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Rusya, \u0130ran ve \u00c7in\u2019de mazlum T\u00fcrklere y\u00f6nelik politikalarda mill\u00ee kimlik meselelerine b\u00fcy\u00fck \u00f6nem verilmesi bilinen ger\u00e7ekliktir. Asimile s\u00fcrecinin genellikle ba\u015far\u0131s\u0131z olmas\u0131na ra\u011fmen, T\u00fcrk mill\u00ee kimli\u011finde olumsuz bir s\u00fcr\u00fc tortunun var olu\u015fu da bir ger\u00e7ektir. T\u00fcrk\u2019\u00fc ge\u00e7mi\u015finden tamamen koparmak m\u00fcmk\u00fcn olmad\u0131\u011f\u0131ndan bu ge\u00e7mi\u015f inan\u0131lmaz tahriflere maruz kald\u0131. Genel T\u00fcrk tarihi mercek alt\u0131nda incelenerek \u00e7e\u015fitli yanl\u0131\u015f tezler \u00fcretildi. Mankurt nesil, ya\u015fad\u0131\u011f\u0131 topraklarda yabanc\u0131 oldu\u011funu, atalar\u0131n\u0131n d\u00fcnya medeniyetine katk\u0131lar\u0131 olmad\u0131\u011f\u0131n\u0131<\/em>\u2026 dolay\u0131s\u0131yla h\u00e2kim milletin (Rus, Fars, \u00c7in\/Han) her alanda \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc kabullenmelidir, deniliyordu. T\u00fcrklerin g\u00f6\u00e7ebe hayat s\u00fcrerek ba\u015f\u0131bo\u015f dola\u015ft\u0131klar\u0131, devlet hayat\u0131na yabanc\u0131 olan, ya\u011fmayla u\u011fra\u015fan g\u00fcruh<\/em> hemen hemen b\u00fct\u00fcn resmi tarih\u00e7ilikte ve propagandada yer almaktad\u0131r. Onlara g\u00f6re de, g\u00f6\u00e7ebelik <\/em>gerili\u011fin birer bir sembol ismiydi\/ismidir, vah\u015fi <\/em>s\u00f6zc\u00fc\u011f\u00fc ile birlikte kullan\u0131lmaktayd\u0131\/kullan\u0131lmaktad\u0131r.[1]<\/a><\/p>\n Son haftalarda Rusya Federasyonu Devlet Ba\u015fkan\u0131 Putin\u2019in korona vir\u00fcs belas\u0131n\u0131 eski T\u00fcrklere benzetmesi bu \u0131rk\u00e7\u0131 yakla\u015f\u0131m\u0131n di\u011fer bir kan\u0131t\u0131d\u0131r. Ad\u0131nda \u2018federasyon\u2019 s\u00f6zc\u00fc\u011f\u00fc olan bu devletin ba\u015f\u0131nda duran \u015fah\u0131s beyan etti: \u201cHer \u015fey d\u00fczelir, bu da ge\u00e7ip gidecek. \u00dclkemiz defalarca ciddi imtihanlardan \u00e7\u0131km\u0131\u015ft\u0131r: Pe\u00e7enekler ona azap vermi\u015fler, K\u0131p\u00e7aklar <\/em>[Polovts\u0131] da \u00f6yle. Rusya her \u015feyle ba\u015f etmi\u015ftir. Bu korona vir\u00fcs salg\u0131n\u0131n\u0131 da yenece\u011fiz.\u201d[2]<\/strong><\/a><\/em> Ayn\u0131 benzetmeyi \u0130ran medyas\u0131nda da g\u00f6rd\u00fck. D\u00fc\u015f\u00fcnmemiz gerekir: \u0130kide bir g\u00f6\u00e7ebeli\u011fe referans yapan T\u00fcrkofobi siyaset\u00e7i ve yazarlar, neden g\u00f6\u00e7ebeli\u011fi k\u00f6t\u00fc sembol olarak kullan\u0131rlar ve asl\u0131nda g\u00f6\u00e7ebelik nedir?<\/p>\n Gorba\u00e7ov\u2019un Glastnost<\/em> politikas\u0131 t\u00fcm gayri Ruslar\u0131n mill\u00ee problemlerinin g\u00fcn y\u00fcz\u00fcne \u00e7\u0131kmas\u0131na olanak sa\u011flad\u0131\u011f\u0131 gibi, T\u00fcrklerin de yaralar\u0131n\u0131n \u00fcst\u00fcn\u00fcn a\u00e7\u0131lmas\u0131na neden oldu. Sovyet resm\u00ee tarih\u00e7ili\u011finin sapt\u0131rmalar\u0131 hakk\u0131nda onlarca kitap, makale yaz\u0131ld\u0131. A\u015fa\u011f\u0131l\u0131k kompleksi yaratmaya y\u00f6nelik tezler if\u015fa edildi. Atalar\u0131m\u0131z\u0131n g\u00f6\u00e7ebe hayat tarz\u0131 ya\u015famas\u0131 utan\u00e7 verici olgu mu acaba?<\/em> diye mill\u00eeayd\u0131n kesim kaleme sar\u0131ld\u0131. Kimi \u00f6rneklerle yetinece\u011fiz.<\/p>\n Sovyetlerin son d\u00f6neminde, Murat Adji\u2019nin makaleleri, daha sonra birbirinin ard\u0131nca yay\u0131mlanan kitaplar\u0131 a\u015f\u0131r\u0131 siyasile\u015fmi\u015f toplumda bomba etkisi olu\u015fturdu. Adji\u2019nin eserleri \u00c7arl\u0131k ve Sovyet d\u00f6nemi Rus tarih\u00e7ili\u011finin eski T\u00fcrkler hakk\u0131nda uydurdu\u011fu tezleri if\u015fa etti\u011fi i\u00e7in en \u00e7ok sat\u0131lan kitaplara d\u00f6n\u00fc\u015ft\u00fc. \u00d6nemli eserlerinden biri olan K\u0131p\u00e7ak \u00c7\u00f6l\u00fc\u2019n\u00fcn Yav\u015fan<\/em>\u0131\u2019n\u0131n ortaya \u00e7\u0131kmas\u0131 nedenlerinden bahsederken yazar \u00f6fkesini tutam\u0131yor: \u201cVah\u015fi g\u00f6\u00e7ebeler\u2019<\/em> teorisi de\u011fi\u015ftirilmelidir. Yeter art\u0131k T\u00fcrk halk\u0131n\u0131 vah\u015filer seviyesine indirgemeniz. Benim atalar\u0131m hakk\u0131nda uyduruk \u015feyler kurgulay\u0131p, vatan tarihi gibi dayatman\u0131za son veriniz. Kendimi tan\u0131mak istiyorum ve buna hakk\u0131m vard\u0131r.\u201d<\/em> Kamuoyunda K\u0131p\u00e7ak, T\u00fcrk, Tatar<\/em> adlar\u0131n\u0131n \u00e7\u00f6lde dola\u015fan \u00e7ekik g\u00f6zl\u00fc vah\u015filer \u015feklinde alg\u0131lanmas\u0131na isyan ediyor. Egemen alg\u0131ya g\u00f6re \u201cbu vah\u015filerin becerebildi\u011fi yeg\u00e2ne i\u015f, zavall\u0131 Slavlar\u0131 ya\u011fmalamak ve \u00f6ld\u00fcrmek olmu\u015ftur.\u201d[3]<\/strong><\/a><\/em> Murat Adji\u2019ye g\u00f6re, \u201cT\u00fcrk olmak hi\u00e7te k\u00f6t\u00fc de\u011fildir. K\u00f6t\u00fc T\u00fcrk olmak ay\u0131pt\u0131r.\u201d<\/em> B\u00fcy\u00fck Bozk\u0131r\u2019\u0131n (K\u0131p\u00e7ak \u00c7\u00f6l\u00fc\u2019n\u00fcn) y\u00fcksek k\u00fclt\u00fcr\u00fc ve bu k\u00fclt\u00fcr bile\u015fenleri hakk\u0131nda yazar\u0131n k\u0131yaslamalar\u0131 dayat\u0131lan \u015fablonlar\u0131 yerle bir ediyor. Bozk\u0131r k\u00fclt\u00fcr\u00fcn\u00fcn antik Avrupa\u2019ya \u00f6zellikle eski Slavlara etkileri hakk\u0131nda cesur ama gerek\u00e7elendirilen fikirler \u00e7arp\u0131c\u0131d\u0131r. T\u00fcrkiye Cumhuriyeti\u2019nde rahmetli Adji\u2019nin (1944-2018) yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131 fantezi, bilimle az ili\u015fkisi olan eserler dibi de\u011ferlendirenler de olabilir. Ancak meseleye bir de mill\u00ee bilin\u00e7 sahibi eski Sovyet insan\u0131n\u0131n g\u00f6z\u00fcyle bakmak gerekir. Bu insan uzun y\u0131llarca Sovyet resm\u00ee tarih\u00e7ili\u011finin\/propagandas\u0131n\u0131n a\u015fa\u011f\u0131lay\u0131c\u0131 tezlerinin bask\u0131s\u0131 alt\u0131nda \u0131st\u0131rap \u00e7ekmi\u015f bir Kumuk T\u00fcrk\u00fc\u2019d\u00fcr.