 to 334-1. National Archives and Research Institute of Kyrenia
[11] Records of İbrahım Tahsildar pages 1-211
[12] records of İbrahım Tahsildar page 4.
[13] .C Başbakanlık Osmanlı Arşivleri, (Republic of Turkey Prime Ministerial Archives) TŞR.KB.d.00040 numaralı defterin 45 -46. sayfalarında. persons No’s; 90 & 95



Poems by Tina Kemran

Tina Kemran is from the Mehmet Katri & Sari Mehmet family trees. This page is dedicated to her father Seyit Mehmet 1925-7.11.2007

These poems were written by TINA KEMRAN. Daughter of Seyit-Ali Mehmet ‘Fgaga’. One is dedicated to her Amca (uncle) who gave his life fighting for the British Commonwealth during WW2. The story of this family can be found in the history of the Kavaz family.

I find it to be one of the most emotional poems I have ever read. A fitting tribute to an uncle she never knew. At the same time her sentiments can apply to any Fellow Luricinali or person who served in the British army. Its worth bearing in mind that these young men were volunteers who only joined because they believed in fighting the Nazi’s in order to create a more democratic life for future generations. We shall forever be in their debt.

All poems and information on this page are the Copyright of Tina Kemran. Copyright, designs and Patents Act 1988

FirstSecond

Commonwealth Soldier

FirstSecond

Commonwealth Soldier

Commonwealth soldier please die for me,
Your King and Country is in dire need,
Of your body and soul to fight to be free,
Of all persecution, oppression and greed.
Enlist voluntarily, fight like a man –
Lay down your identity, by sacrificing your land.
Never complain, never ask why?
The Motherland needs you, at this moment in time….

Proud old soldier, what is your story?
Standing there, in all your fine glory.
What horrors have you witnessed,
What atrocities have you seen –
Did you take part in battles,
Where you would rather not have been?
You wear your medals with so much pride,
But underneath your dapper jacket –
You cannot disguise the hidden scars,
Of what war really means.For Freedom we cry an endless ocean.
For Freedom – we deny it to those –
Who have, yet, to know it!

*Died in Italy, 9 September 1944

By Tina Kemran, Niece of the deceased

Poems by Tina Kemran


For Corporals * Hussein. M. Ramadan. Hassan. M. Ramadan & Seyit. M. Ramadan
Cyprus Regiment 1939-1950



Ancona War Cemetery

The war was not over but the Allies were advancing on all fronts, sadly tragedy was to engulf the family. It was late in 1944 when Hussein was leading a convoy in the mountains of Italy. As it had been raining the roads were narrow, slippery and treacherous without any warning an American convoy suddenly came head on from around the bend. His motor bike skidded forcing him off and caused terrible injuries and he died. The official version was ‘battle accident’ and he was buried at the Ancona military cemetery where he still lies today. His tombstone he is listed as ‘Corporal Hussein Mehmet, CY/1217’.

A DEBT OF HONOUR

I was only fifteen when I ran away to fight,
enlisted in the army, because it was right.
Light on my feet, as any boy is,
I did not envisage the hell hole, I found myself in.
War, I saw and did not like it
friends I lost, my spirit blighted.
What right did we have to live,
Whilst they had no choice but to lay down and die?
No, I am no hero, I was just lucky to survive.
Who turned out the lights, old chap?
Who turned out the lights?
I was not ready to meet my maker, I, the baker’s son.
This war was one to end all others, but the lesson will never be learnt!
So many of us, young innocent lads, lost our lives.
blown-up in the night, all over the sky,
leaving our mark as the enemy flew by.

****************************************************************************************
More poems by Tina Kemran

MAMMA IS NOW GONE

Mamma is now gone. Far away to pastures new,
where birds sing beautifully for the few who
understand their lyrics and hum in time to
their sweet tune, which eases the pain that
runs through their veins, to hearts shattered
by those who wish to exterminate and obliterate
all traces of humanity by offering insincere
promises that fail to materialise and end up
being buried alive under old forgotten trees,
that are starved of air – never seeing the light
of day because, like us, they have no say.
No opinion as to how mankind should express its
desires, in barren lands that offer no respite
from prying eyes and over-sized mouths – who talk
the talk in a thousand tongues and take to the
streets to express their ideals but are shot down
like flies by ancient minds, who only accept that
which is true to them and kick-in-to touch the
new-fangled thinking of a generation that dares to
believe that they can compete in a world where
everything is sold and life is so cheap!
The brave charge forward but are dealt a cruel blow
and are cut down to size, so that this becomes a
lesson which teaches them to accept the status quo
and tow the line that has been passed down from
those who know better and show us the way in which
we must think and stick to our place – by never
answering back or questioning what it is that we
must never, ever know!

Copyright 2005
T. Kemran
___________________________________________

EARTHQUAKE 99

Why are we born, if only to die?
Is this the real world, or only a lie?
What causes such catastrophe?
is it really meant to be
Death and destruction
cannot be God’s instruction
The massive deduction of human life,
overwhelming tragedy and incomprehensible strife?
Where are the angels
when you need their help?
Why do they not manifest,
when life is put to the test?
Are they at rest?
Or are circumstances not considered to be the best?


A WOMAN OF NO CONSEQUENCE

A woman of no consequence was she of no importance,
receiving no respect and expecting nothing less.
A martyr to destiny, a victim of her life,
a useless inconvenience, as a mother and a wife
A pointless individual, a scarecrow and a fright,
a worthless human being, who had yet to see the light.

What drives a woman to drink and drink,
to the depths of depravity to sink and sink,
so low into a hole of endless grime
and a bottomless pit of piss and sick?
Loss of dignity, loss of pride,
no longer a mother or a wife.
A slave to the bottle, a betrayer of her child,
a wretched lost soul, tortured inside/out.

No exit-No entry into a society that expects you to fit in,
by singing for your supper, your lover and life!
To the rest of the world, she is dead and buried,
gone for good, out of site, out of mind,
never to darken their door again,
not even bothering to visit her grave,
denying her the respect of three babes.

Copyright 2005
T. Kemran

_____________________________________________

HANG YOUR HEAD IN SHAME WORLD

Hang your head in shame world, hang your head in shame,
as the displaced shuffle silently by and the starving ask you why?
Hang your head in shame world and look the other way,
suppress the sighs of the children, as they lay down to die.
Turn your big blind eye world, when the oppressed are strung up high,
ignore the cries of the people, as you bomb them from the sky.

Hang your head in shame world, hang your head in shame,
drown out the tortured voices, with your hypocrisy and lies.
Hang your head in shame world, hang your big fat head in shame,
and hail all the bullies who portray what is evil, as play their part so well,
whilst their consciences they do sell.

Hang your head in shame world, hang your head in shame,
for, at your door, the blame does lay.

Copyright 2005
T. Kemran
_______________________________________________________________________

This poem by TINA relates to the sweat and toil of her parents. In trying to establish a life as early immigrants in a land far from the way of life they left behind. No doubt it echo’s the feelings of all our parents and grand-parents who went through the same trials and tribulations of early life as immigrants.

(Dedicated to my parents G and S Mehmet)
MADE IN ENGLAND

Up at dawn, no time to yawn,
for my mother this is the norm.
Her body is weary, her hands are worn,
pin-pricked fingers all battered and torn.

She makes ties for a living, from morning ’til night,
sews them all up and presses them right.
Off they go with the lady next door,
beautiful silk ties for the rich to adore.

The labels say ‘Hartnell’ but we know much more,
created by ‘G’ who’s been up since four.
Sold in Harrods, to the high and mighty,
hand-made silk ties at inflated prices.

Threading needles is not very nice,
when you are young and want to get on with your life.
Endless cotton bits on the floor,
cushions stabbed with needles punctuated and sore.

Twenty-four-seven, ‘G’ toils and sweats,
in a back room in Bermondsey, she expects nothing less –
only to work hard and do her very best.
What did she expect when she came to this land,
a young girl of seventeen, with no language at hand?
For fifty-one years she has struggled along, sacrificing her dreams
in order that we never have to be in the same position as She.

My father works hard for his money,
waiting tables is not very funny.

‘Til two in the morning, and then up again at six,
Four hours sleep on a bare kitchen floor,
with only used tablecloths to lay down as sheets.

Aching feet and tired legs, for a grateful tip,
you have to be seen to beg!
The rich and famous, he’s at their beck and call
and only he knows what goes on behind closed doors.
For fifty-seven years he has struggled along, sacrificing his dreams
in order that we never, ever have to be in the same position as He.






About Veli Kirlapo

When I initially started the research into my village history and roots around 2009, I never imagined that it would eventually lead to uncovering original historical and census archive documents dating from the 16th century to the 1950’s. 

I began to compile the information and in August of 2011 I finally opened the families of Lurucina website. This of course was simply one step forward in that I shared my findings up to that point. After 14 years of research the massive archive information recorded on our village family trees has now been consolidated. 

The success of this research would not have been possible without the sheer amount of help and information provided by hundreds of people. In order that I pay respect to all the people who helped, I knew it was my duty to back all the historic, cultural and family tree information with as much historic archive documents that could possibly be found, this could only be done by locating original Ottoman census information from the Istanbul and Kyrenia National archives. Though at times arduous, tiring and often frustrating, the final results were a massive success. Our genetic roots have links to the Balkans, Middle East, North Africa, Turkey, Northern Greece and even the Caucasus. Fortunately my DNA, taken 11 years into my research has provided me with the satisfaction that my research into the family trees of Lurucina was on the whole accurate. 

To reach this stage my special thanks to the original support, material information and personal support of people like Alper Mehmet, Hüseyin Kocaismail and Veli Çuffo who shared some old village records of İbrahim Tahsildar ’Horolo’ and Yusuf Yusuf ’Ku’. Yusuf Yusuf’s children Ibrahim Yakula and Aysan Özakıncı Sasetti have also done an amazing job in trying to complete where their father left off. This research has no doubt been a community effort second to none.

The following individuals in particular often wrote and helped me with immense family and village families to which I’m eternally grateful

Tina Kemran, Hayal Mehmet Kavaz, Şerife ’Şheri’ Çarta her husband Hasan Yusuf, Hüssein Selim, Celal Kavaz, Kemal and Behice ’Ado’Mehmet and Sevilay Çarman ’Çarta’. Leman and Bekir Mehmet ’Bekircik’, Zühtu and Füriye Ramadan ’Götsa,, Yusuf and Feridun Toz ’Tozzi’. Eren Nasip Senior, Ramadan İsmail ’Fesa’. Hasan Avezer, Deniz Hüssein, Lisa Sev Dawson, Osman Bekir ’Bihigo’ and his friend Ekrem Cavit Öztürkler, Soner Karagözlü ’Tay, Hüsseyin Koca-İsmail and his mother Raziye Koca-İsmail, Emine İbrahim Çuffo, Veli and Arzu Çufoğlu, Mehmet Kavaz, Mustafa İbrahim Denizer ’Culli’, Serpil Memet ’Gatsura’, Hicran Alaz ’Hijjy’, Feride and Hüseyin Paça, Gürsoy didem Savim, Gönül Salih, Mustafa Gelener, Martyn Ahmet ’Minnoş, Meltem Kemal Yakula, Barkın Alaçam, Ayshe Fadel ’Gondozi’, Seval & Münevver Osman ‘İsmaileda’ , Özkan Hasan ‘Barbaros’ , Osman Kara-Ali, Tüncay Tülün, Michael or Danelle Mustafa, Nevzat Hüseyin ‘Gato’, Mehmet Gazi, Hasan Yusuf Gazi, and many many more

A special thanks to the translators on Greek and Turkish plus internet technical assistance

Ertanç Hidayettin

Anthony Georgiou

Yiannis Komodromos

Fanis Patsalides

Ersu Ekrem

Ekrem Ersu

Artun Gökşan

Photis Loizou

Yusuf Toz

Feridun ’Fred’ Toz

Special thanks to my Parents Mehmet Veli ’Kirlapo’ and Fatma ’Phsillu’ who initially helped me with an immense number of names and nicknames which helped me lay the original foundation. Last but not least for my immensely wonderful and infinitely patient wife whose support made it all possible.

Zizziro Güldürü Sayfası.

All the stories and jokes on this page have been written by Artun Gökşan from Lurucina.

Most stories are based on real people and events. These are occasionally mixed with jokes and stories from other villages.

Real Stories from Lurucina…Lurucina’dan Gerçek Hikayeler…

Born in 1960 in Lurucina, Artun Zeki Gökşan lived in his village up to the age of 18. He went to the primary school in Lurucina. He then went on to study at The English School in Nicosia for two years. He continued his studies at Türk Maarif Koleji in Nicosia after 1974.

He graduated from Hacettepe University in Ankara as a Mathematician. In 1990 he migrated to the UK where he worked as a journalist for over 15 years. His hard work and perceptive journalism helped his appointment as Editor in Chief for both Toplum Postasi and Londra Gazete newspapers respectively.

During his career as a journalist, he created his own style of writing in the Turkish Cypriot dialect on his comedy pages named ‘Giynik’, ‘Gazzik’ and finally ‘Zizziro’. He is currently continuing his work on Facebook by creating a group called ‘Zizziro Mizah Gazeddasi’. In a very short time the site has attracted an amazing number of just under one thousand members, and is still growing. The reason is due to his immensely humorous style of writing.

Artun seems to capture the culture and habits of the people of Lurucina like few people have. His immense talent for putting his observations into the unique mixture of Greek and Turkish Cypriot dialects are a joy to read. For those who had the good fortune to have lived and experienced the way of life in Lurucina will quickly recognise the witty and comical style. Just as important is the maintenance and continuation of his unique style to new generations of Cypriots. Though all the funny stories are related to the people who lived in Lurucina, I feel his stories will find equal appreciation from all Cypriots.

His own description of the language is “Lurucadiga Greek and Turkish”.

He writes jokes about anything and everything directly relating to the Cypriot dialect.

Artun Gökşan is married with 4 children. He speaks Fluent English, Turkish and Greek and he has no hesitation in mixing all three in one joke or story. The result is an irresistible style that is unique and will no doubt have most people falling off their chairs with laughter.

Last but not least a massive thank you for his generosity in sharing his humour and talent on this site. This site and the folklore of Lurucina is no doubt richer with the stories and jokes of Artun Zeki Gökşan

To follow Artun’s work please join his facebook site on.
www.facebook.com/groups/zizziro



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English translation of the stories

No doubt the translation into English in one respect completely loses the style, manner and essence of the Cypriot mix of Turkish and Greek languages. Only by understanding these 2 Cypriot languages and ways of the Cypriot way of life can one truly appreciate or understand the stories as told by Artun. Nevertheless many readers who cannot read or understand one or the other language often write and ask what the stories are about. An attempt has been made to explain this. Artun has thankfully given his blessing to the translation even at the risk of losing the original humour of his stories. A few that make no sense in the translation have however been left as they are.

As the creator of this website I take the responsibility for any mistakes made during the translation.

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This hilarious article was written in the aftermath of the 2006 Korea World Football Cup.

What Artun has done here is use the nicknames of many Lurucina’lis who seemed to have a Latin twist to the name, together with some Italian national football players and produce a hilarious story of Lurucina winning the world cup. The results are simply hilarious.


‎2006 Dünya Guppası’nı kim gazandıydı? Hatırlarsınız?

ÇAMPİYON LURUCİNA! (Nam-ı diğer İtalyano)

Daha evel söylemedik, gizlin duttuk. Dünya Guppası’na gölge düşmesin, pilannar bozulmasın diye husolduk. Ma şimdi rahadlığnan açıklayabilirik. Daha evel söylemediklerimizi, iki aydır garnımızda duttuklarımızı ortalık yere serebilirik.

Dünya Guppası’nı gazanarak Çampiyon olan ve gendi gendilerine İTALYANO adını yakışdıranlar bizim kılarıdı. Yani, geçen Bazar günü Fransızları laos ederek guppayı alan LURUCİNA’ydı. Eyya ne bellersiniz? İsdersanız size köyümüzün meşşur topcularını bir bir tanadalım:


Galede meşşur BUFFON. Butto Cemal hanımın oğlu. Takım kapdanı GANNAVARO da bizim Gannauro’nun toruncuğu olur. Çok eyi topcudur kerüt. Pas vermesini da, drıfıl yapmasını da çok eyi becerir.

Ya o BARZAGLİCİK! Amcası Batsali Hüseyin gibi, o da zehir zemberek top oynar. ZAMBROTTA desen, bubası Lambretta Musdafa’dan çekdi. Topu kapdı mıydı, dut dutabilirsan. Halil Pirilli’nin yeyni PİRLO da fırtına gibin adam. Bakdık sonra kerattaya, sanki da Pirilli’yi görün önünde.

O MAVRO KAMURAN desen, Soner Mavro yeyninden hiç çekmedi amma, gene da idare eder. Gattolardan GATTUSO’ya gelinca! Kedi gibin adamdır deyus. Nerde ararsan oraşda bulun genni. Ya, Londra’daki Lurucina takımında oynayan, Erkut deye bir yeyni var, sanki da şıp dediler da ayni burundan düşdüler ikisi da. Yeyen değiller mi oğlum?

Bir da GROSSO var, zanederim o da Yassilerdendir. YAKİNTA, AMELYA, İNZAGİ, ZAKKARDO hem obir birkaş danesini da tam çıkardamadım. Yeni yetişen gençlerdendiller, ya da olabilir Bodamyalı ya da Dalilidiller. Gendilerine sorsan ‘Lurucinalıyık’ deller da, ben dedelerini tanadığım için öyle benzettim.

Ma neysa! Yüzümüzü güldürdü, fena sevindirdi bizi deyuslar. Dünya Guppası’nı Lakşa’ya daşımaynan, bütün Lurucina ve çevresini sevince boğdular. Bravo gennere ve da bravo teknik direkdör MARSELLO LUPPA’ya, osu aldı genneri da sonuna gadar daşıdı.

Bu Marsello zaten, amcası Gusella gibin öyle deli doludur amma, affedersiniz ne bok yediğini eyi bilir. Zaten, off the record, ben genne ‘Çampiyon olmassanız, aldanıp da Lakşa’ya dönmeyin’ deye ufakdan bir nasihadda bulunduydum. Bu Marsello Luppa, luppacı bir adam değil amma, meseleyi oracıkda gavradı. Alamanya’ya ayak basdığı günden gitsin, kimsesini sekdirtmedi.

Bravo adama! Bravo da gene bravo. Kısacası bravolar…


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Do you remember who won the 2006 World Football cup? The champion’s Lurucina, code name ”Italya”.

We never mentioned this before, we kept it a secret as we did not want to overshadow the football tournament. In order to keep other plans on course we kept quiet, but at last we can comfortably say openly. After waiting for two months we finally want to get it off our chest.

We won the world cup, using an alias name of ITALYANO, yes it was our village players who last Sunday slaughtered the French and won the world cup. Of course it was us, what do you all think? We can finally introduce our famous footballers one by one.

The famous goalkeeper BUFFON is none other than Butto Cemals son. The team captain GANNAVARO is none other than Gannauro’s grandson. He is a great footballer the rascal. His passing is as smooth as cutting grass, and what about BARZAGLI! Just like his uncle Batsali Hüseyinis he is a fast and furious player. As for ZAMBROTTA, he takes after his father Lambretta Musdafa. Once he takes the ball, catch him if you can. As for Halil Pirili’s cousin PIRLO, bless him, he is like lightning. Looking at the rascal is like seeing Pirili in front of you.

As for MAVRO KAMURAN, well he hasn’t taken after his cousin Soner Mavro, but he still manages okay. As for the Gattos, GATTUSO the old rascal is like a cat, wherever you look he is there darting in and out, in London he has a cousin playing for the Lurucina team, it’s amazing, he is almost the splitting image of his cousin, they are after all related.

There is also a GROSSO, I think he is from the Yassi family but not too sure, as for YAKİNTA, AMELYA, İNZAGİ, ZAKKARDO and a few others I could not quite make out which family they are from, I guess they are from the younger generation, maybe even from Bodamya or Dali villages, but naturally if you ask them they prefer to say they are from Lurucina. It’s probably because I know their granddads so I can just about make them out. Anyhow the important thing is they put a smile on our face and the rascals have made us all proud by bringing the cup to our part of the field. They have brought happiness to the whole Lurucina area and its surroundings. Bravo and bravo again to the technical director MARSELL LUPPA, who took them right to the finals.

Though Marsello is a bit nutty he knows what the shit he is doing. Off the record I told him, ”if you don’t win the championship you will be well advised not to return back to this end of the field”. It was just a little advice you understand. This Marsello Luppa is not a greedy man but I think he understood exactly what I meant. No sooner did he set foot in Germany for the start of his work, he never gave anyone a chance to get one on him.


After all his success, I have to say Bravo to the man, bravo and again bravo.

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Gözlerime bak… … (look in my eyes)

Esgiden Sevgililer Günü mü varıdı? Televijjon, gazedda, dergi-mergi da yoğdu. İnsannar nerden ilham alacaydı? Anasından bubasından gördüğünden ya da ordan burdan duyduklarından!

Daha sonra tabii, berikât versin sinemalar çıkdı da, sinemaya gidenner bireccik olsun yeni şeyler öğrenmeye başladılar.

1960’lı 70’li yıllar. Sinemalarda Ayhan Işık modası. Hangi filim olduğunu hatırlamam amma, bizim Musdafa, Lefgoşa’da işini bitirdikden sonra, köye dönecek basın vakti gelene gadar, Şahin Sineması’nda Ayhan Işığın bir filimini görmeye gider. Filimin bir yerinde Ayhan Işık, sevgilisi rolündeki Fatma Giriğe:
– Gözlerime bak! Ne görüyorsun? diye sorar.
Fatma Girik de ona:
– Aşkımızı görüyorum! diye cevap verir.
Musdafa böyük bir keyifinan filimi seyreddikden sonra köye döner. Akşam yatağa girince, garısına filimde gördüğü Ayhan Işık takdiğini uygulamak isder:
– Be Hatice! Bak be bakalım gözlerime, ne görün?
Hatice bu soruya bir anlam veremez tabii. Musdafa’nın gözlerine bakar, yaklaşır ve daha diggadlı bakar, bişey göremez.
– Bişey yok be Musdafa!
– Ma eminsin Hatice! Bişey görmen? Eyi bak bakayim.
Hatice bu defa daha yakından ve daha diggadlı bakar ve Musdafa’ya:
– Hah şimdi gördüm! Aha goca bir çappak!..

In the old days there was no Valentines day, no television, newspapers or magazines. The only advice people had was from their parents, or what they saw themselves.

Later on, thank goodness cinemas opened. At least they had the opportunity to learn new things.

In the 1960’s-70’s Ayhan Isik the famous Turkish actor was the craze. I don ‘t remember which film it was but after finishing work our Mustafa decided he had time to go to the Shahin sinema before his bus was due to take him back to the village.

At one point in the film Ayhan Isik asked his loved one Fatma Girik to look in his eyes and tell him what she saw. ”I see our love”, she replied.

