{"id":14829,"date":"2022-02-09T19:00:00","date_gmt":"2022-02-09T16:00:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=14829&preview=true&preview_id=14829"},"modified":"2022-02-09T00:34:00","modified_gmt":"2022-02-08T21:34:00","slug":"milli-birligi-yeniden-insa","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/","title":{"rendered":"Mill\u00ee birli\u011fi yeniden in\u015fa"},"content":{"rendered":"

\u00a0<\/strong>\u201cEr Tu\u011frul, O\u011fuz o\u011fullar\u0131ndan biridir. K\u0131z\u0131l Bu\u011fa o\u011flu Kaya Alp o\u011flu S\u00fcleyman \u015eah\u2019\u0131n o\u011fludur. K\u0131rk be\u015finci g\u00f6bekte, Nuh o\u011flu Y\u00e2fes o\u011flu Kav\u0131 Han o\u011flu Kara Han o\u011flu O\u011fuz o\u011flu G\u00f6k Alp ile Nuh\u2019a ula\u015fan Er Tu\u011frul, S\u00fcleyman \u015eah\u2019\u0131n o\u011flu, Osman Be\u011f\u2019in de atas\u0131d\u0131r.\u201d<\/p>\n

\u201c\u015e\u00f6yle ki: 852 (=1449) tarihinde merhum Sultan Murad bu g\u00fc\u00e7s\u00fcz\u00fc el\u00e7ilikle Mirza Cihan\u015fah\u2019a g\u00f6nderdi. Var\u0131p yumu\u015fu[1]<\/a> yerine getirdik. Bir g\u00fcn \u015fagavul[2]<\/a> geldi: \u2018Mirza sizinle yaln\u0131z konu\u015faca\u011f\u0131ndan tek olarak gitmelisiniz\u2019 dedi. \u2018\u0130\u015fittik ve ba\u015f e\u011fdik\u2019 deyip gittik. Konu\u015fma s\u0131ras\u0131nda buyurdu ki: \u2018Sultan Murad benim ahret karde\u015fimdir. Bu karde\u015flikten ba\u015fka da akrabamd\u0131r.\u2019 Akrabal\u0131\u011f\u0131n sebebi soruldu. Buyurdu ki: \u2018Tarihi okuyucu Mevl\u00e2n\u00e2 \u0130smail\u2019i \u00e7a\u011f\u0131rs\u0131nlar ve O\u011fuz tarihini getirsinler\u2019. Mevl\u00e2n\u00e2 \u0130smail geldi ve Mo\u011fol yaz\u0131s\u0131 ile yaz\u0131lm\u0131\u015f bir kitap getirdi. O kitaptan anla\u015f\u0131ld\u0131 ki O\u011fuz\u2019un alt\u0131 o\u011flu olmu\u015ftur. Adlar\u0131 G\u00f6k Alp, Yer Alp, Deniz Alp, G\u00fcn Alp, Ay Alp, Y\u0131ld\u0131z Alp. Mirza buyurdu ki: \u2018Karde\u015fim Sultan Murad\u2019\u0131n nesebi O\u011fuz o\u011flu G\u00f6k Alpa ula\u015f\u0131yor. G\u00f6k Alp o\u011fullar\u0131, K\u0131z\u0131l Bu\u011fa o\u011flu Kaya Alp o\u011flu S\u00fcleyman\u015fah o\u011flu Er Tu\u011frula k\u0131rk be\u015finci g\u00f6bekte eri\u015fmi\u015ftir. Kara Yusuf’un nesebi ise k\u0131rk birinci g\u00f6bekte Deniz Alpa eri\u015fmektedir.\u2019 Bu iki padi\u015fah\u0131n nesebi bilinince Mirza buyurdu: \u2018Karde\u015fim Sultan Murad\u2019\u0131n nesebi bizim nesebimizden a\u011fad\u0131r. G\u00f6kle Denizin aras\u0131nda fark oldu\u011fu gibi.\u201d<\/p>\n

Yukar\u0131daki sat\u0131rlar, Nih\u00e2l Ats\u0131z taraf\u0131ndan Fars\u00e7adan terc\u00fcme edilen, Behcet\u00fc\u2019t-Tev\u00e2r\u00eeh<\/em> adl\u0131 eserden al\u0131nm\u0131\u015ft\u0131r (Ats\u0131z 1949: 51). Eserin yazar\u0131 \u015e\u00fckrullah 2. Murad taraf\u0131ndan Karakoyunlu h\u00fck\u00fcmdar\u0131 Cihan\u015fah\u2019a el\u00e7i olarak g\u00f6nderilmi\u015f ve yukar\u0131da anlatt\u0131\u011f\u0131 gibi Cihan\u015fah kendisine Mo\u011fol yaz\u0131s\u0131yla yaz\u0131lm\u0131\u015f bir kitap g\u00f6stererek Karakoyunlular\u0131n ve Osmanl\u0131lar\u0131n atalar\u0131n\u0131n O\u011fuz Han\u2019a dayand\u0131\u011f\u0131n\u0131, bu sebeple akraba olduklar\u0131n\u0131 s\u00f6ylemi\u015ftir. \u201cMo\u011fol yaz\u0131s\u0131 ile\u201d ifadesini, hi\u00e7 \u015f\u00fcphesiz \u201cUygur yaz\u0131s\u0131 ile\u201d \u015feklinde anlamak gerekir. Bilindi\u011fi gibi Mo\u011follar da Uygur yaz\u0131s\u0131n\u0131 kullan\u0131yorlard\u0131. Ats\u0131z\u2019\u0131n d\u00fc\u015ft\u00fc\u011f\u00fc dipnotta da bu durum belirtilmi\u015ftir: \u201c\u015e\u00fckrullah\u2019\u0131n Mo\u011fol yaz\u0131s\u0131 dedi\u011fi bu yaz\u0131n\u0131n, Uygur yaz\u0131s\u0131 oldu\u011fu muhakkakt\u0131r. Mo\u011fol h\u00e2kimiyeti s\u0131ras\u0131nda ve ondan sonra Uygur diline ve yaz\u0131s\u0131na, Mo\u011fol dili ve yaz\u0131s\u0131 demek \u00e2det olmu\u015ftu.\u201d (Ats\u0131z 1949: 66). 15. y\u00fczy\u0131lda, Tem\u00fcrl\u00fclerin h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc Herat ve Semerkant\u2019ta, Uygur yaz\u0131s\u0131 ata yadig\u00e2r\u0131 kabul edilerek moda olmu\u015f ve 1400\u2019lerde Uygur yaz\u0131s\u0131yla Kutadgu Bilig, Atebet\u00fc\u2019l-Hakay\u0131k<\/em> gibi bir\u00e7ok kitap istinsah edilmi\u015ftir. \u0130kinci Murad ve Fatih devrinde Uygur yaz\u0131s\u0131, Edirne ve \u0130stanbul saraylar\u0131nda da kullan\u0131lm\u0131\u015ft\u0131r. Fatih\u2019in de bir ferman\u0131 Uygur yaz\u0131s\u0131yla, Re\u015fid Rahmeti Arat taraf\u0131ndan yay\u0131mlanm\u0131\u015ft\u0131r. Fatih ve 2. Bayezid\u2019in saray\u0131nda Uygur yaz\u0131s\u0131n\u0131 bilen Abd\u00fcrrezzak \u015eeyhzada Bah\u015f\u0131 me\u015fhurdur. \u015e\u00fckrullah\u2019\u0131n kayd\u0131ndan anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re Karakoyunlu saray\u0131nda da Uygur yaz\u0131s\u0131n\u0131 bilen Mevl\u00e2n\u00e2 \u0130smail adl\u0131 bir tarih\u00e7i varm\u0131\u015f.<\/p>\n

Yukar\u0131daki kay\u0131t, Karakoyunlular\u0131n kendilerini O\u011fuz Han\u2019a ba\u011flad\u0131klar\u0131n\u0131 g\u00f6stermesi a\u00e7\u0131s\u0131ndan \u00f6nemlidir. Akkoyunlular da kendilerini Bay\u0131nd\u0131r Han \u00fczerinden O\u011fuz Han\u2019a ba\u011flamakta idiler. \u0130lk Osmanl\u0131 tarihlerinin anlay\u0131\u015f\u0131 da ayn\u0131d\u0131r. 1470-80 y\u0131llar\u0131nda yaz\u0131lm\u0131\u015f olan \u00fcnl\u00fc \u00c2\u015f\u0131kpa\u015fao\u011flu tarihinde de Osmanl\u0131lar, G\u00f6k Alp \u00fczerinden O\u011fuz\u2019a ba\u011flan\u0131r (Ats\u0131z 1949: 314).<\/p>\n

\u201cOsmanl\u0131 hanedan\u0131n\u0131n Kay\u0131 boyundan oldu\u011funu ilk defa s\u00f6yleyen m\u00fcellif, eserini II. Murad devrinde yazm\u0131\u015f olan Yaz\u0131c\u0131-O\u011flu Ali\u2019dir.\u201d (S\u00fcmer 1992: 178). T\u00e2r\u00eeh-i \u00c2l-i Sel\u00e7uk adl\u0131 eserinde Yaz\u0131c\u0131o\u011flu Ali, O\u011fuz boylar\u0131n\u0131n listesini de verir ve Kay\u0131 boyunu, O\u011fuz\u2019un o\u011flu G\u00fcn Han\u2019dan getirir (S\u00fcmer 1992: 171).<\/p>\n

Konyal\u0131 \u0130brahim Hakk\u0131 taraf\u0131ndan, Arap\u00e7adan \u00e7evrilmi\u015f bulunan Karamanl\u0131 Ni\u015fanc\u0131 Mehmed Pa\u015fa\u2019n\u0131n, 1480 tarihli Tev\u00e2r\u00eeh\u00fc\u2019s-Sel\u00e2t\u00eeni\u2019l-Osm\u00e2niyye<\/em> adl\u0131 eserinde de Osmanl\u0131lar\u0131n \u015feceresi yukar\u0131ya do\u011fru G\u00f6k Alp \u2013 Sarkuk Alp \u2013 Kay\u0131k Alp \u2013 O\u011fuz Han \u015feklindedir (Ats\u0131z 1949: 366).<\/p>\n