<\/p>\n T\u00fcrkmenistan\u2019\u0131n ilk Devlet Ba\u015fkan\u0131 Saparmurat T\u00fcrkmenba\u015f\u0131, Ruhnama <\/em>adl\u0131 eserinde \u201cT\u00fcrkmenleri, \u00e7apulcu, g\u00f6z\u00fcn\u00fc k\u0131rpmadan insan katledebilen, birbirlerini \u00f6ld\u00fcren vah\u015fi bir halk olarak tan\u0131tmalar\u0131n\u0131, \u00e7ad\u0131rda ya\u015fayan, e\u011fitimsiz, k\u00fclt\u00fcrs\u00fcz, g\u00f6\u00e7ebe millet\u201d<\/em> gibi tan\u0131tanlar\u0131 protesto etmi\u015ftir.[4]<\/a> T\u00fcrkmenba\u015f\u0131, eski T\u00fcrklerin be\u015fer medeniyetine t\u00fcm katk\u0131lar\u0131n\u0131 T\u00fcrkmenlerin ad\u0131na yaz\u0131yor; vatanda\u015flar\u0131n\u0131 \u201c\u0130slam d\u00fcnyas\u0131nda ilmin, edebiyat\u0131n, sanat\u0131n kervan\u0131n\u0131 \u00e7eken T\u00fcrkmen\u201d <\/em>kimli\u011fiyle gurur duymaya \u00e7a\u011f\u0131r\u0131yor.<\/p>\n Kazakistan\u2019\u0131n ilk Devlet Ba\u015fkan\u0131 Nursultan Nazarbayev, millet kuruculu\u011fu (nation building<\/em>) alan\u0131ndaki te\u015febb\u00fcsleri ile T\u00fcrk D\u00fcnyas\u0131 siyasilerine \u00f6rnek niteli\u011finde liderdir. Ulu Bozk\u0131r\u0131n Yedi \u00d6zelli\u011fi<\/em> makalesi kompleksten \u00e7\u0131kma \u00e7a\u011fr\u0131lar\u0131n\u0131n \u00f6tesine ge\u00e7mi\u015f, mill\u00ee program karakterli senettir.[5]<\/a> Burada Kazakistan eski Devlet Ba\u015fkan\u0131 Ulu Bozk\u0131r Uygarl\u0131\u011f\u0131ndan<\/em> bahsediyor; bu uygarl\u0131\u011f\u0131n atl\u0131 asker, eyer ve \u00fczengi, giyim modeli, ok, k\u0131l\u0131\u00e7, z\u0131rh, metal\u00fcrji, hayvan stili gibi bile\u015fenlerini vurguluyor. Nazarbayev ad\u0131yla sosyal medyada dola\u015fan k\u0131sa payla\u015f\u0131mlar\u0131 da bu duyarl\u0131 konulara adanm\u0131\u015ft\u0131r.[6]<\/a> Sovyet d\u00f6neminde siz g\u00f6\u00e7ebeydiniz, sizi biz adam ettik, bunu kabul etmek zorundas\u0131n\u0131zd\u0131r<\/em>\u2026 a\u015fa\u011f\u0131lay\u0131c\u0131 imalar\u0131n\u0131 o d\u00f6nemin d\u00fc\u015f\u00fcnen insanlar\u0131 iyi hat\u0131rl\u0131yor. Eski Devlet Ba\u015fkan\u0131 Nazarbayev bu siyaset ve a\u015fa\u011f\u0131lay\u0131c\u0131 propaganday\u0131 protesto ediyor. Bu, Kazakistan T\u00fcrklerinin en az\u0131ndan idareci elitinin a\u015fa\u011f\u0131l\u0131k kompleksinden \u00e7\u0131kt\u0131\u011f\u0131n\u0131n\/\u00e7\u0131kmak iste\u011finin belirtisidir. Makalenin son c\u00fcmlesi \u2013 Ge\u00e7mi\u015finden gurur duymak, bug\u00fcn\u00fcn\u00fc iyi tan\u0131mak ve gelece\u011fe olumlu bakmak \u2013 \u00fclkemizin ba\u015far\u0131s\u0131n\u0131n anahtar\u0131d\u0131r.<\/em> \u2013 gayet net ve anlaml\u0131d\u0131r.<\/p>\n Kompleksten kurtulma \u00e7abalar\u0131na bir \u00f6rnek daha; G\u00fcrcistan s\u0131n\u0131rlar\u0131 d\u00e2hilindeki Bor\u00e7al\u0131 b\u00f6lgesinde, 2009-2016 y\u0131llar\u0131 aras\u0131nda, kurultay niteli\u011finde y\u0131ll\u0131k toplant\u0131lar d\u00fczenlendi. Bu toplant\u0131lar mevsim\u00ee hayvanc\u0131l\u0131k k\u00fclt\u00fcr\u00fcn\u00fc an\u0131msatan Elat Bayram\u0131<\/em> (tam ad\u0131 Bor\u00e7al\u0131 T\u00fcrklerinin Elat Medeniyeti G\u00fcn\u00fc) ad\u0131n\u0131 ta\u015f\u0131maktayd\u0131.<\/p>\n S\u00f6z konusu iyi \u00f6rnekler yanl\u0131\u015f alg\u0131 olu\u015fturmas\u0131n: Bu olumlu geli\u015fme halen tam olarak yerle\u015fmemi\u015f, ders kitaplar\u0131na yans\u0131mam\u0131\u015f, kitle taraf\u0131ndan hen\u00fcz benimsenememi\u015f yeni e\u011filimlerdir. \u00d6zellikle de T\u00fcrk D\u00fcnyas\u0131\u2019n\u0131n b\u00fcy\u00fck k\u0131sm\u0131nda T\u00fcrk d\u00fc\u015fmanl\u0131\u011f\u0131 ruhunu yayan e\u011fitim sistemleri h\u00e2kimdir; geleneksel Bat\u0131 oryantalizminin T\u00fcrk kar\u015f\u0131tl\u0131\u011f\u0131 h\u00e2len ayaktad\u0131r.<\/p>\n G\u00f6\u00e7ebelik <\/em>hakk\u0131nda yakla\u015f\u0131k ayn\u0131 tan\u0131mlamalar mevcuttur. Ensiklopedia Britannica (Nomadism), Bol\u015faya Sovetskaya Ensiklopedia (\u041a\u043e\u0447\u0435\u0432\u043d\u0438\u043a\u0438) ve Wikipedia (G\u00f6\u00e7ebelik) gibi yayg\u0131n ansiklopedilerde g\u00f6\u00e7ebelik i\u00e7in ortak \u015fart hayvanc\u0131l\u0131kla me\u015fgul olan n\u00fcfusun yeni otlaklar bulmak amac\u0131yla ya\u015fay\u0131\u015f yerlerini de\u011fi\u015ftirmesidir. <\/em>G\u00f6\u00e7ebelikte insanlar\u0131n ve hayvanlar\u0131n iklime, co\u011frafi \u015fartlara ba\u011fl\u0131 olarak ovaya<\/a> inmesi ve da\u011fa<\/a> \u00e7\u0131kmas\u0131, daha do\u011frusu hayvan\u0131n do\u011fal ya\u015fant\u0131s\u0131na uymas\u0131 s\u00f6z konusudur. Bu mevsimsel yer de\u011fi\u015ftirme ya da co\u011frafi \u015fartlara uyum aray\u0131\u015f\u0131 b\u00fcy\u00fck oranda ge\u00e7im kayna\u011f\u0131 olan hayvanc\u0131l\u0131\u011fa ba\u011f\u0131ml\u0131\u011f\u0131d\u0131r. Wikipedia<\/em> ayn\u0131 makalede ilave ediyor; \u201cTar\u0131ma dayal\u0131 ya\u015fama ge\u00e7ilmeden <\/em>\u00f6nce <\/em>hayvanc\u0131l\u0131kla<\/em><\/a> u\u011fra\u015f\u0131lmakta ve bunun do\u011fal sonucu olarak hayvanlar\u0131n bak\u0131m ve besleme \u015fartlar\u0131 g\u00f6\u00e7erli\u011fin do\u011fal <\/em>ya\u015fama<\/em> uyumunu gerektirmektedir<\/em>.\u201d<\/p>\n G\u00f6\u00e7ebe veya yar\u0131 g\u00f6\u00e7ebe hayvanc\u0131l\u0131k hakk\u0131nda yakla\u015f\u0131k 100 y\u0131l \u00f6nce ortaya \u00e7\u0131kan teoriye g\u00f6re, g\u00f6\u00e7ebe barbarl\u0131ktan yerle\u015fik k\u00fclt\u00fcre (uygarl\u0131\u011fa) ge\u00e7i\u015f \u015femas\u0131 \u015fu \u015fekilde geli\u015fmi\u015ftir: Toplay\u0131c\u0131l\u0131k ve avc\u0131l\u0131k, sonra \u00e7oban hayvanc\u0131l\u0131\u011f\u0131-g\u00f6\u00e7ebelik, daha sonra tar\u0131m, en son safhada ise kentsel ya\u015fam tarz\u0131.