{"id":10786,"date":"2020-07-06T19:30:00","date_gmt":"2020-07-06T16:30:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=10786&preview=true&preview_id=10786"},"modified":"2021-11-01T10:00:00","modified_gmt":"2021-11-01T07:00:00","slug":"75-yil-1-gece","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/75-yil-1-gece\/","title":{"rendered":"75 y\u0131l + 1 gece"},"content":{"rendered":"

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Harf \u0130nk\u0131lab\u0131<\/p><\/div>\n

Bir gecede cahil b\u0131rak\u0131ld\u0131k!<\/strong><\/h2>\n

\u201cBir gecede cahil b\u0131rak\u0131ld\u0131k!<\/em>\u201d \u00fclkemizdeki derin tarih\u00e7ilerin ve p\u00fcsk\u00fcll\u00fc ara\u015ft\u0131rmac\u0131-yazarlar\u0131n (!) okumu\u015f cahiller ba\u015fta olmak \u00fczere n\u00fcfusumuzun b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fcn zihnine kaz\u0131d\u0131\u011f\u0131 bir slogan.<\/p>\n

Bu d\u00fc\u015f\u00fcnceyi milletin beynine i\u015fleyenler \u015funun fark\u0131ndad\u0131rlar ki d\u00fcnyada hi\u00e7bir de\u011fi\u015fiklik bir gecede ger\u00e7ekle\u015fmez. B\u00fct\u00fcn k\u00f6kl\u00fc de\u011fi\u015fimlerin sosyolojik ve tarih\u00ee bir alt yap\u0131s\u0131 vard\u0131r. Bu de\u011fi\u015fimler nesnel bir \u015fekilde irdelenmedi\u011fi s\u00fcrece bo\u015f bir devrim-kar\u015f\u0131 devrim tart\u0131\u015fmas\u0131 haline d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

Meslek unvanlar\u0131n\u0131n \u00f6n\u00fcnde derin, tepelerine p\u00fcsk\u00fcl yerle\u015ftiren baz\u0131 muhteremler; bir z\u0131tl\u0131k yaratmak i\u00e7in bilerek bu ger\u00e7e\u011fi gizler. \u0130nanan kesimse ya i\u015flerine geldi\u011finden ya da zaten cahillikleri y\u00fcz\u00fcnden bu ger\u00e7e\u011fi g\u00f6z ard\u0131 ederler. Kuru bir ge\u00e7mi\u015f hesapla\u015fmas\u0131 i\u00e7indeki bu kesimler, II. Mahmut fesi getirdi\u011finde ona g\u00e2vur yaftas\u0131n\u0131 yap\u0131\u015ft\u0131rm\u0131\u015ft\u0131r. Ayn\u0131 kesim, II. Mahmut\u2019un \u00e7abalar\u0131n\u0131 olgunla\u015ft\u0131r\u0131p yepyeni bir T\u00fcrk milleti yaratmak i\u00e7in alfabe de\u011fi\u015fimini ger\u00e7ekle\u015ftiren Mustafa Kemal Atat\u00fcrk\u2019\u00fcn, kafalar\u0131na ge\u00e7irdikleri fesle g\u00e2vur ilan edip, milleti cahil b\u0131rakt\u0131\u011f\u0131n\u0131 ileri s\u00fcrer.<\/p>\n

Alfabe dedi\u011fin\u2026<\/strong><\/h2>\n

Leo Weisgerber taraf\u0131ndan, en basit \u015fekilde \u2018evreni s\u00f6ze d\u00f6n\u00fc\u015ft\u00fcren ileti\u015fim dizgesi<\/em>\u2019 (Aksan, 1990, s. 71-72) olarak tan\u0131mlanan dilin do\u011fu\u015fu ve tarihini a\u00e7\u0131klamak konusunda bilim adamlar\u0131n\u0131n eli kolu ba\u011fl\u0131d\u0131r. Bunun nedeni dilin do\u011fu\u015fu ve yaz\u0131n\u0131n icad\u0131 aras\u0131ndaki s\u00fcreninin uzunlu\u011fudur. Buna ra\u011fmen bir kay\u0131tlama sistemi olarak alfabenin tarihi a\u00e7\u0131k\u00e7a ortadad\u0131r.<\/p>\n