1482 tarihinde, Bayatl\u0131 Mahmud o\u011flu Hasan da hac ziyareti esnas\u0131nda, C\u00e2m-\u0131 Cem-\u00c2y\u00een<\/em> adl\u0131 bir eser yazm\u0131\u015f ve o s\u0131rada hacda bulunan Sultan Cem\u2019e arma\u011fan etmi\u015ftir. Bayatl\u0131 Hasan \u015f\u00f6yle diyor (K\u0131rz\u0131o\u011flu Fahrettin taraf\u0131ndan sadele\u015ftirilmi\u015f bi\u00e7imi ile): \u201cSonunda \u2018s\u00f6z s\u00f6z\u00fc a\u00e7ar\u2019 dedikleri gibi, \u00fclke a\u00e7an y\u00fcksek Osmano\u011fullar\u0131n\u0131n soyu, O\u011fuz\u2019un b\u00fcy\u00fck o\u011flu G\u00fcn Han\u2019a ve onun boylar\u0131ndan Kay\u0131 Han\u2019a ula\u015ft\u0131\u011f\u0131 ve ba\u015fkaca y\u00fcce silsilelerini, eldeki \u2018O\u011fuzn\u00e2me\u2019den k\u0131saltarak yaz\u0131p vermemi istediler. \u2018Onlar\u0131n isteklerini yerine getirmek i\u00e7in\u2019 bir haftada bitirilerek \u2018C\u00e2m-\u0131 Cem-\u00c2y\u00een\u2019 ad\u0131 verilip iltifatlar\u0131na yak\u0131nl\u0131k kazan\u0131ld\u0131.\u201d (Ats\u0131z 1949: 379).<\/p>\n

Yaz\u0131k ki Bayatl\u0131 Hasan\u2019\u0131n elindeki tam O\u011fuzn\u00e2me bug\u00fcne ula\u015fmam\u0131\u015ft\u0131r. Onun Sultan Cem\u2019e arma\u011fan etti\u011fi, C\u00e2m-\u0131 Cem-\u00c2y\u00een,<\/em> O\u011fuzn\u00e2me\u2019nin k\u0131sa bir \u00f6zetidir. Karakoyunlu h\u00fck\u00fcmdar\u0131 Cihan\u015fah\u2019\u0131n, 2. Murad\u2019\u0131n el\u00e7isi \u015e\u00fckrullah\u2019a g\u00f6sterdi\u011fi Uygur harfli eser de hi\u00e7 \u015f\u00fcphesiz bir O\u011fuzn\u00e2me idi. O da elimizde yoktur.<\/p>\n

1330 y\u0131l\u0131nda Kahire\u2019de, D\u00fcrer\u00fc\u2019t-Tic\u00e2n<\/em> ad\u0131yla bir d\u00fcnya tarihi yazan Eb\u00fbbekir bin Abdullah bin Aybek ed-Dev\u00e2d\u00e2r\u00ee \u2018de de \u015fu kay\u0131t vard\u0131r: \u201cNas\u0131l ki di\u011fer T\u00fcrklerde de O\u011fuzn\u00e2me isimli bir kitap vard\u0131r. Bunu elden ele gezdirirler. \u0130\u00e7inde ba\u015flang\u0131\u00e7lar\u0131 ve ilk h\u00fck\u00fcmdarlar\u0131 zikredilir ki o da O\u011fuz\u2019dur.\u201d (Ercilasun 2007: 550). Kitap Arap\u00e7ad\u0131r ve S\u00fcleymaniye K\u00fct\u00fcphanesi, Damad \u0130brahim Pa\u015fa Kt.da 913 numarada kay\u0131tl\u0131d\u0131r. Yukar\u0131daki bilgiler, yazman\u0131n 202. sayfas\u0131ndad\u0131r.<\/p>\n

O\u011fuzn\u00e2me T\u00fcrkler aras\u0131nda \u201celden ele gezdirilen\u201d bir kitap imi\u015f<\/h2>\n

Eb\u00fbbekir\u2019in ifadesinden anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re O\u011fuzn\u00e2me T\u00fcrkler aras\u0131nda \u201celden ele gezdirilen\u201d bir kitap imi\u015f. Gerek Bayatl\u0131 Hasan\u2019\u0131n 1482\u2019deki hac ibadeti esnas\u0131nda O\u011fuzn\u00e2me\u2019yi yan\u0131nda bulundurdu\u011funu zikretmesi gerek Karakoyunlu Cihan\u015fah\u2019\u0131n saray\u0131nda Uygur harfli bir O\u011fuzn\u00e2me bulunmas\u0131, Eb\u00fbbekir\u2019in ifadesini do\u011frulamaktad\u0131r.<\/p>\n

O\u011fuzn\u00e2me\u2019nin bug\u00fcn i\u00e7in bilinen tama en yak\u0131n \u015fekli, Re\u015fideddin\u2019in me\u015fhur eseri C\u00e2mi\u00fc\u2019t-Tev\u00e2r\u00eeh<\/em>\u2019te bulunmaktad\u0131r. 1405 civar\u0131nda yaz\u0131lm\u0131\u015f bu eserin \u201cT\u00e2r\u00eeh-i O\u011fuz\u00e2n ve T\u00fcrk\u00e2n ve Hik\u00e2yet-i Cihang\u00eer\u00ee-i U\u201d[3]<\/a> ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcm\u00fc O\u011fuzn\u00e2me\u2019dir. Ancak eser Fars\u00e7ad\u0131r. Zeki Velidi Togan taraf\u0131ndan yap\u0131lan a\u00e7\u0131klamal\u0131 terc\u00fcmesi, bu konunun en \u00f6nemli \u00e7al\u0131\u015fmalar\u0131ndan biridir (Togan 1972). Yine tama en yak\u0131n bir O\u011fuzn\u00e2me de Ebulgazi Bah\u00e2d\u0131r Han\u2019\u0131n, 1660\u2019ta \u00c7a\u011fatay T\u00fcrk\u00e7esiyle yazd\u0131\u011f\u0131 \u015eecere-i<\/em> Ter\u00e2kime<\/em>\u2019dir. Eserin ilm\u00ee yay\u0131n\u0131, Karg\u0131 \u00d6lmez taraf\u0131ndan yap\u0131lm\u0131\u015ft\u0131r (Karg\u0131 \u00d6lmez 1996). Tarihi bilinmeyen Kazan O\u011fuzn\u00e2mesi\u2019nin 18. y\u00fczy\u0131lda kaleme al\u0131nd\u0131\u011f\u0131 tahmin edilebilir. M\u00fckemmel bir t\u0131pk\u0131bas\u0131m\u0131 Ahmet Veli Menger Vakf\u0131 taraf\u0131ndan yay\u0131mlanan bu O\u011fuzname\u2019yi, son y\u0131llarda Necati Demir ile \u00d6zkan Aydo\u011fdu yay\u0131mlam\u0131\u015flard\u0131r (Demir \u2013 Aydo\u011fdu 2015).<\/p>\n

Yukar\u0131daki bilgileri vermekteki amac\u0131m, Osmanl\u0131lar\u0131n tarih anlay\u0131\u015f\u0131n\u0131 ortaya koymakt\u0131r. Osmanl\u0131lar\u0131n tarih anlay\u0131\u015f\u0131 \u00e7o\u011funlukla \u0130slam tarihi ve Osmano\u011fullar\u0131 hanedan\u0131 ile s\u0131n\u0131rl\u0131 olarak kabul edilir. Bu toptanc\u0131 kabul do\u011fru de\u011fildir. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi ilk Osmanl\u0131 tarihleri Osmano\u011fullar\u0131n\u0131 hep O\u011fuz Han\u2019a ba\u011flam\u0131\u015ft\u0131r. 16. asr\u0131n ba\u015flar\u0131na kadar s\u00fcren bu anlay\u0131\u015f, genellikle efsanevi \/ destani olarak nitelendirilirse de bug\u00fcn art\u0131k bunlar\u0131 \u201cs\u00f6zl\u00fc tarih\u201d olarak nitelendirme e\u011filimi yayg\u0131nla\u015fmaktad\u0131r. Efsanevi \/ destani tarih de dense s\u00f6zl\u00fc tarih de dense bence bunun pek \u00f6nemi yoktur. \u00c7inliler, Koreliler gibi bir\u00e7ok millet, bug\u00fcn dahi tarihlerini efsanevi d\u00f6nemlerden ba\u015flatmaktad\u0131r ve ilk Osmanl\u0131 tarihlerindeki yakla\u015f\u0131m da bu a\u00e7\u0131dan do\u011fru ve mill\u00ee bir yakla\u015f\u0131md\u0131r.<\/p>\n

16. as\u0131rdan itibaren Osmanl\u0131 tarih anlay\u0131\u015f\u0131 de\u011fi\u015fmi\u015f ve tarihimizi O\u011fuz Han\u2019a ba\u011flama \u00e2deti ortadan kalkm\u0131\u015ft\u0131r. Yeni bir tarih anlay\u0131\u015f\u0131 i\u00e7in Tanzimat Devri\u2019ni beklememiz gerekecektir.<\/p>\n