Mustafa was so happy and excited, that when he went to bed with his wife in the evening he wanted to try out Ayhan Isik’s tactics. He asked her ”Hatice look in my eyes ,what do you see”?
Hatice did not give much meaning to this question. She looked carefully, and replied ”I cannot see anything Mustafa”.
”Are you sure Hatice” he replied, ”look very carefully”.
This time Hatice looked very carefully and she said , ”Ahha I see something now, you got goop in your eyes”.
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Obgôz lali bos ime yo!..

İdan din ebohin bu işen ambelyes boliges mesdin Lurucinan. Ce dambelya du Guseyi du Geleğu (Hüseyin Geleo) anniksan ce gutsullisan myan orean. Budin azzulyan bgôs ikseri, gabgôs ebiyen ce ksigutsullisen do ambelin ulon. Enefigen ude enan gutsullin basdes guzzules.

Ude o durgobullos, ude o muhdaris, ude ganenas allos enemborisan na anagalipsun bgôs egamen dudin din zzimyan. Anangasdigan ce valando ya ‘Gagovlian’ ce mirasan din zzimyan ulli horgani.

Alla i horgani abopsiazzondan budon arfondu Guseyi, don Musdafan du Geleğu (Musdafa Geleo). Obos e bisdevgan i Lurucades, o Musdafas idan angrizmenos, yadi ula da malya nada bgâsi o arfosdu o Guseyis, ce cinos namen bgâsi dibodes.

… Alla ganenas eniyen meda mmadyadu! Co Musdafas arnihigen din ibohesin. Eh, odan i horgani anangasdigan na bgôrosun din zzimyan, e vallan du gadares cinu budo egamen:

– Buna ba sdin bissan cinos budo egamen!
Odan aguen des ksidimaşes o Musdafas du Geleğu, e lalen ce cinos:
– Bu na ba sdin bissan, cinos bu lali bos ime yo!..
– Pezzevengin nadon tho cinon budo egamen dundo gagon!..
– Pezzevengin nadon tho cinon bu lali bos ime yo!..

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Ma gudulla?

Do sineman dis Lurucinas idan neon. Molis anniksen, ulos o gozmos evuran nayi ganenan erğon. Brobandos do Savado-Giriyagon e yemonnen do sineman.

Myan nnihdan o dedezmu o Gaççaris, medin nenemmu din Dudun ebiyan ce cini sdo sineman mazzin. Bgôrosan, embigan mesa ce gatsan isdon dobon budus ethiksan. İsdera bu nakkon, o Ramadan Onbaşis o asdenomigos, irdden cegatsen bobiso dis nenezmu dis Dudus. O Ramadan Onbaşis idan bolla başis, i cilya du encizzen basdin tsaeran ombrosda bu gahedun i nenemu.

Oboz thibode! Arginisen do erğon, alla isdera bu nakkon, i nenemu i Dudu e bocimihigen. İ gagorizzici idan mahimeni na biyenni sdo grevadi ğliyora, enan medes ornihes loğargase, bu idan na andeksi nayi do erğon? Odan e bocimadun, i kelledis eppefden gada biso, cevonnen basdin cilyan du Ramadan Onbaşi. Mya vvolan, gyo voles, sdin tridin vvolan işa gusbisen don Gaççarin basdon nnomon o Ramadan Onbaşis ce lalidu:

… – Re Bekiri! Ma emahen i yenegasu ce gudulla?

O Gaççaris idan ‘hazırcevappis’. Thilathi i abandisi du idan edimi. Gidazzi don Ramadan Onbaşin mesda mmagya ce lalidu:
– E inda Ramada! Nomizzis bos en cini meda nişanya bonna gudullun monon?

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Enna me fayis?.. (Your going to eat me)

O Ali Kalis (Çarbis) budin Bodamyan, idan o brodos bu eferen drahdor sdo horgon. Sda delefdea du o Ali Kalis e behanen fdohos, alla bu idan sdo horgondu işen bolla malya. Odan ebezzen tavlin, i esirnen zzarga, ‘Allah da var be!’ (Eşi ce theon re!) e lalen o magaridis.

Oboz thibode! Odan eferen do drahdor sdo horgon ce gallicepsen bano, e sdardaren do ce evgallen do hazzindu. Aksippa obun cane ncisen, do drahdor e balaren ceminen balarizmenon. Bedassede gado o Kalis, arbaksen enan vizzagorotson buhame ce bedaksen do gada do drahdor ce lalidu:

– Vre bunabas isdanathheman nabayis! Enna me fayis?

Kaynak: Hüseyin Selim (Ali Kali’nin oğlu Tayareci’den duydu)

Ali Kali ‘Carpi’ from Bodamya was the first to bring a tractor to the village (Lurucina). In the end poor old Ali Kali died, but while he was in his village he had a lot of land. When he used to play backgammon, every time he threw the dice he used to call out ”there is a God also”.

Anyhow, when he brought his tractor to the village and used to climb in and enjoy starting it up. Suddenly whatever he may have touched the tractor suddenly stalled. Kali jumped down from the tractor, he grabbed a large stone from the ground and threw it at the tractor and shouted, ”Where the hell do you think you are going, are you going to eat me as well”?

Source: Hüseyin Selim (as told by Ali Kali’s son)

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Cehenneme giddi…(She’s gone to hell)

5-6 yaşlarında güçük bir çocuğdum. O zaman dedem Hasan Efendi, nenem Razgeli ve Meral halam Londra’da oldukları için, biz da onnarın Kafa mahallesindeki evlerinde galırdık. Akşamları dedemin evinin önündeki çimento sekiciğin üsdünde oturur, isgemlesini alan gomuşular da buracıya toplanır, gaveler yapılır, günün dedigoduları buracıkda değerlendirilirdi.

Kimler kimler toplanırdı buracıkda? Annem (Fatma Bekir Gaççari), İmamena (Emine aba), Gaşaolena (Hacer aba), Razgeli Gaşano, Zübeyde Arif Kafa, Raziye İmam aklımda galannar. Bir ara Gülseyfa abanın da o mahallede oturduğunu hatırlarım.

Bir gece her zamaki gibi gene oracıkda toplandık. Biz çocuklar da yolda aşşa-yukarı goşdurup oynarık. Gaşaoli dede da hemen yan tarafdaki evinin önünde oturmuş, tsiyarasını içerdi. Ben da devamlı gider, gucağına çıkardım.

… O gece Gaşaolena nene ortalıkda yoğdu. Ben merak edip Gaşaoli dedeye sordum:
– A Gaşaoli dede! Nere giddi Gaşaolena nenem?
– Cehenneme giddi!.. dedi Gaşaoli dede.

Ben tabii annamadım ne demek isdediğini. Obir çocuklarınan oynamaya devam eddim. Biraz sonra Gaşaolena nenenin aşşağdan geldiğini görünca, goşdurarak Gaşaoli dedenin yanına giddim:

– A dede, a dede! Aha Gaşaolena nenem gelir cehennemden!..


I was a child of 5-6 years old. At that time my granddad Hasan Efendi and grandma Razgeli were in London with my aunt Meral. As their house in the Kafa street in Lurucina was empty, we stayed at their home. In the evenings I used to sit on a block of concrete in front of their house. Neighbours used to put their chairs up on the base of the concrete and have coffee while gossiping about the day’s events.

And who didn’t gather round here?? My mum(Fatma Bekir Gaççari), İmamena (Emine aba), Gaşaolena (Hacer aba), Razgeli Gaşano, Zübeyde Arif Kafa, Raziye İmam are a few that come to mind. At one time I remember Gulseyfa aunty also lived on the same road.

One evening, as usual we all gathered there. Us children used to run up and down the road playing. Granddad Gaşaoli used to sit at his house which was on the side where we stayed. I always used to run and sit on his laps.

That evening grandma Gaşaolena was nowhere to be seen. I got curious and asked granddad ” Where is Gaşaolena nene”? Angrily he responded ”she’s gone to hell’. Naturally I couldn’t make out what he meant. I carried on playing with the other children.

I soon noticed grandma was coming down the road. I ran and told grandpa Gaşaoli, ”Grandpa grandpa, eya eya, grandma Gaşaolena is coming back from hell”.

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Shut up you…

Lurucinalı gençler gavede garşılaşdıkları Tsende’ynan devamlı dalga geçer, onu sarallardı. Tsende da bağırmaya başlar, gendini incidennere söver sayardı.

Lurucina’dan İsgele’ye gaçan ve burada uzunca bir süre Urumlarınan yaşadıkdan sonra Lurucina’ya geri dönen Sogradi da, bir gün gene Tsende’nin ateş püsgürdüğünü görünce ona desdek olmak isder:
– Gızma yahu! Brak genneri da aha gençdiller, mahsuz yapallar gızdırsınnar seni. Geş bura da brak genneri!..
… Gulaklarından ateş fışgıran Tsende, bu defa hıncını Sogradi’den çıkarır. Hemi da ona İngiliçça gonuşarak:

– You shut up! You go Larnaca Greek, you come Lurucina Turkish!..

When the youngsters of Lurucina used to gather at the coffee bars and Tsende used to pass by they often teased him. Tsende often used to swear at them in return.

One particular young man had left Lurucina and lived in Larnaca for a while to live with the Greek Cypriots earning him the name of Socrates. He finally returned after a few years. Seeing that the rest were teasing Tsende, Socrates decided to intervene and support the old Tsende. in turn he told Tsende not to get too upset as they were just winding him up, come over and ignore them.

Tsendes’ ears were flushed with rage, this time he turned his anger on Socrates.. In addition he spoke to him in English saying – You shut up! You go Larnaca Greek, you come Lurucina Turkish!..

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ANILARDAN BİR DEMET…

Bizim yemişlerimiz…
Güçüklüğümüzün yemişleri bile bir başgaydı. Bizim çocukluğumuzda, şindiki gibin yemişci dügganına girdiğinde, çakuletlerinan şekerlerin arasında gayibolmazdın. Her dönemin tabii bir da meşşur yemişi varıdı, amma o da bir ya da en çok iki daneydi. Baggala giddiğimizde alacağımız yemiş belliydi, bütün yemişler 10, daş padlasa 20 çeşidi geşmezdi.

Ne yemişler varıdı bizim çocukluğumuzda? Benim en çok sevdiğim yemiş, Ayşe Malagu neneden, 3 dane bir guruşa aldığım şekerleridi. Tam ne derdik gennere hatırlamam amma, böyün aldığımız yumuşak ‘toffie’ yemişlerin aynısıydılar. Ayrı ayrı kağıtlara sarılı, tek tek satallardı genneri o zaman. Çok defa Ayşe Malagu’dan yarım şilinnik, yani 15 dane aldığımı, ceplerimi doldurup sevine sevine eve giddiğimi hatırlarım.

Bir da pembe-beyaz lasdikimsi bir yemişimiz varıdı. Onu da şimdiki yemişler arasında bazan görürüm. Birkaş defa denedim amma, bizim o esgi yemişin dadını bulamadım.

Hatırlarım ilkokul altıncı sınıfdayken, okulda yemiş saddığımız bir gaşamız varıdı. Bu gaşa okulun kantini sayılırdı. Her tenefüsde aramızdan iki gişi gaşayı alır, yukardaki ilkokulun o yüksek verandasının kenarına goyar, iki tarafına oturur ve aşşağıda sıraya giren talebelere yemiş satardık.

Fizza (perisgân) yemişleri da varıdı bizim çocukluğumuzda. Parlak kağıdınan kapadılmış, dondurma pisgotuna benzer güçük pisgodcuğun içindeki fizadan bir da ‘adamcık’ çıkardı. Bu adamcıkları birikdirip, mahallede pirillilerinan ‘adamcık’ oynar, biribirimizin adamcıklarını yütmeye çalışırdık.

Bir ara bir da gara sakız modası çıkdıydı. Herkesin ağzında gara sakız varıdı. Bu gara sakızlar oldukça böyüğdüler. Bir taneynan ağzın dolardı. İki dane birden çiğneyemezdin.

Bizim yemişlerin en meşşurlarından biri da ‘gannauri’ yemişiydi. Hayriye neneden aldığımız gannaurileri, Hayriye nene, gazedda kağıdından yapdığı funiciklerin içine doldurur, bir guruşa bize satardı. Hayriye nene, golunda daşıdığı sepedin içinde ayrıca fısdık, leblebi, basadembo gibi yemişler, yani ‘gastragalya’ satardı.

1974 yılından hemen önce da Othello dondurmaları çıkdıydı. Böyün aldığımız Cornetto’ya bireccik benzellerdi amma, bu Othello dondurmalarının dadı bir başgaydı. Naylona benzer şeffaf bir kağıda sarılı satılıllardı. Dondurma pisgotunun içindeki dondurmanın üsd kısmı galın bir çakulet tabakasıynan gaplıydı.

Bizim, baggallardan aldığımız şeker yemişlerinin yanında, bir da bazan köylülerimizin, bazan da başga köylerden gelen gendi insannarımızın yapdığı ‘ev yapımı’, halis-muhlis ‘doğal’ dadlı ya da yemişlerimiz varıdı.

Basdellilerimiz (ya da basdellâgi) varıdı mesela. Sisamlı basdellileri imam efendi gendi yapar ve satardı. Gaplan ya da Gaplanuicik dediğimiz imam efendi, galiba teneke bir çay ya da çakulet kutusunun içinde daşıdığı basdellileri ya gavelerde, ya da sinemada ve futbol maçlarında satardı.

Basdellilerin bedmezinan yapılanını da Faranga’dan alırdık. Faranga da eşşek arabasıynan köyde dolanır, gap-gacak, yem-yeyecek ve daha hatırlamadığım bir sürü şey yanında yemiş da satardı. Faranga’nın basdellilerini çok sevdiğim için onnarı eyi hatırlarım.

Sinema deyinca, böyük bir naylon sakullada darı satan İbrahım Amca’yı hatırlamamak olmazdı. İbrahım, gerek yazlık, gerek gışlık sinemada darı satar, sakullanın içinde dudduğu böyük plasdik gadefi doldurup gucağımıza dökdüğü darılardan bir guruş alırdı. Annemiz da evde bize çatlayan darı yapardı, amma İbrahım Amca’nın darılarının başga bir dadı varıdı.

Futbol maçlarında da en çok rağbet gören dadlı, Salih dayının gendi yapdığı şammalileriydi. Ya Tremeşe ya da Meluşa’dan Lurucina’daki, o zaman 2. ve 3. Lig maçlarına motoruynan gelen Salih dayının, böyük bir tepsinin içinde getirdiği şammaliler kapış kapış giderdi.

Bir da camekânlı arabacığıynan dadlı satan ve genne ‘Dadlıcı’ dediğimiz uzun boylu, kilolu, beyaz tenli, sessiz, efendi bir amcamız varıdı. Bu amcanın zanederim ‘Musdafa Dadlıcı’ adında bir da oğlu varıdı. Musdafa Dadlıcı şimdi nerdedir hiç bilmem, zere onu 70’li yılların sonundan beri hiç görmedim. ‘Dadlıcı’ amca maçlarda, gavelerde o üç tekerlekli arabacığıynan gezer, dadlı satardı. Tam olarak ne saddığını eyi hatırlamam, amma zanederim sütlü börek, samsı, mahallebi gibi şeyler satardı.

Gençliğe ayak basdığımız ve köyde gaveye çıkmaya başladığımız senelerde, hep İbrahım Gingi’nin gavesinde toplanırdık. Burada gonga, sbasdra gibi kağıt oyunnarı oynar, üsdüne da celli ya da mahallebi goyardık. Gırmızı celli ve sarı mahallebileri İbrahım dayı gendi yapar, gavede satardı. Normal cam gadeflerin içindeki celli ya da mahallebileri getirirkan İbrahım dayı, gaşıcığı içine batırır ve ‘İçinde sallanıır geliir’ deyerek böyük bir mutluluğnan önümüze goyardı.
Sarı mahallebilere isdeyen gül şurubu da dökerdi. Gavelerde işdiğimiz içecekler arasında Belkola, Babulap, Tropi, çay (sütsüz), gül, sumada ve tabii gave da varıdı.

Yaz aylarında ailecek parka gidip dondurma yemenin da ayrı bir zevki varıdı. Senede bir ya da birkaş defa yeme çansı yakaladığımız, o güzel dondurma gadeflerinin içinde gelen beyaz, pembe, gahverengi rengarenk dondurmaya doyum olmazdı.

Yemiş diye başladık, konu konuyu aşdı, nerden nereye geldik! O esgi günnerin yemişleriynan dadlıları bir başga mıydı? Yoksa bize mi öyle geliyor, bilemem! Amma bir gerçek varısa, o da bunnarın bizim nesil üsdünde unudulmaz bir edgi bırakdıklarıdır. Ne dersiniz?

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Eşi muyan… (There’s a fly)

Enas beladis myan imeran odan egahedun sdon gavenen du Fayikki, fonaksen don gavecin narddi:
– E Fayikki, ela olan enan lepton!
– İnda mboşi re?
… – Ela tha olan! Baradira! Eşi muyan mesdon gaven!
O Fayikkis osson ce agusen bos işen muyan mesdon gaven, e sdahigen ce lalidu beladi:
– İnda eheles naşi mesa? Gamilon?

One day a customer went to the coffee house of Fayik, after he was served coffee he called Fayik to come over for a minute. ”What’s up he asked”. The customer said ”look in the cup, there is a fly in the coffee”. As soon as Fayik heard this he stood up and replied, ”So what did you expect in it, a camel’?

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Eşşeklerdir… (It’s the donkeys)

Dayım İsmail Bekir Gaççari, güçüğkan babasının, amcasının davarlarına giderdi. Bir gün Mehmet amcası ile eşşeklere binmişler, yavaş yavaş Gafgalla’daki mandralara doğru gidellerdi.

İsmail dayımın soğukdan barsakları şişdi, ossurmak isder amma, Mehmet amcasından utanırdı. Bir ara eşşekler ossuruk admaya başlayınca, dayım da onların arasında göverirsa ağnaşılmaz deyerek gendini sıkmakdan vazgeşdi. Mehmet amca gürültüyü duyunca gülerek:
– Ne ossurun bre keratta?
– Ben değilim amca, eşşeklerdir!..
– Hehhe! Ne bre deyyus! Eşşeklerin ossuruğunu tanımayık?

When my uncle Ismail İsmail Bekir Gaççari was a young boy he used to go and help look after the sheep herd of his uncle Mehmet. One day Ismail and his uncle Mehmet were riding on the donkey near the sheep pen at Gafgalla. Ismail had a tummy ache and needed to fart, but was a bit concerned in case his uncle heard him. No sooner had his donkey farted he found the opportunity to relieve himself. No sooner had his uncle heard the noise, he turned round and said ”why are you farting you rascal”. ”It wasn’t me uncle, he replied”. His uncle laughed and responded ”why you rascal, you think I don’t know the difference between your’s and a donkey’s farts”.

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This particular story is based on the amazing number of nicknames given to families and individuals. Each and every person in this story did actually have a nickname of an animal. For example if an individual was quick or sharp-eyed it would have earned him a nickname, ”quick as a cat ” would become ‘Gatto”, sharp eyed and swift could have earned him the name ”Eagle” Kartal in Turkish or ado in Greek. In this story Artun makes up a story that someone is looking for his friends or relatives. He uses families that had nicknames of animals and creates a funny story around this aspect of our culture that was very common in those days

Hayvanat bahcası… (A Zoo)

Gıbrıslı Türklerin meşhur keman usdası Lurucinalı Gülferi, hayatının son dönemlerini Londra’da geçirdi. Londra’da oğullarıyla birlikde gurduğu ‘Gülferiler’ müzik grubu ve ‘long play’ olarak çıkardığı ‘Kıbrıs Oyun Havaları’ adlı çalışmasıyla herkesin gönlünde tahd gurduydu.

Gülferi aynı zamanda çok yardımsever bir insanıdı. Londra’da galdığı büyük, bol odalı evi çoğu zaman bir hotel gibiydi. Gıbrıs’dan gelennler, gidecek yeri olmayannar hep gider, Gülferi’nin evinde galıllardı.

Bir gün Lurucinalı ahbaplarını arayan Galeburnulu bir gişi, sora sora Gülferi’nin evine gelir. Kapıyı çalar. Kapıyı açan Gülferi usdadır.
… – Nesderdin oğlum?
– Meraba amca! Kartal bundadır?
– Yok.
– Gatto?
– O da yok.
– Ado da gelmedi bura?
– Yok o da gelmedi.
– Ya dediler be şu Gufo hem Muya bundaymış.
Gülferi usda, Galeburnulu isim saydık sonra, gülmeye başlar. Galeburnulu merak eder
– Ma n’oldu amca da gülen? Sgilli da bunda değil?
– Ma ne be amma sen zaneddin da buracığı hayvanat bahcasıdır?

The well known violinist of Lurucina Gülferi lived most of his later life in London. Together with his sons he produced many great discs of Cypriot folk music which won the hearts of many. Gülferi was also a very generous and helpful person. He lived in a big house which at times seemed like a hotel as many people coming from Cyprus or homeless friends stayed at his house.

One day a chap from Kaleburnu came looking for his Lurucina friends. Gulferi opened the door and the Kaleburnu man asked him if Kartal (the eagle) was there. Gulferi said he was not. ”What about Gatto” (the cat”?
Gülferi replied that he was not there.
”Has Ado (the hawk) been to your house”?
”No he hasn’t come either”
”but they told me that Guffo (the owl) and Muya (the fly) were here
Gülferi started to count the names and began to smile,
The chap curiously asked him ”what are you smiling about uncle” and asked if ”sgili’ (the dog ) was there.
Gülferi then responded by saying ”what do you think this place is, a zoo or something”?

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Sen da aleyhime? (you against me also)

Gaveci Faik dayı bir sabah, Lurucina’daki gavesini aşdığında çok sinirliydi. Genni o gün ne gızdırdıysa, her önüne geleninan gavga eder, laf söyler, üsdüne gelennere da söverdi.

Sinirleri bireccik yatışsın deye, gavedeki rafda duran patariyalı radiyosunu aşmak isdedi. Radiyonun düymesini çevirdi. Ankara Radiyosu da o vakıd Türk sanat müziği çalardı. Faik dayı radiyoyu açarkandan spiker:
– Sevgili dinleyiciler, şimdi de bestekar Hacı Faik Bey’den eserler dinleyeceksiniz.
Fayık dayı bunu duyarkandan tam sarasına uğradı. Radiyoyu kaparkandan yere vurdu:
– Pezzevengi! Etişmez beni sinirim, sen da aleyhime?

The coffee shop owner Faik opened his shop one day, but seemed in a very angry mood.. Whoever came to his coffee shop that day was on the receiving end of his temper, if anyone answered back he simply swore at them.

One person decided to calm things down a bit by turning on the battery operated radio and tuned in to Ankara Radio for some traditional Turkish music. By some strange coincidence the speaker on the radio announced that ”today we shall play some music from the composer Haci Faik bey”. No sooner had Faik the coffee shop owner heard this he became furious, picked up the radio and smashed it on the floor. ”You pimp” he said, ”its not enough I’m so angry you have to be against me also”.