Alfabe, \u201cbir dilin seslerini yaz\u0131ya ge\u00e7irmek i\u00e7in kullan\u0131lan i\u015faretlerin t\u00fcm\u00fc<\/em>\u201d \u015feklinde tan\u0131mlanabilecek bir semboller sistemidir (Korkmaz, 1992, s. 7). Kimi alfabeler, toplumun ses ihtiya\u00e7lar\u0131na g\u00f6re ortalama 20-30 \u015fekilden olu\u015furken duyulan ihtiya\u00e7 nedeniyle, kimi alfabelerde 11 simgeye d\u00fc\u015fer; kimilerinde ise simge say\u0131s\u0131 74\u2019\u00fc bulur. Fenike dilindeki alpha<\/em> \u2018\u00f6k\u00fcz\u2019 ve betha<\/em> \u2018ev\u2019 s\u00f6zc\u00fcklerinden olu\u015fan alfabe terimi, ilk kez Hristiyan din adamlar\u0131 Epiphanos<\/em> ve St. Jorome <\/em>taraf\u0131ndan kullan\u0131l\u0131r.<\/p>\n

\u0130nsan taraf\u0131ndan d\u00fczenlenen ilk alfabeler, kavramlar\u0131n resimlerinin \u00e7izimine dayan\u0131r. Bunlar, piktografik yaz\u0131<\/em> olarak adland\u0131r\u0131l\u0131r. Bug\u00fcn de fabrikalarda, toplumun s\u0131k\u00e7a kulland\u0131\u011f\u0131 ortak alanlarda \u00f6rneklerini g\u00f6r\u00fcr\u00fcz. En tan\u0131d\u0131k piktogramlar ise sosyal medyada kulland\u0131\u011f\u0131m\u0131z emoji ad\u0131n\u0131 verdi\u011fimiz simgelerdir.<\/p>\n

\u0130nsan d\u00fc\u015f\u00fcnce ve fizik a\u00e7\u0131s\u0131ndan evrimle\u015fip geli\u015ftik\u00e7e, daha pratik yaz\u0131 ara\u00e7lar\u0131 geli\u015ftirmeye ba\u015flar. Kendisi gibi, kulland\u0131\u011f\u0131 yaz\u0131 da evrim ge\u00e7irir. Bu evrim sonucunda kavram ya da nesnenin \u00e7a\u011fr\u0131\u015f\u0131m\u0131na dayanan ideografik yaz\u0131<\/em> do\u011far. Nesneyle resim aras\u0131ndaki ili\u015fki kavram haline gelmeye ba\u015flar; \u00f6rne\u011fin y\u0131ld\u0131zl\u0131 bir g\u00f6ky\u00fcz\u00fc art\u0131k \u201cgeceyi\u201d simgeler h\u00e2le gelir. Mezopotamya, M\u0131s\u0131r, Girit, Hitit yaz\u0131lar\u0131 bu tip yaz\u0131lard\u0131r.<\/p>\n

\u0130nsan bir\u00e7ok y\u00f6nden de\u011fi\u015fip geli\u015ftik\u00e7e yaz\u0131ya ihtiya\u00e7 artar. Sosyal hayat\u0131nda oldu\u011fu gibi dilde de kulland\u0131\u011f\u0131 en az \u00e7aba; yasas\u0131 gere\u011fi ideografik<\/em> yaz\u0131, yerini daha pratik ve g\u00fcn\u00fcm\u00fczde de kulland\u0131\u011f\u0131m\u0131z fonografik yaz\u0131ya<\/em> b\u0131rak\u0131r. Fonografik alfabeler, s\u00f6zc\u00fc\u011f\u00fc hece ve seslere b\u00f6lerek simgele\u015ftirdi\u011finden dilin \u00f6\u011frenilmesi ve yaz\u0131n\u0131n yayg\u0131nla\u015fmas\u0131nda kolayl\u0131k sa\u011flar.<\/p>\n

Logografik<\/em> alfabeye \u00e7a\u011f\u0131m\u0131zda ya\u015fayan en \u00f6nemli \u00f6rnek, \u00c7in yaz\u0131s\u0131d\u0131r. Burada ideogramlar\u0131n yerlerini logogramlar alm\u0131\u015fsa da g\u00fcn\u00fcm\u00fczde seslerin ya da hecelerin \u015fekil olarak temsil edilerek sistemle\u015ftirildi\u011fi alfabetik yaz\u0131lardan hayli farkl\u0131d\u0131r (\u015eirin, 2006, s. 15-18).<\/p>\n

