{"id":4714,"date":"2018-12-11T19:30:00","date_gmt":"2018-12-11T16:30:00","guid":{"rendered":"http:\/\/misak.millidusunce.com?p=4714&preview=true&preview_id=4714"},"modified":"2018-12-11T12:28:13","modified_gmt":"2018-12-11T09:28:13","slug":"nihal-atsizin-edebi-eserlerinde-genclige-verilen-mesajlar","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/nihal-atsizin-edebi-eserlerinde-genclige-verilen-mesajlar\/","title":{"rendered":"Nih\u00e2l Ats\u0131z\u2019\u0131n edeb\u00ee eserlerinde gen\u00e7li\u011fe verilen mesajlar"},"content":{"rendered":"

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Giri\u015f<\/strong><\/h2>\n

Nih\u00e2l Ats\u0131z (1905-1975), 20. y\u00fczy\u0131l T\u00fcrk tarihinin i\u00e7erisinde yeti\u015fmi\u015f, bir\u00e7ok alanda ad\u0131ndan s\u00f6z ettirmi\u015f ve gerek savundu\u011fu T\u00fcrk\u00e7\u00fc hayat felsefesi ve fikir sistemi ile gerekse ortaya koydu\u011fu ilmi ve edeb\u00ee \u00e7al\u0131\u015fmalar neticesinde etkisini bug\u00fcn dahi hissettiren bir fikir\/ilim\/edebiyat adam\u0131d\u0131r. Ats\u0131z\u2019\u0131n d\u00fc\u015f\u00fcnce sistemi ve fikirlerini yans\u0131tt\u0131\u011f\u0131 eserleri, bunun yan\u0131nda hayat\u0131 ve ki\u015fili\u011fi, h\u00e2l\u00e2 ilm\u00ee \u00e7al\u0131\u015fmalara konu olmakta ve \u00fczerine yeni yakla\u015f\u0131m ve yorumlar getirilmektedir.[1]<\/a> Ya\u015fad\u0131\u011f\u0131 d\u00f6nemin siyas\u00ee ve sosyo-k\u00fclt\u00fcrel yap\u0131s\u0131, tan\u0131k oldu\u011fu iki b\u00fcy\u00fck d\u00fcnya sava\u015f\u0131, T\u00fcrkiye Cumhuriyeti\u2019nin kurulu\u015fu ve geli\u015fimi, bu s\u00fcre\u00e7te toplumun ge\u00e7irdi\u011fi zorluklar ve b\u00fcnyesinde var olan sorunlar yuma\u011f\u0131 Ats\u0131z\u2019\u0131n fikr\u00ee sisteminin ve ki\u015fili\u011finin olu\u015fumuna b\u00fcy\u00fck etki yapm\u0131\u015ft\u0131r. Denilebilir ki b\u00fct\u00fcn bu ya\u015fanan i\u00e7 ve d\u0131\u015f geli\u015fmeler, Ats\u0131z\u2019\u0131n Ats\u0131z olarak varl\u0131\u011f\u0131n\u0131 olu\u015fturmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r.<\/p>\n

Nih\u00e2l Ats\u0131z gibi \u00e7ok y\u00f6nl\u00fc sim\u00e2lar\u0131 tam anlam\u0131yla anlayabilmek\/anlatabilmek i\u00e7in bu ki\u015filerin fikr\u00ee sistemleri ile birlikte edeb\u00ee eserlerini ve elbette \u00f6zel hayatlar\u0131n\u0131\/ki\u015filiklerini de \u00e7ok iyi et\u00fcd etmek gerekmektedir. \u00c7\u00fcnk\u00fc b\u00f6yle insanlar\u0131n fikr\u00ee ve edeb\u00ee \u00e7al\u0131\u015fmalar\u0131 d\u00fc\u015f\u00fcnce yap\u0131lar\u0131ndan beslenmekte ve ayr\u0131ca \u00f6zel hayatlar\u0131n\u0131n\/ki\u015filiklerinin derin izlerini ta\u015f\u0131maktad\u0131r. Ats\u0131z\u2019\u0131n edeb\u00ee eserleri de fikr\u00ee yap\u0131s\u0131 ve ki\u015fili\u011finde yans\u0131malarla olu\u015fmu\u015ftur. Edeb\u00ee eserler her ne kadar bir kurmaca\/in\u015f\u00e2 olsa da sonu\u00e7ta kendilerini var eden(ler)in okuyuculara kendi ikliminden seslendi\u011fi, s\u00f6ylemek istediklerini edeb\u00ee bir dil ve \u00fcslupla kaleme ald\u0131klar\u0131 yaz\u0131nsal t\u00fcrlerdir. Bu ba\u011flamda Ats\u0131z\u2019\u0131n romanlar\u0131, hik\u00e2yeleri ve \u015fiirleri de T\u00fcrk\u00e7\u00fc fikr\u00ee sisteminden ve ki\u015fili\u011finden m\u00fclhem dile getirili\u015f bi\u00e7imleridir. Onun T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fc ve edebiyat\u00e7\u0131l\u0131\u011f\u0131 yan\u0131nda iyi bir tarih\u00e7i de olmas\u0131 edeb\u00ee eserlerinin niteli\u011fini de belirlemi\u015ftir. Bu alandaki \u00e7al\u0131\u015fmalar\u0131nda edeb\u00ee sanat ve zevk ile birlikte, T\u00fcrk\u00e7\u00fc anlay\u0131\u015f\u0131n yans\u0131malar\u0131 ve tarihsel bilgi ve yorum \u00f6zelliklerini de bulmak m\u00fcmk\u00fcnd\u00fcr. \u0130\u015fte bu sebepledir ki, Ats\u0131z\u2019\u0131n eserleri, alan\u0131nda kendine has bir \u00f6zellik g\u00f6stermekte ve bir\u00e7ok y\u00f6nden de bug\u00fcn t\u00fcrde\u015fleri taraf\u0131ndan a\u015f\u0131lamamaktad\u0131r.<\/p>\n