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Aysdon aysdon… (leave him leave him)

O Cefalalis idan galos filos medon dedemmu don Gaççarin. Banda ergedun boci sdo sbidindu dedemu, ce gahundan sindihannan, ce gabodes ebinnan ce gamyan.

Alla o Cefalalis odan egahedun basdin tsaeran, isdera bu nakkon e bocimadun. Etsi bale myan imeran, odan egahedun medon Gaççarin, e bocimihigen basdin tsaeran, e gremmasdigan da şili du gado carginisen na lohharizzi. Odilloyis cane battennen, ules i muyes e sinağundan basda şilidu, odan e bocimadun. Osson ce bocimihigen, lali i nenemu i Dudu:
– Osbollâde! Edon bu e bocimihigen bale! Ksibnadon mori!
O Gaççaris yelondas lali dis yenegas du dis Dudus:
– Aysdon aysdon! Cenna meffigi ude myan muyan dora! Ennades gaharisi!..

Cefalali was a good friend of my granddad Gaççari, he always used to vist him and they had long chats together, occasionally they had a little drink, but Cefalali often used to feel dozy and nodded off on the chair while granddad talked to him. He often snored and his mouth used to stay wide open, somehow the flies used to land on his lips.

My grandmother Dudu used to ask granddad Gaççari to wake him up.
”Leave him, leave him to sleep” he replied ”at this rate we won’t have any more flies left”.

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Yadi oksa ennasu gyâvasi? (why or is he going to read to you)?

İ fellaes e yirizzan da horga ce ğorazzan cinon dudon. Odan irdasin sdin Lurucinan, o Deliyos işen enan ğğaron dis bulisis. O fellas baradirisen boci boğa, aresen du o ğaros, abofasisen na do ağorasi. Bano gado, e ksiğihigan medon Deliyon.

Odan e bodavrisan da şergadus ce tokkaran ya na delyosun din bulisin du ğaru, o fellas baradira, donan du ammadin du ğaru idan sando sdravon. Etsi sane tokkaren, e biyen na davrisi do şerindu biso, ce lalidu Deliyu:
– Manda olân! En andrebese cenna mu bulisis do ğğaron medo ammadin sdravon?
O Deliyos, thihos na hamnisi do şerindu fella, lalidu:
– Yadi oksa ennasi gyâvasi ahemeriyan?

The gypsies often traveled around the villages to buy this and that, once they came to Lurucina. Deliyo had a donkey for sale. The gypsy checked the donkey up and down and offered to buy it. They started to shake hands on the deal. The gypsy then noticed that one of the donkey’s eyes looked like it was blind, he pulled his hand away and told Deliyo ”You should be ashamed of yourself for selling me a half blind donkey”. Deliyo replied ” what you worried about, it’s not like he is going to read you the newspaper ”.

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When the Turkish Cypriots first came to the UK they found the word ”shut up” a bit strange as it sounded like Şarap (pronounced Sharap in English or wine in Turkish, consequently many children and adults often used the Turkish word to say Şarap. (shut-up). Children of course did not always understand this difference as they were born in the UK. Artun seems to have played on this to create a small story

Şarap…(Wine)

Barışcığım 5-6 yaşlarında bişeyidi. Bir gün bir arkadaşları ziyarete gideceydik. Yolda giderkan bir şişe da şarap alıp götürelim dedik. Yolda uygun bir yerde durduk, Cemile arabadan indi, bir şişe şarap alıp geldi. Annesi arabaya gelince Barış sordu:
– Anne, ma ne aldın?
– Şarap.
… Barış ağlamaya başladı. Ansızdan ne olduğunu, neçin ağlamaya başladığını ağnayamadık.
– N’oldun babam? Ne ağlan şimdi?
Barış ağlamaklı bir halinan cevap verdi:
– Sordum anneme ne aldı, da dedi bana ‘Shut-up’!..

My son Baris was about 5-6 years old . One day we were visiting a friend, on the way we decided to buy a bottle of wine to take to our friend. My wife Cemile got out of the car and bought a bottle of wine.On her return to the car, Baris asked ”what did you buy”? ”Sharap (wine)” she replied. Baris started to cry, we were not too sure why he suddenly started to cry. We asked what was wrong, he said I just asked my mum what she bought and she told me to sharap (shut-up).

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Varisen…(Getting heavy)
O Bittordos (Musdafa Bitordo) odan embin sdin iligiyan, arosdisen ce eppesen sdo grevadin. İdan ce nakkon basdos, alla budin arosgân e basdinen barabano. İ yenega du i Razgeli, da bethga du, i ğidoni, i horgani erggundan ya na don thun, na du busin berasdiga.

Myan imeran irdden ci Melekku ya na bi berasdiga. Egatsen nakkon, din oran bu idan nna fiyi, lali dis yenegas du Bittordu dis Razgelis:
– E varisen o Musdafas gori Razgeli. Etsi don horo eyoni…
O Bittordos agusen inda mbu iben i Melekku. Aman ce efiyen ce biyen, lali dis yenegas du:
– Ma vallis ifdin du laomenu? Ya e bellanen delya dudi, ya en delya stravi! Emme hori odi e yiniga sando grommio-fillon, ce lalisu e varisa?

When Mustafa Bitordo was old he became ill and was bedridden. He was always a bit skinny but after his illness he lost even more weight. His wife Razgeli, his children were often with him. His neighbours often visited to wish him well.

One day Melleku came to wish him well, she sat a while, and just as she was leaving she told Mustafa’s wife Razgeli that she thought he had put on a bit of weight, on hearing this Mustafa waited for Melleku to leave. He turned and told his wife ”don’t listen to the idiot, she has either gone blind or stupid, can’t she see I’ve become as thin as a spring onion leaf and she tells you I’m putting on weight”.

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En gadalavennun Englezziga…(they don’t understand English)

İdan galocerin. Cindo hronon, i Emine (Bede), i gori du Gaççari, biyen sdin Gibrun bu do Londinon me da mora ce me don andrandis. E minisgan sdin Lurucinan sda sbiggâ du yeru.

O Gaççaris, din nihdan eppefden mesdin avlin. İşen din gargoluan du came gadayira budun o furnos. Da gobellugya ci Emine, eppefdan mesdin thihorin.

Myan nnihdan odan eppesan, o Gaççaris agusen don Bekirin don angonan du, ce sindihannen sane cimadun. E mallonnen me gadi mesdo grevadin. İşa e fonaksen dis gorisdu:
… – Ra Mine! Manda mbo bahen do moron?
– Dibode buba. Faaandon da gunubga alobos ce ksidimazzi dus!
– Eh! Ma be du, da gunubga duda ence gadalavennun Englezziga! Yacinon ceffevgun!..

It was summer that year when Emine Bede the daughter of Gaççari went to Lurucina from London with her children and her husband. They stayed at her fathers house. Gaççari used to sleep in the garden, near the mud brick oven.

One night Gaççari heard his grandson Bekiri talk in his sleep. He was fighting with someone in his dream. He called out to his daughter ”Hey Mine what’s wrong with the boy”?
”nothing dad, maybe the flies are annoying him and he is swearing at them”.
”Well you better tell him the flies here don’t understand English that’s why they won’t go away”.

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The fluency of the people of Lurucina in speaking Greek was well known in Cyprus. Strangely though they all did they occasionally used this in an unusual way to accuse their neighbours of being underhanded and untrustworthy. It was a bit like the old saying ”Beware of Greeks bearing gifts”. It was customary in Cyprus for the ethnic communities to mistrust each other’s attitude. Being simple they occasionally assumed this would give them the upper hand even in a court of law. This was one such case.

Urumdur… (He is a Greek)

Lurucinalı İsmail Barbaroz’unan Çoşgun Halil Musdahuri, bir tarla gavgası yüzünden mahgemelik olmuşlar. Davanın görülmesi için Lefgoşa Gaza Mahgemesi yargıcının garşısına çıkmışlar. Hakim davayı okumuş, tarafları dinlemiş, garar kesmek için mola isdemek üzeredir. Tam bu arada Çoşgun elini galdırmış:
– Hakim bey! Bişey söyleyebilirim?
– Buyur Coşgun bey. Tabii da söyleyebilin!
… Çoşgun, Barbarozu gösdererek hakime:
– Hakim bey! Bu gördüğün adamın NENESİ Urumdur!..
Bunun üzerine Barbaroz ayağa gakar:
– Hakim bey! Ben da bişey söyleyebilirim?
– Buyur İsmail bey! Sen da söyle bakalım!
– Doğrudur hakim bey! Benim nenem Urumdur. Amma bu gördüğün adamın GENDİSİ Urumdur!..

Ismail Barbaros from Lurucina and Çoşgun Halil Musdahuri, once had an argument over a land dispute. They went to court to settle their argument. For this they had to go to the Nicosia District court.

The judge read out the case and after all was said the judge called an adjournment in order to decide the case. At that moment Çoşgun lifted his hand and asked to say something.
”Yes off-course” said the judge.
Çoşgun pointed to Ismail Barbaros and said ”Judge this man’s grandmother is a Greek”.
Ismail immediately put his hand up and requested to speak.
Okay said the judge ”you can also say something”.
”It’s true that my grandmother is Greek, but this man himself is Greek
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Anamedaksimmas berna!..

O Bittordos (Musdafa Bitordo) e bulen boğulla sdo mahazzindu. Bulen ce tsiyara. Dodes da tsiyara e bulyundan ce medo enan.

O Rayifis dis Seferus (Rayıf Seferu) idan beladis daimicis. Banda e ğorazzen tsiyara budon Bittordon. Ebgânnen 2-3 gaha volan, egovgen da budin mesin, ce gabnizzenda medo galamuin du.

Myan imeran bale, odan e biyennen sdon Bittordon, ivren hame enan balyon paran, enan ‘feslin’ bu e lalusan i balyi. Biyen vurindos isdon Bittordon:
… – Re Musdafa! Ozmu ğliyora bucame driya ‘Lakidri’ (Lucky Dream) ce brebi nabağo, eho vulyan!

Odan ebgâsen da tsiyara du bu don Bittordon, eogen du don ‘feslin’, ce babutsin a hahigen bucame o Rayifis. O Bittordos baradira, enan balyon ‘feslin’. Eniben dibodes, evalendo bugado budin gaşan bu evallen da riyalya du.

Yirisonda meran, o Rayifis irdden bale na ağorasi tsiyara. Ebiren da tsiyara du, ce eogen enan thiblo selinon. O Bittordos, odan du eogen da luvisda biso, evalen cedo ‘feslin’ mesa. Bgânni da luvisda o Rayifis, baradira, odan iyen do ‘feslin’, lalidu:
– Ma re Musdafa! Dudon bu mu eoges e ‘feslin’. Em berna!..
Yelasen o Bittordos ce lalidu:
– Anamedaksimmas berna Rayifi, anamedaksimmas berna!..

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Biyen ce volisen…

Brin do 74, o komutanis (thigiidis) don sdradiodon sdin Lurucinan, idan ce komutanis dus ullus dus horganus. Cinos e gumandarisgen odi cane

yenedun. Eogen thiadağin, obgos e sindihannen Romega, ebreben na bgôrosi gyô selinya ya gaha leksin bu e lalen. Abağorepsen dus Lurucades na sindihannun Romega!

Ma bgôs! İ yeri bale cinon bu ekseran e gamnasin. Afis Durciga ene kseran! İnda mbudun na gamun?

O dedezmu o Gaççaris, myan imeran ibemmas myan isdoriyan ya dudin din guvendan. Elade na gusumen din isdoriyan dudin, budon ithiyon don Gaççarin:

… “Gahumasdon cames du Argondi gambosi ce sindihannamen. İdan şimonas, evreşen ce işen ce griyodin bollin, vaohigamen ulli mesdon gavenen ce bernusamen din orammas.

İdan co anipşozmu o Barboros cahame. Bayi ganenas na bi dibode, işa bedassedun o Barboros:
– O theos budo gagon amma, govgo do lâkkirdissu…
Ce lalen gambosa. Aman ce delyonnen nabumen, biyennen ganenas allos na bi dibodes, işa e bedassedun bale:
– O theos budo gagon amma, govgo do lâkkirdissu…
Obgôs e maşedun na bi gadi, o Barboros enegadonnedun! Ene finnen ganenan na bi dibodes. Osson ce negadohigen bale, işa egopsadon eyo dundivvolan! Lalodus:
– Re gobelya! Ma alobos encagusede do neon do cunurgon!

– İndamboni Bekiri, bemas naumen!

– Dudos o komutanis bu irden dora, kserido odi bale anamedaksimmas sindihannumen Romega. İben ammas agusi o ithiyos bu sindihannumen Romega, enna gadevasi des vrages da ççattalya mas, cobgôs ennen sunnettin, ennadon beksi!..

Bodiliğede o Barboros bucame, biyen sdo Gatsimon ce volisen! Endon iyamen gamboson ceron!..”

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Ayya uşşi…

1974 öncesinde köye atanan Lurucina’daki Mücahitlerin Türkiyeli komutanı, yalınız asgerlerin değil, köydeki herkesin komutanıydı. Herşeye hükmeden komutan, köyde Rumca gonuşmaya da yasak getirdiydi. Rumca gonuşanlara kelime başına iki şilin ceza kesilmesini emreddiydi.

Bir gün Yusuf dayı (Yusuf Ado) eşşeğinin üsdünde ovadan köye dönüyordu. Köyün girişinde, esgi mezarlığın yanında, asgerlerin nöbet beklediği, bazan polislerin da görev yapdığı barikat varıdı.

Yusuf dayı buracıya yanaşınca, eşşek n’olduysa, yerdeki çayıra eğildi, yörümez. Yusuf dayı eşşeğe:
… – Yörrüü… Gıbırdaaa… deye bağırır.

Eşşek annamadığı dile cuvap vermez. Otlamaya devam eder. Yusuf dayı, eşşeğe annadığı lisanda gonuşsa, barikata yakın olduğu için duyulacak, ceza yeycek. Bireccik daha sabreder, eşşeği kagmalamaya, dürtüklemeye çabalar. Eşşek hiiç, keyifinan ot yemeye devam eder.

Yusuf dayı ne yapsa olmaz. Gayrık dayanamaz ve eşşeğe bir bağırma atar:
– Ayya uşşi…
Eşşek hemen doğrulur ve barikata doğru yanaşır. Türkiyeli komutan da orada. Yusuf dayıyı durdurur:
– Amca! Kusura bakma, Rumca konuştuğunu duydum. Anladığım kadarıyla iki kelime kullandın. Sana dört şilin ceza kesiyorum.

Yusuf dayı gızgın, amma n’apsın! Gızgın haliynan gülümsemeye çalışarak komutana:

– Komutanım! Hade bu eşşekdir ağnamaz deye ona Türkça öğredemedim! Sen da bunun gibiysan, dört değil, sekiz şilin vereyim sana!..

Before 1974 the Lurucinali Mucahits (Mujahiddeen soldiers) were under the command of an officer from Turkey, in many respects he was also the commander of the whole village. At that time most Lurucadi used to speak in Gree, the commander decided to stop this and brought a fine of 2 shillings for each word.

One day uncle Yusuf Ado was returning to the village from his fields. On entering Lurucina near the old cemetery. At that time there was also an army barricade there. On this day the donkey stopped and started to eat the grass on the roadside. Uncle Yusuf was shouting at him in Turkish to get up and move, to no avail.

Uncle Yusuf finally lost his temper, kicked the donkey and shouted at him in Greek ”Ayya uşşi”. The donkey finally moved, the Commander overheard the swearing however and stopped Yusuf telling him that he heard 2 Greek words, therefore he had to fine him 4 shillings. Uncle Yusuf looked at him and said ” C’mon officer, this is a donkey and cannot understand Turkish, if you can make him understand Turkish instead of Greek I will pay you not 4 shillings but eight”.

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GİBRİAGA ce ELLİNİGA… (Cypriot & Greek)

İdan brin do 74. Enas Durgo-Gibriyos, san bollus allus neus dis Gibrus, e biyen ce vulevgen basda bliya da Elliniga. Odan do bliyon e gondepsen senan abo da limanya, o gabidanos iben odi do bliyon idan na berimeni sdo limanin yia meriges imeres. Dodes iben dus neus na ban na ogun enan yyiron ce nardun.

O Durgo-Gibrios neos riyalya ene graden. Brin na gadevi abo do bliyon, lali du Ellina du gabidanu:

– Re gabidano! Do ççattalin i bunga riyalya eneşi!
O gabidanos ene gadalaven dibodes. Lalidu neu:
… – Di lez re bethimu?
– Do ççattalin i bunga lalosu, riyalya eneşi!
O gabidanos gidazzi don neon mesda mudra. Ude leksin en gadalavi bale. O neos ksana eksiğa, alla siğa siğa dundin volan. Hemi lali hema thiğni:
– Do çattalin…
– Do bandalonin…
– İ bunga…
– Do dzebin…
– Riyalya…
– Paran… Endaksi vre! Dora se gadalava! Sdo bandalonin mesas sdo dzebin paran then ibarhi!..
– Hıh!. Pantalon!. Cep!. Para!. İnda vre pezzevengi! Helis nasu sindihanno Durciga?

It was before 1974 and a Turkish Cypriot youth like many at that time used to go and work on the ships. When the ship was close to port the captain announced they would be there for a few days. He ordered the youngsters to just have a look around and come back to the ship. The Turkish Cypriot youth however had no money, he called out to the captain in Greek Cypriot dialect ”I have no fork in the pocket”. The Greek captain called out ”What are talking about son”, The youth repeated the same words this time talking and making hand signs.
The fork, (çhattalin)
the trousers (bandalonin)
the pocket (İ bunga)
the money (Riyalya
”Ah the para (money in Turkish & mainland Greek) now I understand, you don’t have any money in your pocket.
Peh, Pantalon!. Cep!. Para!. bloody pimp, do you want me to ask you in Turkish so you can understand??

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Sinekler…

Bir gün tumufilde giderkana, gızım Ayten sordu:

– Baba, how do you say ‘time flies’ in Turkish?
Ben da o vakıd, muzziplik olsun deye:
… – Zaman sinekler!.. dedim.

Nebileyim oşu çocuk gidecek ve Türk okulundaki sınıfında yazdığı kompozisyonda ‘zaman sinekler’ kelimelerini gullanacak! Öğretmeni Meryem Koray tabii gülmekden gırıldı:

– Nerden buldun be Ayten bu zaman sinekleri?
– Babam söyledi… demesin mi bizim Ayten!
Çocukdan al haberi deller ya.. Rezzil eddi bizi iki tayikada!..

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Çocuuk!.. (A baby)

Babam Zeki Hasan Efendi’nin en büyük evlâdı benim. Ondan sonra gardaşım Birtan gelir. Annem bizi doğurduğu zaman, babam da köyde, iki dane ‘oğlu’ olduğu için ‘erkek adamın erkek oğlu olur’ havalarında gabara gabara gezer, oğluları olmayannara hava atar, sırası geldikce da lafcığını tokandırırmış.

Neysa! Annem üçüncü çocuğa gebe. Babam ille gene oğlan isder. Annem tabii üçüncü çocuğun gız olduğunu iddia eder. ‘Bu gebelik obirlerinden değişikdir. Bu bir defa oğlan değil, gızdır’ der.

Zaman gelir, annem doğurur. Dünyaya gelen bu defa gızgardeşimiz Cansen’dir. Babam, iki dane oğlu olmasına rağmen, annemin gız doğurmasına sevinmez. Bu yüzden birkaş gün gavelere çıkmaz, ortalıklarda görünmez.

… Aradan 3-5 gün geşdikden sonra gaveye giddiğinde, arkadaşlarından biri onu heyecanınan garşılar:
– Ma nerdesin be Zeki? Hayırlısı olsun yahu. Duyduk garın doğum yapmış. Ne eddi be, oğlan yoksa gız?
Babam sorulan soruyu hiç beyenmemiş. Asık suratınan tepgili bir cevap vermiş:
– Çocuuk!..

I’m the oldest child (Artun) of my father Zeki Hasan efendi. Then my brother Birtan. After we were born my father often bragged in the village that a real man had sons. He often teased others that had daughters and no sons. On her third pregnancy my mother had the feeling that this time she would have a girl. She insisted that her pregnancy was different. She was hopeful that she would finally have a girl. My father however still preferred to have more boys.

When mum finally gave birth, my sister Cansen came to world. My father was not too pleased, and for about 3-5 days he never left the house. He finally decided to go the local coffee house. One of his friends in excitement to see my dad asked him where he had been for a few days. He told dad ”congratulations we heard that you had another baby, was it a girl or a boy”? My father, being in a sulking mood did not like the question at all he simply replied ”a baby”.

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O Velis du Mandayi…

Simmera budo broyin, ibun na dilefoniso du anipşumu du Mehemmedi (Mehmet Berber Gökşan) sdin Lurucinan, hemi nao indambu gamni, hemi na du bo galin hronyan. Ce na bepso ce şeredizmada ce gales elbithes ullus dus horganus.

Tilefonisa du basdo ginidon, ivra don ce gahedun came sdus gavenees. İsdera bu ibamen cina bu ibamen, lalimu o Mehemmedis:
– Re Artuni, ela don anipşossu ce heli nasu bi gadi!..
… Horis na mu bi bgôs idan, e bodavrisen do delofonon sdu anipşumu. Molis e milisen, e gadalava bos idun o anipşozmu o Velis du Mandayi. Lalimu:
O Velis du Mandayi
Gubayin bgôn en bayi
Canaththeman cambayi
Cammen

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Akıncılar fudbol takımı… (Akincilar football team)

Kıbrıs Türk fudbolunun belki da en esgi takımlarından biridir Akıncılar Gençlik Kulübü (AGK). 1948 yılında gurulan AGK, tarihi boyunca en üst kümelerden en alt kümelere gadar her aşamada böyük mücadelelere imza admışdır.

Tabii ben gendimi bilmeye başladığım 1970’li yılların başındaki, yani 1970-74 arası Akıncılar takımını anlatacam size. Köyde, Bazar günneri, toprak sahada oynanan ve hepsimiz için büyük bir eğlence olan maçları gaçırtmak isdemezdik. Bizim evin verandasından gözüğen sahaya insannar toplanmaya başlayınca, gardaşım Birtan’ınan beraber sahaya goşdurur, sahanın doğu tarafındaki yüksek ohdonun üsdünden maçı guşbakışı seyrederdik.

Hatırlarım bir Bazar günü maç varıdı da, babam bizi zorunan Ballura’daki bahcamıza drifil toplamaya götürdüydü. O gün Birtan’ınan beraber bir nevi ‘abergiya’ uygulayıp suratımızı asdık, maça gidmek isdediğimiz söyledik. Babam ilk önce gızdı, brakmak isdemedi, amma ‘abergiyamız’ devam edinca bizi salmak zorunda galdı. Ballura’dan köye gadar nasıl goşdurarak gidip maçı yetişdik, inanamassınız!