<\/p>\n Bug\u00fcn, ara\u015ft\u0131rmac\u0131lar\u0131n bir k\u0131sm\u0131 farkl\u0131 d\u00fc\u015f\u00fcnmektedir. Onlara g\u00f6re, bu \u015femada tar\u0131m ikinci s\u0131rada olmal\u0131d\u0131r. Tar\u0131mla u\u011fra\u015fanlar, hayvanlar\u0131 evcille\u015ftirmekle \u00e7oban hayvanc\u0131l\u0131\u011f\u0131na ge\u00e7i\u015fi sa\u011flayan bir kaynak yaratm\u0131\u015flard\u0131. Yani insanl\u0131\u011f\u0131n sosyal evrimini ifade eden \u015fema a\u015fa\u011f\u0131daki \u015fekilde olmal\u0131d\u0131r: \u00d6nce toplay\u0131c\u0131l\u0131k ve avc\u0131l\u0131k, sonra tar\u0131m ve daha sonra hayvanc\u0131l\u0131k. Hayvanc\u0131l\u0131k da iki sistemin temelini olu\u015fturmu\u015ftur: G\u00f6\u00e7ebe hayvanc\u0131l\u0131\u011f\u0131 ve kentsel ya\u015fam tarz\u0131. Ba\u015fka bir deyi\u015fle, g\u00f6\u00e7ebe hayvanc\u0131l\u0131\u011f\u0131 ilkel de\u011fil, tar\u0131m kadar geli\u015fmi\u015f bir hayat tarz\u0131 olarak g\u00f6r\u00fcl\u00fcr.[7]<\/a><\/p>\n Berkeley \u00dcniversitesi\u2019nden John Smith\u2019e g\u00f6re, hayvanc\u0131l\u0131\u011f\u0131n daha fazla \u00fcretken olmas\u0131n\u0131n nedeni, toprak veya otla\u011f\u0131n kullan\u0131m\u0131 i\u00e7in \u00f6deni\u015fin adeta yoklu\u011funda, y\u00f6netim i\u00e7in har\u00e7lar\u0131n d\u00fc\u015f\u00fck olmas\u0131nda ve nispeten daha az emek gerektirmesindedir. Ona g\u00f6re, g\u00f6\u00e7ebenin ya\u015fam seviyesi genellikle daha y\u00fcksektir ve g\u00f6\u00e7ebe aile, sosyal a\u00e7\u0131dan \u2018orta s\u0131n\u0131f\u2019 kategorisine uygundur.[8]<\/a> Prof. John Smith, hayvanc\u0131l\u0131kla u\u011fra\u015fan g\u00f6\u00e7ebelerin sosyal stat\u00fcs\u00fcnde asker y\u00f6n\u00fcn\u00fc \u00f6zellikle vurgulamaktad\u0131r: \u201cG\u00f6\u00e7ebeli\u011fin g\u00f6\u00e7ebe i\u00e7in olmazsa olmazl\u0131\u011f\u0131 ve tarih\u00e7iler i\u00e7in \u00f6nemi art\u0131k bilinmektedir. G\u00f6\u00e7ebe ba\u015far\u0131l\u0131 olamazsa, sadece koyununu de\u011fil, ayn\u0131 zamanda at\u0131n\u0131 da kaybeder; o sadece k\u00f6yl\u00fcye d\u00f6n\u00fc\u015fmez, ayn\u0131 zamanda ceng\u00e2verlik itibar\u0131n\u0131 da kaybeder. Ba\u015far\u0131l\u0131 oldu\u011fu zaman ise, sadece bir \u00e7oban de\u011fil, ayn\u0131 zamanda bir atl\u0131 ceng\u00e2ver konumundad\u0131r. \u00c7evresi ise \u00e7obanlardan ve askerlerden olu\u015fur.\u201d<\/em>[9]<\/a><\/p>\n Yerle\u015fik k\u00f6yl\u00fc, sahip oldu\u011fu arazinin sa\u011flad\u0131\u011f\u0131 imk\u00e2nlarla yetinmek zorunlulu\u011fu kar\u015f\u0131s\u0131nda kafas\u0131nda olu\u015fturdu\u011fu bir tanr\u0131ya tap\u0131n\u0131r, bu s\u00fcre\u00e7te de onda dine a\u015f\u0131r\u0131 ba\u011fl\u0131l\u0131k ortaya \u00e7\u0131kar. G\u00f6\u00e7ebe ise s\u00fcr\u00fclerini doyurmak i\u00e7in s\u00fcrekli yeni otlaklar aramak zorundad\u0131r ve d\u00fcnya ona her zaman \u201cdar gelir\u201d.\u00a0 G\u00f6\u00e7ebe, say\u0131s\u0131z s\u00fcr\u00fclerini farkl\u0131 usullerle \u2013 k\u0131\u015f\u0131n bir yere, yaz\u0131n ba\u015fka bir yere \u2013 birbirinden uzak mesafelere g\u00f6t\u00fcrmeyi, otlaklar\u0131 ve suyu silahla korumay\u0131, hayvanlar\u0131 yaylalarda ve k\u0131\u015flaklarda beslemeyi, onlar\u0131 \u00e7e\u015fitli hastal\u0131klardan korumay\u0131, gerekti\u011finde otlak ve su kaynaklar\u0131n\u0131n ortak kullan\u0131m\u0131 i\u00e7in di\u011fer s\u00fcr\u00fc sahipleriyle anla\u015fmaya varmay\u0131 bilmeli, aralar\u0131ndaki haks\u0131zl\u0131k ve anla\u015fmazl\u0131\u011f\u0131n giderilmesi i\u00e7in y\u00f6neticinin ve y\u00f6netimin olu\u015fturulmas\u0131n\u0131 ba\u015farmal\u0131d\u0131r. Zamanla, geni\u015f topraklarda keskin rekabetin ortaya \u00e7\u0131kmas\u0131, g\u00f6\u00e7ebe ailelerini, toplanarak g\u00fc\u00e7l\u00fc bir te\u015fkilat kurmaya, bunu \u201cme\u015frula\u015ft\u0131rmak\u201d i\u00e7in ise hukuk\u00ee yollar aramaya zorlam\u0131\u015ft\u0131r. Belirtilenler, hayvanc\u0131l\u0131kla u\u011fra\u015fan g\u00f6\u00e7ebeyi, yerle\u015fik tar\u0131m k\u00f6yl\u00fcs\u00fcne oranla daha hareketli ve organize olmaya, daha erken devlet ve g\u00fc\u00e7l\u00fc ordu kurmaya te\u015fvik etmi\u015ftir. Avusturyal\u0131 bilim adam\u0131 Oswald Menghin bu konuda \u015f\u00f6yle yazmaktad\u0131r: \u201cEn eski y\u00fcksek medeniyetler, daha \u00e7al\u0131\u015fkan ve ziraat\u00e7\u0131 olmakla birlikte, devlet kurmakta kifayetsiz kavimlerin yerle\u015fik halde bulundu\u011fu nehir vadilerine sava\u015f\u00e7\u0131 atl\u0131 \u00e7obanlar\u0131n m\u00fcdahalesinden sonra do\u011fmu\u015ftur.\u201d[10]<\/strong><\/a><\/em><\/p>\n Modernite<\/em> \u00f6ncesi d\u00f6nemde T\u00fcrk tarihinin en \u00f6nemli etkenlerinden birisi g\u00f6\u00e7ebelik olgusudur. Fakat g\u00f6\u00e7ebelik hakk\u0131nda baz\u0131 k\u0131ymetli eserlerin olmas\u0131na ra\u011fmen T\u00fcrk tarih\u00e7ili\u011finde bu sorun halen tam \u015fekilde i\u015flenmemi\u015ftir.<\/p>\n \u0130nsan\u0131n do\u011fa g\u00fc\u00e7lerine h\u00e2kim olamad\u0131\u011f\u0131 eski \u00e7a\u011flarda, do\u011fal ve co\u011frafi \u015fartlar en \u00f6nemli rolleri oynamaktayd\u0131. Keskin k\u0131ta iklimi \u2013 yaz\u0131n a\u015f\u0131r\u0131 s\u0131cak, k\u0131\u015f\u0131n a\u015f\u0131r\u0131 so\u011fuk \u2013 \u00f6zg\u00fcn ekonomik faaliyet talep ediyor. Geni\u015f otlaklar\u0131, bir miktar ya\u011fmuru olan bozk\u0131rlar (\u201c\u00e7\u00f6l\u201d de\u011fil \u2013 \u00e7\u00f6lde ya\u011f\u0131\u015f miktar\u0131 daha azd\u0131r) \u201c\u00e7oban\u201d k\u00fclt\u00fcr\u00fcn\u00fcn ortaya \u00e7\u0131k\u0131\u015f\u0131, hayvanc\u0131l\u0131\u011f\u0131n geli\u015fimi i\u00e7in en uygun ko\u015fullar\u0131 olu\u015fturmu\u015ftur.