T\u00fcrk ayd\u0131n\u0131nda ilk defa tarih anlay\u0131\u015f\u0131n\u0131 de\u011fi\u015ftirecek olan eser, S\u00fcleyman H\u00fcsn\u00fc Pa\u015fa\u2019n\u0131n T\u00e2r\u00eeh-i \u00c2lem<\/em>\u2019idir. 900 k\u00fcsur sayfal\u0131k eser sadece \u0130lk \u00c7a\u011f\u2019\u0131 ele al\u0131r. Hem Bat\u0131 hem de Do\u011fu kaynaklar\u0131ndan faydalanan S\u00fcleyman H\u00fcsn\u00fc Pa\u015fa Hunlardan, Hun sonras\u0131 T\u00fcrk ve Mo\u011fol devletlerinden uzun uzun bahseder. Ergenekon Destan\u0131n\u0131 ve O\u011fuz Han\u2019\u0131n fetihlerini de T\u00fcrklerin \u0130lk \u00c7a\u011f tarihi olarak ele alm\u0131\u015ft\u0131r. Ziya G\u00f6kalp, S\u00fcleyman H\u00fcsn\u00fc Pa\u015fa\u2019n\u0131n eseri hakk\u0131nda \u015funlar\u0131 s\u00f6yl\u00fcyor: \u201cAvrupa tarihindeki Hunlar\u0131n, \u00c7in tarihindeki Hiyong-nu\u2019lar oldu\u011funu ve bunlar\u0131n, T\u00fcrklerin ilk dedeleri bulundu\u011funu ve O\u011fuz Han\u2019\u0131n Hiyong-nu devletinin kurucusu Mete olmas\u0131 l\u00e2z\u0131m geldi\u011fini bize ilk defa \u00f6\u011freten S\u00fcleyman Pa\u015fa\u2019d\u0131r.\u201d (Ziya G\u00f6kalp 1970: 8). Eserin asker\u00ee mekteplere mahsus olarak haz\u0131rlanm\u0131\u015f olmas\u0131 da ayr\u0131ca \u00f6nemlidir.<\/p>\n

1890\u2019larda \u00e7\u0131kan \u0130kdam gazetesi, T\u00fcrk dil ve tarih anlay\u0131\u015f\u0131na y\u00f6n veren s\u00fcrekli yay\u0131nlar\u0131yla, Me\u015frutiyet ve Cumhuriyet devri ayd\u0131nlar\u0131 \u00fczerinde \u00e7ok etkili olmu\u015ftur. Necib As\u0131m, Veled \u00c7elebi ve Emrullah Efendi\u2019nin ara\u015ft\u0131rma ve yaz\u0131lar\u0131, Ahmed Cevdet Bey\u2019in \u0130kdam gazetesini T\u00fcrkiye\u2019deki ilk T\u00fcrk\u00e7\u00fc s\u00fcreli yay\u0131n kabul etmemizi hakl\u0131 \u00e7\u0131karacak yo\u011funluktad\u0131r. K\u00f6kt\u00fcrk an\u0131tlar\u0131n\u0131n 1889 y\u0131l\u0131nda bulunmas\u0131 ve 1893 sonunda Thomsen taraf\u0131ndan yaz\u0131n\u0131n \u00e7\u00f6z\u00fclmesiyle an\u0131tlar\u0131n T\u00fcrklere ait oldu\u011funun anla\u015f\u0131lmas\u0131, T\u00fcrk tarih anlay\u0131\u015f\u0131n\u0131 de\u011fi\u015ftiren en \u00f6nemli olgulardan biridir. Necib As\u0131m daha 1894 y\u0131l\u0131nda, \u0130kdam\u2019da yay\u0131mlad\u0131\u011f\u0131 uzun ara\u015ft\u0131rmayla (Bilge Ercilasun 2013 \u015eubat: 394-408) T\u00fcrk okuyucusunu K\u00f6kt\u00fcrklerle, an\u0131tlarla ve orada kullan\u0131lan yaz\u0131yla tan\u0131\u015ft\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Necib As\u0131m\u2019\u0131n 1316\u2019da (1898-99) yay\u0131mlanan T\u00fcrk Tarihi<\/em> kitab\u0131 da fevkalade \u00f6nemlidir. Yine G\u00f6kalp bu eser hakk\u0131nda \u015funlar\u0131 s\u00f6yl\u00fcyor: \u201c(T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn) ikinci devrinde de L\u00e9on Cahun\u2019\u00fcn, Asya Tarihine Giri\u015f <\/em>adl\u0131 kitab\u0131n\u0131n b\u00fcy\u00fck tesiri oldu. Necib As\u0131m Bey, bir\u00e7ok il\u00e2velerle, bu kitab\u0131n T\u00fcrklere ait olan k\u0131sm\u0131n\u0131 T\u00fcrk\u00e7eye aktarm\u0131\u015ft\u0131. Necib As\u0131m Bey\u2019in bu kitab\u0131, her tarafta, T\u00fcrk\u00e7\u00fcl\u00fc\u011fe ait temay\u00fcller uyand\u0131rd\u0131.\u201d (Ziya G\u00f6kalp 1970: 10).<\/p>\n

Nihayet G\u00f6kalp\u2019\u0131n 1911 y\u0131l\u0131nda, Gen\u00e7 Kalemler dergisinde yay\u0131mlanan Turan \u015fiiri, yeni T\u00fcrk tarih anlay\u0131\u015f\u0131n\u0131n geni\u015f kitlelere yay\u0131lmas\u0131na yol a\u00e7ar. \u015eiirde G\u00f6kalp\u2019\u0131n, T\u00fcrk tarihine b\u00fct\u00fcnc\u00fc bir bak\u0131\u015fla y\u00f6neldi\u011fi muhakkakt\u0131r. \u201cG\u00fczide, \u015fanl\u0131, necip \u0131rk\u0131m\u0131n uzak ve yak\u0131n \/ B\u00fct\u00fcn zaferlerini kalbimin<\/em> tanininde, \/ Nab\u0131zlar\u0131mda okur, anlar, eylerim tebcil<\/em>.\u201d (Ziya G\u00f6kalp 1941: 13) derken uzak tarihi de yak\u0131n tarihi de g\u00f6z ard\u0131 etmedi\u011fi a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. Gerek bu \u015fiirde gerek sonraki \u00e7al\u0131\u015fmalar\u0131nda -ihmal edildi\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc i\u00e7in- uzak tarihe daha fazla yer vermesi ise son derece tabiidir. \u015eiirde Attila, \u00c7engiz ve O\u011fuz Han\u2019a \u00f6zellikle a\u011f\u0131rl\u0131k vermesi dikkati \u00e7ekiyor.<\/p>\n

\u0130kinci Me\u015frutiyet devrinin h\u00e2kim fikri T\u00fcrk\u00e7\u00fcl\u00fckt\u00fcr<\/h2>\n

\u0130kinci Me\u015frutiyet devrinin h\u00e2kim fikri T\u00fcrk\u00e7\u00fcl\u00fckt\u00fcr. Bunda devrin siyasi ve sosyal \u015fartlar\u0131n\u0131n rol\u00fc oldu\u011fu kadar Ziya G\u00f6kalp, Yusuf Ak\u00e7ura gibi birinci s\u0131n\u0131f ara\u015ft\u0131r\u0131c\u0131 ve d\u00fc\u015f\u00fcn\u00fcrlerin de \u00f6nemli rol\u00fc vard\u0131r. D\u00f6nemin neredeyse b\u00fct\u00fcn ayd\u0131nlar\u0131, edip ve \u015fairleri T\u00fcrk Oca\u011f\u0131 ve T\u00fcrk\u00e7\u00fc dergiler etraf\u0131nda toplanm\u0131\u015ft\u0131. \u00c7anakkale\u2019de binlerce T\u00fcrk Ocakl\u0131 gen\u00e7 vatan topraklar\u0131na kar\u0131\u015fm\u0131\u015ft\u0131.<\/p>\n

Birinci D\u00fcnya Sava\u015f\u0131\u2019n\u0131n sonunda, 10 A\u011fustos 1920\u2019de imzalanan Sevr Antla\u015fmas\u0131, T\u00fcrk \u00fclkesini par\u00e7a par\u00e7a d\u00fc\u015fmana veriyor, T\u00fcrk donanmas\u0131n\u0131 tasfiye ediyor, T\u00fcrk asker\u00ee g\u00fcc\u00fcn\u00fc s\u0131n\u0131rland\u0131r\u0131p a\u011f\u0131r silahlar\u0131n kullan\u0131m\u0131n\u0131 yasakl\u0131yor, Marmara B\u00f6lgesi\u2019ndeki asker\u00ee tesisleri ortadan kald\u0131r\u0131yordu. Mustafa Kemal\u2019in \u00f6nderli\u011finde T\u00fcrk milleti aya\u011fa kalkt\u0131, silaha sar\u0131ld\u0131, destani bir m\u00fccadele verdi ve T\u00fcrk vatan\u0131n\u0131 d\u00fc\u015fman i\u015fgalinden kurtard\u0131. Mustafa Kemal art\u0131k sadece bir asker\u00ee lider de\u011fil bir siyasi \u00f6nder, bir kurucu ata idi. 1 Kas\u0131m 1922\u2019de saltanat kald\u0131r\u0131lm\u0131\u015f, 24 Temmuz 1923\u2019teki Lozan Antla\u015fmas\u0131yla devletimizin s\u0131n\u0131rlar\u0131 d\u00fc\u015fmana kabul ettirilmi\u015f ve nihayet 29 Ekim 1923\u2019te Cumhuriyet kurulmu\u015ftur. 03 Mart 1924\u2019te halifeli\u011fin kald\u0131r\u0131lmas\u0131 ve Tevhid-i Tedrisat Kanunu\u2019nun kabul edilmesiyle de Cumhuriyet laik temeller \u00fczerine oturtulmu\u015ftur.<\/p>\n