Akıncılar takımı o zamannar İkinci ve Üçüncü Lig’lerde oynardı. Hangi sene İkinci, hangi sene Üçüncü Lig’de oynadığımızı tam hatırlamam, amma şampiyon olup İkinci Lig’e çıkdığımızı, sonra geri Üçüncü Lig’e düşdüğümüzü hatırlarım.

O zamanlar çok heyecannı geçen bu maçlara yalınız adamlar, gençler değil; gadınnar, çoluk-çocuk, ihdiyarlar dahil herkes gatılırdı. Maça gidmek için pilet almak ya da para ödemek gerekmezdi. Maçlar beleşidi ve herkese serbestidi. Sahanın batı tarafındaki tepeciğin üsdüne baslarınan tumufiller dizilir, bazı insannar maçı arabalarının içinde oturarak seyredellerdi. Sahanın doğu tarafındaki yüksek ohdo da dolup daşardı. Maçlara toplanan galabalıklar yüzünden, maçlar tam bir panayır yerine dönerdi. Salih dayının şammalileri da aha bu maçlarda kapış kapış satılırdı. İbrahım Amca, sinemadaki gibi maçlarda da darı satardı.

Benim hatırladığım Akıncılar takımında kimler varıdı? İlk hatırladığım galeci, Osman İzmayilo’ydu. Ondan sonra galeye Süleyman Buri geşdiydi. Osman da Süleyman da çok iyi galecileridi. Onnar galede olduğunda, maçı seyreden insannara güven verillerdi. Takımın maneceri da Süleyman Hoca (Aza)’ydı hatırladığım gadarıynan. Başga manecerler da geldiydi bu dönemde amma onnar aglımda galmadı.

Takımda oynayannara gelince (hatırladıklarım): Ramadan Fiyuri, Osman Musgo, Musdafa Buri, Halil Pirilli, Yıldıray, Ali Civciv, Hasan Canbulat, Hasan Garabardak, Yusuf Toz (Vrango), Yusuf İbo, Veli Gilli, Soner Mavro (Mudaho), Hasan Satır (Sasetti), Memduh, Hüseyin ve Halit Vidinni gardaşlar. Hasan Ziya’ynan Erdinç Buri da takıma ara sıra giren genç fudbolculardanıdı.

Ma ne maçlar olurdu o zaman! Aklımda galan en heyecannı maçlar arasında Dumlupınar maçı varıdı. Usda fudbolcu Galliga, Dumlupınar’ın hem antrenörü hem fudbolcusuydu. O maçda Süleyman Buri’nin yapdığı süper gurtarışları ve Dumlupınar’ı 1-0 yenmemizi hiç onudmam. Galliga o gün canını yedi amma Süleyman’a bir gol atamadı. Ne o, ne da obir Dumlupınar fudbolcuları. Süleyman doksana atılan topları, sanki havadayken dahi hamle yapar kornere atardı.

Unutamadığım bir başga maç da Binadlı’ynan yapdığımız maçıdı. Yannışım yoğusa bu maç ‘dostluk’ maçıydı. Amma öyle bir maç oldu ki unudulması imkansız. O maçda 3-1 önde olduğumuzu ve maçın 3-3 biddiğini hatırlarım. Musdafa Buri’nin, bu maçda gardaşı Süleyman’a nasıl gol addığını bilmem hatırlayannar var mıdır? ‘Demir bek’ dediğimiz Musdafa Buri, garşıdan gelen topu çıkarmaya çalışırkan, topa nasıl vurduysa, top havaya dikilip geriye gendi galemize doğru giddi. Havadan süzülerek gelen top, Süleyman Buri’yi asdı ve gol oldu. Süleyman gardaşına ‘Napdın be abii!’ diye isyan ederkan, Musdafa Buri da kafasını ellerinin arasına alıp yere yaddı galdı

Aynı maçda Süleyman Buri’nin bir da penaltı gurtardığını hatırlarım. Penaltı atışında topun
tarafını iyi tahmin eden Süleyman, dalıp topu kapdı ve top gucağında bayıldı. Süleyman’ın bayıldığını annayan arkadaşları yanına goşdururken, kenarda maçı seyreden annesi Ayşe abanın basdığı çığlıklar hala daha gulağımdadır.

Bir da meşşur Lefge maçı var unudulamayan! İkinci Lig ‘ölüm-galım’ maçlarından biriydi Akıncılar-Lefge maçı. Ya son maçıdı ya da bir evelki maç. O gün biz döversak kümede galacayık. Lefge’nin da şampiyon olması için garanti dövmesi lazım. Lefge’den maça iki bas dolusu Lefgeli geldi. O zaman süper bir takımı olan Lefge’nin galecisi da Mazlum hocaydı.

O günkü maç 1-1 berabere biddi. Biz küme düşdük, düşerkan Lefge’yi da şampiyonnukdan eddik. Zanedersam Güçük Gaymaklı şampiyon oldu böyle olunca. Eh! Maçdan sonra gavgalar kopdu tabii. Lefgelilerinan Lurucinalılar biribirine girdi. Epey gavga-galabadan sonra Lefgeliler baslara binip köyden gaşdılar. Köyde görevli Yahya polisin o gün dabanca çekdiğini ve bazı Lefgelilerin peşine düşdüğünü da söyler göz şahidleri.

Deplasmanda oynadığımız aklımda galan maçlardan biri da Girne-Akıncılar maçı. Bu maçda Girne’yi 2-1 yendiğimizi ve Osman Musgo’nun addığı golun ağları parçaladığını hatırlarım. Ağların parçalanması tabii Osman Musgo’nun sert şutundan olabilirdi, amma esas mesele ağların çürük olmalarındanıdı.

O yıllarda Üçüncü Lig’den İkinci Lig’e çıkmada Sinde’ynan böyük rekabetimiz varıdı. Bu rekabedden çoğu zaman biz galip çıkardık. Sindeli Sadıkoğlu diye bir işadamı varıdı. Sadıkoğlu daima Sinde’ye desdek verir, bazı maçlarda gendi takımına ‘ödül’ adı altında para bağışında bulunurdu. Biz da maçlarda Sinde’yi ya yendiğimizde, ya da şampiyon olup onnarı geşdiğimizde hep beraber “Selam da söyleyin Sadıkoğlu’na…. Beş bini on bin yapsın da…” şarkısını söylerdik.

Akıncıların bir de “Akıncılar bir eldir, Gıbrıs’da coşan seldir, …. , Göreceksin o nedir!” şeklinde mısralara sahip bir de marşı varıdı. Sözlerini tam hatırlayamadığım bu marşı hep birlikde söylerdik.

Akıncılar’ın o toprak sahada oynadığı en son maç, hatırladığım gadarıyla, yağmur-çamurun bol olduğu bir günde Çanakkale’ynan oynandıydı. O maçda Çanakkale’yi 7-0 yenerek, Akıncılar takımının Lurucina’daki tarihine son nokdayı goyacaydık. O maçdan sonra Akıncılar Lisi’ye daşınacak ve bundan sonraki mücadelesini yeni bir ortamda, yeni ‘çimenni’ sahasında sürdüreceydi.

Akincilar youth club formed in 1948 is probably one of the oldest Turkish football clubs in Cyprus. From the top to the lowest leagues they have determinedly made a mark.
Naturally due to my age I can only explain the matches played between 1970-74. The matches
were played on Sunday’s and were an exciting and eventful day for us. We never wanted to lose any matches. From our home veranda we could see people gathering to watch the match. Together with my brother Birtan we always used to run to the east side of the stadium. From a particular vantage point we had a good birds eye view of the game.

I remember one particular Sunday when our father was forcing us to go and help cut plants in the Ballura fields to feed the animals. We kinda went on strike by sulking all day to show our disapproval. Initially dad was angry but in the end he took our protest seriously. He finally let us go and Birtan and I ran so fast to the village you could not believe it.

In those days Akincilar used to play in the 2nd and 3rd divisions, Which years they were in the 2nd or 3rd I cannot remember, but I do remember becoming champions of the 3rd division, which won our promotion into the 2nd and then we fell back to the 3rd division again.

In those days it wasn’t just the men and boys who used to get excited about football but also the women, children and old people. Everyone used to go. There was no such thing as paying to watch the matches in those days, it was all free. On the West side of the stadium was a hill and cars used to gather. Some people watched the matches from their cars. The place was always crowded and match day was almost like a fairground atmosphere. Salih uncles ‘ şammali’s ( a Turkish sweet often made of Semolina) , just like at the cinema, were always selling well.

As I remember it, some of our players, in particular the goalkeeper, was Osman İzmayilo. Later on Süleyman Buri took his place. They were both good goalkeepers, as long as they were in goal people felt relaxed and confident. The manager was Süleyman Hoca (Aza), I remeber during that period there were another couple of managers but only Süleyman’s name has stuck in my mind. As for the players there was also Ramadan Fiyuri, Osman Musgo, Musdafa Buri, Halil Pirilli, Yıldıray, Ali Civciv, Hasan Canbulat, Hasan Garabardak, Yusuf Toz (Vrango), Yusuf İbo, Veli Gilli, Soner Mavro (Mudaho), Hasan Satır (Sasetti), Memduh, Hüseyin and the Halit Vidinni brothers. Oh and there was also Hasan Ziya and Erdinç Buri.

But what matches there were in those days! One of the most exciting that sticks in my mind was against Dumlupinar. I remember the football player Galliga, in addition to playing he was also Dumlupinar’s trainer . In that match our goal keeper Süleyman Buri made some amazing saves which helped us win 1-0. It was an unforgettable match. Try as he did, Galliga could not get a goal past Süleyman. It’s like he flew in the air, just a touch and the ball used to go over to corner kicks.

Another unforgettable match was against Binatli. If I’m not mistaken it was a friendly, but what a game it turned out to be. It’s impossible to forget such a match. I remember we were leading 3-1 but it finished 3-3. How Mustafa Buri’s brother Süleyman let in 3 goals is hard to believe and Its hard to remember. There was a moment when Mustafa Buri tried to clear the ball away, However he kicked it, it went straight up in the air and came full circle backwards to go into his own goal. His brother Süleyman shouted out and said ”what have you done brother”, while poor Mustafa put his hands to his head and fell on the ground in despair. I also remember that Süleyman saved a penalty that day. He anticipated where the ball was being shot, jumped and grabbed it in his arms. He held it and collapsed to the ground. Realising that Süleyman must have fainted the players ran to him. His mother Ayse watching her son go down, panicked and started to scream and cry. I can still hear her screams in my ears..

Then there was an unforgettable match with Lefka which was a life and death situation. If we won we would stay in the 2nd division. It was either the last or second from the last match. On the other hand a win for Lefka would win them the championship. On that day 2 bus loads of Lefka fans came to our village and their goalkeeper was the well known Mazlum hoca. The match ended 1-1. We got relegated, but we stopped Lefka from becoming champions. I think Güçük Gaymaklı became the champion that year. So naturally after the match fights broke out. The two sides’ fans got into fights. After all the troubles the Lefka fans boarded their buses and left. A policeman from Yahya who was on duty in the village pulled out a gun and ran after the Lefka fans, well that’s what some eyewitnesses swore they saw.

One of the most memorable away matches was the Kyrenia-Akincilar match which we won 2-1. That winning match was unforgettable because of Osman Musgo’s winning goal. The goal net got ripped, everyone celebrated the powerful shot that caused the net to get shredded. Naturally we knew it was because of the net being old and tatty, but we liked to think it was Osman Musgo’s powerhouse shot that did the damage.

In those days one of our main competitors turned out to be Sinde. In That rivalry we often came on top. There was a businessman from Sinde named Sadıkoğlu, he always used to give lots of support to the Sinde team. His support included donations in money, because of that every-time we beat Sinde in a match we used to tease them by sending our regards to Sadıkoğlu. We used to sing ”instead of five he should give them ten thousand”.

Our favourite song however was the Akincilar football anthem, which I can’t remember all the words now. The last match Akincilar played in their village was on a very wet day. It was raining and the field was very muddy. We beat Çanakkale 7-0 and drew the line by the historic win. After that match the village was resettled to Lisi, thereafter they would continue their struggle in a newer, upgraded grass pitch.

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Bairam ‘Cidari’s’

This family’s origins are from Dali. The Cidari’s & Badadi’s, Lauzarda, Badudi, Muraci, Gudalaridi, Stuppomades, Kufi & Paşo form part of this family group

BAİRAM ‘Cidaris’.

1 Murat Süleyman Bairam ‘Cidaris’ born 1796

2 Dudu Süleyman Bairam ‘Cidaris’ born 1798

MURAT SULEYMAN BAİRAM BORN 1796. [1] married DUDU MURAT born 1800

their children

1 Mustafa Murat ‘Badudi’ 1828-1897. [2] married Rahme Mustafa born 1829

2 Bairam Murat born 1829 married Zeliha Osman born 1836. They married in 1848

3 İsmail Murat ‘Cidari’ 1829-1840

4 Süleyman Murat ‘Ahamadis’ born 1839 married Ayşe Ahmet. They married in 1866

5 İsmail Murat ‘Stuppomades/Cidari’ born 1841 [3] (probably named after his deceased brother) married Raziye Ramadan ‘Musurda’ born 1844. They married in 1862

6 İbrahim Murat ‘Buzi/Cidari’ born 1844 married Zalihe Hüseyin ‘Kulea’ born 1846 they married in 1867

MUSTAFA MURAT ‘Badudi’ 1828-1897. Married RAHME MUSTAFA born 1829, married in 1950

their children

1 Murat Mustafa ‘Badudi’ born 1860. Married Rahme Hasan born 1863

2 Osman Mustafa ‘Gudalaridi’ born 1870.

3 Yusuf Mustafa ‘Kufi’ born 1878.

4 Dudu Mustafa married Emir-Ali ‘Porto’

5 Ayşe  Mustafa ‘Badudi’ born 1856

6 Emine Mustafa ‘Galabina/Badudi’ married İsmail Ramadan ‘Galaba’ born 1862

MURAT MUSTAFA ‘Badudi/Muraçi’ born 1866 married RAHME HASAN ‘Riala’ born 1863

their children

1 Hasan Murat ‘Muraçi’born 1889

2 Raif Murat ‘Muraçi’ born 25.10.1893-1974

3 Mehmet Murat ‘Muraçi’ married in Bahçeler village

4 Emine Murat ‘Muraçi’ married Mustafa Ramadan ‘Kara Mustafa/Ramadi’ 1877-1967

5 Dudu Murat ”Muraçi/ Videnna’ 1894-1984 married Hüseyin ‘Vidinni’ 1887-1976

6 Şerife Murat ‘Muraçi’ 1st wife of Osman Murat ‘usta/Ebistat’ 1896-1983 His 1st was murdered by ‘Gombo’? [4]

7 Ahmet Murat born 1902 died young.

HASAN MURAT ‘Muraçi’ born 1889 1st wife name not found. 2nd marriage ŞERİFE YUSUF ’Şila’ 1896-1972

their children

1st marriage

1 Fatma Hasan’Muraçi’ married a Libyan where they lived in Tripoli, Libya  and they had 11 children, names not known 

1 Yusuf/Ziya Hasan (Aykol) ‘Muraçi’ 1924-1882 (2nd Marriage)

YUSUF ZİYA HASAN AYKOL ‘Muraçi’ 1924-1882 married VEDİA BEKİR ‘Salihi’ 1931-1985

their children

1 Hasan Ziya Hasan Aykol ‘Muraçi’ 1957-2003 married Dudu Fuat Azaerler

2 Salih Ziya Hasan Ayko l’Muraçi’ 1960-2007 married  İlgin from Sinde

3 Erdal Ziya Hasan Aykol ‘Muraçi’

4 Mehmet Ziya Hasan Aykol ‘Muraçi’

5 Murat Ziya Hasan Aykol ‘Muraçi’

6 Şermin Ziya Hasan Aykol ‘Muraçi’ married Arif Yusuf ‘Türk/Yusufigo’

HASAN ZİYA HASAN AYKOL ‘Muraçi’ 1957-2003 married DUDU FUAT AZAERLER

Their children

1 Ziya Hasan Aykol ‘Muraçi’

2 Vedia Hasan Aykol ‘Muraçi’ 1986-2001

3 Çağan Hasan Aykol ‘Muraçi’

ZİYA HASAN AYKOL ‘Muraçi’  married EYGÜ NEVZAT YILDIRIM

Their children 

1 Hasan Ziya Aykol ‘Muraçi’

2 Şermin Ziya Hasan Aykol married Arif Yusuf ‘Türk/Yusufigo’

3 Salih Ziya Hasan Akyol Married İlgin from Sinde

4 Erdal Ziya Hasan Aykol married Aykan Zeki Ernaz ‘Gudalaridi/Zeki usta’

5 Mehmet Ziya Hasan Aykol married Çınar Süleyman ’Paşi’

6 Murat Ziya Hasan Aykol

SALİH ZİYA HASAN AYKOL ‘Muraçi’ 1960-2007 married İLGİN from Sinde

Children

1 Dilan Aykol ‘Muraçi’, adopted

ERDAL ZİYA HASAN AYKOLborn 1963 married AYDAN ZEKİ ERNAZ ‘Gudalaridi/Zeki usta’

his children

1 Ziya Erdal Aykol ‘Muraçi’

2 Zeki Erdal Aykol ‘Muraçi’

MEHMET ZİYA AYKOL ‘Muraçi ‘married  ÇINAR SÜLEYMAN ‘Paşi’

Their children

1 Süleyman Mehmet Aykol ‘Muraçi’

2 Ziya Mehmet Aykol ‘Muraçi’

3 Meliha Mehmet Aykol ‘Muraçi’

ŞERMİN ZİYA AYKOL ’Muraçi’ married ARİF YUSUF TÜRK ‘Yusufigo’

their children

1 Ece Türk ’Yusufigo’

2 Aykut Türk ’Yusufigo’

3 Selin Türk ’Yusufigo’

4 Vedia Türk ’Yusufigo’

RAİF MURAT ‘Muraci’ born 25.10.1893-1974 married ZELİHA HASAN ’Karaca’

their children

1 Dudu Raif married Kemal Veli ‘Pekri

2 Rebia Raif married Mehmet Arif ‘Muslu’

DUDU RAİF  ‘Muraci’ married KEMAL VELİ PEKRİ  ’Pekri/ Kemal usta’

their children

1 Emine Pekri ’Pekri/ Kemal usta’

2 Zeliha Pekri ’Pekri/Kemal usta’

REBİA RAİF  ‘Muraci’ married MEHMET ARİF Muslu ’Muslu/Şemmedo’ 1925-1996

their children

1 Raif Muslu ’Şemmedo’ 1958-2008

2 Emine Muslu ’Şemmedo’

3 Hasan Muslu ’Şemmedo’

4 Arif Muslu ’Şemmedo’

MEHMET MURAT ‘Muraci’ married AYŞE from Bahçeler village

his children

1 Murat Mehmet ‘Muraci’ married Sevgi Cemil ‘Kufi’

2 Destine Mehmet ‘Muraci married Mustafa from Vadili

MURAT MEHMET ’Muraçi’ married SEVGİ CEMİL ’Kufi’

their children

1 Şenol Murat ’Muraçi’

2 Birol Murat ’Muraçi’

DESTİNE MEHMET ’Muraçi’ married MUSTAFA from Vadili

their children

1 Ayşen Mustafa

2 Yeşim Mustafa

EMİNE MURAT ’Muraçi’ married MUSTAFA RAMADAN ’Kara Mustafa/Ramadi’ 1877-1967

their children 

1 Ramadan Mustafa ’Kara Mustafa’ 1909-2000

2 Dudu Mustafa ’Kara Mustafa’ 1910-2004

3 Şerife Mustafa ’Kara Mustafa 1919-2000

4 Remziye Mustafa ’Kara Mustafa 1923-2010

DUDU MURAT ’Muraçi’/Viddena’ 1894-1984 married HÜSEYİN YUSUF ’Vidinni’ 1887-1976

their children 

1 Yusuf  Hüseyin ’Viddini’

2 Rabia Hüseyin ’Viddini’

ŞERİFE MURAT ’Maraci’ married OSMAN MURAT ’Usta/Ebistat’ 1896-1983

their children

1 Murat Osman Uçkan ’Osman usta/Ebistat’

2 Hasan Osman Uçkan  ’Osman usta/Ebistat’

3 Emine Osman Uçkan ’Osman usta/Ebistat’

OSMAN MUSTAFA ‘Gudalaridi/Badudi’ born 1870 married DUDU MUSTAFA ’Arnavut’

their children

1 Mustafa Osman ‘Gudalaridi’ ‘Mustafella’ born 1890 ‘married Maria Petri ‘Mariku’ born 1895

2 Yusuf Osman ‘Gudalaridi’ born 1892

3 Recep Osman ‘Gudalaridi’ born 1895

4 Mehmet Osman ‘Tsende’ never married

5 Ali Osman (Besen) born 23.10.1905-1983

6 Emine Osman married İbrahım Hasan ‘Glavyalı

7 Latif Osman ’Petletis born 1895. died young

8 Ahmet Osman born 1902. died young. [5]

MUSTAFA OSMAN ‘Gudalaridi’ ‘Mustafella’ born 1890 married MARİA PETRİ ‘Mariku’ born 1895

their children

1 Aliye Mustafa from Maria’s 1st marriage 

2 İbrahım Mustafa ‘Cici’ (Mustafella’) born 16. 08.1920- 1986 married Emine Veli ‘Kirlapo’ born 1932-1969

3 Dudu Mustafa ’ ’Mustafella’

4 Yorgi Mustafa (born Mehmet Mustafa, changed his name to Yorgi and moved to Anglisides village)

İBRAHIM MUSTAFA ‘Cici’/Mustafella’ 1922-1986 married ŞERİFE MEHMET ‘Kaplan’ ‘Şerinya’  1923-1996 2nd marriage to ‘EMİNE VELİ ‘Kirlapo’ 22.03.1932-June 1969. (6) 

their children

1 Sabiha İbrahım 16.11.1944- 13.01.2024 (from ‘Gici’s first marriage to Şerife Mehmet ‘Şerinya’ ) married Kamil Veli ‘Kirlapo born 01.01.1944 -10.09.1974

2 Şermin İbrahim 1948-1999 married Soner Karagözlü ‘Tai’.