Alfabeler kutsal de\u011fildir<\/strong><\/h2>\n

B\u00fcy\u00fck T\u00fcrk\u00e7e S\u00f6zl\u00fck<\/em>\u2019te bilim, \u201cevrenin veya olaylar\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fc konu olarak se\u00e7en, deneye dayanan y\u00f6ntemler ve ger\u00e7eklikten yararlanarak sonu\u00e7 \u00e7\u0131karmaya \u00e7al\u0131\u015fan d\u00fczenli bilgi, ilim<\/em>\u201d \u015feklinde tan\u0131mlan\u0131r. A. Kadir \u00c7\u00fc\u00e7en, bir bilgi t\u00fcr\u00fc olarak bilimsel bilgi<\/em>yi Felsefeye Giri\u015f<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131nda insan akl\u0131n\u0131n belli bir konuya y\u00f6nelerek elde etti\u011fi y\u00f6ntemli, sistemli, d\u00fczenli, tutarl\u0131 ve ge\u00e7erli, kan\u0131tlanabilir ve denenebilir nesnel bilgi<\/em> (2000, s. 53) \u015feklinde tan\u0131mlar. Bilimsel bilginin temel \u00f6zellikleri: insan akl\u0131n\u0131n kullan\u0131lmas\u0131, bir alan\u0131 konu edinmesi, y\u00f6ntemli olmas\u0131 (deney ve g\u00f6zleme dayanmak), sistemli ve d\u00fczenli olmas\u0131, tutarl\u0131 ve ge\u00e7erli olmas\u0131, kan\u0131tlanabilir ve denetlenebilir olmas\u0131, nesnel olmas\u0131<\/em>d\u0131r (\u00c7\u00fc\u00e7en, 2000, s. 53-54).<\/p>\n

Biliyoruz ki insan, evreni veya olaylar\u0131 bilim ile a\u00e7\u0131klamay\u0131 bir y\u00f6ntem olarak kabul etmeden, yani akl\u0131yla a\u00e7\u0131klamay\u0131 ak\u0131l etmeden \u00f6nce her \u015feyi mitler, efsaneler ve dini \u00f6yk\u00fclerle anlatmay\u0131 dener. Bu anlat\u0131lar\u0131n hepsi bir ger\u00e7ekli\u011fe dayansa da y\u00fczy\u0131llar i\u00e7inde ak\u0131l d\u0131\u015f\u0131 baz\u0131 \u00f6\u011feler i\u00e7erir hale gelirler. T\u0131pk\u0131 y\u0131ld\u0131r\u0131m\u0131, ya\u011fmuru, depremi tanr\u0131lar ve kutsal varl\u0131klarla a\u00e7\u0131klad\u0131klar\u0131 gibi alfabenin k\u00f6kenini de \u00e7e\u015fitli mitler ve daha sonra din hik\u00e2yeleri ile anlatm\u0131\u015flar.<\/p>\n

Eski M\u0131s\u0131rl\u0131lara g\u00f6re yaz\u0131n\u0131n mucidi Toth<\/em> veya Tanr\u0131\u00e7a \u0130sis<\/em>\u2019tir. Babil\u2019de Narduk\u2019un o\u011flu Nebu<\/em>, \u0130branilerde Hz. Musa<\/em>, Yunan mitolojisinde ise Hermes<\/em> yaz\u0131n\u0131n mucidi kabul edilir. \u00c7in ve Hint k\u00fclt\u00fcrlerinde de yaz\u0131, yine mistik, tanr\u0131 kaynakl\u0131 g\u00fc\u00e7lere atfedilir. Yaz\u0131n\u0131n yayg\u0131n bir \u015fekilde bilinmemesi, sadece din\u00ee ve siyas\u00ee\/ticar\u00ee se\u00e7kin z\u00fcmre taraf\u0131ndan kullan\u0131lan bir ara\u00e7 olu\u015fu, s\u0131radan insanlar taraf\u0131ndan onun bu \u015fekilde mistik bir g\u00fc\u00e7 olarak yorumlanmas\u0131na neden olur (\u015eirin, 2006, s. 15).<\/p>\n

21. y\u00fczy\u0131l\u0131 iliklerimize kadar ya\u015fad\u0131\u011f\u0131m\u0131z bu g\u00fcnlerde, nesnelerin internetini, 5G\u2019yi, uzayda koloni kurmay\u0131 tart\u0131\u015f\u0131rken h\u00e2l\u00e2 bir alfabenin, sadece bir dinin kurallar\u0131n\u0131 anlatan kitab\u0131nda kullan\u0131ld\u0131\u011f\u0131 i\u00e7in kutsal say\u0131lmas\u0131 tam bir ak\u0131l tutulmas\u0131 ya da donmas\u0131d\u0131r. Bu donma sadece \u0130sl\u00e2m\u2019a \u00f6zg\u00fc de\u011fildir. \u00d6rne\u011fin Kabalac\u0131 gelenek, Tora ve Talmud\u2019un gizli \u015fifreler ve anlamlar i\u00e7erdi\u011fi inanc\u0131na dayan\u0131r. \u0130brani alfabesindeki harfler ayn\u0131 zamanda say\u0131lar\u0131 i\u00e7erir. Hahamlar ve Kabalistler harf kombinasyonlar\u0131ndan ve perm\u00fctasyonlar\u0131ndan yola \u00e7\u0131karak Tanr\u0131\u2019n\u0131n g\u00f6nderdi\u011fi \u015fifreleri \u00e7\u00f6zeceklerine inan\u0131rlar. Onlara g\u00f6re \u0130brani alfabesi d\u00fcnyadaki b\u00fct\u00fcn alfabelerin k\u00f6kenidir ve kutsald\u0131r. E\u011fer kutsal kitaplar bu alfabe ve bu dil d\u0131\u015f\u0131nda okunursa kutsal ve b\u00fcy\u00fcl\u00fc \u00f6zelli\u011fini yitirir. Bu nedenle ba\u015fka dil ve alfabelere \u00e7evrilmemelidir bu metinler. Ayn\u0131 d\u00fc\u015f\u00fcnce Hristiyanl\u0131\u011fa da sirayet eder. \u0130ncil\u2019in y\u00fczy\u0131llarca Latinceden ba\u015fka bir dile \u00e7evrilmesi yasaklanm\u0131\u015ft\u0131r (Eco, 2017, s. 22-62).<\/p>\n