\u0130stikl\u00e2l Sava\u015f\u0131\u2019n\u0131 y\u00fcr\u00fcten komutanlar, Cumhuriyet\u2019in kurulu\u015funu ya\u015fayan ayd\u0131nlar, b\u00fcy\u00fck \u00e7o\u011funlukla, \u0130kinci Me\u015frutiyet d\u00f6nemine h\u00e2kim olan T\u00fcrk\u00e7\u00fc hava i\u00e7inde yeti\u015fmi\u015flerdi. Mustafa Kemal de \u00f6yleydi. Bu sebeple T\u00fcrk\u00e7\u00fcl\u00fck fikrinin bir numaral\u0131 temsilcisi Ziya G\u00f6kalp, bug\u00fcnk\u00fc Talim ve Terbiye Heyeti\u2019nin o zamanki kar\u015f\u0131l\u0131\u011f\u0131 olan Telif ve Terc\u00fcme Heyeti\u2019nin ba\u015f\u0131na getirilmi\u015f; T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn<\/em> Esaslar\u0131, T\u00fcrk T\u00f6resi<\/em> ve T\u00fcrk Medeniyeti Tarihi<\/em> kitaplar\u0131 o y\u0131llarda (1923-1925) ne\u015fredilmi\u015fti. G\u00f6kalp\u2019\u0131n 1923\u2019te yay\u0131mlanan bir \u00e7al\u0131\u015fmas\u0131 daha vard\u0131: Do\u011fru Yol, H\u00e2kimiyet-i Milliye ve Umdelerin Tasnif, Tahlil<\/em> ve Tefsiri.<\/em> Halk F\u0131rkas\u0131\u2019n\u0131n (Halk Partisi\u2019nin) dokuz ilkeli program\u0131n\u0131n ilan edilmesi \u00fczerine G\u00f6kalp bu program\u0131 tahlil ve tefsir eden \u00e7al\u0131\u015fmas\u0131n\u0131 Ankara Matbuat ve \u0130stihbarat Matbaas\u0131\u2019nda bast\u0131rm\u0131\u015ft\u0131r. \u00d6zellikle mill\u00ee h\u00e2kimiyet ilkesi \u00fczerinde duran bu inceleme, parti program\u0131 ile G\u00f6kalp\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131 aras\u0131nda fiil\u00ee bir ba\u011f oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcrmektedir (Ziya G\u00f6kalp 1976: 55- 69). Yeni kurulmu\u015f Cumhuriyet\u2019in esaslar\u0131 ve T\u00fcrk medeniyeti \u00fczerindeki \u00e7al\u0131\u015fmalar\u0131n\u0131n en yo\u011fun d\u00f6neminde G\u00f6kalp hastalanm\u0131\u015f ve daha Cumhuriyet\u2019in birinci y\u0131ld\u00f6n\u00fcm\u00fcn\u00fc g\u00f6remeden, 25 Ekim 1924 tarihinde vefat etmi\u015ftir.<\/p>\n

Atat\u00fcrk, devleti \u201cmilliyet\u00e7ilik\u201d esas\u0131 \u00fczerine kurmu\u015ftur. Daha sonra dokuzdan alt\u0131ya inen CHP\u2019nin b\u00fct\u00fcn ilkeleri milliyet\u00e7ilik i\u00e7indir. Laiklik, bir yandan ak\u0131lc\u0131l\u0131\u011f\u0131 \u00f6ne \u00e7\u0131karmas\u0131, bir yandan \u00e7e\u015fitli din\u00ee gruplar\u0131 devlet kat\u0131nda e\u015fitlemesi a\u00e7\u0131s\u0131ndan milletin y\u00fckselmesi ve mill\u00ee birli\u011fin sa\u011flanmas\u0131 yolunda en \u00f6nemli ilkelerden biriydi. Cumhuriyet\u00e7ilik zaten mill\u00ee h\u00e2kimiyet fikrine dayan\u0131yordu. Halk\u00e7\u0131l\u0131k, bir yandan halk\u0131n e\u011fitilmesi ve seviyesinin y\u00fckseltilmesi, bir yandan devletin halk i\u00e7in \u00e7al\u0131\u015fmas\u0131 demekti ki bunlar da milliyet\u00e7ilik fikrinin esaslar\u0131ndand\u0131. G\u00f6kalp\u2019\u0131n T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Esaslar\u0131\u2019<\/em>nda i\u015fledi\u011fi ayd\u0131nlar\u0131n halka gitmesi ve halk k\u00fclt\u00fcr\u00fcnden faydalanmas\u0131 fikri halk\u00e7\u0131l\u0131ktan ba\u015fka bir \u015fey de\u011fildi. Devlet\u00e7ilik, hem milletin te\u015fkilatlanm\u0131\u015f bi\u00e7imi olan devleti kutsal kabul eden bir d\u00fc\u015f\u00fcnceye dayanmas\u0131yla hem de devlet eliyle kalk\u0131nmay\u0131 sa\u011flayan program\u0131yla, elbette milliyet\u00e7ili\u011fin de \u00f6ng\u00f6rd\u00fc\u011f\u00fc bir ilkeydi. Nihayet ink\u0131lap\u00e7\u0131l\u0131k, milletin ya\u015fama tarz\u0131n\u0131 \u00e7a\u011fda\u015fla\u015ft\u0131rma, milleti k\u00fclt\u00fcr ve sanat bak\u0131m\u0131ndan y\u00fckseltme hedefleriyle milliyet\u00e7ilik anlay\u0131\u015f\u0131n\u0131n bir par\u00e7as\u0131yd\u0131. Muhafazak\u00e2rl\u0131k, kal\u0131pla\u015fm\u0131\u015f \u00e2det ve bi\u00e7imleri oldu\u011fu gibi muhafaza etmek anlam\u0131nda al\u0131nmamal\u0131, halk i\u00e7inde ya\u015fayan folklor \u00fcr\u00fcnlerini \u00e7a\u011fda\u015f tekniklerle geli\u015ftirmek olarak anla\u015f\u0131lmal\u0131yd\u0131. Bu da ink\u0131lap\u00e7\u0131l\u0131kla olurdu. Ve elbette bu konuda da Bat\u0131n\u0131n teknik ve y\u00f6ntemlerinden yararlan\u0131lacakt\u0131.<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere milliyet\u00e7ilik d\u0131\u015f\u0131ndaki be\u015f ilke de asl\u0131nda T\u00fcrk milletini \u00e7a\u011fda\u015f bir toplum h\u00e2line getirip onu y\u00fckseltmek amac\u0131n\u0131 ta\u015f\u0131yordu. Milliyet\u00e7ilik, onlar\u0131n tamam\u0131n\u0131 kapsayan temel fikirdi. Esasen Atat\u00fcrk b\u00fct\u00fcn konu\u015fmalar\u0131nda hep T\u00fcrk kelimesini kullanm\u0131\u015f, b\u00fct\u00fcn uygulamalar\u0131nda hep T\u00fcrk milletinin \u00e7\u0131kar\u0131n\u0131 ve y\u00fckselmesini d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr.<\/p>\n

1931\u2019de T\u00fcrk Tarih Kurumu\u2019nu, 1932\u2019de T\u00fcrk Dil Kurumu\u2019nu kurdurmas\u0131 ve bu kurumlarla yak\u0131ndan ilgilenmesi Atat\u00fcrk\u2019\u00fcn milliyet\u00e7ilik d\u00fc\u015f\u00fcncesinin sonucudur. \u00dcstelik T\u00fcrk Tarih Kurumu\u2019nun ba\u015f\u0131na, Me\u015frutiyet Devri T\u00fcrk\u00e7\u00fclerinin hayatta olan en \u00f6nemli ismi, Yusuf Ak\u00e7ura\u2019y\u0131 getirmi\u015ftir. Atat\u00fcrk\u2019\u00fcn talimat\u0131yla Yusuf Ak\u00e7ura, Re\u015fit Galip, Samih Rifat, Afet (\u0130nan), Sadri Maksudi gibi T\u00fcrk\u00e7\u00fc ve T\u00fcrk Ocakl\u0131 bilim ve k\u00fclt\u00fcr adamlar\u0131 taraf\u0131ndan haz\u0131rlanan ve 1931\u2019de Maarif Vek\u00e2leti taraf\u0131ndan bas\u0131lan T\u00fcrk Tarihinin Ana Hatlar\u0131<\/em>, T\u00fcrk tarihini bir b\u00fct\u00fcn olarak ele al\u0131yordu. 1931-32 ders y\u0131l\u0131ndan itibaren liselerde okutulmaya ba\u015flanan bu kitapta, baz\u0131 T\u00fcrk\u00e7\u00fclerin itiraz etti\u011fi noktalar da yok de\u011fildi. S\u00f6z geli\u015fi Birinci T\u00fcrk Tarih Kongresi\u2019nde Zeki V. Togan, Orta Asya\u2019da i\u00e7 denizin kurumas\u0131 ve bu sebeple T\u00fcrklerin \u00e7e\u015fitli y\u00f6nlere g\u00f6\u00e7 etti\u011fi g\u00f6r\u00fc\u015f\u00fcne kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r (1932: 369 vd.).<\/p>\n

Gen\u00e7 edebiyat \u00f6\u011fretmeni Ats\u0131z da s\u00fclalelerin ayr\u0131 ayr\u0131 devletlermi\u015f gibi g\u00f6sterilmesine itiraz etmi\u015ftir<\/h2>\n

Gen\u00e7 edebiyat \u00f6\u011fretmeni Ats\u0131z da s\u00fclalelerin ayr\u0131 ayr\u0131 devletlermi\u015f gibi g\u00f6sterilmesine itiraz etmi\u015ftir. Nih\u00e2l Ats\u0131z itiraz\u0131na \u015f\u00f6yle ba\u015fl\u0131yor: \u201cMill\u00ee tarihimizin anayurttan ve en eski zamanlardan ba\u015flatt\u0131r\u0131lmas\u0131 icap etti\u011fi hakk\u0131nda bug\u00fcn memleket m\u00fcnevverlerinin hemen hemen hepsi anla\u015fm\u0131\u015ft\u0131r\u2026 T\u00fcrk tarihinin Osmanl\u0131 tarihinden ba\u015flamad\u0131\u011f\u0131n\u0131 bug\u00fcn herkes biliyorsa da hen\u00fcz hi\u00e7 kimse Osmanl\u0131 m\u00fcverrihinin s\u00fcl\u00e2lecilik zihniyetinden kurtulamam\u0131\u015ft\u0131r.\u201d (Ats\u0131z 1933: 4).<\/p>\n