3 Mustafa İbrahim ‘Musti’ married Gülten

4 Suzan İbrahım born 1958 married Özdemir. died in a car crash 1977-78

SABİHA İBRAHIM 16.11.1944 ‘Cici/Mustafella’ married KAMİL VELI ‘Kirlapo’ 01.01.1944-10.09.1974

Their children

1 Şerife Kamil born 1963

2 Emine Kamil born 09.03.1970

ŞERMİN İBRAHIM ‘Cici/Mustafella’ 1948-1999 married SONER MUSTAFA ‘Tay’ born 19.11.1947 Divorced in the early 1970’s

their children

1  Ayşe  Soner Karagözlü ( Mavromadi ) from 1st marriage Şermin

2  Emine Soner  Karagözlü ( Mavromadi ) from 1st marriage Şermin

MUSTAFA İBRAHIM ‘Musti/Cici/Mustafella’. married GÜLTEN

their children

1 İbrahim Mustafa ’Cici’

2 Emine Mustafa ’Cici’

SUZAN İBRAHIM ‘Cici/Mustafella’. born 1958 married ÖZDEMİR from Turkey. He died in a tragic car accident in Turkey, late 1970’s early 1980’s

their children

1 Tolga 

2 Tarkan 

3 Timur

DUDU MUSTAFA ’Mustafella’ married NAİM MEHMET EMİN ( NAİMOĞLU) from Dali 

their children

1 Mustafa Naimoğlu married Aysel Veli ‘Kundi’

2 Hüseyin Naimoğlu married Melek Osman ‘Pire’

3 Cemal Naimoğlu married Zehra from Yeniceköy/Petra tou Diğeni 

4 Turgut Naimoğlu married Cevriye from Morfu

5 Mehmet Naimoğlu

6 Nazire Naimoğlu (Mehmet Emin)married Mehmet Özkerem from Petrofan

7 Müsteyde Naimoğlu (Mehmet Emin) married Kadir Karabulut from Turkey

MUSTAFA NAİM NAİMOĞLU married AYSEL VELİ ’Kundi’

their children

1 Gül Naimoğlu

2 Nur Naimoğlu

HÜSEYİN NAİM NAİMOĞLU married MELEK OSMAN ’Pire’ 

their

1 Inanç Naimoğlu

2 Osman Naimoğlu

CEMAL NAİM NAİMOĞLU married ZEHRA from Yeniceköy/Petra tou Diğeni 

their children

1 Naim Naimoğlu

2 Derviş Naimoglu

TURGUT NAİM NAİMOĞLU married CEVRİYE from Morfu

their children ?

NAZİRE NAİM NAİMOĞLU /MEHMET EMİN married MEHMET ÖZKEREM from Petrofan

their children

1 Ali Özkerem

2 Topel Özkerem

3 Gülvin Özkerem

4 Sultan Özkerem

5 Hasan Özkerem

6 Naim Özkerem

7 Duyal Özkerem

8 Ayşe Özkerem

MÜSTEYDE NAİM NAİMOĞLU/MEHMET EMİN  1st marriage KADİR KARABULUT  from Turkey. 2nd marriage RAGIB ERDOĞDULU from Pafos

children from 1st marriage

1 Naim Karabulut

2 Fadime Karabulut

children from 2nd marriage

1 Rahme Erdoğdulu

2 Hasan Erdoğdulu

ALİYE MUSTAFA ’Mustafella’ married HASAN NURİ  from Matyat’Mathiatis

their children

1 Yusuf Hasan Nuri

2 Nuriye Hasan Nuri

3 Günay Hasan Nuri

4 İbrahim Hasan Nuri

YUSUF OSMAN ‘Gudalaridi’ born 1892 married HAYRİYE YUSUF ’Viddini’ 1898-1988

their children

1 Osman Yusuf ‘Gudalaridi/Gada’ married Meyrem İsmail ’İtelli’

2 Nayle/Nazlı Yusuf ‘Gudalaridi/Gada’ 1928-2000 married Yusuf Ali from Larnaca’

3 Salime Yusuf ‘Gudalaridi/Gada’ married Osman Ramadan ‘Pekri’

OSMAN YUSUF ‘Gudalaridi’ (Özyanak) married MEYREM İSMAİL ’İtelli’

their children

1 Zafer Osman ’Gada’(Özyanak) ’Gada’ married Pelin Hüseyin from Paşaköy

2 İsmail Osman ’Gada’ (Özyanak)

3 Ersoy Osman ’Gada’ (Özyanak) married Gülin İbrahim

4 Hilal Osman ’Gada’ (Özyanak) married Hasan from Ağridağ

5 Erkan Osman ’Gada’ (Özyanak) married Yılmaz Kaygısız from Değirmenlik/Kythrea

ZAFER OSMAN ÖZYANAK ’Gada’ married PELİN HÜSEYIN from Paşaköy

their children

1 Hüseyin Özyanak ’Gada’

ERSOY OSMAN ÖZYANAK ’Gada’ married GÜLİN İBRAHİM ÖZER ’Dima/Bata’

their children 

1 İbrahim 

HİLAL OSMAN ÖZYANAK ’Gada’ married Hasan CİNGÖZ from Ağirdağ

their children

1 Ahmet Cingöz 

ERKAN OSMAN ÖZYANAK ’Gada’ married YILMAZ KAYGISIZ from Değirmenlik/Kythrea

their children

1 Can Kaygısız

NAZLİ YUSUF ’Gada’ 1928-2000 married YUSUF ALİ ’Darbukacı’ 1931-2002

their children

1 Hayriye Yusuf ’Darbukacı’

2 Ali Yusuf ’Darbukacı’ 1953-2013

3 Fatma Yusuf ’Darbukacı’

4 İlker Yusuf ’Darbukacı’

5 Sonal Yusuf ’Darbukacı’ 

HAYRİYE YUSUF ’Darbukacı married TUNCER MUSTAFA ÖZBOŞNAK ’Muzafferi’

their children

1 Açelya Özbosnak ’Muzafferi’ (was adopted)

ALİ YUSUF ’Darbukacı 1953 2013 married ÖZGÜL from Nicosia

their children

 1 Erkmen  Ali ’Darbukacı’

FATMA YUSUF ’Darbukacı married MEHMET DAĞLI from Gönendere

their children

1 Evşen Dağlı

2 Özlem Dağlı

3 Hasan Dağlı

İLKER YUSUF ’Darbukacı married SOLEY from Alsancak

their children

1 Yusuf İlker ’Darbukacı’

2 Meliha İlker ’Darbukacı’

SONAL YUSUF ’Darbukacı’ married ÖMREL from Mutluyaka

their children

1 Ömer Sonal ’Darbukacı’

2 Nazlı Sonal ’Darbukacı’

SALİME YUSUF ’Gada’ married OSMAN RAMADAN AĞDAÇ ‘Grivas/Zardaganya/ ‘Grivas’ (Pekri) 1931-2008

their children

1 Yusuf Osman Ağdaç ’Grivas’

2 Ramadan Osman Ağdaç ’Grivas’

3 Emcet Osman Ağdaç ’Grivas’

4 Öner Osman Ağdaç ’Grivas’

5 Civan Osman Ağdaç ’Grivas’ married Mustafa Özkılıc

6 Cavidan Osman Ağdaç’ ’Grivas’ Taner Canselen

7 Canan Osman Ağdaç ’Grivas’ married  Şevket Aktunç

8 Cihan Osman Ağdaç ’Grivas’ Married Cengiz Korkmazhan

9 Derya Osman Ağdaç ’Grivas’ married Türkeş Bambeş

10 Duyal Osman Ağdaç ’Grivas’ married Ali Dinçol

RECEB OSMAN ‘Gudalaridi’ (Ernaz) born 1895 married ŞERİFE HASAN ’Recebu/İsmailo’

their children

1 Osman Zeki Recep  ’Zeki usta’ (Ernaz) 1928-1992 married Emine İbrahim

2 Yusuf Receb ’Bıyıklı’ (Ernaz)

3 İsmet Receb (Ernaz)

ZEKİ RECEP ERNAZ ’Zeki usta/Gudalaridi’ 1928-1992 married EMİNE İBRAHİM ’Skullo’ 1930-1992

their children

1 Behçet Ernaz ’Zeki usta/Gudalaridi’ married Melek Mehmet Semai ’Pabgen’

2 İbrahim Ernaz ’Zeki usta/Gudalaridi’ married Keziban Ali  Güleroğlu

3 Aysel Ernaz ’Zeki usta/Gudalaridi’ married İnrahim Ali Tuncelli ’Fucelli’

4 Aydan Ernaz ’Zeki usta/Gudalaridi’ married Erdal Ziya Aykol ’Muraci’ born 1963 (for their children check the Muraci family)

BEHÇET ZEKİ ERNAZ ’Zeki usta/Gudalaridi’ married MELEK MEHMET SEMAİ ’Pabgen’

their children

1 Mine Ernaz ’Zeki usta/Gudalaridi’

İBRAHİM ZEKİ ERNAZ ’Zeki usta/Gudalaridi’ married  KEZİBAN ALİ GÜLEROĞLU ’Oleyelo’

their children

1 Ali Ernaz ’Zeki usta/Gudalaridi’

2 Zeki Ernaz ’Zeki usta/Gudalaridi’

AYSEL ZEKİ ERNAZ ’Zeki usta/Gudalaridi’ married İBRAHİM ALİ TUNCELLİ ’Fucelli’

their children

1 Guneş Tuncelli ’Fucelli’

2 Ali Tuncelli ’Fucelli’

YUSUF RECEB ERNAZ ‘Bıyıklı/Gudalaridi’ 1934-2007 married EMİNE OSMAN ’Aligunni’ 1938-2012

their children

1 Osman Yusuf Ernaz ’Bıyıklı’ married Duysal Bekir ’Bekir Bekir’

2 Recep Yusuf  Ernaz ’Bıyıklı’ married Müjgan from Nicosia 

3 Melek Yusuf Ernaz ’Bıyıklı’ married Savaş Şişik from Dilekkaya

4 İsmail Yusuf Ernaz ’Bıyıklı’  Married 

OSMAN YUSUF ERNAZ ’Bıyıklı’ married DUYSAL BEKİR ’Bekir Bekir’ 

their children 

1 Cem Ernaz ’Bıyıklı’

2 Emre Ernaz ’Bıyıklı’

RECEP YUSUF ERNAZ ’Bıyıklı’ married MÜJGAN from nicosia

their children

1 Ecem Ernaz ’Bıyıklı’

MELEK YUSUF ERNAZ ’Bıyıklı’ married SAVAŞ ŞİŞİK from Dilekkaya

their children 

1 Münür Şişik

2 Emine Şişik 

İSMET YUSUF RECEB ’Gudalaridi’ 1st marriage İSMET OSMAN ’Aligunni’ 1934-2015. 2nd marriage BERYA from Nicosia

children with 1st wife

1 Recep İsmet  ’Gudalaridi’ 

children with 2nd wife 

2 Bora İsmet ’Gudalaridi’ 

3 Neriman İsmet ’Gudalaridi’ 

4 Münevver İsmet ’Gudalaridi’ 

*************************************************

ALİ OSMAN BESEN ‘Gudalaridi’ 23.10.1905-1983 married GÜLFİDAN BEKİR ’Kelle’ 1911-1993

their children

1 Yusuf Ali Besen ‘Gudalaridi’ born 1938 married Şerife Süleyman ‘Darbazi/Babui’ 1938-2020

2 Bekir Ali Besen ‘Gudalaridi’ married Hülya Mehmet Ali Liman 

3 Osman Ali Besen ‘Gudalaridi’

YUSUF ALİ ‘Gudalaridi’ born 1938 married ŞERİFE SÜLEYMAN ‘Darbazi/Babui’ 1938-2020

their children

1 Engin Yusuf Besen ‘Gudalaridi’ 

2 Eran Yusuf Besen ‘Gudalaridi’ born 1961 married Emine Süleyman ‘Babi’ born 1961

3 Gülay Yusuf Besen ‘Gudalaridi’ married Hüseyin Ahmet from Famagusta

4 Figen Yusuf Besen ‘Gudalaridi’ 

5 Ersen Yusuf Besen ‘Gudalaridi’ 

ERAN YUSUF BESEN ‘Gudalaridi’ married EMİNE SÜLEYMAN ’Babi’  born 1961 

their children 

1 Şerife Besen born 1986 married Ruhel Uddin from Bangladesh. Children İlyas 30.12.2016. Aleena 05.06 2021

2 Yusuf born 1988 married Medina from Bangladesh 

GÜLAY YUSUF BESEN ‘Gudalaridi’ married HÜSEYİN AHMET  from Famagusta

their children

1 Ayşe Hüseyin Ahmet married Ali from Bergama 

2 Ahmet Hüseyin Ahmet

AYŞE HÜSEYİN AHMET BESEN ‘Gudalaridi’ married ALİ from Bergama

no information on children

BEKİR ALİ  BESEN ‘Gudalaridi’ married HÜLYA MEHMET ALİ LİMAN 

their children

1 Ayberk Bekir Besen

2 Sinem Bekir Besen

OSMAN ALİ  BESEN ‘Gudalaridi’ married NEDRET ARİF ’Gitsi’ born 1945

no information on children

MEHMET OSMAN ’Tsende/Gudalaridi’ married AYŞE YUSUF ’Şufta/Tsendina’

never had children

EMİNE OSMAN ’Gudalaridi’ married İBRAHİM İSMAİL ’Hasanedi/Glavyalı’ born 1890?

their children

1 Mehmet İbrahim ’Hasanedi’

2 Dudu İbrahim ’Hasanedi’

3 Zekiye İbrahim ’Hasanedi’

4 Nazlı İbrahim ’Hasanedi’

5 Ayşe İbrahim ’Hasanedi/ Debrelina’

*********************************************************************

YUSUF MUSTAFA ‘Küfi/Badudi’ born 1878 married DUDU MURAT ’Gufina/Çıkırıkçı’

their children

1 Ali Yusuf ‘Küfi’ born 1900? died during infancy

2 İzzet Yusuf ‘Küfi’ 1900-1982 1st marriage Şerife Yusuf ’Babui’. 2nd marriage Emine Hasan ’Izzetu/Hasan Ağa’ 1901-1990

3 Cemil Yusuf ‘Küfi

4 Emine Yusuf ‘Küfi’ 1897-1975 married Hüdaverdi Bairam

5 Rebgeli Yusuf ‘Küfi’ married İbrahım Kara İsmail ‘Topal’

6 Dudu/Ayşe Yusuf ‘Küfi’ married Hüseyin Ömer ‘Gugo’

İZZET YUSUF ‘Küfi’ 1900-1982 1st marriage ŞERİFE YUSUF ’Babui’. 2nd marriage EMİNE HASAN ’Izzetu/Hasan Ağa’ 1901-1990

Children from 2nd marriage 

1 Yusuf İzzet ‘Küfi’ married Meral Mehmet ’Gonyelo

2 Şerife İzzet ‘Küfi’ married İsmail Kale

YUSUF İZZET ‘Küfi’ married MERAL MEHMET ’Gonyelo’

their children

1 İzzet Yusuf ‘Küfi’

2 Çimen Yusuf ‘Küfi’ born 1963 married Hüseyin Ahmet Doğan ’Onbaşı’

3 Yeşim Yusuf ‘Küfi’ married Kasım Alamzai from Afghanistan

İZZET YUSUF ’Küfi married TİJEN İBRAHİM AĞDIRAN ’Mulla/Englezzo’ born 1967

their children

1 Yusuf İzzet ’Küfi’

2 Meral İzzet ’Küfi’

ÇİMEN YUSUF ’Küfi’ born 1963 married HÜSEYİN AHMET DOĞAN ’Onbaşı’

their children

1 Yusuf Doğan ’Onbaşı’

2 Halide Doğan ’Onbaşı’

YEŞİM YUSUF ’Küfi’ married KASIM ALAMZAİ from Afghanistan

no information on children

ŞERİFE İZZET ’Küfi’ married İSMAİL MUSTAFA ’Kale/Semani’

their children

1 Izzet İsmail ’Kale’

2 Emine İsmail ’Kale’

CEMİL YUSUF ‘Küfi’ married HATEM OSMAN ’Cemilu/Musko’

their children

1 Yusuf Cemil ‘Küfi’

2 İzzet Cemil ‘Küfi’

3 Osman Cemil ‘Küfi’

4 Sevgi Cemil ‘Küfi’ married Murat Mehmet ‘Muraçi’

SEVGİ CEMİL ’Küfi’ married MURAT MEHMET ’Muraçi’

their children

1 Şenol Murat ’Muraçi’

2 Birol Murat ’Muraçi’

EMİNE YUSUF ’Filaerdina/Küfi’ born 1897-1975 married HÜDAVERDİ BAYRAM ’Burundi’ born 1892 married

their children

1 Kemal Hüdaverdi ‘Burundi’ (Hüdasoy) 1925-2014 married Duran Mehmet  ‘Bedasi’

2 Yusuf Hüdaverdi ‘Burundi’ married Katriye Murat ‘Deliyo’ (Yakula)

3 Mediha Hüdaverdi ‘Burundi’ married Mustafa ‘Kamalo’

RABİA YUSUF ’Küfi’ married İBRAHIM İSMAİL KARA-İSMAIL ‘Topal’  

their children

1  İsmail Topal İbrahım ‘Topal/Barasussul/Lappo’

2  Fatma Topal  İbrahım  ‘Topal’  married Hasan Arif ‘Muslu’

3  Meserret  Topal İbrahım  married İbrahım Mehmet ‘Mustafuri’

5  Emine Topal  İbrahım   married Hasan Mehmet ‘Pladanisyali’

AYŞE YUSUF ‘Küfi’ married HÜSEYİN ÖMER ‘Gugo/Deli Ömer’’ (Tümsek).born 1900 [7)

their children

1  Ömer Hüseyin Ömer ‘Gugo’ (Tümsek)  married Hatem migrated to Australia

2  Yusuf  Hüseyin  Ömer  ‘Gugo’ (Tümsek) born 1943 migrated to UK married  Tumral from Afanya    

3  Mukkadez  Hüseyin  Ömer  ‘Gugo.Çerkezu’ (Tümsek)  migrated to Australia              

4  Emine  Hüseyin Ömer  ‘Gugo’ (Tümsek)  migrated to Australia

5  Oral  Hüseyin  Ömer  ‘Gugo’ (Tümsek) migrated to Australia      

6  Soner Hüseyin Ömer  ‘Gugo’ (Tümsek) married Emel  from Lefkoşa migrated to Australia  

7  Özkan   Hüseyin  Ömer ‘Gugo’  (Tümsek)

8  Nebile  Hüseyin  Ömer ‘Gugo’ (Tümsek)  married Derviş Abbas

EMİR-ALİ  MUSTAFA ‘Porto/Komurci’ born 1841  married DUDU MUSTAFA ’Badudi ‘Komurcina’. [8]

their children

1  Yusuf Emir-Ali  ‘Efe’  born 1872. From 1st wife Şerife. 2nd wife Dudu ‘Buruncika’

2  Mustafa  Emir-Ali ‘ Manna’  1885-1958 married Dudu Hasan ‘Mannina’ ( Hasan Turlumbi’s daughter) 1895-1977.

3  Murat  Emir-Ali   Murrati’  18,04-1892-3 married Dudu

4  Ayşe   Emir-Ali  ‘Cafalalina’ married to Ali  ‘Cefalali’ (Eşeo)

5  Hüseyin  Emir-Ali   ‘Gülle’ died when a child

EMİNE MUSTAFA ‘Badudi/Galabina’ married İSMAIL RAMADAN ‘Galaba’ born 1862 [9] 

their children

1 Ramadan İsmail ‘Galaba’ married Keziban Bekir ‘Guri-yua

2 Bekir İsmail ‘Galaba’ Had no children

3 Mustafa İsmail Galaba had no children

4 Yusuf İsmail ‘Galaba’ 1903-4- 23.04.1970 (Phsillo) married Melek İsmail ‘Phsillu’ 1908- 14.12.1988 

BAİRAM MURAT born 1829 married ZELİHA OSMAN born 1836 They married in 1848.[10]

their children

1 Osman Bairam ‘Yankeş’ born 1856 Died from a lightning strike. (11) 

2 Yusuf Bairam ‘Lauzarda’ born 1859

3 Abdurrahman Bairam

4 Hatem Bairam born 1859 married İbrahım Süleyman ‘Yasumullo’

5 Dudu Bairam born married Mustafa ‘Tari’

6 Emine Bairam born 1862 married Murat Emir-Ali ‘Midillu’

7 Rahme Bairam born 1863 

8 Hanim was born in 1859 recorded as Kerimesi. She may have been Hatem’s twin and died young. No other information exists on her.