Ayn\u0131 kutsall\u0131k atf\u0131 \u0130sl\u00e2m\u2019da da g\u00f6r\u00fcl\u00fcr. Kur\u2019an-\u0131 Kerim\u2019in ba\u015fka bir dil ve alfabede okunursa kutsall\u0131\u011f\u0131n\u0131 yitirece\u011fi inanc\u0131 vard\u0131r. \u00d6yle ki Arap harfleriyle yaz\u0131lm\u0131\u015f her \u015fey kutsald\u0131r, zaten Arap harflerinin halk aras\u0131ndaki ad\u0131 Kur\u2019an harfleri olsa da bu alfabeyle yaz\u0131lan metinler \u00f6zbe\u00f6z T\u00fcrk\u00e7edir.<\/p>\n

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Dede Korkut Hikayeleri- Tepeg\u00f6z’den bir par\u00e7a<\/p><\/div>\n

T\u00fcrk ayd\u0131nlar\u0131n\u0131n y\u0131llarca s\u00fcren \u00e7abalar\u0131<\/strong><\/h2>\n

Daha XVII. y\u00fczy\u0131lda K\u00e2tip \u00c7elebi \u201cHerkes onaylar ki m\u00fcddet-i \u00f6mr\u00fcnce (hayat\u0131 boyunca) do\u011fru yaz\u0131lm\u0131\u015f bir kitap \u00f6\u011frenememi\u015ftir.<\/em>\u201d diyor\u00a0(\u015eirin, 2006, s. 375). Anla\u015f\u0131l\u0131yor ki alfabenin bir sorun yaratt\u0131\u011f\u0131 daha o zaman hissedilmi\u015ftir. XVII. y\u00fczy\u0131l, Osmanl\u0131 T\u00fcrk\u00e7esinin tepe noktas\u0131 say\u0131l\u0131r.<\/p>\n

Alfabe konusundaki tart\u0131\u015fmalar Tanzimat\u2019la birlikte h\u0131z kazan\u0131r ve tarihi seyri a\u015fa\u011f\u0131daki gibi \u00f6zetlenebilir (\u015eirin, 2006, s. 101-124).<\/p>\n

Alfabe sorununa ilk dikkat \u00e7eken Ahmet Cevdet Pa\u015fa<\/em> olur. Kavaid-i Osmaniyye (Osmanl\u0131ca Dilbilgisi) adl\u0131 \u00e7al\u0131\u015fmas\u0131nda Arap alfabesinde olmayan T\u00fcrk\u00e7e seslerin, Osmanl\u0131 Arap alfabesine eklenmesi gerekti\u011fini s\u00f6yler. Enc\u00fcmen-i D\u00e2ni\u015f\u2019te ele al\u0131n\u0131r.<\/p>\n

1862: Ahmet M\u00fcnif Efendi<\/em>, Cemiyyet-i \u0130lmiyye- yi Osmaniyye<\/em> de verdi\u011fi konferansta Arap alfabesinin g\u00fc\u00e7l\u00fcklerine de\u011finir. Bir reform \u00f6nerisi sunar.<\/p>\n

1863: Azerbaycanl\u0131 ayd\u0131n Mirza Fethali Ahundzade<\/em>, Arap alfabesinin okuma g\u00fc\u00e7l\u00fcklerine ve T\u00fcrk\u00e7e yaz\u0131ma uygun olmad\u0131\u011f\u0131na de\u011finir. Arap harflerinin \u0130sl\u00e2m\u2019dan sonra bile de\u011fi\u015fti\u011fini s\u00f6yleyerek T\u00fcrk dilleri i\u00e7in kullan\u0131lan Arap alfabesinin \u0131slah\u0131n\u0131 teklif eder. Talep etti\u011fi \u015fey, \u0131slah edilmi\u015f bu alfabenin \u0130slam yaz\u0131s\u0131 kabul edilmesidir. \u00d6nerisini \u0130stanbul\u2019a gelerek sadrazaml\u0131\u011fa sunar. Cemiyyet-i \u0130lmiyye- yi Osmaniyye<\/em>\u2019de \u00f6nerisi tart\u0131\u015f\u0131l\u0131r ama o zamana kadar yaz\u0131lanlar\u0131n unutulaca\u011f\u0131 kayg\u0131s\u0131 ve \u0130sl\u00e2m\u00ee olmayaca\u011f\u0131 iddias\u0131yla uygulanmaz.<\/p>\n