Ats\u0131z\u2019\u0131n belirtti\u011fi gibi art\u0131k T\u00fcrk ayd\u0131nlar\u0131, mill\u00ee tarihimizin Osmanl\u0131larla ba\u015flamad\u0131\u011f\u0131n\u0131 biliyordu. T\u00fcrk Tarihinin Ana Hatlar\u0131 adl\u0131 d\u00f6rt ciltlik ders kitab\u0131 da bu g\u00f6r\u00fc\u015fle haz\u0131rlanm\u0131\u015ft\u0131. Eser, Asya, Avrupa ve Afrika\u2019daki b\u00fct\u00fcn medeniyetleri T\u00fcrklerin yaratt\u0131\u011f\u0131 gibi, bug\u00fcn art\u0131k kabul g\u00f6rmeyen g\u00f6r\u00fc\u015fleri ihtiva ediyorsa da eserin ruhu tamamen mill\u00ee idi. Yine 1931\u2019de, hem de on binlerce bas\u0131lan \u201cT\u00fcrk Tarihinin Ana Hatlar\u0131 – Methal K\u0131sm\u0131\u201dnda K\u00f6kt\u00fcrk harfleri listesinin sonunda yer alan \u201cTanr\u0131 T\u00fcrk\u00fc ya\u015fats\u0131n\u201d c\u00fcmlesi, bu mill\u00ee ruhu a\u00e7\u0131k\u00e7a g\u00f6stermektedir (1931: 38).<\/p>\n

T\u00fcrk Dil Kurumu da mill\u00ee d\u00fc\u015f\u00fcncelerle kurulmu\u015ftur. Kuruldu\u011fu tarihteki ad\u0131yla T\u00fcrk Dili Tetkik Cemiyeti\u2019nin t\u00fcz\u00fc\u011f\u00fcne g\u00f6re cemiyetin maksad\u0131, \u201cT\u00fcrk dilinin \u00f6z g\u00fczelli\u011fini meydana \u00e7\u0131karmak, onu d\u00fcnya dilleri aras\u0131nda de\u011ferine yara\u015f\u0131r y\u00fcksekli\u011fe eri\u015ftirmektir.\u201d T\u00fcz\u00fck, Birinci T\u00fcrk Dil Kurultay\u0131\u2019nda madde madde m\u00fczakere edilerek kabul edilmi\u015ftir (1933: 435-455).<\/p>\n

Birinci T\u00fcrk Dil Kurultay\u0131\u2019n\u0131n a\u00e7\u0131\u015f konu\u015fmas\u0131n\u0131 yapan, T\u00fcrk Dil Kurumu\u2019nun ilk ba\u015fkan\u0131 Samih Rifat\u2019\u0131n \u015fu s\u00f6zleri, Kurum\u2019a h\u00e2kim olan zihniyeti g\u00f6stermesi a\u00e7\u0131s\u0131ndan dikkat \u00e7ekicidir: \u201c\u2026 milliyet \u015fuurunun insanl\u0131kla muas\u0131r bir tarihten bug\u00fcne kadar her t\u00fcrl\u00fc tafsil\u00e2tiyle ihata edildi\u011fini, biz B\u00fcy\u00fck Gazinin birer birer meydana \u00e7\u0131kan y\u00fcksek te\u015febb\u00fcsleriyle \u00f6\u011frendik.\u201d (Samih Rifat 1933: 3).<\/p>\n

Kurdu\u011fu m\u00fcesseseler ve uygulamalar\u0131yla Atat\u00fcrk\u2019\u00fcn ideolojik anlamda bir T\u00fcrk milliyet\u00e7isi oldu\u011fu muhakkakt\u0131r. Bu tespiti onun S\u00f6ylev ve Deme\u00e7leri\u2019nin ikinci cildinin 16. sayfas\u0131ndan al\u0131nm\u0131\u015f \u015fu s\u00f6zlerine dayand\u0131r\u0131yoruz:<\/p>\n

\u201cMilliyet mefk\u00fbre ve nazariyesini yani milliyet\u00e7ili\u011fi ortadan kald\u0131racak bir tatbikat bulunamam\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc tarih, vukuat, hadisat ve m\u00fc\u015fahedat hep insanlar ve milletler aras\u0131nda milliyetin h\u00e2kim oldu\u011funu g\u00f6stermi\u015ftir.\u201d (Korkmaz 1995: 732).<\/p>\n

Atat\u00fcrk\u2019\u00fcn yak\u0131n\u0131nda bulunmu\u015f, Atat\u00fcrk taraf\u0131ndan T\u00fcrk Dil Kurumu\u2019nun d\u00f6rt kurucusundan biri olarak belirlenmi\u015f b\u00fcy\u00fck romanc\u0131m\u0131z Yakup Kadri Karaosmano\u011flu\u2019nun \u015fu tespiti de Atat\u00fcrk\u2019\u00fcn milliyet\u00e7ili\u011fi konusundaki en veciz ifadelerden biridir:<\/p>\n

\u201cAtat\u00fcrk\u2019\u00fcn \u00e7e\u015fitli y\u00f6nlerinden birini, di\u011ferlerine ba\u011flayarak bir sentezini yapmak istedi\u011fimiz vakit, bulabilece\u011fimiz en h\u00e2kim vasf\u0131 T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fc ve milliyet\u00e7ili\u011fidir. Millet, gene millet, daima millet, mill\u00ee m\u00fccadele, mill\u00ee kurtulu\u015f sava\u015f\u0131, mill\u00ee irade, millet egemenli\u011fi ve nihayet mill\u00ee e\u011fitim ve mill\u00ee k\u00fclt\u00fcr davran\u0131\u015f\u0131… \u0130\u015fte Atat\u00fcrk\u2019\u00fcn dilinden hi\u00e7 d\u00fc\u015fmeyen ve \u00f6l\u00fcm\u00fcnden be\u015f y\u0131l \u00f6nce O\u2019nu \u2018Ne mutlu T\u00fcrk\u2019\u00fcm diyene\u2019 diye sesi k\u0131s\u0131l\u0131rcas\u0131na hayk\u0131rtan slogan hep bu.\u201d (Karaosmano\u011flu 1975: 100).<\/p>\n

T\u00fcrk mill\u00ee birli\u011fini in\u015fa etmek, T\u00fcrk millet ve devletini y\u00fckseltmek<\/h2>\n

Atat\u00fcrk\u2019\u00fcn b\u00fct\u00fcn faaliyet ve s\u00f6zlerinin hedefi, \u201cT\u00fcrk mill\u00ee birli\u011fini in\u015fa etmek, T\u00fcrk millet ve devletini y\u00fckseltmek\u201dtir.<\/p>\n

1924 Anayasas\u0131n\u0131n 88. maddesi, T\u00fcrkiye Cumhuriyeti vatanda\u015flar\u0131n\u0131n tamam\u0131n\u0131 \u201cT\u00fcrk\u201d kabul eder ve b\u00f6ylece mill\u00ee birli\u011fi \u201cT\u00fcrk\u201d ad\u0131 ile in\u015fa etmeyi hedef al\u0131r. Madde aynen \u015f\u00f6yledir:<\/p>\n

\u201cT\u00fcrkiye ahalisine din ve \u0131rk fark\u0131 olmaks\u0131z\u0131n vatanda\u015fl\u0131k itibariyle T\u00fcrk \u0131tlak olunur.\u201d<\/p>\n

Burada \u201cT\u00fcrk\u201d ad\u0131n\u0131n hukuki ve siyasi tan\u0131m\u0131 yap\u0131lm\u0131\u015ft\u0131r. Bu tan\u0131m, tarih\u00ee ve sosyolojik manadaki T\u00fcrk kavram\u0131n\u0131 tabii ki ortadan kald\u0131rmaz. Atat\u00fcrk\u2019\u00fcn, tarih\u00ee ve sosyolojik anlamdaki T\u00fcrk kavram\u0131yla ne kadar \u00e7ok me\u015fgul oldu\u011funu biliyoruz. Ancak o, anayasada \u0131rk\u00ee, k\u00fclt\u00fcrel (biyolojik ve sosyolojik) anlamdaki T\u00fcrk yerine \u201cvatanda\u015fl\u0131k itibariyle\u201d T\u00fcrk\u2019\u00fc esas alm\u0131\u015f ve b\u00f6ylece b\u00f6l\u00fcc\u00fc, ayr\u0131l\u0131k\u00e7\u0131 d\u00fc\u015f\u00fcnce ve hareketlerin \u00f6n\u00fcne ge\u00e7mek istemi\u015ftir. Elbette buna uygun bir mill\u00ee e\u011fitim ve k\u00fclt\u00fcr program\u0131 da uygulayarak b\u00fct\u00fcn vatanda\u015flar\u0131 \u201cT\u00fcrk\u201d ad\u0131 alt\u0131nda birle\u015ftirmeyi d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Nitekim Atat\u00fcrk\u2019\u00fcn e\u011fitim ve k\u00fclt\u00fcr program\u0131 ba\u015far\u0131ya ula\u015fm\u0131\u015f ve soyu sopu ne olursa olsun b\u00fct\u00fcn vatanda\u015flar\u0131m\u0131z kendilerini T\u00fcrk kabul etmi\u015ftir. Hatta insanlar\u0131m\u0131z kendilerini T\u00fcrk kabul etmekle de kalmam\u0131\u015f, T\u00fcrk olmakla iftihar etmi\u015flerdir. 1980\u2019lere kadar baz\u0131 k\u0131p\u0131rdan\u0131\u015flar olmu\u015fsa da T\u00fcrk kamuoyunun \u00e7o\u011funlu\u011funda T\u00fcrkl\u00fck konusunda bir teredd\u00fct meydana gelmemi\u015ftir.<\/p>\n