[11]<\/a><\/p>\n Eski T\u00fcrklerin s\u00fcrekli hareket halinde olma nedenlerini, her \u015feyden \u00f6nce yerle\u015ftikleri co\u011frafyan\u0131n ve kurduklar\u0131 ekonominin \u00f6zelliklerinde aramak gerekir. Bilindi\u011fi \u00fczere, eski T\u00fcrklerin hareket kabiliyetinin g\u00fc\u00e7l\u00fc olmas\u0131nda at b\u00fcy\u00fck \u00f6neme sahiptir. At sadece binek ve ta\u015f\u0131ma arac\u0131 olarak kullan\u0131lmam\u0131\u015f, T\u00fcrklerin asker\u00ee g\u00fcc\u00fcn\u00fcn de temelini olu\u015fturmu\u015ftur. Bir\u00e7ok bilim adam\u0131, atlar\u0131n ilk kez T\u00fcrkler taraf\u0131ndan ehlile\u015ftirildi\u011fini iddia etmektedir. H\u0131z\u0131 temsilen binek at\u0131, hem de d\u00f6nemin y\u00fcksek teknolojisini simgelemi\u015ftir.[12]<\/a> D\u00fcnya harp tarihinde Sava\u015f At\u0131 \u00c7a\u011f\u0131<\/em> s\u00fcresine g\u00f6re tart\u0131\u015fmal\u0131 olsa da tan\u0131mlama olarak kabul edilmi\u015ftir.<\/p>\n T\u00fcrk bozk\u0131r k\u00fclt\u00fcr\u00fcn\u00fcn bir di\u011fer karakteristik unsuru da demirdi. Tarihte ilk kez demiri T\u00fcrklerin kulland\u0131\u011f\u0131 fikri yayg\u0131nd\u0131r. Altaylar\u2019da ve Yenisey \u0131rma\u011f\u0131n\u0131n kayna\u011f\u0131nda bol miktarda demir madeni mevcuttu, demirden kaliteli silah ve di\u011fer aletler \u00fcretilebilmekteydi.<\/p>\n Bozk\u0131r T\u00fcrk devletlerinde her birey sava\u015fa haz\u0131r durumda oldu\u011fu ve toplumun her \u00fcyesi asker gibi yeti\u015ftirildi\u011fi i\u00e7in, T\u00fcrk ordusunu di\u011ferlerinden farkl\u0131 k\u0131lan, ordunun paral\u0131 olmamas\u0131, s\u00fcreklili\u011fi ve temelde atl\u0131 birliklerden olu\u015fmas\u0131yd\u0131. Orduda en b\u00fcy\u00fck birlik, 10 bin askerden olu\u015fan t\u00fcmendi. T\u00fcmenler binlere, y\u00fczlere ve onlara b\u00f6l\u00fcn\u00fcr ve buna uygun olarak, bu birlikleri binba\u015f\u0131lar, y\u00fczba\u015f\u0131lar ve onba\u015f\u0131lar komuta ederdi. Onlu sistem i\u00e7inde, t\u00fcm birliklerin onba\u015f\u0131lardan t\u00fcmenba\u015f\u0131lara kadar bir kumanda zinciri halinde birbirine ba\u011fl\u0131 olmas\u0131, eski T\u00fcrk siyas\u00ee yap\u0131s\u0131n\u0131 sosyal a\u00e7\u0131dan b\u00f6l\u00fcc\u00fc boy kal\u0131b\u0131ndan kurtararak, \u201cdevlet\u201d haline getirmi\u015fti. Dahas\u0131, idar\u00ee g\u00f6revliler ayn\u0131 zamanda asker oldu\u011fu ve ordunun g\u00f6rev ciddiyeti idar\u00ee birliklere de yans\u0131d\u0131\u011f\u0131ndan dolay\u0131 devlet mekanizmas\u0131 asker\u00ee bir disiplinle i\u015flemekteydi. Bu, T\u00fcrk devletinin asker\u00ee karakterini g\u00f6sterdi\u011fi gibi, eski T\u00fcrklere \u201cordu-millet\u201d yakla\u015f\u0131m\u0131n\u0131 da izah etmektedir.<\/p>\n Hint-Avrupal\u0131 topluluklar topra\u011f\u0131 \u201cbaba\u201d olarak g\u00f6r\u00fcrken, eski T\u00fcrkler devleti \u201cbaba\u201d saymaktayd\u0131. Eski T\u00fcrkler sadece \u00f6zg\u00fcrce ve ba\u011f\u0131ms\u0131z ya\u015fayabilece\u011fi topra\u011f\u0131 vatan olarak g\u00f6r\u00fcr, bu ko\u015fullar\u0131n mevcut olmad\u0131\u011f\u0131 yerleri ise kolayl\u0131kla terk edebilirlerdi (T\u00fcrk yay\u0131lmas\u0131n\u0131n bir di\u011fer nedeni). Eski T\u00fcrklerde h\u00e2kimiyet (erklik) karizmatik bir nitelik ta\u015f\u0131maktayd\u0131, yani Tanr\u0131\u2019n\u0131n bir vergisi say\u0131lmaktayd\u0131. H\u00fck\u00fcmdar\u0131n (tanhu, hakan, ka\u011fan, han, ilhan\u2026) Tanr\u0131 taraf\u0131ndan g\u00f6nderildi\u011fine inanmaktayd\u0131lar. Tengricili\u011fe tap\u0131nd\u0131klar\u0131 i\u00e7in h\u00fck\u00fcmdara g\u00f6kten siyas\u00ee kudret (kut) verildi\u011fine inan\u0131rlard\u0131.<\/p>\n Kutadgu Bilig<\/em>\u2019e g\u00f6re, halk\u0131n h\u00fck\u00fcmdardan istedi\u011fi ekonomik istikrar, adaletli kanun ve kamu d\u00fczeniydi. Yasalara riayetle ilgili bu metinde \u015funlar yaz\u0131lmaktad\u0131r: \u201cEy h\u00fck\u00fcmdar, sen \u00f6nce bunlar\u0131 yerine getir, sonra kendi hakk\u0131n\u0131 isteyebilirsin\u2026 Bey, iyi kanun yap\u2026 Kanuna kendin riayet et ki, halk da sana itaat etsin\u2026 Bey, kudretli ol, halk\u0131 kudretli k\u0131l, bunun i\u00e7in onun karn\u0131n\u0131 doyurmak laz\u0131md\u0131r.\u201d <\/em><\/p>\n Eski T\u00fcrklerde a\u015f\u0131r\u0131 hareketlili\u011fin nedenlerini a\u00e7\u0131klayabilmek i\u00e7in, T\u00fcrk cihan h\u00e2kimiyeti fikrine de k\u0131saca de\u011finmek gerekir. Bize ula\u015fan tarih\u00ee abidelerin t\u00fcm\u00fcnde, bu ba\u011flamda destanlarda vurgulanan ana d\u00fc\u015f\u00fcnce, \u201cd\u00f6rt k\u00f6\u015feden\u201d olu\u015fan cihanda T\u00fcrklerin h\u00e2kimiyetinin do\u011fal g\u00f6r\u00fclmesidir. Bu d\u00fc\u015f\u00fcnceye g\u00f6re, \u201cg\u00fcne\u015fin do\u011fdu\u011fu yerden batt\u0131\u011f\u0131 yere kadar\u201d<\/em> T\u00fcrk h\u00e2kimiyeti kurulmal\u0131yd\u0131. Bu d\u00fc\u015f\u00fcnce, T\u00fcrk f\u00fctuhat felsefesinin ana kayna\u011f\u0131 ve destek noktas\u0131yd\u0131.[13]<\/a><\/p>\n \u00c7a\u011fda\u015f uluslar hakk\u0131nda devlet kuruculu\u011fu mill\u00ee yarat\u0131c\u0131l\u0131\u011f\u0131n zirvesidir mant\u0131\u011f\u0131 eski ve Orta\u00e7a\u011f d\u00f6nemi i\u00e7in de ge\u00e7erlidir. Cihangirlik d\u00f6neminin \u015fartlar\u0131na en iyi haz\u0131rlanm\u0131\u015f topluluklardan olan T\u00fcrkler, b\u00fcy\u00fck fetihleriyle d\u00fcnya tarihine damgas\u0131n\u0131 vurmu\u015f, geni\u015f topraklarda birka\u00e7 d\u00fcnya devleti kurabilmi\u015fti. Bunlardan Asya Hun \u0130mparatorlu\u011fu yakla\u015f\u0131k alt\u0131 y\u00fcz y\u0131l (M.\u00d6. 