OSMAN BAİRAM ‘Yankeş/Cidari’ born 1856 1st marriage ZALİHE OSMAN ’Damba’. 2nd Marriage HACER HASAN ’Riala/Birleppa’

all the children were from the 2nd marriage

1 Ayşe Osman ’Yankeş married İbrahım Yusuf ‘Bambulos/Kırmızı/Gologa’

2 Zalihe Osman ’Yankes/Malacina’ married Murat Mehmet ‘Ftiri’ and then Mustafa ”Malaga’?

3 Osman Osman ‘Yankesh’ died very young from an epileptic fit. (named after his father who died, as a result of a lightning strike during his mothers pregnancy)

AYŞE OSMAN ’Yankeş’ married İBRAHİM YUSUF ‘Bambulo/Kırmızı/Gologa’ born 1872 

their children 

1 Yusuf İbrahim ’Bambulos’ 1899-1959

2 Osman İbrahim ’Bambulos’

3 Mehmet Nazif İbrahim ’Bambulos’

4 Arife İbrahim ’Bambulos’

5 Emine İbrahim ’Bambulos’

6 Kerime İbrahim ’Bambulos’

ZALİHE OSMAN ’Yankeş’ 1st marriage MURAT MEHMET ’Ftiri/Tari’ 1972-1895. 2nd marriage MUSTAFA ’Malago’ from Tuzla

1st marriage

1 Murat Murat ’Ftiri’ born 1895 same year as the death of his father.

2nd marriage

2 Osman Mustafa ’Malago’ 1904-1980

3 Ayşe Mustafa ’Malago’

OSMAN MUSTAFA ’Malago’ 1904-1980 married ZÜRİYE from Monyat

their children

2 Fuat Mustafa ’Malago’

3 Behiye Mustafa ’Malago’

AYŞE MUSTAFA ’Malago’  married YUSUF MEHMET ’Tsali’ 1904-1976

their children

1 Erdoğan Yusuf ’Tsali’ 1938-2010

2 Orhan Yusuf ’Tsali’ 

3 Fezile Yusuf ’Tsali’ 

YUSUF BAİRAM ‘Lauzarda/Cidari’ born 1859 married RAHME YUSUF ’Dirimo’ born 1958

their children

1 İsmail Yusuf ‘Lauzarda’ born 1885

İSMAİL YUSUF ’Lauzarda’ born 1885 married REBYELİ SÜLEYMAN ’Babiri/Lauzardina’

their children

1 Derviş İsmail ’Polis/Lauzarda’

2 Süleyman İsmail ’Lauzarda’

DERVİŞ İSMAİL ’Polis/Lauzarda’ married KERİME BEKİR ’Kelle’

their children 

1 İsmail Derviş (Erbolay) ’Lauzarda’

2 Aydın Derviş (Erbolay) ’Lauzarda’

3 Rabia Derviş ’Lauzarda’

4 Aysel Derviş ’Lauzarda’

İSMAİL DERVİŞ ERBOLAY ’Lauzarda’ married HACER EMİRALİ ÖZKILIÇ ’Stillo’

their children

1 Derviş İsmail Erbolay ’Lauzarda’

2 Emirali İsmail Erbolay ’Lauzarda’

3 Emine İsmail Erbolay ’Lauzarda’

AYDIN DERVİŞ ERBOLAY ’Lauzarda’ married TİJEN ’Kelle’

their children

1 Yudum Erbolay ’Lauzarda’

2 Pınar Erbolay ’Lauzarda’

3 Yağmur Erbolay ’Lauzarda’

RABİA DERVİŞ ’Lauzarda’ married BEKİR RİFAT HINCAL

their children

1 Evren Hıncal

2 Evrim Hincal

AYSEL DERVİŞ ’Lauzarda’ married MUSTAFA KULAÇ from Dohni

their children

1 Kubilay Kulaç

2 Cengiz Kulaç

3 Kerime Kulaç

********************************************************************

HATEM BAİRAM ’Cidari/Yusumullina’ married  İBRAHIM  SÜLEYMAN  ’Yasumullo/Buzzi’  born 1860

their children

1  Süleyman  İbrahım ‘Gingi’ born 1882

2  Ali  İbrahım     ‘Yasumullo’

3  Osman  İbrahım  ‘Yasumullo’ 1893-1897  

4  Yusuf   İbrahım   ‘Yasumullo’ 1895-1966 married Dudu İsmail born 1901.[12]

5  Zalihe  İbrahım  ‘Yasumullo’ 1890-1972 married Osman ‘Musko’

6  Razge  İbrahım  ‘Yasumullo/Bitordena’   married Mustafa Bitordo

7  Emine  İbrahım  ‘Yasumullo’ 1st wife of Ali İsmail ‘Tahuredi’. Born 1863. (13)

8  Bayram Emine  İbrahım  ‘Yasumullo’ born 1887 died in infancy

DUDU BAIRAM ’Cidari/Tarina married MUSTAFA MEHMET ‘Tari’ ‘Ftiri’ born 1862 

their children

1  Murat Mustafa ‘Tari’ born 1891 died as an infant.

2  Murat Mustafa

3  Mehmet  Mustafa  ‘Tari’ born 11.08.1890 died young  (6-7) had no children

4  Osman  Mustafa  ‘Tari’ born 1904-1975 married  Rahme Mustafa ‘Lurto’ ‘Rahmeli’

5  Zalihe  Mustafa  ‘Tari/Zalihurda’  1st wife of Ali ‘Kali’ later moved to Tuzla. 

6  Hayriye Mustafa ‘Tari’   married İbrahım Azgın

EMİNE BAİRAM ’Cidari’ 1862 married MURAT EMİR-ALİ  born 1858. 

his children

1  Hasan Murat Emir-Ali born 1888-1957

2  Emir-Ali  Murat  Emir-Ali  ‘Oloyelo  born 1889

3  Osman  Murat  Emir-Ali (Ebistad) 1895-6-1983

4  Melek Murat Emir-Ali  ‘Melukka/Murado’ married Mehmet Bekir Kavaz ‘Bekiro’ born 1883

SÜLEYMAN MURAT ’Ahamadis/Cidari’ born 1839 married AYŞE AHMET. they married in 1866

their children

1 Yusuf Süleyman ’Ahamadis/Kalvaris’ born 1877

2 Dudu Süleyman ’Ahamadis’ born 1867

YUSUF SÜLEYMAN ’Kalvaris/Ahamadis’ born 1877 married MERYEM from Lemba

their children

1 Emine Yusuf Kalvaris’

2 Sabriye Yusuf Kalvaris’

3 Osman Yusuf Kalvaris’

EMİNE YUSUF ’Kalvaris’ married SALİH ALİ RİZA

their children

1 Bilgin Salih Ali Riza

2 Erol Salih Ali Riza

3 Volkan Salih Ali Riza

4 Belkıs Salih Ali Riza

BİGİN SALİH ALİ RİZA married YUSUF HÜSEYİN ’Kuşi’

their children

1 Hüseyin Yusuf ’Kuşi’

2 Diren Yusuf ’Kuşi’

*********************************************************

İSMAİL MURAT ’Stuppomadis/Cidari’ born 1841 married RAZİYE RAMADAN ’Musurda/Boşnak born 1844, they married in 1862

their children

1 Mehmet İsmail ’Stuppommadis’1864-1890 was murdered

2 Yusuf İsmail ‘Paşo/’Stuppommadis’ born 1866

3 Ramadan İsmail ’Stuppommadis’ moved to Limassol. born 1872 [14]

4 Kamil İsmail ’Stuppommadis’ born in 1885 moved to Limassol

5 Murat İsmail ’Stuppommadis’1875-1890

YUSUF İSMAIL ‘Paşo/Stuppommadis’ born 1866 married HATİCE YUSUF ’Lefa/Paşena’

their children

1 Mehmet Yusuf ‘Paşo’ born 1892 moved to Limassol

2 Murat Yusuf ‘Paşo’ born 1897

3 Mustafa Yusuf ‘Paşo/Gulli’ never married

4 İsmail Yusuf ‘Paşo/Gutsullo’ 1907-2000 married Şerife İbrahim ’Gutsullu/Paşo’ 1916-2010

5 Mazlum Yusuf ‘Paşo’

6 Razgeli Yusuf ‘Paşo/Lordena 1903-1993 married Hasan Mustafa ‘Lordo’

7 Hacer Yusuf ‘Paşo/Gobella 1914-2000 married Murat Mehmet ‘Usta’ ‘Bekiro’

MURAT YUSUF ‘Paşo’ married LEYLA YUSUF ‘Muhtar/now Kel-ali

their children

1 Yusuf Murat ‘Paşo/Zano’

2 Mehmet-Ali Murat ‘Paşo’

3 Şermin Murat ‘Paşo’

4 Ziver Murat ‘Paşo’ married İsmail Mahmut ‘Kelle’

5 Beraat Murat ‘Paşo’

6 Dervişe Murat ‘Paşo’

7 Erol Murat ‘Paşo’ had no children

8 Emine Murat ‘Paşo’ married Hasan ‘Çemberli’

YUSUF MURAT ’Zano/Paşo’ married HATİCE HİKMET from Pafos

their children

1 Leyla Yusuf ‘Zano/Paşo’ in the UK married Şinasi Şevket ’Efendi/Musko’

2 Altan Yusuf ‘Zano/Paşo’ in the UK married Aydın Yusuf ’Burci’

3 Hikmet Yusuf ‘Zano/Paşo’ in the UK married Firuze from Azerbaijan

4 Sezan Yusuf ‘Zano/Paşo’ in the UK married Graham from the UK

LEYLA YUSUF  ‘Zano/Paşo’ married ŞİNASİ ŞEFKET ’Efendi/Musko’

their children

1 Selmin Şinasi Şevket ’Efendi/Musko’

2 Selen Şinasi Şevket ’Efendi/Musko’

3 Sibel  Şinasi Şevket ’Efendi/Musko’

ALTAN YUSUF  ‘Zano/Paşo’ married AYDIN YUSUF ’Burci’

their children

1 Yusuf Altan ’Zano/Paşo’

HİKMET YUSUF  ‘Zano/Paşo’ married FİRUZE from Azerbaijan

their children

1 Nisa Hikmet Yusuf ‘Zano/Paşo’

2 Emil  Hikmet Yusuf ‘Zano/Paşo’

SEZAN YUSUF  ‘Zano/Paşo’ married GRAHAM from the UK

their children

1 William

2 Eliz

MEHMET ALİ MURAT ‘Paşo’ married FATMA İBRAHİM ’Culli’

their children

1 Murat Mehmet Ali ‘Paşo’

2 Erol Mehmet Ali ‘Paşo’

MURAT MEHMET ALİ ‘Paşo’ married EMİNE MUSTAFA ’Gingi’

their children

1 Fatma Murat Paşo

2 Feryal Murat Paşo

3 İbrahim Murat Paşo

FERYAL MURAT ’Paşo’ married MUSTAFA SEVAL YÜCELEN ’Bedasi’

no information on children

İBRAHİM MURAT ’Paşo’ married AYÇA BİLAL ’Deveci’

no information on children

EROL MEHMET ALİ ‘Paşo’ married NETİCE SEDAT from Anglisides

their children

1 Mehmet Ali Erol ‘Paşo’

2 Sedat Ali Erol ‘Paşo’

ŞERMİN MEHMET ’Paşo’ married TURHAN HAKKI TAHSİN from Bladana

their children

1 Mustafa Tahsin

2 Hakkı Tahsin

ZİVER MURAT ’Paşo’ married İSMAİL MAHMUT ’Karaye/Kelle’

their children

1 Erol İsmail ’Karaye’

2 Erden İsmail ’Karaye’

3 Erel İsmail ’Karaye’

4 Ergün İsmail ’Karaye’

BERAET MURAT ’Paşo’  1st marriage CAFER from Karpaz TAHSİN from Nicosia.

children from 1st Marriage

1 Suzan Cafer married Yusuf Mehmet Ağdıran ‘Gabro’

2nd marriage

2 Seval

3 Seran

SUZAN CAFER married YUSUF MEHMET AĞDIRAN ’Gabro’

their children

1 Şanel Ağdıran ‘Gabro’

2 Mehmet Ağdıran ‘Gabro’

DERVİŞE MURAT ’Paşo’ married FETİN/METİN MUSTAFA from Bladana

their children

1 Mustafa Fetin/Metin

2 Murat Fetin/Metin

MUSTAFA FETİN/METİN married ÇİLEM ŞEVKİ

their children

1 Tezel 

2 Metin

MURAT FETİN/METİN married EMİNE from Pafos

no information on children

EMİNE MURAT ’Paşo’  married HASAN MEHMET ’Çemberli’

their children

1 Leya Hasan ’Çemberli’

2 Yakan Hasan ’Çemberli’

3 Deniz Hasan ’Çemberli’

MUSTAFA YUSUF ‘Paşo’ had no children

İSMAİL YUSUF ‘Paşo/Gutsullo’ 1907-2000 married ŞERİFE İBRAHİM ’Gutsullu/Paşo’ 1916-2010

their children

1 İbrahim İsmail ‘Paşo’

2 Gökcen İsmail ‘Paşo’ married Ramadan Karaca from Aya village

İBRAHİM İSMAIL ‘Paşo’ married SEZAN İBRAHİM  ’Gutso Arifo’ 

their children

1 Naci İbrahim Gutsullo 1st marriage Jenny. 2nd marriage to Jessie both Australian

2 İsmail İbrahim Gutsullo

3 Şerife İbrahim Gutsullo married Çetin Surname is either (Ali or Hüseyin)?  in Australia

4 Çiler İbrahim Gutsullo married Anthony  in Australia 

NACİ İBRAHİM ’Gutsullo’ 1st marriage JENNY an Australian. 2nd Marriage JESSIE an Australian

children from 1st marriage

1 Martika Naci İbrahim ’Gutsullo’ 

2 Atai Naci İbrahim ’Gutsullo’ 

2nd marriage

3 Jaiden Naci İbrahim ’Gutsullo’ 

4 Jackson Naci İbrahim ’Gutsullo’ 

ŞERİFE  İBRAHİM ’Gutsullo’ married ÇETİN ALİ or HÜSEYİN? from Limassol

their children

1 Melisa Çetin Hüseyin

2 Kaya Çetin Hüseyin

ÇİLER İBRAHİM ’Gutsullo’ married ANTHONY an Australian

their children

1 Eden

GÖKÇEN İSMAİL ’Gutsullo’ married RAMADAN İBRAHİM KARACA from Ayia village

their children

1 Ünal Karaca married Vicky from the UK

2 Şerife Karaca married Mehmet Çıplak from Turkey 

3 Sibel Karaca

ÜNAL RAMADAN KARACA married VICKY from the UK

their children

1 Ozan Karaca

2 Ezel Karaca 

ŞERİFE RAMADAN KARACA married MEHMET ÇIPLAK from Turkey

their children

1 Halit Çıplak

MAZLUM YUSUF ‘Paşo’ married EMİNE EMİR ALİ ’Oloyelo 1924-2007

their children

1 Yusuf Mazlum ‘Paşo’ in the UK

2 Tangüner Mazlum ‘Paşo’ in the UK

YUSUF MAZLUM ‘Paşo’ 1st marriage JUDY an Hungarian Jew. 2nd marriage ŞERMİN OSMAN UÇKAN ’Osman Usta/Ebistat’

from 1st marriage

1 Suzan Yusuf ’Paşo’ in the UK married Yusuf İsmail ’Koca-İsmail’

SUZAN YUSUF ’Paşo’ married YUSUF İSMAİL ’Koca-İsmail’

their children

1 Ediz Yusuf  ’Koca-İsmail’

2 Adem Yusuf  ’Koca-İsmail’

TANGÜNER MAZLUM ‘Paşo’ married TÜLİN MEHMET ’Çemberli’

their children

1 Mehmet Tangüner ‘Paşo’ married Ayşe Nejdet Ermetal

2 Tarkan Mazlum Tangüner Paşo’ married Lara from the UK 

3 Emine Tangüner ‘Paşo’

MEHMET TANGÜNER ’Paşo’ married AYŞE NEJDET ERMETAL 

their children

1 Kayan Tangüner ’Paşo’

2 Kayla Tangüner ’Paşo’

TARKAN MAZLUM TANGÜNER ’Paşo’ married LARA from the UK

their children

1 Melis Tangüner ’Paşo’

2 Jack Tangüner ’Paşo’

3 Diyaz Tangüner ’Paşo’

EMİNE TANGÜNER ’Paşo’ married ?

children

1 Yasemin

RAZGELİ YUSUF ‘Paşo’ 1903-1993 HASAN MUSTAFA ‘Lordo/Lurto’ born 1896

their children

1  Emine Hasan Lord 1925-2005 married Hüseyin Osman  ‘Gatsura’

2  Cemaliye Hasan Lord  married  Murat Mehmet  ‘Geli’ (Karagözlü)

3  Kemal Hasan ‘Lordo’ (Lord) married  Şerife Mehmet ‘Çemberli’

4  Hatice Hasan Lord 1937-2016 married Hasan Huseyin Kara İsmail ‘Askidi’

 HACER YUSUF ’Paşo/Gobella) 1914-2000 married MURAT MEHMET ’Murat Usta/Bekiro’ 1912-1992

their children

1 Metin Murat ’Murat Usta/Bekiro’ 1944-1996

2 Remziye Murat ’Murat Usta/Bekiro’ 1938-2012

RAMADAN İSMAİL ’Stuppomadis’ born 1972 married Elenu/Eleni from Pisouri

their children

1 Emine Ramadan ’Stuppomadis’ 

2 Zehra Ramadan ’Stuppomadis’ 

3 Remziye Ramadan ’Stuppomadis’ 

4 Fikret Ramadan ’Stuppomadis’ 

5 Ahmet Ramadan ’Stuppomadis’ 

EMİNE RAMADAN ’Stuppomadis’  married İSMAİL BEKİR ’Bekiro’

their children

1 Mediha İsmail ’Bekiro’

2 Mukaddes İsmail ’Bekiro’

KÂMİL İSMAİL ’Stuppomadis’ born 1885 married DÜRİYE from Limassol

their children

1 Ali Kâmil ’Stuppomadis/Tilki Ali’

2 Salih Kâmil ’Stuppomadis’

3 Cemaliye  Kâmil ’Stuppomadis’

ALİ KÂMİL ’Tilki Ali/Polis/Stuppomadis’  married ŞÜKRİYE İBRAHİM ’Culli’

their children

1 Esen Ali Özkâmil married Aynur Hikmet ‘Bedasi’

2 Gülen Ali Özkâmil married Nilgün Kemal

3 Çelen Ali   Özkâmil married Serman from Nicosia

4 Düriye Ali Özkâmil married Tuncer from Limassol

ESEN ALİ ÖZKÂMİL ’Tilki Ali’ married AYNUR HİKMET ’Bedasi

their children

1 Ali Özkâmil  ’Tilki Ali’

2 Asu  Özkâmil  ’Tilki Ali’

GÜLEN ALİ ÖZKÂMİL ’Tilki Ali’ married NİLGÜN KEMAL ’Sinek/Muya’

their children

1 Jale Özkâmil  ’Tilki Ali’

ÇELEN  ALİ ÖZKÂMİL ’Tilki Ali’ married SERMAN from Nicosia

their children

1 Şükriye  Özkâmil  ’Tilki Ali’

2 Gülseren  Özkâmil  ’Tilki Ali’

DÜRİYE  ALİ ÖZKÂMİL ’Tilki Ali’ married TUNCER from Limassol

their children

1 Sinem Tuncer

2 Senim Tuncer

CEMALİYE KÂMİL ’Stuppomadis’ married ALİ BAHRİ from Limassol

their children

CEMALİYE KÂMİL ’Stuppomadis’ married ALİ BAHRİ from Limassol

their children

1 Nesrin Ali Bahri

2 Esrin Ali Bahri

3 Ahmet Ali Bahri

İBRAHİM MURAT ’Buzi/Cidari’ married ZALİHE HÜSEYİN ’Kulea’ born 1846, they married in 1867.

their children

1 Tahir İbrahim ‘Buzi’ born 1875 married Siddiga Yusuf ’Bindi’

2 Melek ‘Melekka’ İbrahim ‘Buzi’ born 1868 married Yusuf ‘Mavri’

3 Dudu İbrahim ‘Buzi/Furnaru’ married Hüseyin ‘Verde’

4 Hüseyin İbrahim ‘Buzi’ 1879-1892

TAHİR İBRAHİM ‘Buzi/Gutsago’ born 1875 married SİDDİGA YUSUF ’Bindi’

their children

1 Osman Tahir ’Gutsago’ born 1899. No other record of Osman exists, probably died young.

2 Hüseyin Tahir ’Gosienan/Gutsago’ married Emine Hüseyin ’MullaHüseyin’ born 1901-1989.

3 Emine Tahir ’Şamela/Gutsago’ 1895-1978 married Veli Mustafa ‘Pekri’ 1890-1975

4 Dudu Tahir Minnaura/’Gutsago’ 1st wife of Veli Mehmet ‘Kundi’

5 Hatice Tahir ’Gutsago’  had no children

6 Zelihe Tahir ’Guzzu/Gutsago’ 1910-1992

7 Melek (Rahme) Tahir ’Melekku/Gutsago’ 1912-1994 married Kâmil Seid-Ali

HÜSEYİN TAHİR ’Gosienan/Gutsago’ married EMİNE HÜSEYİN ’MullaHüseyin’ 1901-1989

their children

1 Tahir Hüseyin ’Gosienan’

EMİNE TAHİR ’Şamela/Gutsago’ 1895-1978 married VELİ MUSTAFA ’Pekri 1890-1975

1 Kemal Veli ‘Kemal Usta/Pekri’

2 Tahir Veli ‘Tahir Usta/Pekri’ 1924-2007

3 Yusuf Veli ‘Sudi/Pekri’

4 Mehmet Veli ‘Berber/Pekri’  1930-1972

DUDU TAHİR ’Gutsago/Minnaura’ married VELİ MEMET ’Kundi’ born 1870

no children

MELEK TAHİR ’Gutsago/Melekku’  1912-1994 married KÂMİL SEİD ALİ (AKBAŞ) ’Kâmilcik/Şahali 1908-1993

their children

1 Soner Akbaş ’Kâmilcik’

2 Gülten Akbaş ’Kâmilcik’

MELEK İBRAHİM ’Buzzi’ born 1868 married YUSUF RAMADAN ’Mavri/Zorno’ born 1877

their children

1 Ramadan Yusuf ’Mavri/Nalbant’

DUDU İBRAHİM ’Buzzi/Furnaru’ married HÜSEYİN HASAN ‘Riala’ born 1875

their children

1 Hasan Hüseyin ‘Riala’ ‘ Gaşeyi’ ( now known as the Akıncı family)

2 Osman Hüseyin ‘Riala/Mecidi/Makuda’ had no children

3 Refide Hüseyin ‘Riala’ 1st wife of Yusuf Süleyman ‘Gato’

4 Emine Hüseyin ‘Riala’ 1st wife of Veli Kerlo

MUSTAFA MEHMET ‘Kazmalevri’ born 1796-1885 (1813 according to one census) married DUDU BAYRAM born 1798 they married in 1829. [15]

their children

1 Yusuf Mustafa born 1830 died young.

2 Mehmet Mustafa ‘Gatsura/Yalluri’ born 1830-1885 (year of 1835 according to the 1879-1880 census) (16) married Dudu Mustafa ‘Gigeo’ born 1844 they married in 1856

3 Ramadan (Ramazan) Mustafa ‘Ramadi’ born 1842 married Rabia Mustafa ’Çıkırıkçi born 1848

4 Mustafa Mustafa ‘Kidioli’ born 1841.

5 Ali Mustafa ‘Kali’ born 1835 married 1st Ayşe Mustafa born 1843, they married in 1865. 2nd marriage to Yasemin from Kalopsida village.

6 İbrahim Mustafa ‘Braimulli’ 1844-1892 married Melek Mustafa ’Melleka/Paça’

7 Razgeli Mustafa born 1839 married Süleyman ‘Buzzi’

8 Hatice Mustafa born 1855-1901? moved to Anglisiya village

9 Salih Mustafa born 1855

Important note. Unfortunately the census of 1833 and 1879-80 had some discrepancies on the ages of individuals, hench the confusion on the above list 

(1) T.C Başbakanlık Osmanlı Arşivleri. Book TŞR.KB.d.00040. Pages 45 ve 46. Person No; 

(2) The Milli arşiv ve araştırma dairesinde 67 numarada kayıt. 1889,1890,1893,1897,1906 

kayıtlar. page 136, family No; 10

(3) T.C Başbakanlık Osmanlı Arşivleri. Book TŞR.KB.d.00040. Pages 45 ve 46. Person No;94) Records of İbrahım Tahsildar The Murat Cidari family. page 197

(5) Latif Petletis & Ahmet have not been found on any other record, neither do they have any known family. My conclusion is they died young. The Milli arşiv ve araştırma dairesinde 67 numarada kayıt.  1889,1890,1893,1897,1906 kayıtlar.  page 136, family No; 10.

(6) This families details known due to being relatives of the author

(7)  Personal correspondence with Veli Cufoğlu .

(8) Ottoman census 1879 Doc 159-a-1 page 317. Ref No; 5540

(9) Ottoman census 1879 Doc No; 162-a-2 page 323. person No; 5650.

(10)  Ottoman census 1879 Doc; 158-a-1 page 315

(11)  Records of İbrahım Tahsildar The Murat Cidari family. page 196

(12)  Dates and names from a personal interview with Leman Yusuf  

(13) Ottoman census 1879. Doc 161-a-1 page 321. Ref No; 5611. (great great grandparents of the researcher of this project İsmail Veli ‘Kirlapo’.

(14)  Records of İbrahım Tahsildar The Murat Cidari family. page 195

(15) It’s my belief that the  Ottoman census 1879. Doc; 151-a-1 page 301 official recording accidently wrote Mustafa’s and his wife Dudu’s year of birth the wrong way round.. The 1831 T.C Başbakanlık Osmanlı Arşivleri. Book TŞR.KB.d.00040. Pages 45 ve 46. Person No; 77. seems to confirm this as it records Mustafa as being 35 years old. This means his year of birth was 1796-7 and not 1813 as recorded in 1879.