1868: Binba\u015f\u0131 \u00d6mer Bey<\/em> ve Menemenliz\u00e2de Tahir Bey<\/em>, Latin harflerine ge\u00e7ilmesini teklif ederler. Nam\u0131k Kemal, Tahir Bey\u2019e yazd\u0131\u011f\u0131 mektupta alfabenin \u0131slah\u0131n\u0131n gerekti\u011fini ancak Latin alfabesinin T\u00fcrk\u00e7eye Frenk elbisesi giydirmeye benzedi\u011fini s\u00f6yler.<\/p>\n

\u0130stanbul\u2019un \u0130ran b\u00fcy\u00fckel\u00e7isi Melkum Han<\/em> da Arap alfabesinin \u0131slah\u0131 konusunda Nam\u0131k Kemal<\/em>\u2019i destekleyen yaz\u0131lar yazar. Tanzimat d\u00f6neminin di\u011fer \u0131slahat\u00e7\u0131 ayd\u0131nlar\u0131 aras\u0131nda \u015einasi<\/em> ve Ali Suavi<\/em> de bulunur. \u015einasi<\/em>, matbaada kullan\u0131lan 400 karakteri, 112\u2019ye indirir ve noktalama i\u015faretlerini Osmanl\u0131 yaz\u0131s\u0131na d\u00e2hil eder. Tanzimat boyunca Nam\u0131k Kemal, M\u00fcnif Efendi, Eb\u00fcziyya Tevfik, \u015einasi<\/em> ve Ali Suavi<\/em> gibi alfabede \u0131slahat yanl\u0131lar\u0131n\u0131n d\u00fc\u015f\u00fcnceleri h\u00e2kimdir. Latin alfabesine ge\u00e7i\u015fi savunan bir\u00e7ok yaz\u0131 olmas\u0131na ra\u011fmen yazarlar bu yaz\u0131lar\u0131, tepkilerden korkarak isimsiz yay\u0131mlarlar. K\u00f6kl\u00fc de\u011fi\u015fim a\u00e7\u0131k bir \u015fekilde savunulamam\u0131\u015f, savunanlar en a\u011f\u0131r \u015fekilde ele\u015ftirilmi\u015f, \u00f6neriler \u015feyh\u00fc\u2019l-islam fetvas\u0131na tak\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Abd\u00fclhamit de \u0131slahat istiyor<\/strong><\/h2>\n

1908: II. Me\u015frutiyet d\u00f6nemine gelindi\u011finde g\u00f6reli \u00f6zg\u00fcrl\u00fck ortam\u0131 sa\u011fland\u0131\u011f\u0131ndan de\u011fi\u015fim yanl\u0131lar\u0131 d\u00fc\u015f\u00fcncelerini daha a\u00e7\u0131k bir \u015fekilde dile getirebilmi\u015flerdir. D\u00f6nemin en \u00f6nemli fig\u00fcr\u00fc Abd\u00fclhamit, hat\u0131rat\u0131nda \u015funlar\u0131 s\u00f6yler: \u201cHalk\u0131m\u0131z\u0131n okuma yazma bilmemesinde \u015fa\u015f\u0131lacak bir \u015fey yoktur \u00e7\u00fcnk\u00fc bizim yaz\u0131m\u0131z\u0131n s\u0131rlar\u0131na ula\u015fmak kolay de\u011fildir. Latin alfabesini almakla belki i\u015fini kolayla\u015ft\u0131rabiliriz.<\/em>\u201d (Sultan Abd\u00fclhamit, 1974, s. 177-178). Abd\u00fclhamit<\/em>\u2019in birka\u00e7 Bat\u0131 dilini bildi\u011fi ve Avrupa\u2019y\u0131 yak\u0131ndan tan\u0131yan bir padi\u015fah oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcrse s\u00f6zlerinin samimiyeti anla\u015f\u0131lacakt\u0131r. H\u00fcseyin Cahid, Celal Nuri, K\u0131l\u0131\u00e7z\u00e2de Hakk\u0131<\/em> gibi bir\u00e7ok ayd\u0131n Latin alfabesine ge\u00e7i\u015fi savunurken H\u00fcseyin Rag\u0131p, Milasl\u0131 Dr. \u0130smail Hakk\u0131 Bey, Cihangirli M. \u015einasi, \u0130smail Hakk\u0131 Baltac\u0131o\u011flu<\/em> gibi ayd\u0131nlar da alfabenin \u0131slah\u0131 konusunda g\u00f6r\u00fc\u015f bildirmi\u015flerdir. 1911-1914 y\u0131llar\u0131 aras\u0131nda Latin harflerine ge\u00e7i\u015fi savunanlar\u0131n d\u00fc\u015f\u00fcnceleri yine \u015feyh\u00fc\u2019l-isl\u00e2m fetvalar\u0131na tak\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Enver Pa\u015fa alfabesi: Hatt-\u0131 Enver\u00ee<\/strong><\/h2>\n
\"\"