4.yy \u2013 M.S. 2.yy.), Avrupa Hun \u0130mparatorlu\u011fu yakla\u015f\u0131k y\u00fcz y\u0131l (M.S. 4.yy. ortas\u0131-5. yy. ortas\u0131), Ak Hun \u0130mparatorlu\u011fu yakla\u015f\u0131k iki y\u00fcz y\u0131l (350-557), Tabga\u00e7 Devleti yakla\u015f\u0131k iki y\u00fcz y\u0131l (387-556), G\u00f6kt\u00fcrk Ka\u011fanl\u0131\u011f\u0131 yakla\u015f\u0131k iki y\u00fcz y\u0131l (552-745), Uygur Ka\u011fanl\u0131\u011f\u0131 y\u00fcz y\u0131l (742-840), B\u00fcy\u00fck Bulgar Devleti iki y\u00fcz y\u0131ldan fazla (630-tahm. 852), Hazar Ka\u011fanl\u0131\u011f\u0131 \u00fc\u00e7 y\u00fcz y\u0131ldan fazla (630-965)\u2026 h\u00fck\u00fcm s\u00fcrm\u00fc\u015ft\u00fcr.\u00a0 Uzun bir s\u00fcre \u0130pek Yolu eski T\u00fcrklerin kontrol\u00fcnde bulunmu\u015ftur. \u00c7in, Sasani, Bizans, Roma gibi kudretli devletler, T\u00fcrk devletlerinin asker\u00ee g\u00fcc\u00fcn\u00fc kabul etmek zorunda kalm\u0131\u015flar.<\/p>\n T\u00fcrklerin tutkulu enerjisi b\u00fcy\u00fck oranda uzun mesafelerin kat edilmesine, sava\u015flara ve devlet in\u015fas\u0131na harcanm\u0131\u015ft\u0131r. Eski T\u00fcrkler ticarete, tar\u0131ma, zanaatk\u00e2rl\u0131\u011fa (demircilik ve silah \u00fcretimi istisna), genellikle yerle\u015fik hayata yukar\u0131dan bakm\u0131\u015f, bu alanlar\u0131 temsil edenleri a\u015fa\u011f\u0131 s\u0131n\u0131ftan saym\u0131\u015ft\u0131r. At \u00fcst\u00fcnden yerdekine yukar\u0131dan bakan g\u00f6\u00e7ebenin y\u00fckseklik duygusuna kap\u0131lmas\u0131 ola\u011fan haldi. G\u00f6\u00e7ebeyi tan\u0131mlayan esas keyfiyetler onun cesareti, mertli\u011fi, d\u00fcr\u00fcstl\u00fc\u011f\u00fc idi. \u201cSonunu d\u00fc\u015f\u00fcnen kahraman olamaz.\u201d g\u00f6\u00e7ebenin irrasyonel davran\u0131\u015f\u0131n\u0131 belirleyen temel ilke say\u0131labilir. O\u011fuzlar\u0131n g\u00f6\u00e7ebe k\u0131sm\u0131n\u0131n yerle\u015fiklere verdiyi a\u015fa\u011f\u0131lay\u0131c\u0131 yatuk<\/em> ad\u0131 me\u015fhur bir tarihi olgudur. Kara Y\u00fcr\u00fck Osman\u2019\u0131n (\u00f6. 1435) \u00d6\u011f\u00fctname\u2019<\/em>sinde eski g\u00f6\u00e7ebelik (y\u00f6r\u00fckl\u00fck) gelene\u011finin beyli\u011fin ve T\u00fcrkl\u00fc\u011f\u00fcn\/T\u00fcrkmenli\u011fin ilk \u015fart\u0131 say\u0131lmaktad\u0131r. \u00d6\u011f\u00fctname\u2019<\/em>nin birinci maddesinde: \u201cOlmasuz ki oturak! Olasuz ki beglik T\u00fcrkmanl\u0131k ve y\u00f6r\u00fckl\u00fck idenlerde kalur.\u201d[14]<\/strong><\/sup><\/a><\/em> yaz\u0131lm\u0131\u015ft\u0131r.<\/p>\n Aktes N. Kurat G\u00f6\u00e7ebelik <\/em>konusundaki makalesinde bu yap\u0131n\u0131n bir olumsuz kritik taraf\u0131na da dikkat \u00e7ekiyor; \u201cG\u00f6\u00e7ebeli\u011fin en bariz evsaf\u0131ndan<\/em> [vas\u0131flar\u0131ndan] biri, \u00e7ok devaml\u0131 olmas\u0131, binlerce sene \u015feklini muhaf\u0131za etmesidir.<\/em>\u201d[15]<\/a> D\u00fcnya tarihinin belli bir d\u00f6neminde bu muhafazak\u00e2rl\u0131k T\u00fcrklerde geli\u015fmenin kar\u015f\u0131s\u0131na ge\u00e7ip engele d\u00f6n\u00fc\u015fecekti.<\/p>\n S\u00f6z konusu d\u00f6nem Bat\u0131 Avrupa\u2019n\u0131n mucizevi bir \u015fekilde ileri \u00e7\u0131kmas\u0131yla ba\u015flar. Genellikle 1500\u2019lerde ba\u015flayan geli\u015fme Avrupa\u2019n\u0131n \u201cincelikten yoksun halklar\u0131n\u0131\u2026 ticar\u00ee ve asker\u00ee lider konumuna\u201d<\/em> getirdi.[16]<\/a><\/p>\n \u00d6nce bitkisel tar\u0131mda devrimi belirtmek gerekir. A\u011f\u0131r saban\u0131n ke\u015ffi tar\u0131mda \u00fcretimi baya\u011f\u0131 y\u00fckseltti. Tar\u0131mda yeni teknolojiler uyguland\u0131, tarlalar \u00e7evrilmeye koyuldu ve bu \u00e7evrili tarlalarda ticar\u00ee ekim yap\u0131lmaya ba\u015fland\u0131. Bu \u00fcretim sonucunda Avrupa kentlerinde tar\u0131msal pazarlar kuruldu. Bu da kentlerde ya\u015fayan ve tar\u0131msal \u00fcr\u00fcnlere rahat\u00e7a eri\u015febilen insanlar i\u00e7in b\u00fcy\u00fck kolayl\u0131k oldu. Avrupa\u2019n\u0131n farkl\u0131 iklim \u00f6zellikleri, takas i\u00e7in uygun farkl\u0131 \u00fcr\u00fcnlerin elde edilmesini sa\u011flad\u0131.<\/p>\n 1492\u2019de Kolomb\u2019un Amerika k\u0131tas\u0131n\u0131 ke\u015ffi d\u00fcnya deniz ve deniza\u015f\u0131r\u0131 ticaretini tetikledi; su yoluyla ula\u015f\u0131m \u00e7ok daha ucuz oldu\u011fu; Avrupa\u2019n\u0131n artan n\u00fcfusunun ve yeni refah merkezlerinin ihtiyac\u0131n\u0131 kar\u015f\u0131lamak i\u00e7in ticaret donanmalar\u0131n\u0131n yarat\u0131lmas\u0131na hayat\u00ee \u00f6nem verildi. D\u00fcnya ticaret yollar\u0131 de\u011fi\u015fti, \u00fcnl\u00fc \u0130pek Yolu \u00f6nceki \u00f6nemini h\u0131zla kaybetti. D\u00fcnyaya yay\u0131lan ve zenginle\u015fen Avrupa, ticaret gemilerinden sonra yeni topraklara asker sevk etmeye ba\u015flad\u0131.[17]<\/a> Asker\u00ee yay\u0131lma ise yeni asker\u00ee teknolojiler talep etmekteydi.<\/p>\n Din\u00ee-siyas\u00ee hayatta Reform hareketinin ba\u015flamas\u0131, Roma Kilise\u2019sinin Avrupa siyas\u00ee ve manevi hayat\u0131 \u00fczerinde tekelinin \u00e7\u00f6kmesi; farkl\u0131 mezheplerin ve mill\u00ee kiliselerin ortaya \u00e7\u0131kmas\u0131; milletle\u015fme s\u00fcrecinin ba\u015flanmas\u0131; fikir h\u00fcrriyeti ilkesinin kabul\u00fc, 16. yy. Avrupa\u2019s\u0131nda yeni d\u00f6nemin do\u011fmas\u0131 demekti. B\u00f6ylece Avrupa d\u00fcnya sahnesinin merkezine do\u011fru h\u0131zla ilerlemekteydi. T\u00fcrk D\u00fcnyas\u0131 veya daha geni\u015f anlamda \u0130slam \u00e2lemi bu yeni geli\u015fmeyi nas\u0131l kar\u015f\u0131lad\u0131?<\/p>\n 16.yy.\u2019da T\u00fcrk D\u00fcnyas\u0131\u2019n\u0131n \u00fc\u00e7 siyas\u00ee merkezi – Osmanl\u0131, Safevi ve Bab\u00fcr devletleri hem de d\u00fcnyan\u0131n en b\u00fcy\u00fck ve kudretli devletleri say\u0131lmaktayd\u0131.(Haritaya bkz).