Laiklik ilkesi 1937\u2019de anayasaya girmekle birlikte fiil\u00ee olarak 03 Mart 1924\u2019te y\u00fcr\u00fcrl\u00fc\u011fe girmi\u015ftir. Bu tarihte halifelik kald\u0131r\u0131lm\u0131\u015f ve Tevhid-i Tedrisat Kanunu kabul edilmi\u015fti. Bu, laiklik i\u00e7in at\u0131lan en \u00f6nemli ad\u0131md\u0131. Bunu 30 Kas\u0131m 1925\u2019te tekke ve zaviyeleri kapatan, tarikatlar\u0131 yasaklayan kanun takip etti. Kanun bir yandan dinde ve millet aras\u0131nda tefrika \u00e7\u0131kmas\u0131n\u0131 \u00f6nleyecek, bir yandan da insanlar\u0131n iradelerini \u015feyhlere, m\u00fcr\u015fitlere teslim etmesini de\u011fil kendi iradelerini kullanmalar\u0131n\u0131 sa\u011flayarak ak\u0131lc\u0131l\u0131\u011f\u0131 \u00f6n plana \u00e7\u0131karacakt\u0131. 17 \u015eubat 1926’da kabul edilen Meden\u00ee Kanun ba\u015fta olmak \u00fczere sonraki y\u0131llarda kabul edilen hi\u00e7bir kanun da din\u00ee esaslara oturtulmayarak laiklik fiilen uygulanm\u0131\u015ft\u0131r. Devleti din kurallar\u0131na g\u00f6re y\u00f6netmek demek olan teokrasi (=\u015feriat\u00e7\u0131l\u0131k) laikli\u011fin z\u0131dd\u0131d\u0131r. Baz\u0131 din\u00ee grup ve cemaatlerin laiklik d\u0131\u015f\u0131 tutum ve d\u00fc\u015f\u00fcncelerine ra\u011fmen bu konuda da 1980\u2019lere kadar geni\u015f kamuoyuna yay\u0131lan hareketler olmam\u0131\u015ft\u0131r.<\/p>\n

Ancak gerek \u201cT\u00fcrk\u201d kavram\u0131 gerek laiklik konusunda, Atat\u00fcrk\u2019ten sonra i\u015fin \u00e7ok s\u0131k\u0131 tutulmad\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor. T\u00fcrkiye\u2019nin imar\u0131, ekonomik kalk\u0131nmas\u0131 h\u00fck\u00fcmetlerin ana politikalar\u0131 olarak kabul edilirken e\u011fitim ve k\u00fclt\u00fcr politikalar\u0131 ihmal edilmi\u015ftir. Atat\u00fcrk devrinde, \u00f6zellikle ilk ve orta \u00f6\u011fretimde verilen tarih, dil ve edebiyat bilgi ve \u015fuuru gittik\u00e7e okullardan uzakla\u015fm\u0131\u015ft\u0131r. Fuzuli\u2019yi, Nedim\u2019i, Nam\u0131k Kemal\u2019i, Tevfik Fikret\u2019i \u00f6\u011frenen, \u015fiirlerini okuyup anlayarak yeti\u015fen nesilleri, kendi edebiyatlar\u0131ndan habersiz nesiller izlemi\u015ftir. Tarih konusunda da durum bundan farkl\u0131 de\u011fildir.<\/p>\n

K\u00f6yden \u015fehre g\u00f6\u00e7<\/h2>\n

Ekonomik kalk\u0131nma ve karayollar\u0131 a\u011f\u0131 k\u00f6yleri \u015fehirlere ba\u011flam\u0131\u015f; k\u00f6ylerimiz b\u00fcy\u00fck \u015fehirlere bo\u015falm\u0131\u015f; \u015fehirlerimizin etraf\u0131, gecekondu ve varo\u015f denilen d\u00fczensiz, \u015fekilsiz mahallelerle doldurulmu\u015ftur. 1940 sonlar\u0131ndan beri h\u00fck\u00fcmetler, bu d\u00fczensiz yap\u0131lanmaya kar\u015f\u0131 hi\u00e7bir tedbir almad\u0131\u011f\u0131 gibi \u00e2deta te\u015fvik etmi\u015ftir. \u00c2deta \u201cSald\u0131m \u00e7ay\u0131ra, Mevl\u00e2m kay\u0131ra\u201d diye d\u00fc\u015f\u00fcnen h\u00fck\u00fcmetlerin yerle\u015fme ve isk\u00e2n politikalar\u0131nda vurdumduymaz davranmalar\u0131, bug\u00fcnk\u00fc pek \u00e7ok s\u0131k\u0131nt\u0131n\u0131n sebebidir. H\u00e2lbuki h\u00fck\u00fcmet etmek demek, b\u00fct\u00fcn bunlar\u0131 kendi h\u00e2line b\u0131rakmak demek de\u011fil, y\u00f6nlendirmek ve d\u00fczene sokmak demektir.<\/p>\n

\u015eekilsiz yap\u0131lanmadan daha da \u00f6nemli olarak, k\u00f6yden \u015fehre g\u00f6\u00e7 diye adland\u0131rabilece\u011fimiz sosyolojik olgu kar\u015f\u0131s\u0131nda h\u00fck\u00fcmetlerin, hi\u00e7bir k\u00fclt\u00fcr ve e\u011fitim politikas\u0131 da olmam\u0131\u015ft\u0131r. Oysa tam tersine bu olgu kar\u015f\u0131s\u0131nda nas\u0131l tedbirler al\u0131naca\u011f\u0131, mill\u00ee birli\u011fi peki\u015ftirecek k\u00fclt\u00fcr ve e\u011fitimin nas\u0131l verilece\u011fi konusunda ciddi d\u00fc\u015f\u00fcnceler ve planlamalar olmas\u0131 gerekirdi. H\u00fck\u00fcmetlerin belki de en \u00f6nemli i\u015fi bu olmal\u0131yd\u0131. Fakat maalesef h\u00fck\u00fcmetlerin b\u00f6yle bir derdi bile olmam\u0131\u015ft\u0131r.<\/p>\n

Gecekondu ve varo\u015f olgusu, bir yandan estetikten uzak ve \u015fekilsiz evler, sokaklar ve caddelerle kendini g\u00f6sterirken bir yandan da \u015fekilsiz, k\u00fclt\u00fcrs\u00fcz ve kaba insan varl\u0131\u011f\u0131yla kendini g\u00f6stermi\u015ftir. Bunlar\u0131n ne kadar b\u00fcy\u00fck s\u0131k\u0131nt\u0131lara yol a\u00e7t\u0131\u011f\u0131n\u0131 hep birlikte g\u00f6r\u00fcyoruz.<\/p>\n

O h\u00e2lde i\u015fe e\u011fitim ve k\u00fclt\u00fcrden ba\u015flamak gerekir. Ne dindar ne kindar nesil. Liseyi bitirinceye kadar her \u00e7ocu\u011fumuz tarihini, dilini, edebiyat\u0131n\u0131 ve k\u00fclt\u00fcr\u00fcn\u00fc ana \u00e7izgileriyle \u00f6\u011frenmelidir. B\u00f6ylece her lise mezunu \u201cy\u00fcksek T\u00fcrk k\u00fclt\u00fcr\u00fc\u201dn\u00fc \u00f6\u011frenmi\u015f ve edinmi\u015f olmal\u0131d\u0131r. Bu y\u00fcksek ve ortak k\u00fclt\u00fcr, her lise mezununun kendini \u201cT\u00fcrk\u201d hissetmesini sa\u011flar. Tevhid-i Tedrisat\u2019\u0131n amac\u0131 da bu idi. \u00d6zel okullarda da ayn\u0131 m\u00fcfredat\u0131n uygulanmas\u0131 s\u0131k\u0131 bir \u015fekilde izlenmelidir.<\/p>\n

\u0130lk ve orta \u00f6\u011fretimin ikinci amac\u0131, rasyonel d\u00fc\u015f\u00fcnebilen \u00e7a\u011fda\u015f nesiller yeti\u015ftirmek olmal\u0131d\u0131r. Bunun i\u00e7in felsefe dersleri liselerde mutlaka zorunlu olarak okutulmal\u0131d\u0131r. Asl\u0131nda zorunlu dersleri \u00e7e\u015fitlendirmeye gerek yoktur. T\u00fcrk Dili ve Edebiyat\u0131, Tarih, Co\u011frafya, Felsefe, Matematik, Fizik, Kimya, Biyoloji. Bunlar\u0131n d\u0131\u015f\u0131ndaki b\u00fct\u00fcn dersler se\u00e7imlik olmal\u0131d\u0131r. \u00d6\u011frenci merak\u0131na, yetene\u011fine ve devam etmek istedi\u011fi y\u00fcksek\u00f6\u011frenime g\u00f6re se\u00e7imlik dersler aras\u0131ndan se\u00e7im yapmal\u0131d\u0131r.<\/p>\n

\u0130mam-Hatip Liseleri, di\u011fer meslek liseleri gibi, meslek mensubu ve din adam\u0131 yeti\u015ftirmeye y\u00f6nelik olmal\u0131d\u0131r. Elbette onlar da ayn\u0131 \u201cy\u00fcksek ve ortak T\u00fcrk k\u00fclt\u00fcr\u00fc\u201dn\u00fc edinmeli ve i\u00e7lerinden en iyileri, ba\u015fka dinleri de bilen din bilginleri olarak yeti\u015ftirilmelidir. \u0130mam-Hatip Liseleri ve Diyanet \u0130\u015fleri\u2019ne ba\u011fl\u0131 Kur\u2019an kurslar\u0131 d\u0131\u015f\u0131nda hi\u00e7bir din\u00ee grup, cemaat ve tarikat\u0131n din\u00ee e\u011fitim vermesine m\u00fcsaade edilmemelidir.<\/p>\n