Hatt-\u0131 Enver\u00ee<\/p><\/div>\n

1914: Alfabe tart\u0131\u015fmalar\u0131na Harbiye Nezareti<\/em> de kat\u0131lm\u0131\u015ft\u0131r. Okuma g\u00fc\u00e7l\u00fcklerinin asker\u00ee alanda da sorunlar yaratt\u0131\u011f\u0131n\u0131 s\u00f6yleyen Harbiye Nezareti<\/em>, asker\u00ee yaz\u0131\u015fmalarda kullan\u0131lacak \u0131slah edilmi\u015f bir Arap alfabesini kullan\u0131ma s\u00fcrm\u00fc\u015ft\u00fcr. Harbiye Nezareti\u2019nin ba\u015f\u0131nda Enver Pa\u015fa bulunmaktad\u0131r; bu nedenle yaz\u0131, Hatt-\u0131 Enver\u00ee<\/em> -Enver yaz\u0131s\u0131- ad\u0131yla an\u0131lm\u0131\u015ft\u0131r. Ancak kullan\u0131\u015fs\u0131z olu\u015fu nedeniyle varl\u0131\u011f\u0131n\u0131 uzun s\u00fcrd\u00fcrememi\u015ftir.<\/p>\n

Ziya G\u00f6kalp ve T\u00fcrk\u00e7\u00fclerin itirazlar\u0131na ra\u011fmen Azerbaycanl\u0131 ayd\u0131nlar alfabe de\u011fi\u015ftiriyor<\/strong><\/h2>\n

Me\u015frutiyet boyunca aralar\u0131nda Ziya G\u00f6kalp\u2019in de bulundu\u011fu T\u00fcrk\u00e7\u00fc ayd\u0131nlar bile alfabenin de\u011fi\u015fmesini de\u011fil \u0131slah edilmesini savunmu\u015ftur. Ayd\u0131nlar\u0131n temel kar\u015f\u0131 \u00e7\u0131k\u0131\u015f noktas\u0131, Latin alfabesinin \u0130sl\u00e2m\u00ee olmay\u0131\u015f\u0131 ve k\u00fclt\u00fcr birikimini yok edece\u011fidir.<\/p>\n

Ayr\u0131ca T\u00fcrk\u00e7\u00fclerin itirazlar\u0131, Anadolu d\u0131\u015f\u0131ndaki T\u00fcrklerle ilgimizin kesilece\u011fi y\u00f6n\u00fcndedir ancak daha \u00f6nce ad\u0131n\u0131 and\u0131\u011f\u0131m\u0131z Mirza Fethali Ahundzade<\/em>, \u0131slah fikrinin kabul edilmeyece\u011fini anlay\u0131nca Latin alfabesini T\u00fcrk\u00e7eye uyarlama \u00e7al\u0131\u015fmalar\u0131na giri\u015fmi\u015ftir. XX. y\u00fczy\u0131l\u0131n Azerbaycanl\u0131 devlet adam\u0131 Neriman Nerimanov<\/em>, Azerbaycan ayd\u0131nlar\u0131n\u0131n da deste\u011fini alarak 1922\u2019de Arap alfabesinin yan\u0131nda Latin alfabesinin de kullan\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. 1929\u2019da Arap alfabesi kullan\u0131mdan kalkm\u0131\u015ft\u0131r. Denilebilir ki Azerbaycan\u2019da ya\u015fayan O\u011fuz karde\u015flerimiz Latin alfabesini bizden \u00f6nce kabul etmeyi g\u00f6ze alm\u0131\u015flard\u0131r.<\/p>\n

\u0130zmir \u0130ktisat Kongresi, Bak\u00fc T\u00fcrkiyat Kongresi ve Sovyetlerdeki T\u00fcrkler<\/strong><\/h2>\n
\"\"

Mehmet Fuat K\u00f6pr\u00fcl\u00fc ve yabanc\u0131 T\u00fcrkologlar- 1926 Bak\u00fc T\u00fcrkiyat Kurultay\u0131<\/p><\/div>\n