(16) Ottoman census 1879. Doc; 154-a-2 page 307. 5373-5374

In addition to the personal collection of Ismail Veli ‘Kirlapo’, the photos on this page have kindly been shared by the following persons



Benny Rassmusen

Mehmet Çarman (M. Murat ‘Çarta’)

Mehmet Osman ‘Tsende’

Mehmet Osman ‘Tsende’

Maria Petri ‘Mariku’

Aliye Mustafa ‘Mustafella’

İbrahım Mustafa ‘Cici’ (Mustafella’),Suzan İbrahım & Özdemir with his mother

İbrahım Mustafa ‘Cici’ (Mustafella’)

Yorgi Mustafa ‘Mustafella’

Şermin & Suzanne İbrahım

Emine Veli ‘Kirlapo’, İbrahım Mustafa ‘Mustafella’ & Behice İbrahım ‘Gannu’

From middle Emine Veli ‘Kirlapo’, İbrahım Mustafa ‘Mustafella

İbrahım Mustafa ‘Mustafella

Seated Emine Veli ‘Kirlapo’, standing İbrahım Mustafa ‘Mustafella children
Mustafa & Şermin

Mustafa & Şermin Ibrahim ‘Cici/Mustafella

Veli Yusuf ‘Kerlo’

YUSUF VELİ ‘Kerlo’ came  from Dali; his sister EMİNE KAVAZ ‘Lurtena’  (wife of Mustafa Hasan ‘Lurto’ ) was his sister. As they originated from Dali tracing their roots further then the late 1800s is difficult. They were also related to the Kavaz family in Dali and Lurucina. [1]

VELİ ‘Kerlo’ married ? from Dali

children

1 Yusuf Veli ‘Kerlo’ married Ayşe Ramadan ‘Tikku’

2 Hüsniye Veli ’Kerlo’

3 Emine Veli ’Kerlo/Lurtena’ Mustafa Hasan ’Lurto’Arap’ born 1867

4 Keziban Veli ‘Kerlo’

YUSUF VELİ ‘Kerlo’ married  AYŞE RAMADAN ‘Tikku/Tsuro’.[2]

their children.

1  Veli Yusuf  ‘Kerlo’ born 10.05.1910 – 01.12.2000 married  Emine Hüseyin ‘Riala’

2  Ramadan  Yusuf ‘Kerlo’

3  İbrahım  Yusuf  ‘Kerlo’ 16.02.1915  –  12.08.2005

4  Mehmet  Yusuf ‘Kerlo, Skordo’ 1924-2002 married Hatice Veli ‘Kirlapo’ 

5  Dervişe Yusuf (stayed in Dali)

VELİ YUSUF ‘Kerlo born 10.05.1910-01.12.2000 married EMİNE HÜSEYİN ‘Riala’

their children

1  Soner Veli Yusuf ‘Kerlo’

2  Layka  Veli  Yusuf  ‘Kerlo’        

3  Aycan  Veli  Yusuf   ‘Kerlo’  

AYCAN VELİ ’Kerlo’ married CEMAL from Minareli Köy

their children 

1 Tijen Cemal

RAMADAN YUSUF ’Kerlo/Tai’ married  ARİFE EMİRALİ ‘Bitaga’

1  Yusuf Ramadan ‘Kerlo/Tai’ married Behice İbrahim. 

2  Behic  Ramadan  ‘Kerlo/Tai’ died in  2008 

3  Emir-Ali  Ramadan  ‘Kerlo/Tai’

4  Aysel  Ramadan  ‘Kerlo/Tai’  married Raif İskit

YUSUF RAMADAN ’Kerlo/Tai’ married BEHİCE İBRAHIM ‘Dilsiz’

their children

1 Ramadan Yusuf ’Kerlo/Tai’

2 Hicran Yusuf ’Kerlo/Tai’

3 Canev Yusuf ‘Kerlo/Tai’

RAMADAN YUSUF ’Kerlo’ married EMEL YUSUF ’Kurt/Sguluga’

their children

1 Yusuf Ramadan ’Kerlo/Tai’

2 Selen Ramadan ’Kerlo/Tai’

BEHİÇ RAMADAN ’Kerlo/Tai’ married ŞENGÜL SALİHCAN 

their children

1 Ramadan Salihcan ’Kerlo/Tai’

2 Meryem Salihcan ’Kerlo/Tai’

3 ? 

EMİR-ALİ RAMADAN ’Kerlo/Tai’ married MELEK

their children 

1 Turuhsan Emir-Ali ’Kerlo/tai’

2 Nilhan Emir-Ali ’Kerlo/tai’

3 Ayfer Emir-Ali ’Kerlo/tai’

AYSEL RAMADAN ’Kerlo/Tai’ married RAİF İBRAHİM ’İskit’

their children

1 İbrahim Raif ’Iskit’

2 Osman Raif ’Iskit’

3 Hasret Raif ’Iskit’

İBRAHİM YUSUF ’Sglinigo/Kerlo’ married DUDU MEHMET ’Gannu’ 1914-1989

their children

1 Yusuf İbrahim ’Sglinigo’ married Hatice from Kaleburnu

2 Soner İbrahim ’Sglinigo’ married Meryem from Famagusta

3 Behice İbrahim ’Sglinigo’ born 01.09.1938  married Kemal Yusuf Ado, Bududa’ 01.11.1939-09.06.2020.

YUSUF  İBRAHİM ’Sglinigo’ married HATİCE from Kaleburnu village

their children

1 İbrahim Yusuf ’Sglinigo’

2 İlkay Yusuf ’Sglinigo’

3 Emine Yusuf ’Sglinigo’

SONER İBRAHIM ’Sglinigo’ married MERYEM from Famagusta

their children

1 Cem Soner ’Sglinigo’

2 İbrahim Soner ’Sglinigo’

BEHİCE  İBRAHİM ’Sglinigo born 1938 married KEMAL YUSUF KARTAL ’Ado/Bududa’ 01.11.1939- 09.06.2020. (3)

Their children

1 Ercan Kemal Kartal ’Bududa/Ado’

2 Dudu Kemal Kartal ’Bududa/Ado’

3 Emine Kemal Kartal  ’Bududa/Ado’ 17.02.1972 – 03.09.1999

MEHMET YUSUF ’Kerlo/Skordo’ 1924-2002 married HATİCE VELİ ’Kirlapo’ (4)

their children

1 Veli Şekerali 1953 – 20.10.1974 married to Aydın Karaöz (5)

2 Şengül Mehmet ’Skordo’ born 11.9.1957 married Süleyman Yusuf ‘Gondo’ .divorced

3 Yusuf  Mehmet ’Durzi/Skordo’ born 22.3.1959. married Emine Latif from Sinde

4 Emine Mehmet ’Skordo’ married Hüseyin Ahmet from Yeni İskele / Trikomo

(Veli was from Hatice’s 1st marriage to Ramadan Şeker-Ali. Veli was tragically shot by mistake while on military sentry duty by a fellow villager just after the 1974 Cyprus conflict) 

VELİ ŞEKER-ALİ 1953 – 20.10.1974 married to AYDIN KARAÖZ 

their children

1 Hicran Veli Şeker-Ali born 1974 has a son named Can

ŞENGÜL MEHMET ’Skordo’ 11.9.1957 married SÜLEYMAN YUSUF ’Gondo’. divorced.

their children

1 Serkan Süleyman ’Gondo’ (surname now Kisa)

2 Hatice Süleyman ’Gondo’ 

3 Yusuf Süleyman ’Gondo’ (surname now Kisa)

YUSUF MEHMET  ’Durzi/Skordo’ born 22.3.1959 married EMİNE LATİF from Sinde

their children

1 Mehmet Yusuf ’Durzi’ (surname now Furkan)2 sons, Muhammed Furkan & Timucin Furkan 

2 Hatice Yusuf ’Durzi’ (surname now Furkan)

3 Manolya Yusuf ’Durzi’ (surname now Furkan)

4 Veli  Yusuf ’Durzi’ (surname now Furkan)

EMİNE MEHMET ’Skordo/Kerlo’ married HÜSEYİN AHMET from  Yeni-İskele/Trikomo

their children  

1  Ahmet Hüseyin Aytül

2  Mehmet Hüseyin Aytül

3  Fatoş (Fatma) Hüseyin Aytül 

HÜSNİYE VELİ ’Kerlo’ married İBRAHIM YUSUF ’Gutrumbello/Çamuri’ 

their children

1 Keziban İbrahim ’Çamuri’

2 Yusuf İbrahim ’Çamuri’

3 Veli İbrahim ’Velo/Çamuri’

4 Dudu İbrahim ’Camuri’

5 Emine İbrahim ’Çamuri’

EMİNE VELİ ’Kerlo/Lurtena’ from Dali married MUSTAFA HASAN ’Lurto’Arap’ born 1867

their children

1 Hasan Mustafa ’Lordo/Lurto’ born 1896

2 Veli Mustafa ’Kirlapo/Lurto born 1900 – 1970 married Şerife Mehmet Kavaz 01.10.1905 – 02.10.1985

3 Şerife Mustafa ’Çartena/Lurto birth year ? died in 1973 married Süleyman Murat ’Çarta’

4 Kadriye  Mustafa ’Lurto’ birth year ? died in 1968 married Sultan Süleyman ’Gato’

5 Dudu Mustafa ’Lurto’ born 1902  died 1978 married İsmail Mehmet ’Fesa’

6 Rahme Mustafa ’Rahmeli/Lurto’  born 1907 died 1980 married Osman Mustafa ’Tari’ 

KEZİBAN VELİ ’Kerlo’ married YUSUF İSMAIL ’Şufta born 1872

their children

1 Emine Yusuf ’Şufta’/Kina’1895 -1988

2 İsmail Yusuf ’Şufta’ born 1899

3 Şerife Yusuf ’Şufta’ 

4 Zalihe Yusuf ’Şufta’

5 Hatice Yusuf ’Şufta’ born 1910-1985

6 Hüsniye Yusuf ’Şufta’

7 Ayşe Yusuf ’Şufta/Tsendina’

 

(1) Information from Emine ‘Lurtena’s’ grandson Mehmet Veli ‘Kirlapo’

(2) Information from their granddaughter Şengül  Mehmet

(3) Information from an İnterview with Behice İbrahım & Kemal Yusuf ‘Ado’.

(4) Information from Şengül  Mehmet

(5) 1st cousin to the researcher of this family 

The photos on this page are from the personal collection of Ismail Veli ‘Kirlapo’

Veli Şeker-Ali 1953-20.10.1974

Şengül Mehmet ‘Skordo’ & Hatice Süleyman

Veli Şeker-Ali 1953 – 20.10.1974

Kamuran Veli Kirlapo &
Veli Şeker-Ali

1st left. Veli, 2nd? Süleyman ‘Gondoz’,
Şengül Mehmet ‘Skordo’, Hatice Veli Kirlapo, Emine Mehmet Skordo.

Veli Şeker-Ali 1953-20.10.1974

Veli Şeker-Ali & Aydın Karaöz

Hasan Yusuf ‘Arap’ (Şiliono) part 1

The Lurto’s, Kirlapo, Çarta, Fesa & Tari are part of this family tree

Hasan Yusuf ‘Arab’ was the son of Yusuf Mustafa ‘Şiliono’. He had eleven children. Osman ‘Gunduro’ and Yusuf ‘Treboyadi’ were from his first wife Şerife. Sadly she died soon after having her second child. The reasons are unknown. Any number of reasons could have been the cause. At a time of little medical facilities giving birth itself could turn out to be a dangerous, and infections a common occurrence. All that could be found about her was that she was the second daughter of Yusuf Ibrahim ‘Garaoli’.

Hasan ‘Arab’ went on to marry a lady by the same name as his first wife Şerife, and had 9 other children together amongst them Mustafa Lurto’ my paternal great grandfather. This page deals with Mustafa ‘Lurto’ The second page will be of Osman ‘Gunduro’ and Yusuf ‘Treboyadi’. Page’s 3,4 and 5 will be dedicated to the remaining eight of his children.

Yusuf Mustafa ‘Şiliono’ came to the village of Lurucina from Pirga. Though the old-timers all swear to the fact that the Şiliono were of Arab/ Egyptian descent, finding conclusive proof became difficult to find. We do not know when Yusuf Mustafa came to live in Lurucina, only that his children were registered in Lurucina and that they were born between 1796-1819. The oldest son Mustafa’s year of birth was finally found in the 1831 Ottoman census. The 1879 census recorded Hasan Yusuf as an Arab. details were found in the Ottoman census of 1879, on Doc No : 158-a-2 (315)  person No; 5513

Each group of families can be found on different pages titled under the name of each child of Hasan Yusuf ‘Arab’.

The Lurto, Fesa, Tari and Kirlapo’s are part of this family tree.

YUSUF MUSTAFA ‘Kırlangıç’ ‘Şiliono’

His children.

1 Mustafa Yusuf ‘Şiliono’ born 1796 Sipahi [1]

2 Hasan Yusuf ‘Arab’ born 1800. (or 1818-19) (2) 1st wife Şerife Yusuf Garaoli they married in 1839 (daughter of Yusuf İbrahım ‘Garaoli). 2nd Şerife İbrahım ‘Paça’ born 1829 they married in 1845 [2].

3 Seid Ali Yusuf ‘Ahha’ born 1810 married Dudu Osman born 1819 [3].

4 Osman Yusuf ‘Damba’ born 1798 married Hanim Mustafa born in 1800. They married in 1820 [4].

5 Ayşe Yusuf ‘Şilioni’ born 1819 married Mehmet Kavaz born 1810-1821(2 different ages were given in the 1831 and 1879 Ottoman census documents) they married in 1839 [5].

6 Şerife Yusuf ‘Şilioni’ married Ramadan Musurda ‘Yakula’ 

HASAN YUSUF ‘Arabi’ born 1818-19.1st wife married in 1839. ŞERİFE YUSUF ’Garaoli ’. 2nd wife ŞERİFE İBRAHIM ’Paça’ born 1829 married in 1845

Their children

1 Yusuf Hasan ‘Treboyadi’ born 1841 married Melek İsmail ‘Tahuredi’

2 Osman Hasan ‘Gunduro’s du Hasan ‘Arabi’ born 1844 married Zalihe Hasan ‘Kuvaros’ ‘Yumakcı’ from Hasan’s 1st wife

3 Rüstem Hasan born 1853 married Pembe Mehmet ‘Gatsura’

4 Seyid Ali Hasan ‘Gurio’ born in 1858

5 Mehmet Hasan ‘Gubi’ born 1864

6 Hüseyin Hasan ‘Fidiriko’ born 1867-68

7 Mustafa Hasan ‘Lurto’ born 1867 [6] married Emine Kavaz ‘Lurtena’

8 Necip Hasan born 1875 married Pembe Mustafa

9 Rahme ?(Cemaliye) Hasan ‘Rahmeli’ born 1854 married İsmail Hasan ‘İsmailo’

10 Emine Hasan born 1857 married İbrahim Yusuf ‘Gerekko/Gazi’ born 1846

11 Hatice Hasan married Hüseyin ‘Cangi’

Mustafa Hasan ‘Lurto’ 1867-8 married Emine ‘Kavaz’ ‘Lurtena’ from Dali

Their children

1 Şerife Mustafa ‘ Çartena’ 1894? died in 1973 married Süleyman Murat ‘Çarta’ died 1973

2 Hasan Mustafa ‘Lordo’ born 1896 married Razgeli ‘Paşo’  1903-1993

3 Kadriye Mustafa ‘Gattena’ married Sultan Süleyman ‘Gato’

4 Veli Mustafa ‘Kirlapo’ 1901-1970 married Şerife Mehmet ‘Kavaz’ 01.10.1905?-02.10.1985 [7].

5 Dudu Mustafa ‘Fesa’ 1902-1978 married İsmail ‘Fesa’ born 20,08.1893

6 Rahme Mustafa ‘Rahmeli’ 1907-2016 married Osman Mustafa ‘Tari’ 1907-1980 

************************************************************

ŞERİFE MUSTAFA ‘Çartena/Lurto’ born 1894? died on 27.04.1973 married SÜLEYMAN MURAT ’Çarta’ died 15.07.1973

their children

1 Emine Süleyman ‘Mudahu/Çarta’ 1919-2002 married Mustafa ‘Mudahu’

2 Naciye Süleyman ‘Garibu/Çarta ’ 1914-2004 married İbrahim ‘Garip’

3 Murat Süleyman ‘Çarta’ 10,02,1919- 27.03.2002 married Hatice Mehmet ‘Mehmetça’

4 Mustafa Süleyman Çarta married Emine Yusuf ‘Bodiri.

EMİNE SÜLEYMAN ‘Mudahu’ 1910-1974 married Mustafa Mehmet ‘Fesa/Mudahu’ 25,12,1899-1968

1 Tahir Mustafa ‘Mudahu’ born 1929 children İlkay, Mustafa

2 Şerife Mustafa ‘Mudahu’ children Emel, Serpil

3 Gülay Mustafa ‘Mudahu’ children Uvriye, Mustafa

NACİYE SÜLEYMAN ‘Garip’ 1914-2004 married İBRAHIM ‘Garip’ 1904-2000

their children

1 Melek İbrahim ‘Garip’ children Kemal, İbrahim, Naci

2 Mustafa İbrahım ‘Garip’ children Naciye, Hatem, İbrahim

3 Süleyman İbrahim ‘Aksippa/Garip’1938-2015 children Aynur, İbrahim

4 Şerife İbrahım ‘Garip’ children Yasin

5 Sevgi İbrahım ‘Garip’ children Evren, Gülseven

6 Sevilay İbrahım ‘Garip’ married Mehmet Murat ‘Çarta’

MURAT SÜLEYMAN 10.02.1919 married HATİCE born 29.11.1923. [8] 

their children

1 Mehmet Murat (Çarman) ‘Çarta’ born 12.12.1950 married Sevilay İbrahim ‘Garip’ children Murat & Şebnem

2 Şerife Murat ‘Çarta’ born 22.01.1953 married Hasan Yusuf born 10.07.1950

Yusuf born 19.05.1982 & Tijen born 26.07.1986

3 Dervişe Murat ‘Çarta’ born 16.04.1954 married Ahmet Mehmet. Their children Mehmet & Tarıq

4 Süleyman Murat ‘Çarta’ born 12 05.1960 had a child named Emma

MUSTAFA SÜLEYMAN married EMİNE YUSUF ‘Bodiri’. [9]

1 Şerife Mustafa born 16.09 1953

2 Süleyman Mustafa born 17.04.1955 children Emma born in 1984

3 Yusuf Mustafa born 15.04.1957

4 Murat Mustafa born 03.09.1958

5 Dudu Mustafa born 12.05.1963 children Aydın (2004) & Aimee (2008)

******************************************************************************************

HASAN MUSTAFA ‘Lordo/Lurto born 1896 married RAZGELİ ‘Paşo’ 1903-1993

their children

1 Kemal Hasan Lord  ‘Lordo’ married Şerife Mehmet ‘Çemberli’

2 Emine Hasan Lordo 1925-2005 married Hüseyin Osman ‘Gatsura’

3 Cemaliye Hasan Lordo married Murat Mehmet ‘Geli’ (Karagözlü)

4 Hatice Hasan Lordo 1937-2016 married Hasan Huseyin Kara İsmail ‘Askidi’

KEMAL HASAN ‘Lordo’ married married ŞERİFE MEHMET ‘Çemberli’

their children

1 Mehmet Kemal Lord ‘Lordo’ born 1963 married Soley Süleyman Aşkun ‘Mustambeşi’

2 Pembe Kemal Lord ‘Lordo’ married Arif Kemal Akınlı

MEHMET KEMAL LORD ‘Lordo’ born 1963 married SOLEY SÜLEYMAN ‘Aşkun’ (Pekri) ‘Mustambeşi’

their children

1 Letife Mehmet Lord ‘Lordo’

2 Şerife Mehmet Lord ‘Lordo’

PEMBE KEMAL LORD ‘Lordo’ married ARİF KEMAL AKINLI ‘Deliyo’

their children

1 Şerife Kemal Akınlı ’Deliyo’

2 Ayşe Kemal Akınlı ‘Deliyo’

EMİNE HASAN ‘Lordo’ 1925-2005 married HÜSEYİN OSMAN ‘Gatsura’

their children

1 Raziye Hüseyin ‘Gatsura’ born 1944 married İbrahım ‘Yallitsi’ (Parıldak)

2 Osman Hüseyin ‘Gatsura’ born 1946 Göksen Muslu

3 Sevgi Hüseyin ‘Gatsura’ born 1950 married Necdet from Pile village

4 Hasan Hüseyin ‘Gatsura’ (disabled) born 1952 

5 Sevilay Hüseyin ‘Gatsura’ born 1954 married Seval Osman ‘Ganari’

6 Netice Hüseyin ‘Gatsura’ born 1956 married

7 Serap Hüseyin ‘Gatsura’ born 1960 married Fatih Hüseyin

CEMALİYE HASAN ‘Lordo’ born 1927-28? married MURAT MEHMET KARAGÖZLÜ ‘Geli’ born 

1916-1987 

their children

1 Mehmet Murat Karagözlü ‘Geli’ 04.11.1952 – 03.07.2022 married Anne from Ireland

2 Hasan Murat Karagözlü ‘Geli’

3 İbrahim Murat Karagözlü  ‘Geli/Jimmy’ 1st marriage Theresa from the UK. 2nd marriage ? from the village of Mora

MEHMET MURAT KARAGÖZLÜ ‘Geli’ 04.11.1952 – 03.07.2022 married ANNE from Ireland

his children

1 Cemaliye Mehmet Karagözlü

2 Leyla Mehmet Karagözlü

3 Murat Mehmet Karagözlü

HASAN MURAT KARAGÖZLÜ ‘Geli’

his children

1 Murat Hasan Karagözlü ‘Geli’

2 Ceylan Hasan Karagözlü Geli’

3 Cemaliye Hasan Karagözlü Geli’

4 Ayşe Hasan Karagözlü Geli’ 

İBRAHİM MURAT KARAGÖZLÜ ‘Geli’ 1st marriage Theresa from the UK. 2nd marriage? from the village of Mora

their children

1 Cemaliye İbrahim Karagözlü ’Geli’

2 Ayşe İbrahim Karagözlü ’Geli’

3 Murat İbrahim Karagözlü Geli’

children from 2nd marriage

4 Ceykan İbrahim Karagözlü Geli’

5 Şanel İbrahim Karagözlü Geli’