[18]<\/a> Avrupa, Osmanl\u0131 askerinin ilerlemesi kar\u015f\u0131s\u0131nda titriyor, Safeviler s\u0131n\u0131rlar\u0131n\u0131 do\u011fuya do\u011fru geni\u015fletiyor, Hindistan\u2019\u0131n b\u00fcy\u00fck k\u0131sm\u0131n\u0131 kapsayan Bab\u00fcr \u0130mparatorlu\u011fu\u2019nda i\u015fler iyi gidiyordu. T\u00fcrk devletleri doruk noktas\u0131ndayd\u0131.<\/p>\n 16. yy T\u00fcrk hakimiyet co\u011frafyas\u0131<\/p><\/div>\n Bu y\u00fckseli\u015f d\u00f6nemlerinde Osmanl\u0131 ve Safevi devletlerini me\u015fgul eden en \u00f6nemli meselelerden biri g\u00f6\u00e7ebeliktir! Silahl\u0131 g\u00fcce sahip g\u00f6\u00e7ebe boylar; geleneksel devletten modern devlete ge\u00e7i\u015f ve merkezile\u015fmi\u015f devletin kurulmas\u0131 kar\u015f\u0131s\u0131nda ge\u00e7ilmez set olu\u015fturmaktayd\u0131.<\/p>\n Yerle\u015fik hayata ge\u00e7meye hevessiz yana\u015fmalar\u0131, vergiden ka\u00e7mak bir yana, \u201cferman padi\u015fah\u0131n, da\u011flar bizimdir\u201d diyen, g\u00f6\u00e7ebe\/yar\u0131 g\u00f6\u00e7ebe boylar t\u00fcm m\u00fcmk\u00fcn vas\u0131talarla meydan okurlar. G\u00f6\u00e7ebeler, \u00f6zellikle boy beyleri; al\u0131\u015fk\u0131n ekstensiv (geni\u015fleme) karakterli bozk\u0131r hayvanc\u0131l\u0131ktan intensiv (yo\u011funla\u015fan) nitelik alan tar\u0131ma ge\u00e7meyi hayat\u00ee tehlike sayarlar. Modernle\u015fen devlet onlar\u0131n geleneksel asker\u00ee g\u00fcc\u00fcne de art\u0131k b\u00fcy\u00fck gereksinim duymaz. Osmanl\u0131\u2019da yeni asker\u00ee teknolojiyle donat\u0131lan Yeni\u00e7eri, Safevilerde Gulam birlikleri kurulur. K\u00f6ro\u011flu \u201ct\u00fcfek \u00e7\u0131kt\u0131, mertlik gitti\u201d diye yak\u0131n\u0131r.<\/p>\n G\u00f6\u00e7ebelik, T\u00fcrk D\u00fcnyas\u0131\u2019nda \u00f6nemli jeopolitik geli\u015fmeyi de tetikler. Genellikle G\u00fcney-Do\u011fudan kopan \u015eaml\u0131, Musullu, Rumlu, Ustacl\u0131, Dulkadir, Tekeli, H\u0131n\u0131sl\u0131, Af\u015far, Baharl\u0131, Varsakl\u0131 gibi b\u00fcy\u00fck boylar Osmanl\u0131 Sultan\u0131na vergi, asker vermek istemediklerinden do\u011fudaki Erdebil Safevi Oca\u011f\u0131na hizmetlerini sunarlar.[19]<\/a> 13-14 ya\u015f\u0131ndaki (1487 do\u011fumludur) \u0130smail Safevi ve yan\u0131ndaki Fars fikir babalar\u0131 bu teklif kar\u015f\u0131s\u0131nda mutludurlar. Sonu\u00e7 \u2013 G\u00fcney-Do\u011fu\u2019daki T\u00fcrk unsurunun zay\u0131flamas\u0131 \u2013 g\u00fcn\u00fcm\u00fcz G\u00fcney-Do\u011fu meselesinin tarih\u00ee temelinin at\u0131lmas\u0131; ayn\u0131 etnik terkipli Anadolu ve Azerbaycan co\u011frafyalar\u0131nda farkl\u0131 mezhep-ideolojilerin (S\u00fcnnilik ve \u015eiilik) yozla\u015ft\u0131rd\u0131\u011f\u0131 toplum; T\u00fcrk D\u00fcnyas\u0131\u2019n\u0131n siyasi-ideolojik b\u00f6l\u00fcnmesi.<\/p>\n Bu arada Osmanl\u0131\u2019dan farkl\u0131 olarak Safeviler\u2019de isk\u00e2n politikas\u0131 daha ba\u015far\u0131s\u0131z kald\u0131. \u015eah Tehmasp d\u00f6neminde ba\u015flat\u0131lan boylar\u0131n ipe sapa gelmez politikas\u0131 \u015eah Abbas d\u00f6neminde doruk noktas\u0131na ula\u015ft\u0131. T\u00fcrk boylar\u0131 param par\u00e7a edildi, baz\u0131lar\u0131 geriye \u2013 Anadolu\u2019ya d\u00f6nd\u00fcler.<\/p>\n T\u00fcrk D\u00fcnyas\u0131\u2019nda milletle\u015fme s\u00fcrecinin yava\u015f gitmesinin nedenlerinden biri de i\u015fte bu g\u00f6\u00e7ebelik gelene\u011finin fazla uzamas\u0131d\u0131r. Boylar b\u00fct\u00fcne kar\u0131\u015fmaya (modern T\u00fcrk milleti olu\u015fturmaya) direnmi\u015fler.<\/p>\n \u015eimdiki \u0130ran co\u011frafyas\u0131nda g\u00f6\u00e7ebe silah\u0131na dayanan siyas\u00ee egemenli\u011fin k\u0131r\u0131lganl\u0131\u011f\u0131 da di\u011fer bir akademik konu. Bu mesele, yakla\u015f\u0131k y\u00fcz y\u0131l \u00f6nce g\u00f6rkemli fikir adam\u0131 Ahmed A\u011fao\u011flu\u2019nun da dikkatini \u00e7ekmi\u015ftir.<\/p>\n Ahmed A\u011fao\u011flu \u0130ran ve \u0130nk\u0131lab\u0131<\/em> eserine 16. yy.\u2019\u0131n ba\u015flar\u0131ndan itibaren Avrupa\u2019daki derin geli\u015fmelerin vuku buldu\u011fu olgusuyla ba\u015fl\u0131yor. \u201cR\u00f6nesans bahar\u0131\u201dndan sonra \u201cyeni bir insan<\/em>[\u0131n] zuhur etmi\u015f ve yeni bir yol ve iz \u00fczerinde y\u00fcr\u00fcmeye ba\u015flad\u0131\u011f\u0131n\u0131\u201d<\/em> vurguluyor.[20]<\/a> Bat\u0131\u2019da yeni ya\u015fay\u0131\u015f tarz\u0131 olu\u015fuyor ve\u2026 \u201c\u015eark ile Garp aras\u0131ndaki muvazenesizlik o g\u00fcnden ba\u015fl\u0131yor ve \u015eark\u0131n Garbe kar\u015f\u0131 zaf\u0131n\u0131<\/em> [zaaf\u0131n\u0131] bu gaflet tayin ediyor.\u201d<\/em><\/p>\n A\u011fao\u011flu, 16. yy\u2019\u0131n ba\u015flar\u0131nda T\u00fcrkl\u00fc\u011f\u00fcn durumunu anlat\u0131yor; \u201c\u2026\u015eark\u0131n en m\u00fchim par\u00e7as\u0131 T\u00fcrklerin elindedir. Tuna \u0131rma\u011f\u0131ndan \u00c7in \u00fclkelerine kadar bir taraftan, M\u0131s\u0131r hududundan Kafkasya da\u011flar\u0131na kadar di\u011fer taraftan ve K\u0131p\u00e7ak \u00e7\u00f6l\u00fcnden Hindin ortas\u0131na kadar \u00fc\u00e7\u00fcnc\u00fc taraftan hep T\u00fcrk\u00fcn elindedir. Geni\u015flik\u00e7e Avrupa\u2019n\u0131n iki \u00fc\u00e7 misli olan ve n\u00fcfus\u00e7a da ondan pek \u00e7ok ahalisi olmas\u0131 \u00e7ok muhtemel olan bu sahada tek h\u00e2kim T\u00fcrk\u2019t\u00fcr.\u201d<\/em> (Haritaya bkz.).<\/p>\n Daha sonra devletlerin adlar\u0131 s\u0131ralan\u0131r. Eskimi\u015f ve y\u0131pranm\u0131\u015f ya\u015fay\u0131\u015f tarz\u0131, T\u00fcrk devletlerinin birbiriyle sava\u015flar\u0131, b\u00f6l\u00fcnm\u00fc\u015fl\u00fck hali dile getirilir. A\u011fao\u011flu, T\u00fcrk devletleri kurulurken kendi de\u011ferlerine ba\u011fl\u0131 kald\u0131klar\u0131n\u0131 saptad\u0131ktan sonra, zaman ge\u00e7tik\u00e7e \u201cher yerde T\u00fcrk rehberlerini ba\u015fka lisanlara, ba\u015fka adetlere kap\u0131lm\u0131\u015f buluyoruz.\u201d diyor.