B\u00fct\u00fcn T\u00fcrkiye halk\u0131n\u0131n, 5-10 b\u00fcy\u00fck \u015fehirde toplanmas\u0131 sonucunu do\u011furan vurdumduymaz yerle\u015fme siyasetinden vazge\u00e7ilmelidir. Anadolu ve Trakya\u2019n\u0131n her taraf\u0131nda k\u00f6yler birle\u015ftirilip modern ve estetik g\u00f6r\u00fcn\u00fcml\u00fc \u015fehirler h\u00e2line getirilmeli; ekonomik, turistik, k\u00fclt\u00fcrel cazibe merkezleriyle insanlar buralara y\u00f6nlendirilmelidir. Y\u00f6nlendirmeler s\u0131ras\u0131nda, etnik veya din\u00ee ayr\u0131l\u0131k potansiyeli g\u00f6steren gruplar\u0131n bir araya gelmemesine dikkat edilmelidir. Suriye\u2019den gelen m\u00fclteciler de ilk f\u0131rsatta, gerekli politikalar uygulanarak \u00fclkelerine g\u00f6nderilmeli, kesinlikle vatanda\u015f yap\u0131lmamal\u0131d\u0131r.<\/p>\n

Y\u00fcksek T\u00fcrk k\u00fclt\u00fcr\u00fc ve zaferleriyle, yenilgileriyle b\u00fcy\u00fck tarihimiz hepimizde yeniden mill\u00ee bir gurur uyand\u0131rabilir. Yeter ki devletin e\u011fitim ve k\u00fclt\u00fcr politikalar\u0131 buna g\u00f6re ayarlans\u0131n. Atat\u00fcrk devrinde oldu\u011fu gibi insanlar g\u00f6\u011f\u00fcslerini kabartarak \u201cNe mutlu T\u00fcrk\u2019\u00fcm diyene!\u201d uran\u0131n\u0131 (slogan\u0131n\u0131) hayk\u0131rabilmelidir. Ancak mill\u00ee gurur ve heyecan i\u00e7in \u201cge\u00e7mi\u015f\u201d yeterli de\u011fildir. Y\u00f6netimler, gen\u00e7lere ve b\u00fct\u00fcn vatanda\u015flara b\u00fcy\u00fck bir gelece\u011fin heyecan\u0131n\u0131 da vermelidir. Bunun i\u00e7in bilimde, k\u00fclt\u00fcrde, sanatta, sporda d\u00fcnya \u00e7ap\u0131nda \u00fcst\u00fcn ba\u015far\u0131lar elde etmenin yol ve imk\u00e2nlar\u0131 a\u00e7\u0131lmal\u0131d\u0131r. Alanlar\u0131nda yetenekli \u00e7ocuklar k\u00fc\u00e7\u00fck ya\u015flardan tespit edilerek \u00f6zel olarak e\u011fitilmelidir. Ge\u00e7mi\u015fe ait sanatlar\u0131m\u0131zla yetinemeyiz. Bir yandan onlar\u0131 en iyi \u015fekilde \u00f6\u011frenir ve sergilerken bir yandan da b\u00fct\u00fcn sanat formlar\u0131n\u0131, yeni teknik ve y\u00f6ntemlerle geli\u015ftirmeye \u00e7al\u0131\u015fmal\u0131y\u0131z. S\u00f6z geli\u015fi, davul ve zurnay\u0131 dedelerimizden \u00f6\u011frendi\u011fimiz gibi \u00e7almaya devam etmek milliyet\u00e7ilik veya muhafazak\u00e2rl\u0131k de\u011fildir. Sahne sanatlar\u0131n\u0131n, sineman\u0131n, dijital ortamlar\u0131n alabildi\u011fine geli\u015fti\u011fi, izlenemez bir h\u0131zla de\u011fi\u015fti\u011fi bir \u00e7a\u011fda salonlarda davul zurna \u00e7alman\u0131n manas\u0131 yoktur. Davulu, zurnay\u0131 ve di\u011fer \u00e7alg\u0131lar\u0131m\u0131z\u0131 yukar\u0131da say\u0131lan ortamlara uyarlaman\u0131n \u00e7arelerini aramal\u0131y\u0131z.<\/p>\n

Yeni T\u00fcrk nesilleri y\u00fcksek T\u00fcrk k\u00fclt\u00fcr\u00fcne sahip fakat kendilerini yenileyen ve \u00e7a\u011fda\u015fl\u0131\u011f\u0131 hedefleyen insanlar olmal\u0131d\u0131r. Atat\u00fcrk devrinde oldu\u011fu gibi. Mill\u00ee birli\u011fin yeniden in\u015fas\u0131 i\u00e7in ba\u015fka \u00e7\u0131kar yol yoktur.<\/p>\n

 <\/p>\n

KAYNAKLAR<\/strong><\/p>\n

Ats\u0131z (1949), Osmanl\u0131 Tarihleri I, <\/em>T\u00fcrkiye Yay\u0131nevi, \u0130stanbul.<\/p>\n

Ats\u0131z (1933), \u201cT\u00fcrk Tarihi \u00dczerinde Toplamalar\u201d, Orhun, say\u0131: 1, <\/em>\u0130stanbul.<\/p>\n

Birinci T\u00fcrk Dili Kurultay\u0131 \u2013 Tezler \u2013 M\u00fczakere Zab\u0131tlar\u0131 <\/em>(1933), Maarif Vek\u00e2leti, \u0130stanbul.<\/p>\n

Birinci T\u00fcrk Tarih Kongresi \u2013 Konferanslar \u2013 M\u00fcnaka\u015falar <\/em>\u00a0(1932), Maarif Vek\u00e2leti, \u0130stanbul.<\/p>\n

Demir, Necati \u2013 Aydo\u011fdu, \u00d6zkan (2015), O\u011fuzname [Kazan N\u00fcshas\u0131] \u2013 \u0130nceleme-Metin-Dizin-T\u0131pk\u0131bas\u0131m<\/em>, Kesit Yay\u0131nlar\u0131, \u0130stanbul.<\/p>\n

Ercilasun, Ahmet B. (2007), Makaleler \u2013 Dil \u2013 Destan \u2013 Tarih \u2013 Edebiyat <\/em>(Haz\u0131rlayan: Ekrem Ar\u0131ko\u011flu), Ak\u00e7a\u011f Yay\u0131nlar\u0131, Ankara.<\/p>\n

Ercilasun, Bilge (\u015eubat 2013), \u201cOrhun Abideleri Hakk\u0131nda T\u00fcrkiye\u2019deki \u0130lk Bilgiler\u201d, Edebiyat Tarihi ve<\/em> Tenkit,<\/em> Derg\u00e2h Yay\u0131nlar\u0131, \u0130stanbul.<\/p>\n

Ferik S\u00fcleyman H\u00fcsn\u00fc (1327), T\u00e2r\u00eeh-i \u00c2lem<\/em>, Mekteb-i Harbiye Matbaas\u0131, \u0130stanbul.<\/p>\n

Karaosmano\u011flu, Yakup Kadri (1975), \u201cAtat\u00fcrk ve Atat\u00fcrk\u00e7\u00fcl\u00fck\u201d, Atat\u00fcrk Devrimleri I. Milletleraras\u0131 Simpozyumu Bildirileri.<\/em><\/p>\n

Karg\u0131 \u00d6lmez, Zuhal (1996), Ebulgazi Bahad\u0131r Han \u2013 \u015eecere-i Ter\u00e2kime (T\u00fcrkmenlerin Soyk\u00fct\u00fc\u011f\u00fc)<\/em>, Simurg, Ankara.<\/p>\n

Korkmaz, Zeynep (1995), T\u00fcrk Dili \u00dczerine Ara\u015ft\u0131rmalar, Birinci Cilt, <\/em>T\u00fcrk Dil Kurumu, Ankara.<\/p>\n

S\u00fcmer, Faruk (1992), O\u011fuzlar (T\u00fcrkmenler) \u2013 Tarihleri \u2013 Boy Te\u015fkilat\u0131 \u2013 Destanlar\u0131, <\/em>T\u00fcrk D\u00fcnyas\u0131 Ara\u015ft\u0131rmalar\u0131 Vakf\u0131, \u0130stanbul.<\/p>\n

Togan, A. Zeki Velid\u00ee (1972), O\u011fuz Destan\u0131 \u2013 Re\u015fideddin O\u011fuzn\u00e2mesi, Terc\u00fcme ve Tahlil, <\/em>\u0130stanbul.<\/p>\n

T\u00fcrk Tarihinin Ana Hatlar\u0131 \u2013 Methal K\u0131sm\u0131 <\/em>(1931), Maarif Vek\u00e2leti, \u0130stanbul.<\/p>\n

Ziya G\u00f6kalp (1941), K\u0131z\u0131l Elma, \u0130kbal Kitabevi, \u0130stanbul.<\/p>\n

Ziya G\u00f6kalp (1970), T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Esaslar\u0131<\/em> (Haz\u0131rlayan: Mehmet Kaplan), Devlet Kitaplar\u0131, \u0130stanbul.<\/p>\n

Ziya G\u00f6kalp (1976), Yeni Hayat \u2013 Do\u011fru Yol<\/em> (Haz\u0131rlayan: M\u00fcjg\u00e2n Cunbur), K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131, Ankara.<\/p>\n

 <\/p>\n

 <\/p>\n

 <\/p>\n

[1]<\/a> G\u00f6revi.<\/p>\n

[2]<\/a> El\u00e7inin mihmandar\u0131.<\/p>\n

[3]<\/a> O\u011fuzlar\u0131n ve T\u00fcrklerin Tarihi ve O\u2019nun (O\u011fuz Han\u2019\u0131n) Cihangirli\u011finin Hik\u00e2yesi.<\/p>\n","protected":false},"excerpt":{"rendered":"