1. D\u00fcnya Sava\u015f\u0131 ve Kurtulu\u015f Sava\u015f\u0131 s\u00fcrecinde tart\u0131\u015fmalar, sava\u015f\u0131n izin verdi\u011fi \u00f6l\u00e7\u00fcde s\u00fcrm\u00fc\u015ft\u00fcr. 1924\u2019te \u0130zmir \u0130ktisat Kongresi\u2019nde Latin harfleriyle ilgili g\u00f6r\u00fc\u015fler dile getirilmi\u015ftir. G\u00f6r\u00fc\u015f\u00fc kabul edenler kadar itiraz edenler de bulunmu\u015ftur. T\u00fcrkiye Cumhuriyeti kurucular\u0131 T\u00fcrk d\u00fcnyas\u0131nda ya\u015fanan alfabe tart\u0131\u015fmalar\u0131n\u0131 da izlemi\u015flerdir. Azerbaycan’\u0131n Latin alfabesine ge\u00e7i\u015fi onlar i\u00e7in bir ad\u0131m olmu\u015ftur. 1926\u2019da I. Bak\u00fc T\u00fcrkiy\u00e2t Kongresi’nde T\u00fcrkiye de temsil edilmi\u015ftir. Burada yap\u0131lan tart\u0131\u015fmalar sonucunda, Latin alfabesine ge\u00e7i\u015f hem di\u011fer T\u00fcrk devletleri hem de T\u00fcrkiye Cumhuriyeti taraf\u0131ndan kabul edilmi\u015ftir. Sovyetler Birli\u011fi s\u0131n\u0131rlar\u0131 i\u00e7inde ya\u015fayan T\u00fcrkler birle\u015ferek alfabe de\u011fi\u015fimini tek koldan y\u00fcr\u00fctmek i\u00e7in alfabe komisyonu kurmu\u015flard\u0131r.<\/p>\n

T\u00fcrkiye\u2019de 1926\u2019dan sonra \u00e7al\u0131\u015fmalar ba\u015flam\u0131\u015ft\u0131r. Sovyetlerdeki T\u00fcrklerin Latin harfleri de incelenerek Anadolu T\u00fcrk\u00e7esine uygun alfabe olu\u015fturulmu\u015ftur ve 1 Kas\u0131m 1928\u2019de 1353 say\u0131l\u0131 kanunla Latin harflerine ge\u00e7ilmi\u015ftir.<\/p>\n

Picasso ve garson\u2026<\/strong><\/h2>\n

Picasso bir lokantada otururken garson onu tan\u0131r ve Picasso’ya bir k\u00e2\u011f\u0131t uzat\u0131p \u00fczerine bir resim \u00e7izmesini ister. Picasso garsonu k\u0131rmaz ve hemen bir resim \u00e7izer. Be\u015f dakika i\u00e7inde garsona verir ve y\u00fckl\u00fc bir para (belki bin dolar) ister. Garson \u00e7ok para istedi\u011fini vurgulayarak: “Ama 5 dakikada \u00e7izdiniz. Bunun i\u00e7in bu kadar para m\u0131 istiyorsunuz” diye tepki g\u00f6sterir. Picasso’nun cevab\u0131: “Sadece 5 dakika de\u011fil, 30 y\u0131l art\u0131 5 dakika\u2026” olur<\/em> (Alkan, 2019, s. 32-33).<\/em><\/p>\n

75 Y\u0131l + 1 Gece\u2019de cahil kald\u0131n\u0131z<\/strong><\/h2>\n

Alfabenin T\u00fcrk diline uygun olmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc 75 y\u0131l boyunca dile getirilmi\u015f ancak ulus kimli\u011finin din kimli\u011fi ile e\u015fle\u015ftirilmesi sebebiyle s\u00fcrekli sekteye u\u011frat\u0131lm\u0131\u015ft\u0131r. Alfabe de\u011fi\u015firse din de\u011fi\u015ftirece\u011fini sanan, ulus bilinci tam geli\u015fmemi\u015f T\u00fcrk ayd\u0131n\u0131, \u0131slah konusunda bile \u00e7ekinceli davranm\u0131\u015ft\u0131r. Tamamen de\u011fi\u015fmesi gerekti\u011fini savunanlarsa din\u00ee nedenlerle reddedilmi\u015ftir ancak T\u00fcrkiye d\u0131\u015f\u0131ndaki T\u00fcrklerin bu konudaki d\u00fc\u015f\u00fcnceleri ilgin\u00e7tir. Hatta Ahunzade<\/em>\u2019nin \u0131slahat ve de\u011fi\u015fim konusundaki g\u00f6r\u00fc\u015flerini \u0130stanbul\u2019a ta\u015f\u0131mas\u0131, T\u00fcrkiye T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn deste\u011fini almak istemesi haf\u0131zalar\u0131m\u0131z\u0131n bir kenar\u0131na i\u015flenmelidir. Yani k\u0131sacas\u0131, 75 y\u0131l ve 1 gecede cahil kald\u0131n\u0131z.<\/p>\n