<\/p>\n Yakla\u015f\u0131k d\u00f6rt sayfal\u0131k \u0130ran\u2019da T\u00fcrk Devletleri <\/em>ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcm, akademik derinli\u011fe sahiptir. A\u011fao\u011flu, \u0130ran\u2019daki \u00e7e\u015fitli kavimler aras\u0131nda T\u00fcrk unsurunun \u2018en canl\u0131, en faal oldu\u011fu<\/em>\u2019 ger\u00e7ekli\u011fini vurguluyor; \u201c\u0130ran\u2019\u0131 bin seneden beri idare eden, ona bazen cihan\u015f\u00fcmul bir k\u0131ymet verdiren T\u00fcrklerdir\u2026 \u0130ran\u2019\u0131n son bin senelik tarihi hakikatte ve do\u011frudan do\u011fruya T\u00fcrk tarihinin bir \u015fubesidir.\u201d<\/em>[21]<\/a><\/p>\n Ama bu parlak g\u00f6r\u00fcnt\u00fcn\u00fcn alt\u0131nda olumsuz durum gizlidir; \u201c\u2026T\u00fcrkler ba\u015fka yerlerde g\u00f6sterdikleri zaf\u0131 <\/em>[zaaf\u0131] burada dahi g\u00f6stermi\u015flerdir. Filen ve maddeten h\u00e2kim olduklar\u0131 halde manevi h\u00e2kimiyetlerini kurmakta kusur g\u00f6stermi\u015flerdir. H\u00fckumet, ordu, ticaret, ziraat ve hatta edebiyat ellerinde iken \u015fahsiyetlerinin en canl\u0131 ve en devaml\u0131 amili olan dillerini tamim ettirememi\u015flerdir<\/em>[genelle\u015ftirememi\u015flerdir]. Tersine olarak ba\u015fkalar\u0131n\u0131n dillerini devlet dili olarak kabul etmi\u015flerdir ve sahibi olduklar\u0131 devlete T\u00fcrk dedirtme\u011fi ihmal eylemi\u015flerdir. Bu suretle devlet millile\u015fmek kabiliyetini kaybetmi\u015ftir.<\/em>\u201d[22]<\/a><\/p>\n Sonraki paragraflar bu saptamay\u0131 a\u00e7\u0131klama niteli\u011findedir. \u201c\u015eark\u0131n b\u00fct\u00fcn tarihi ispat ediyor ki; e\u011fer T\u00fcrk s\u00fclalelerinde mill\u00ee \u015fuur olsa idi, b\u00fct\u00fcn bu cereyanlar T\u00fcrk\u00e7e olacakt\u0131 ve bu suretle T\u00fcrk hars\u0131 millile\u015ferek b\u00fct\u00fcn \u015earka h\u00e2kim olacakt\u0131. Ali \u015eir Nevayi\u2019nin eseri ispat ediyor ki; T\u00fcrk lisan\u0131 b\u00f6yle bir hars\u0131 tan\u0131mak ve beslemek kabiliyetini haizdi. Fakat ne \u00e7are ki, i\u015fte bu \u015fuur olmam\u0131\u015ft\u0131r.\u201d<\/em>[23]<\/a><\/p>\n A\u011fao\u011flu analizinde daha derinine gidiyor. \u0130\u015fte devletin millile\u015fmemesi ve h\u00e2kim hanedanlarda mill\u00ee \u015fuurun olmamas\u0131n\u0131n k\u00f6keni nedir? Bu devletlerin \u201cge\u00e7ici ve suni konfederasyonlar mahiyetinde\u201d<\/em> olmas\u0131! Bu konfederasyonlarda \u201cmill\u00ee h\u00e2kimiyetten ziyade kabile tahakk\u00fcm\u00fc\u2026 \u0130\u015fte \u0130ran\u2019da gelip ge\u00e7en T\u00fcrk devletlerinin hususiyetleri!\u201d<\/em>\u00a0 Ve s\u00f6z konusu hususiyetler \u015funlard\u0131r: 1) Devletin millile\u015fmemesi [T\u00fcrkle\u015fmemesi]; 2) Devletin kabile konfederasyonu \u015feklinde kalmas\u0131; 3) Devletin mahk\u00fbm unsurlar\u0131n [Farslar\u0131n] manevi ve bozucu hul\u00fcllerine [etkilerine, s\u0131zmas\u0131na?] maruz kalmas\u0131.[24]<\/a><\/p>\n B\u00f6ylece, Ahmed A\u011fao\u011flu, \u0130ran\u2019da T\u00fcrkl\u00fc\u011f\u00fcn yozla\u015f\u0131p kaybetmesini g\u00f6\u00e7ebeli\u011fe a\u015f\u0131r\u0131 ba\u011fl\u0131l\u0131\u011f\u0131 ile izah etmektedir.<\/p>\n Eski T\u00fcrklerin g\u00f6\u00e7ebe (yar\u0131 g\u00f6\u00e7ebe, elat vs) hayat tarz\u0131na sahip olmas\u0131n\u0131 ba\u015fa kak\u0131n\u00e7 yap\u0131p propaganda arac\u0131na d\u00f6n\u00fc\u015ft\u00fcrenlerin iftiralar\u0131n\u0131 cevapland\u0131rmak, T\u00fcrk\u00e7\u00fc d\u00fc\u015f\u00fcnce sahiplerinin boynunun borcudur. Do\u011fal \u015fartlar\u0131n tetikledi\u011fi a\u015f\u0131r\u0131 g\u00fcc\u00fcn kar\u015f\u0131s\u0131nda ortaya bir \u015fey koyamayan kavimlerin torunlar\u0131n\u0131n iftiralar\u0131n\u0131 \u00e7\u00fcr\u00fctmek gerekenlerden biridir; \u00e7a\u011f\u0131m\u0131z T\u00fcrklerin kompleksten \u00e7\u0131kmas\u0131 i\u00e7in ger\u00e7ekler ortaya koyulmal\u0131d\u0131r. Eski T\u00fcrklerin antik ve Orta\u00e7a\u011flar ceng\u00e2verlik d\u00f6nemindeki ge\u00e7mi\u015fi, gurur kayna\u011f\u0131 olabilir ve olmal\u0131d\u0131r.<\/p>\n Bunun yan\u0131 s\u0131ra Modernite <\/em>d\u00f6neminde T\u00fcrkl\u00fc\u011f\u00fcn yeni \u00e7a\u011f\u0131r\u0131\u015flar\u0131 g\u00f6z ard\u0131 etmesi; ticaret ve zenginle\u015fme, daha sonra ise bilgi \u00e7a\u011f\u0131n\u0131 ka\u00e7\u0131rmas\u0131 objektif \u015fekilde de\u011ferlendirilmelidir. Bilime dayanmayan \u201cT\u00fcrk\u00e7\u00fc ara\u015ft\u0131rmalar\u0131n\u201d hi\u00e7bir faydas\u0131 yoktur. G\u00f6\u00e7ebelik olgusunu yok saymakla T\u00fcrk tarihinin felsefesini idrak etmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n T\u00fcrk g\u00f6\u00e7ebelik tarihinin en \u00f6nemli derslerinden biri- yeniliklere direnmeyeceksin, tam tersine ona can atacaks\u0131n. Yenili\u011fi \u00fcretmelisin ancak her yenili\u011fi kendin \u00fcretmek zorunda de\u011filsin: D\u0131\u015far\u0131daki yenili\u011fi benimsemek kendi ba\u015f\u0131na bir marifettir.<\/p>\n G\u00f6\u00e7ebelik utan\u00e7 veya gurur kayna\u011f\u0131 \u00f6tesi \u00e7ok y\u00f6nl\u00fc ciddi bir akademik problemdir. G\u00f6\u00e7ebelik veya daha geni\u015f anlamda Bozk\u0131r k\u00fclt\u00fcr\u00fc olgusu oldu\u011fundan daha derin ara\u015ft\u0131rmalara muhta\u00e7t\u0131r. Bu konu, yerel ara\u015ft\u0131rmac\u0131lar taraf\u0131ndan en objektif \u015fekilde i\u015flenebilir.<\/p>\n ————<\/p>\n [1]<\/a> Sovyet resmi g\u00f6r\u00fc\u015f\u00fcn\u00fc payla\u015fmayan az say\u0131daki bilim adamlar\u0131ndan biri Lev Gumilyev idi. Eserlerinin birinde Gumilyev: \u201cG\u00f6\u00e7ebelerin medeniyeti kavraya bilmemeleri ve yarat\u0131c\u0131l\u0131\u011fa kadir olamamalar\u0131 hakk\u0131nda yayg\u0131n fikir \u2018kara efsane\u2019den ba\u015fka bir \u015fey de\u011fildir. B\u00fcy\u00fck \u00c7\u00f6l\u2019\u00fcn g\u00f6\u00e7ebeleri insanl\u0131k tarihi ve medeniyetinde Avrupal\u0131 ve \u00c7inlilerden, M\u0131s\u0131rl\u0131 ve Perslerden, Aztek ve \u0130nkalardan az rol oynamam\u0131\u015flar. Yaln\u0131z onlar\u0131n rol\u00fc \u00f6zel ve orijinal olmu\u015ftur… Bu rol\u00fc uzun zaman g\u00f6rememi\u015fler.