Yazar\u0131m\u0131z Ahmet Bican Ercilasun’un Temmuz-Eyl\u00fcl 2016’da \u0130lesam \u0130lim ve Edebiyat Dergisi’nin birinci say\u0131s\u0131nda \u00e7\u0131km\u0131\u015f bulunan yaz\u0131s\u0131n\u0131 \u00f6nemine binaen yay\u0131ml\u0131yoruz.<\/p>\n","protected":false},"author":10,"featured_media":14907,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[62,2,68,69],"tags":[259,1988,982,1229,2201,114],"yoast_head":"\nMill\u00ee birli\u011fi yeniden in\u015fa - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Mill\u00ee birli\u011fi yeniden in\u015fa - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"og:description\" content=\"Yazar\u0131m\u0131z Ahmet Bican Ercilasun'un Temmuz-Eyl\u00fcl 2016'da \u0130lesam \u0130lim ve Edebiyat Dergisi'nin birinci say\u0131s\u0131nda \u00e7\u0131km\u0131\u015f bulunan yaz\u0131s\u0131n\u0131 \u00f6nemine binaen yay\u0131ml\u0131yoruz.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/\" \/>\n<meta property=\"og:site_name\" content=\"M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"article:published_time\" content=\"2022-02-09T16:00:00+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2022-02-08T21:34:00+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2022\/02\/Milli-Birligi-yeniden-insa-Misak.png\" \/>\n\t<meta property=\"og:image:width\" content=\"1200\" \/>\n\t<meta property=\"og:image:height\" content=\"800\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Tahmini okuma s\u00fcresi\">\n\t<meta name=\"twitter:data1\" content=\"16 dakika\">\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Organization\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#organization\",\"name\":\"Mill\\u00ee D\\u00fc\\u015f\\u00fcnce Merkezi\",\"url\":\"https:\/\/millidusunce.com\/misak\/\",\"sameAs\":[],\"logo\":{\"@type\":\"ImageObject\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#logo\",\"inLanguage\":\"tr\",\"url\":\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2018\/09\/mdmLogo-yazisiz.jpg\",\"width\":422,\"height\":422,\"caption\":\"Mill\\u00ee D\\u00fc\\u015f\\u00fcnce Merkezi\"},\"image\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/#logo\"}},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#website\",\"url\":\"https:\/\/millidusunce.com\/misak\/\",\"name\":\"M\\u0130SAK- Mill\\u00ee Strateji Ara\\u015ft\\u0131rma Kurulu\",\"description\":\"D\\u00fcnyaya T\\u00fcrk\\u00e7\\u00fc Bak\\u0131\\u015f\",\"publisher\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":\"https:\/\/millidusunce.com\/misak\/?s={search_term_string}\",\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"tr\"},{\"@type\":\"ImageObject\",\"@id\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/#primaryimage\",\"inLanguage\":\"tr\",\"url\":\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2022\/02\/Milli-Birligi-yeniden-insa-Misak.png\",\"width\":1200,\"height\":800},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/#webpage\",\"url\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/\",\"name\":\"Mill\\u00ee birli\\u011fi yeniden in\\u015fa - M\\u0130SAK- Mill\\u00ee Strateji Ara\\u015ft\\u0131rma Kurulu\",\"isPartOf\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/#primaryimage\"},\"datePublished\":\"2022-02-09T16:00:00+00:00\",\"dateModified\":\"2022-02-08T21:34:00+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"item\":{\"@type\":\"WebPage\",\"@id\":\"https:\/\/millidusunce.com\/misak\/\",\"url\":\"https:\/\/millidusunce.com\/misak\/\",\"name\":\"Anasayfa\"}},{\"@type\":\"ListItem\",\"position\":2,\"item\":{\"@type\":\"WebPage\",\"@id\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/\",\"url\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/\",\"name\":\"Mill\\u00ee birli\\u011fi yeniden in\\u015fa\"}}]},{\"@type\":\"Article\",\"@id\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/#webpage\"},\"author\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/#\/schema\/person\/958288ffbfe5dd0254d7c58ae94a0412\"},\"headline\":\"Mill\\u00ee birli\\u011fi yeniden in\\u015fa\",\"datePublished\":\"2022-02-09T16:00:00+00:00\",\"dateModified\":\"2022-02-08T21:34:00+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/#webpage\"},\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/#organization\"},\"image\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/#primaryimage\"},\"keywords\":\"Atat\\u00fcrk,Ats\\u0131z,millet,milli,O\\u011fuz Han,Ziya G\\u00f6kalp\",\"articleSection\":\"E\\u011e\\u0130T\\u0130M-K\\u00dcLT\\u00dcR,T\\u00dcRKL\\u00dcK-T\\u00dcRK\\u00c7\\u00dcL\\u00dcK,YAKIN-CO\\u011eRAFYA\",\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/millidusunce.com\/misak\/milli-birligi-yeniden-insa\/#respond\"]}]},{\"@type\":\"Person\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#\/schema\/person\/958288ffbfe5dd0254d7c58ae94a0412\",\"name\":\"Ahmet Bican Ercilasun\",\"image\":{\"@type\":\"ImageObject\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#personlogo\",\"inLanguage\":\"tr\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/ffb4743f36880c35166d683c0ba4a276?s=96&d=mm&r=g\",\"caption\":\"Ahmet Bican Ercilasun\"},\"description\":\"Akademik Hayat: 1986 Profes\\u00f6r 1979 Do\\u00e7ent (Kutadgu Bilig'de Fiil) 1971 Doktor (Atat\\u00fcrk \\u00dcniversitesi) 1967 T\\u00fcrk Dili ve Edebiyat\\u0131 Lisans\\u0131 (\\u0130stanbul \\u00dcniversitesi) \\u0130\\u015f Hayat\\u0131: 1986-2010: Gazi \\u00dcniversitesi. 2004-2005: Girne Amerikan \\u00dcniversitesi. 2001-2002: T\\u00fcrkiye-K\\u0131rg\\u0131zistan Manas \\u00dcniversitesi. 1993-2000: T\\u00fcrk Dil Kurumu. 1971-1986: Hacettepe \\u00dcniversitesi. 1976-1977: University of Washington - Seattle\/ABD (misafir ara\\u015ft\\u0131rmac\\u0131). 1967-1971: Atat\\u00fcrk \\u00dcniversitesi. Eserleri: - Arpa\\u00e7ay K\\u00f6ylerinden Derlemeler (Prof. Dr. Sel\\u00e2hattin Olcay ve Dr. Ensar Aslan'la birlikte) (Ankara 1976). - Bug\\u00fcnk\\u00fc T\\u00fcrk Alfabeleri I-II (Ankara 1977). - Kars \\u0130li Ag\\u0131zlar\\u0131 - Ses Bilgisi (Ankara 1983). - Kutadgu Bilig Grameri \\u2013 Fiil (Ankara 1984). - Dilde Birlik (\\u0130stanbul 1984). - Uygur Halk Masallar\\u0131 (\\u015eek\\u00fcr Turan'la birlikte) (Ankara 1989). - \\u00d6rneklerle Bug\\u00fcnk\\u00fc T\\u00fcrk Alfabeleri (Ankara 1990). - Mo\\u011folistan ve \\u00c7in G\\u00fcnl\\u00fc\\u011f\\u00fc (Ankara 1991). - Kar\\u015f\\u0131la\\u015ft\\u0131rmal\\u0131 T\\u00fcrk Leh\\u00e7eleri S\\u00f6zl\\u00fc\\u011f\\u00fc 1-2 (ortak) (Ankara 1991, 1992). - T\\u00fcrk D\\u00fcnyas\\u0131 \\u00dczerine \\u0130ncelemeler (Ankara 1998). - T\\u00fcrk Dili I-II-III-IV (Leyla Karahan ile birlikte) (Ankara 1994-1996). - G\\u00fclnar -roman- (\\u0130stanbul 1998). - Ba\\u015flang\\u0131\\u00e7tan Yirminci Y\\u00fczy\\u0131la T\\u00fcrk Dili Tarihi (Ankara 2004). - 2BA Beden Beyin Ak\\u0131m\\u0131 -roman- (Ankara 2006). - Kar\\u015f\\u0131la\\u015ft\\u0131rmal\\u0131 T\\u00fcrk Leh\\u00e7eleri Grameri-I Fiil - Basit \\u00c7ekim (Ortak) (Ankara 2006). - Makaleler \\u2013 Dil-Destan-Tarih-Edebiyat (Yay\\u0131na haz\\u0131rlayan: Ekrem Ar\\u0131ko\\u011flu) (Ankara 2007). - T\\u00fcrk Leh\\u00e7eleri Grameri (Edit\\u00f6r) (Ankara 2007). - K\\u00e2\\u015fgarl\\u0131 Mahmud - D\\u00eev\\u00e2nu Lug\\u00e2ti\\u2019t-T\\u00fcrk \\u2013 Giri\\u015f-Metin-\\u00c7eviri-Notlar-Dizin (Ziyat Akkoyunlu ile birlikte) (Ankara 2014). - T\\u00fcrk\\u2019\\u00fcn Kay\\u0131p Kitab\\u0131-Ulu Han Ata -roman- (Ankara 2016). - T\\u00fcrk Ka\\u011fanl\\u0131\\u011f\\u0131 ve T\\u00fcrk Beng\\u00fc Ta\\u015flar\\u0131 (Ankara 2016). - Bir\\u00e7ok ilm\\u00ee ve fikr\\u00ee makale. - K\\u00f6\\u015fe Yaz\\u0131lar\\u0131 (2008'den itibaren Yeni\\u00e7a\\u011f gazetesinde).\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/14829"}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=14829"}],"version-history":[{"count":6,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/14829\/revisions"}],"predecessor-version":[{"id":14908,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/14829\/revisions\/14908"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/14907"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=14829"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=14829"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=14829"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}