75 y\u0131l boyunca hem Anadolu\u2019da hem de T\u00fcrk d\u00fcnyas\u0131nda tart\u0131\u015f\u0131lan konu, 1922\u2019de Azerbaycan h\u00fck\u00fcmetinin \u00f6nc\u00fcl\u00fc\u011f\u00fcnde T\u00fcrk d\u00fcnyas\u0131na da yay\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Hi\u00e7bir de\u011fi\u015fim bir gecede olmaz, de\u011fi\u015fimler ancak kararl\u0131l\u0131kla fikirlerini savunanlar taraf\u0131ndan ger\u00e7ekle\u015ftirilir ve bu de\u011fi\u015fimlerin toplum ve tarih bak\u0131m\u0131ndan arka planlar\u0131 vard\u0131r. Kald\u0131 ki T\u00fcrkiye Cumhuriyeti\u2019nin de Latin harflerini kabul\u00fc iki y\u0131ll\u0131k bir \u00e7al\u0131\u015fman\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

Bu \u00e7al\u0131\u015fman\u0131n bir \u00fcr\u00fcn\u00fc olarak okuryazarl\u0131k topluma yay\u0131lm\u0131\u015ft\u0131r. Evet, okuryazar cahil \u00e7oktur ama bunun sebebi alfabe de\u011fildir. Akl\u0131ndan ve okuduklar\u0131ndan \u00e7ok, duyduklar\u0131na ve dinlediklerine inanan insanlar\u0131n okuma yazma bilmeleri, onlar\u0131n cahil kalmalar\u0131n\u0131 engelleyemez.<\/p>\n

Kaynaklar<\/strong><\/h2>\n

Aksan, D. (1990). Her Y\u00f6n\u00fcyle Dil -Ana \u00c7izgileriyle Dilbilim-<\/em> (Cilt I). Ankara: TDK.<\/p>\n

Alkan, S. (2019). Yazma Sanat\u0131 ve Yazma Teknikleri .<\/em> \u0130stanbul: Mevsimler Kitap.<\/p>\n

\u00c7\u00fc\u00e7en, A. K. (2000). Felsefeye Giri\u015f.<\/em> Bursa: Asa.<\/p>\n

Eco, U. (2017). Avrupa K\u00fclt\u00fcr\u00fcnde Kusursuz Dil Aray\u0131\u015f\u0131<\/em> (3. b.). (K. Atakay, \u00c7ev.) \u0130stanbul: Literat\u00fcr Yay.<\/p>\n

Korkmaz, Z. (1992). Gramer Terimleri S\u00f6zl\u00fc\u011f\u00fc.<\/em> Ankara: TDK.<\/p>\n

Sultan Abd\u00fclhamit. (1974). Siyasi Hat\u0131rat\u0131m.<\/em> (S. Can, \u00c7ev.) \u0130stanbul: Hareket Yay\u0131nlar\u0131.<\/p>\n

\u015eirin, H. (2006). Ba\u015flang\u0131c\u0131ndan G\u00fcn\u00fcm\u00fcze T\u00fcrk Yaz\u0131 Sistemleri.<\/em> Ankara: Ak\u00e7a\u011f Yay\u0131nlar\u0131.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Alfabenin T\u00fcrk diline uygun olmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc y\u0131llard\u0131r dile getirilmi\u015f ama ulus kimli\u011finin din kimli\u011fi ile e\u015fle\u015ftirilmesiyle s\u00fcrekli sekteye u\u011frat\u0131lm\u0131\u015ft\u0131r. Alfabe de\u011fi\u015firse din de\u011fi\u015ftirece\u011fini sanan T\u00fcrk ayd\u0131n\u0131, \u0131slah konusunda \u00e7ekinceli davranm\u0131\u015ft\u0131r.<\/p>\n","protected":false},"author":67,"featured_media":10801,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[62,68],"tags":[1401,1408,1402,1407,1398,1400,1405,1409,1410,1396,1397,1404,1403,1406,1399,114],"yoast_head":"\n75 y\u0131l + 1 gece - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/75-yil-1-gece\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"75 y\u0131l + 1 gece - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"og:description\" content=\"Alfabenin T\u00fcrk diline uygun olmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc y\u0131llard\u0131r dile getirilmi\u015f ama ulus kimli\u011finin din kimli\u011fi ile e\u015fle\u015ftirilmesiyle s\u00fcrekli sekteye u\u011frat\u0131lm\u0131\u015ft\u0131r. 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