\u201d \u015feklinde ifade etmi\u015ftir. \u041b. \u041d. \u0413\u0443\u043c\u0438\u043b\u0435\u0432, \u0422\u044b\u0441\u044f\u0447\u0435\u043b\u0435\u0442\u0438\u0435 \u0432\u043e\u043a\u0440\u0443\u0433 \u041a\u0430\u0441\u043f\u0438\u044f<\/em>, \u0411\u0430\u043a\u0443: \u0410\u0437\u0435\u0440\u043d\u0435\u0448\u0440, 1990, \u0441. 70.<\/p>\n [2]<\/a> https:\/\/rossaprimavera.ru\/news\/702d73f8\u00a0 24.04.2020<\/a> tarihinde izlenilmi\u015ftir.<\/p>\n [3]<\/a> \u041c\u0443\u0440\u0430\u0442 \u0410\u0434\u0436\u0438, \u041f\u043e\u043b\u044b\u043d\u044c \u041f\u043e\u043b\u043e\u0432\u0435\u0446\u043a\u043e\u0433\u043e \u041f\u043e\u043b\u044f<\/em>, \u041c\u043e\u0441\u043a\u0432\u0430: \u0410\u0421\u0422, 2006, \u0441. 8-9.<\/p>\n [4]<\/a> Saparmyrat T\u00fcrkmenba\u015fy, Ruhnama,<\/em> A\u015fgabat, 2001, s. 45.<\/p>\n [5]<\/a> Nursultan Nazarbayev, Ulu Bosk\u0131r\u0131n Yedi \u00d6zelli\u011fi, www.oncevatan.com.tr\/kultur-ve-sanat\/buyuk-bozkirin-yedi-ozelliginursultan-nazarbayev-h133858.html<\/em><\/p>\n [6]<\/a> \u00d6rnegin bkz: https:\/\/www.youtube.com\/watch?v=JgJAi1PMIbA<\/a>; https:\/\/www.youtube.com\/watch?v=sW0wKjJdMpU<\/p>\n [7]<\/a> Bkz: John Man, Genghis Khan. Life, Death and Resurrection,<\/em> Transworld Publishers, 2004, p. 51.<\/p>\n [8]<\/a> John Masson Smith, Jr., Turanian Nomadism and Iranian Politics, Iranian Studies,<\/em> vol. XI, 1978, pp. 57-60.<\/p>\n [9]<\/a> A.g.e, s. 61.<\/p>\n [10]<\/a> Al\u0131nt\u0131: \u0130brahim Kafeso\u011flu, T\u00fcrk Mill\u00eeK\u00fclt\u00fcr\u00fc<\/em>, \u0130stanbul: Bo\u011fazi\u00e7i, 1989, s.211.<\/p>\n [11]<\/a> Prof. Dr. \u0130brahim Kafeso\u011flu yakla\u015f\u0131k 40 y\u0131l \u00f6nce \u00e7\u00f6l ve bozk\u0131r ikliminin farkl\u0131 oldu\u011funu belirterek \u201cT\u00fcrklerin nomad (g\u00f6\u00e7ebe) cemiyet say\u0131lmas\u0131 m\u00fcmk\u00fcn de\u011fildir.\u201d diyerek yayg\u0131n g\u00f6r\u00fc\u015fe kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. A.g.e, s.34.<\/p>\n [12]<\/a>Sovyet d\u00f6neminde kom\u015fu G\u00fcrcistan ve Ermenistan\u2019da at s\u0131rt\u0131nda kahraman heykelleri oldu\u011fu halde Azerbaycan\u2019da bu t\u00fcr heykellere asla izin verilmedi. Galiba di\u011fer T\u00fcrk b\u00f6lgelerinde de atl\u0131 kahraman abideleri olmam\u0131\u015ft\u0131r. Ba\u011f\u0131ms\u0131zl\u0131ktan sonra t\u00fcm T\u00fcrk ba\u015fkentlerinde at veya atl\u0131 kahraman heykelleri dikildi.<\/p>\n [13]<\/a> Geni\u015f bilgi i\u00e7in bkz: Osman Turan, T\u00fcrk Cihan H\u00e2kimiyeti Mefk\u00fbresi Tarihi,<\/em> \u0130stanbul: \u00d6t\u00fcken, 2006.<\/p>\n [14]<\/a> Seyfeddin Er\u015fahin, Akkoyunlular. Siyasal, K\u00fclt\u00fcrel, Ekonomik ve <\/em>Sosyal Tarih<\/em>, \u0130stanbul, 2002, s. 298.<\/p>\n [15]<\/a> Akdes Nimet Kurat, Makaleler,<\/em> 1. Cilt, Ankara: TTK, 2015, s. 107.<\/p>\n [16]<\/a> Paul Kennedy, B\u00fcy\u00fck G\u00fc\u00e7lerin Y\u00fckseli\u015f ve \u00c7\u00f6k\u00fc\u015fleri<\/em>, Ankara: T\u00fcrkiye \u0130\u015f Bankas\u0131, 1994, s. 19.<\/p>\n [17]<\/a> \u0130ngiltere\u2019nin ilk \u00f6nce me\u015fhur East-\u0130ndia Company ticaret \u015firketini Hindistan\u2019a g\u00f6ndermesi, 1803\u2019de bu \u015firketin 290 bin askerlik \u00f6zel orduya sahip olmas\u0131, 1858\u2019de nihayet Bab\u00fcrler Devleti\u2019nin (Mo\u011fol \u0130mparatorlu\u011fu\u2019nun) direkt Kraliyet idaresi alt\u0131na ge\u00e7mesi bilinen tarihi olgudur.<\/p>\n [18]<\/a> Harita Paul Kennedy\u2019nin B\u00fcy\u00fck G\u00fc\u00e7lerin Y\u00fckseli\u015f ve \u00c7\u00f6k\u00fc\u015fleri<\/em> kitab\u0131n\u0131n 5. sayfas\u0131ndaki On Alt\u0131nc\u0131 Y\u00fczy\u0131lda D\u00fcnya G\u00fc\u00e7 Merkezleri adl\u0131 1. Har\u0131tadan al\u0131nm\u0131\u015ft\u0131r. K\u0131rm\u0131z\u0131 \u00e7izgiler T\u00fcrk D\u00fcnyas\u0131 siyas\u00ee egemenlik alan\u0131n\u0131 belirgin \u015fekilde g\u00f6stermek i\u00e7in orijinal haritaya ilave edilmi\u015ftir.<\/p>\n [19]<\/a> Konuyla ilgili zengin edebiyat mevcuttur. Ayr\u0131nt\u0131lar i\u00e7in baz\u0131lar\u0131n\u0131 sunuyoruz: Taha Akyol, Osmanl\u0131\u2019da ve \u0130ran\u2019da Mezhep ve Devlet,<\/em> \u0130stanbul: AD Kitap\u00e7\u0131l\u0131k A\u015e, 1999; Nesib Nesibli, \u2018Osmanl\u0131 Safevi Sava\u015flar\u0131, Mezhep Meselesi ve Azerbaycan\u2019, T\u00fcrkler,<\/em> Ankara: yeni T\u00fcrkiye yay\u0131nlar\u0131, 2002, s. 893-898; Abdullah G\u00fcndo\u011fdu, \u2018T\u00fcrklerde Devlet\u2019,\u00a0 T\u00fcrk K\u00fclt\u00fcr\u00fc El Kitab\u0131,<\/em> Ankara: Grafike, 2015, s. 303-325; Mehmet Da\u011flar, \u0130ran\u2019da K\u0131z\u0131lba\u015fl\u0131ktan \u015eiili\u011fe Ge\u00e7i\u015f<\/em>, \u0130stanbul: \u00d6ns\u00f6z Yay\u0131nc\u0131l\u0131k, 2019;<\/p>\n [20]<\/a> Eser 1920\u2019lerin ba\u015f\u0131nda haz\u0131rlanm\u0131\u015f, \u00f6l\u00fcm\u00fcnden sonra yay\u0131nlanm\u0131\u015ft\u0131r. Ahmed A\u011fao\u011flu, \u0130ran ve \u0130nk\u0131lab\u0131<\/em>, Ankara, 1941, s. 7-8.<\/p>\n [21]<\/a> A.g.e, s.11.<\/p>\n [22]<\/a> A.g.e, s. 11-12.<\/p>\nKompleksten \u00c7\u0131k\u0131\u015f<\/strong><\/h2>\n
G\u00f6\u00e7ebelik Nedir?<\/strong><\/h2>\n
Eski T\u00fcrklerde G\u00f6\u00e7ebelik<\/strong><\/h2>\n
Zor D\u00f6n\u00fc\u015f\u00fcm<\/strong><\/h2>\n
![\"B\u00fcy\u00fck](\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2020\/05\/T\u00fcrk-co\u011frafyas\u0131-768x432.jpg\")
Ahmed A\u011fao\u011flu\u2019nun <\/strong>Konuyla \u0130lgili G\u00f6r\u00fc\u015fleri<\/strong><\/h2>\n
Sonu\u00e7 <\/strong><\/h2>\n