HATİCE HASAN ‘Lordo’ 1937-2016 married HASAN HÜSEYİN KARA-İSMAİL (KARAÖZ)

their children

1 Duygu Hasan Karaöz married Seval Yücelen ‘Mudaho’

2 Raziye Hasan Karaöz married Behahettin ‘Şago’ (Gatsura)

3 Ilgin Hasan Karaöz married Reşat from Afanya

4 Seray Hasan Karaöz married İsmail Erdoğan Selkan

5 Kemal Hasan Karaöz married Sahar from Pasakoy village

6 Hüseyin Hasan Karaöz married Yeliz Hasan ‘Lefkeli’.Their children Hatice & Hasan

************************************************************************************

KADRİYE MUSTAFA ‘Lurto/Gattena’ born between 1897-99 died in 1968 married SÜLEYMAN YUSUF ‘Gato’ 1919-2002

their children

1 Yusuf Süleyman ‘Gato/Kasap 1904-1974 married Razgeli Hüseyin ‘Riala’

2 Sultan Süleyman ‘Gato/Sultano  (Dündar)

3 Emine Süleyman ‘Gato’’/Baligaru 1920-1985 married Mehmet ‘Otangudi’

All in the UK

YUSUF SÜLEYMAN ’Gato/Kedi year of birth 1904 died in 1974. 1st marriage to REFİDE HÜSEYİN ’Riala’

2nd Marriage to RAZGELİ HÜSEYİN ’Gunetti’ 1907-1985

SULTAN SÜLEYMAN ‘Gato,Sultano’ (Dündar) married BERİA SÜLEYMAN ‘Gingi’ 

their children (10)

1 Zeren Sultan married Yusuf ‘Kücüki’ their children, Derya & Hüssein.

2 Süleyman Sultan married Hansel İbrahim their children Şerife & Ersoy

3 Yusuf Sultan married Şengül Süleyman ‘Misigigo’ their children Selten, Serkan, Filiz & Mehmet

4 Fatih Sultan married Serap Hüseyin

5 Alkan sultan children Arife, Doğan & Erdem

6 Ümit Sultan married Keziban Bekir Demirci ‘Gutsoveli’ their children Beriya & Altan

EMİNE SÜLEYMAN ‘Gato/Baligaru 1920-1985 married MEHMET  OSMAN ‘Balligari/Otangudi’

their children

1 Osman Mehmet ’Balligari’ (surname is now Pehlivan) born 1944-2013

2 Sultan Mehmet ’Balligari’ (surname is now Pehlivan) born 1953- 1970

3 Türkan Mehmet ’Balligari’ (surname is now Pehlivan)

4 Melek Mehmet ’Balligari’ (surname is now Pehlivan)

5 Kadriye Mehmet ’Balligari’ (surname is now Pehlivan) 

*******************************************************************************

VELİ MUSTAFA ‘Kirlapo’ born 14 July 1901 married ŞERİFE MEHMET ‘Kavaz’ 01.10.1904-5? – 02.10.1985

Their children

1 Mustafa Died when 3 years old. estimated birth date 1924/25

2 Mustafa Veli born Mehmet, (10.02.1927-Feb 1996) renamed after death of 1st born married Sadiye Osman ‘Gato’ 15.08.1930 – 18.08.2021

3 Mehmet Veli 12.08.1929-06-08-2020 married Fatma Yusuf ‘Phsilo’ 03.02.1935

4 Emine Veli 22.03.1932-June 1969 married Ibrahim Mustafa ‘Giji’

5 Hatice Veli married Ramadan Şekerali from Matyat village and then Mehmet Yusuf ‘Skordo’ ‘Kerlo’

6 Rahme Veli 05.11.1936 – 28.12,2012 married Cahit Cemal from Dohni 1933-34? -20.07.1958

7 Sabriye Veli 16. 12. 1938 – 24.3.2007 married Mehmet Salih Ali from Dohni 01.03.1928 – 10.07.2000

8 Eyüb Veli died as an infant. 6-8 months old?

9 Kâmil Veli 01.01.1944 – 10.09.1974 married Sabiha Ibrahim born 16.11.1944

10 Kâmuran Veli married Ali from Larnaca

11 Katriye/Dudu Veli born 1950 married Halil from Dali

MUSTAFA VELİ ‘Kirlapo’ 10.02.1927- 06.02.1996 & SADİYE OSMAN ‘Gato

their children

1 Emine Mustafa ‘Minu’ married Mick, their children Derviş, Mustafa, Timur, Suzan

2 Şermin Mustafa married Kemal Hüseyin from Nicosia adopted one girl

3 Veli Mustafa 22.05.1954 -11.11,1985 married Sheila one son named Richard

MEHMET VELİ ‘Bedi’ ‘Kirlapo’ 12.08.1929 married FATMA YUSUF ‘Phsilo’ 03 .02 .1935

Their children

1 Şermin Veli 09.05.1952 married Oğuz Mehmet Paşa 16.10.1949 from Antroliku

2 Melek Veli 29.04.1954 married Bilây Kubilay then Ian Howell 22.08.1956

3 İsmail Mehmet Veli ‘Kirlapo’ 05.02.1956 married Cavidan Ali 17.09.1958

ŞERMİN MEHMET  VELİ 09.05.1952 married OĞUZ PAŞA 16.10.1949 from Antroliku they married in 05,03,1973

their children

1 Ciğdem Paşa D.O.B 25.08.1974 married Hüseyin Hanalp (divorced) 

2 Mehmet Paşa D.O.B 11.03.1980 married Nazlı Yaşar Bekir ’Raci Hoca born 14.02.1980, 

ÇİĞDEM PAŞA D.O.B 25.08.1974 married HÜSEYİN HANALP (now divorced)

their children

1 Lale-Nermin Hanalp born 24,12,2004

2 İlayda Şermin Hanalp  08,03, 2008

MEHMET PAŞA  D.O.B 11.03.1980 married NAZLI YAŞAR  BEKİR ‘Raci Hoca’ born 14.02. 1980

their children

1 Oğuz Ali Paşa born 14.07.2012.

2 Esin Tomris Paşa born 20.06.2018

MELEK MEHMET VELİ 9.04.1954 1st marriage BİLAY KUBİLAY. 2nd marriage IAN ALFRED HOWELL 22.08.1956

their children

1 Oya Kubilay D.O.B 15.11.1970, married Reşat Sermet their children, Selin, D.O.B 31.08.1994 Melis D.O.B 17.02.1999

then married İbrahim Kurtuldu from Turkey, their children Alara D.O.B 29.08.2009

2 Yasmin Howell D.O.B 27.10 1980 lives with John Hood. their children Scarlett Amelia Hood D.O.B 17.04.2012 & Amber Hood 07.12.2017

İSMAİL MEHMET VELİ ‘Kirlapo’ 05.02.1956 married CAVIDAN ALİ 17.09.1958. They married on 5,02,1977.

Their children

1 Mehmet Ismail Veli 27.04.1981 married Tracy Yee Mun Tse 16.01.1978. They married 17.08.2013 no no children at time of research

2 Turan Ismail Veli 18.06.1983 married Sadiya born 04,03,1983. They married 24.04.2005.

TURAN MEHMET VELİ 18.06.1983 married SADİYA born 1982

Their children

1 Haydar Turan Veli 13.10.2006

2 Jüneyit Turan Veli 24.11.2011

3 Eesa TuranVeli 12.05.2023

EMİNE VELİ ‘Kirlapo’ 22.03.1932- June 1969 married İBRAHIM MUSTAFA ‘Gici’

their children

1 Sabiha İbrahim (from ‘Cigi’s first marriage to Şerife Mehmet ‘Kaplan’ ‘Şerinya’) married Kamil Veli ‘Kirlapo born 1945 their children Şerife & Emine

2 Şermin İbrahim 04.04.1948-27.09.1999 married Soner Karagözlu ‘Tai’. their children Ayşe & Emine.

3 Mustafa İbrahim ‘Musti’ married Ayten their  children İbrahım & Emine

4 Suzan Ibrahım born 1958 married Özdemir, died in a car crash in 1977-78 children Tolga Tarkan & Timur

HATİCE VELİ ‘Kirlapo’ died in 2022 1st marriage RAMADAN ŞEKERALİ, Matyatli. 2nd marriage  MEHMET YUSUF ‘Skordo, Kerlo’ 1924-2002

their children

1 Veli Şekerali born 1953-1974 accidently shot and killed while on guard duty. married Aydın one girl Hicran born 1974

2 Şengül Mehmet born 1957 married Süleyman their children Hatice, Serkan, Yusuf.

3 Yusuf Mehmet ‘Durzi born 22.3.1959 married ? their children Mehmet, Hatice, Veli, Manolya

4 Emine Mehmet married Hüseyin Ahmet their children, Fatma, Ahmet & Mehmet

RAHME VELI ‘Kirlapo’ 05.11.1936-28.12.2012 married CAHİT CEMAL ‘Dohnili 1933-34? -20.07.1958

their children

1 Şermin Cahit  born 21.08.1954 married Mehmet Koreli

2 Şengül Cahit born 08.05.1956 married Mick Giff,

3  Yüksel Cahit Born 11.11.1957 married Lorraine Beaumont 07.06.1961

ŞERMİN CAHIT born 21.08.1954 married MEHMET KORELİ born 06.06.1950-13.02.2113. 2nd marriage Hali Horozoglu

children

1 Fatma Koreli ( now Fatos) born 15.07.1972 (Fatma has one child named Tişan, born 20.05.2004)

2 Pınar Cahit (from 2nd marriage)

ŞENGÜL CAHİT born 08.05.1956 married 1st marriage RON MAGEN (deceased) 2nd marriage MICK GIFF

their children

1 Jasmin Magen partner Matthew Shepard, children Ethan

2 Janev Giff

3 Janan Giff

YÜKSEL CAHİT Born 11.11.1957 married LORRAINE BEAUMONT 07.06.1961

their children

1 Denny Cahit (now Denny King)

2 Perry Cahit

SABRİYE VELİ ‘Kirlapo’ 16.12.1938-25.03.2007 & MEHMET-SALİH ALİ 01.03.1928-10.07.2000

their children

1 Cavidan Ali born 17.09.1958 married İsmail Veli ‘Kirlapo’ born 05.02.1956 (married 05,02,1976)

2 Ceylan Ali born 28.10.1961 married Taksim Cemal Eratlı,12,09,1958,

their children 

1 Orçun 25,05,1988 with Jessica De’Belen 12,10,1988 from the Philippines 

2 Özden 31,08,1994

3 Şeran Ali born 24.11.1966 married Halit Aslan. children Sabriye Louisa Ali ‘Sabi’ 12,07,1998,(fathers name Ömer Nazlıvatan) & Jacob İsa Salih Ali, 29,07,2004 (fathers name Hüseyin Mevlana)

4 Canan Ali born 11.05.1969 & Jeremy Hand have one son Joshua Hand 04,11,1992

KAMİL VELİ ‘Kirlapo’ 01.01.1944-10.09.1974 married SABİHA İBRAHİM born 16.11.1944

Their children

1 Şerife Kamil born 1963

2 Emine Kamil born 09.03.1970

KÂMİL VELİ ‘Kirlapo’ 01.01.1944-10.09.1974 married SABİHA İBRAHİM born 16,11.,1944-13,01,2024

Their children

1 Şerife Kâmil Veli born 1963

2 Emine Kâmil Veli born 09.03.1970

ŞERİFE KâMİL 1st marriage MUSTAFA from Turkey. 2nd marriage SALİH from Turkey

their children

1 Zeynep (Mustafa’s child)

2 Şaziye married? has a son named Salih

EMİNE KÂMİL VELİ married NURİ from Turkey 

thrir children

1 Kâmil Alp

2 Mehmet Emin (2nd marriage)

KAMURAN VELİ ‘Kirlapo’ & Ali from Larnaca

their children

1 Nafia Ali (Cagakanli) born 21.09.1970

2 Veli Ali

KATRİYE/DUDU VELİ ‘Kirlapo,  born 1950 married HALİL from Dali

their children

1 Hasret Ali married Mustafa. Their children Halil

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İSMAIL MEHMET ‘Fesa’ (Fesli) born 20,08,1893 married DUDU MUSTAFA ‘Lurto’.

their children

1 Mehmet İsmaıl Fesa married Ayşe ‘Gatsura’.

2 Kemal İsmaıl Fesa married Emine Veci

3 Tahir İsmaıl Fesa married Fatma ‘Mavri’

4 Hasan İsmaıl Fesa married Vesime ‘Gingi’

5 Nejat İsmaıl Fesa married Türkan

6 Veli İsmaıl Fesa (Tümerkan) married Salime

7 Belma İsmaıl Fesa married Yusuf ‘Yasli’

8 Emine İsmaıl Fesa married Osman ‘Kanari’

DUDU MUSTAFA ‘Lordo & İSMAIL MEHMET ‘Fesa’s family (11).

MEHMET İSMAİL ‘Fesa’ married AYŞE ‘Gatsura’

children

1 Mujgan İsmail married Vedat children…. Alev…………Filiz

2 Duygu İsmail married Mehmet Şahin children…. Leyla……….Vediya

3 Osman İsmail lives with Laura. Their children…. Mehmet…… male………..male

4 İsmail İsmail married Pelin children…..Ayşe……….Hatice

5 Janan İsmail married Mehmet children……Kartal………Kaya………..Kaan

KEMAL İSMAIL ‘Fesa’ married married EMİNE VECİ

children

1 İsmail İsmail married Serap Gürsel children…..Kemal……Adem…….Meryem……….Yasemin

2 Ramadan İsmail married Esin Hasan Halilaza (now divorced) children…..Mustafa…Ayşegül….Arın

TAHİR İSMAIL Fesa’ born 1930 married FATMA ‘Mavri’

children

1 Duygu married to İlkay children…..Halil………Ceyda

2 Erdal married Gülseren (divorced) children…..Derya…….Dilek… Şeniz (from 2nd relationship)

3 Rengin married Erdin (divorced) children…..Ayla

4 Erkan children….. male

5 Nilgün married Yusuf Salih children…..Tahir………Tariq

HASAN İSMAIL ‘Fesa’ married VESİME ‘Gingi’

their children

1 Suzan Hasan İsmail ’Fesa’ married İbrahim Mehmet children…Duygu married to Stuart Flood,

2 Süleyman Hasan Ismail ’Fesa’ married Gurjit Kaur Claire. 

SUZAN HASAN İSMAİL  ’Fesa’ married İBRAHİM MEHMET 

their children

1 Duygu İbrahim married Stuart Flood, children, Erol, Shenel, Ayla.

2 Mehmet İbrahim married  Amanda  children, Renee & Dahlia

3 Vesin Ibrahim married Deniz Osman children ,Jeda & Eren

SÜLEYMAN HASAN İSMAİL ’Fesa’ married GURJİT KAUR CLAIRE 

 Children 

1 Emil Süleyman İsmail

2 Aiden Süleyman İsmail

3 Emre Süleyman İsmail

NECAT İSMAIL ‘Fesa’ married TÜRKAN

children

1 Duygu

2 Emine

3 Burhan has a son Jonathan 

VELİ İSMAIL TÜMERKAN ‘Fesa’ married SALİME

1 Mete Tümerkan married Nilgün children…Mert…Berk

2 Mehtap Tümerkan married Ahmet Ermetal children….Burcu…Burce

BELMA İSMAIL ‘Fesa’ married YUSUF GAZI ‘Yassi’

1 Meltem Yusuf married Cengiz Topal from Vadili village children…Hasan…..Yusuf

2 Rengül Yusuf married Çelik Orhan Selkan ‘Tsali’ children….Belma…..Orhan Gazi

3 Mehmet Yusuf ‘Yasli’ not married

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RAHME MUSTAFA ‘Lurto/Rahmeli’.1907-1980 married OSMAN MUSTAFA ‘Tari’ 1904-1975  (12)

their children

1  Mustafa Osman ‘Musti’ ‘Tari’  married Emine ‘Kiduri’ (Emin-Dudu)

2  Yusuf Osman ‘Bizzimbi’ married Ayse ‘Kiduri’.

3  Emin-Dudu Osman born 1933 married Mehmet Ali ‘Kali’

MUSTAFA OSMAN ‘Musti’ married Emine (Emin-Dudu) ’Kiduri’ 1929-1997

their children

1  Osman  Mustafa ‘Tari/Ozzie’/Musti’ married Alsev Nasib ’Mirmikko’ born 1949 in the UK

2  Leyla Mustafa ‘Tari’ in the UK

OSMAN YUSUF TARİ ‘Ozzie’  married ALSEV NASİB. ’Mirmikko’ born 1949 (13)

their children

1   Yusuf Osman Tari 

2   Mustafa Osman Tari his children Osman & Leyla

3   Emine  Tari

MUSTAFA OSMAN ’Büyük/Ozzie/Tari’ married JAVEN from the UK

their children 

1 Osman Tari ’Büyük/Ozzie’ 

2 Leyla Tari ’Büyük/Ozzie’ 

3 Yusuf Tari ’Büyük/Ozzie’ 

YUSUF OSMAN TARİ ’Büyük/Ozzie’ 1st marriage to Claire from the UK. 2nd marriage NICOLA from the UK

children from 1st Marriage

1 Alsev Yusuf Tari ’Büyük/Ozzie’ 

from 2nd marriage

2 Osman Yusuf Tari ’Büyük/Ozzie’ 

3 Ela Yusuf Tari ’Büyük/Ozzie’ 

4 Coşkun Yusuf Tari ’Büyük/Ozzie’ 

ALSEV YUSUF TARİ ’Büyük/Ozzie’  married HÜSEYİN from Alayköy

their children

1 Taylan Hüseyin 

EMİNE OSMAN TARİ ’Büyük/Ozzie’ married MEHMET SALİH from Famagusta

their children

1 Mustafa Mehmet Salih

2 Yasemin Mehmet Salih

YUSUF OSMAN TARİ ‘Bizzimbi’ married AYŞE  MUSTAFA  ‘Kiduri’. (14)

Their children

1  Rahme Yusuf Tari married  Seval Ahmet Seydali ‘Sasseti’  

2  Osman Yusuf  ’Tari’ ‘Küçuk/Ozzie’

RAHME YUSUF ‘Bizzimbi’ married SEVAL AHMET  SEYDALİ ‘Sasseti’

their children

1 Ayşe Ahmet (now Özkolacı) ’Sasseti’ her children a boy Ediz & daughter Beliz

2 Satir Ahmet ’Sasseti’

OSMAN YUSUF TARİ ’Bizzimbi /Küçük Ozzie’ married SUZAN MARGARET TURGUT ’Bekiro’

their children

1 Yusuf Tari’ Bizzimbi /Küçük Ozzie’ 

2 Mustafa Tari’ Bizzimbi /Küçük Ozzie’ 

3 Ayşe Mine Tari’ Bizzimbi /Küçük Ozzie’ 

EMİN DUDU OSMAN ‘Rahmeli’ born 1933 married MEHMET ALİ ‘Kali’ 1924-2002 OSMAN ‘Rahmeli’ born 1933

their children

1 Sevgen Mehmet Ali Kali 1950 married Yasemin Orhan from Ankara, Turkey

2 Sözer Mehmet Ali Kali born 1955 married Şengül İsmail Asılkanlı ’Mirmikko’

3 Serpil Mehmet Ali Kali married Soner Ramadan Onbaşı ‘Şefko’ (Özyalçın) 1945-2006

(1)The 1831 census of The T.C Başbakanlık Osmanlı Arşivleri. Book TŞR.KB.d.00040.Pages 45 ve 46. Person No; 43. For a description of Sipahi see the ”1831 census page” .

(2) There is an incredible difference in the age recorded of Hasan in 1831 which records him as 13 years of age. This meant he was born in 1818. The T.C Başbakanlık Osmanlı Arşivleri. Book TŞR.KB.d.00040. Pages 45 ve 46. Person No; 40. The census of 1879 however records him as being born in 1800 Ottoman census 1879. Doc No : 158-a-2 (315). As the 1831 records are closer to the period I’m of the opinion that it is a more accurate record of his age.

(3) Ottoman census 1879. Doc No : 158-a-2 (315)

(4) Ottoman census 1879. Doc No; 157-a-3. Page 313.

(5) Ottoman census 1879. Doc No; 160-a-1 (page 319)

(6) Ottoman census 1879. Doc No; 160-a-3 (page 319)

(7) Milli arşiv ve araştırma dairesinde 67 numarada kayıt. 1889,1890,1893,1897,1906 kayıtlar. Page 154, No;62

(8) Dates and family details shared by courtesy of Şerife Murat.

(9) Details of this family added by Şerife Mustafa Süleyman in a personal interview

(10 Details during a personal interview with Süleyman Sultan

(11) Family details shared by İsmail İsmail ‘Fesa’.

(12)  Interview with Mehmet Veli Kirlapo (nephew of Rahme Mustafa ‘Rahmeli).

(13)  Telephone interview with Mustafa Osman Tari

(14) Interview with Mehmet Veli ‘Kirlapo’.Süleyman Sultan

Ismail Veli & Cavidan Veli 1976

Mehmet Veli Kirlapo 1951-2

Kamuran, Rahme, Serife ‘Kirlapu’, Mehmet & Katriye

Kamil Veli ‘Kirlapo’ 1961-2

Mehmet Veli ‘Kirlapo’ early 1960’s

Serife ‘Kirlapu’ with her family

Rahme, Cahit, Sabriye & Veli Mustafa Kirlapo

Kamuran and Katriye Veli Kirlapo

Fatma and Mehmet Veli Kirlapo. children from left, Melek, Ismail, Şermin

Sabriye Veli ‘Kirlapo’ (Sabriye Ali)

Courtesy of Emine Yusuf

Osman Tari & Rahme Mustafa ‘Rahmeli’

Şerife Mustafa ‘Lurto’ (Şerife Süleyman ‘Çartena’)

Hatice Hasan, Cemaliye Hasan ‘Lord’

Hatice Hasan, Cemaliye Hasan ‘Lord’ & Tahir Mustafa ‘Mudahu’

Emine Lord

standing Cemaliye & Hatice Hasan Lord

Sevilay Garib

Şerife Süleyman ‘Çartu’ (Ş, Mustafa’ ) Süleyman Gazi ‘Aksipa’ & Naciye Garip.

Şerife & Dervişe Murat ‘Çarta’

Şerife & Süleyman Murat ‘Çarta’

Hatice Mehmet & Murat Süleyman ‘Çarta
children from left Dervişe, Şerife & Mehmet.

from left Hasan Yusuf,, Tijen, Murat & Şerife Murat ‘Çarta’

Şerife Mustafa ‘ Çartena’ & Süleyman Murat ‘Çarta’

FESA KARDEŞLER: Ayaktakiler: Tahir Mudaho, eşi Muhterem Paşa, Kemal Fesa, Türkan Nejat Fesa, Emine Veci (Kemal’ın eşi), Vesime Gingi (Hasan’ın eşi), Fatma Mavri (Tahir’in eşi) ve Hasan Fesa. Oturanlar: Nejat Fesa, Mehmet Fesa, Tahir Fesa, çocuklar İlkay Tahir Mudaho ve Duygu Tahir Fesa. (Fotoğrafı Lurucinaliyik grubundan Ramadan İsmail gönderdi)

Emine Mudahu ve torunu İlkay Tahir (1963)
(Fotoğrafı Lurucinaliyik grubundan Şerife Yusuf gönderdi

LORDENA ve KIZLARI: Cemaliye Lordo, yeğenleri Sevgi Hüseyin Gatsura, Hatice Lordo, anne Razgeli Lordo (Paşo) ve Emine Lordo. (Fotoğrafı Lurucinaliyik grubundan Razen Misli gönderdi)