Ats\u0131z\u2019\u0131n edeb\u00ee \u00e7al\u0131\u015fmalar\u0131nda t\u00e2rih\u00ee romanlar \u00f6nemli bir yer tutmaktad\u0131r. Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc (1946), Bozkurtlar Diriliyor (1949) ve Deli Kurt (1958) G\u00f6kt\u00fcrkler ve Osmanl\u0131lar d\u00f6nemlerinde ya\u015fan\u0131lan olay \u00f6rg\u00fcs\u00fcne sahip tarih\u00ee romanlard\u0131r. Bilindi\u011fi \u00fczere tarih\u00ee roman, edebiyat t\u00fcrleri i\u00e7erisinde \u00f6nemli bir g\u00f6revi ihtiva etmektedir. Tarih\u00ee roman, idealist felsefe ve romantizm ile yak\u0131n ili\u015fkilidir. Romantizm, ya\u015fan\u0131lan zaman\u0131n \u00e7irkinliklerinden i\u011frenerek ge\u00e7mi\u015fe ka\u00e7ma \u00f6zelli\u011fi g\u00f6sterir. Bu t\u00fcr eserlerde mill\u00ee duygular ve hasletler \u00f6n plana \u00e7\u0131kar. Bu sebeple tarih\u00ee roman\u0131n epik-lirik havas\u0131ndan faydalanarak mevcut durumu de\u011ferlendirmek, \u00f6rnek al\u0131nmas\u0131 gereken m\u00fckemmeliyetleri ortaya koymak ola\u011fan\/olmas\u0131 gereken bir niteliktir.[2]<\/a> Bu \u00f6zelli\u011fi Ats\u0131z\u2019\u0131n tarih\u00ee romanlar\u0131nda a\u00e7\u0131k\u00e7a g\u00f6rebilmekteyiz. Ats\u0131z\u2019\u0131n yar\u0131 realist yar\u0131 sembolik eseri olan Ruh Adam (1972) roman\u0131 da binlerce y\u0131l \u00f6ncesi ile ya\u015fan\u0131lan zaman\u0131n birle\u015fiminden\/i\u00e7 i\u00e7e ge\u00e7mi\u015fli\u011finden olu\u015fmaktad\u0131r. Bununla birlikte di\u011fer eserlerinde oldu\u011fu gibi bunda da belli kavramlar\/mefhumlar \u00f6n plana \u00e7\u0131kar\u0131lmaktad\u0131r. Ayn\u0131 durum hiciv t\u00fcr\u00fcndeki romanlar\u0131 ve bunlar\u0131n yan\u0131nda hik\u00e2yeleri ve \u015fiirleri i\u00e7in de ge\u00e7erlidir. Ats\u0131z, \u00e7al\u0131\u015fmalar\u0131n\u0131 kaleme al\u0131rken sosyal fayda ilkesiyle hareket etmi\u015ftir. Bu y\u00f6n\u00fcyle onun edeb\u00ee eserlerinin pragmatik bak\u0131\u015f a\u00e7\u0131s\u0131yla yaz\u0131lm\u0131\u015f oldu\u011fu ortaya \u00e7\u0131kmaktad\u0131r. Bununla beraber edeb\u00ee eserlerinde estetik yakla\u015f\u0131m\u0131 da d\u0131\u015flamamaktad\u0131r. Edeb\u00ee eserlerin olu\u015fumunda edebiyat\u0131n kendine \u00f6zg\u00fc estetik de\u011ferleri ile mill\u00ee k\u00fclt\u00fcr de\u011ferlerini bir arada harmanlayarak okuyuculara sunmaktad\u0131r.[3]<\/a><\/p>\n

\u0130\u015fte biz bu \u00e7al\u0131\u015fmam\u0131z ile Ats\u0131z\u2019\u0131n edeb\u00ee eserlerinde \u00f6n plana \u00e7\u0131kard\u0131\u011f\u0131 bu kavramlar\/mefhumlar oda\u011f\u0131nda hareket ederek, Ats\u0131z\u2019\u0131n T\u00fcrk\u00e7\u00fc fikr\u00ee yap\u0131s\u0131n\u0131n toplumsal \u00f6zelli\u011fi gere\u011fi bu eserlerinde okuyuculara, \u00f6zellikle de gen\u00e7li\u011fe, verilmek\/a\u015f\u0131lanmak istenilen ana fikirlerin\/mesajlar\u0131n neler oldu\u011funu inceleyece\u011fiz.<\/p>\n

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Mill\u00ee \u015fuur-\u00fclk\u00fc-ahl\u00e2k: \u201c\u00c2cizleri, l\u00e2y\u0131k olmad\u0131klar\u0131 mevkilere ge\u00e7iren bir devlet batar\u201d<\/strong><\/h2>\n

Ats\u0131z\u2019\u0131n edeb\u00ee eserlerinde kar\u015f\u0131la\u015f\u0131lan en \u00f6nemli kavram mill\u00ee \u015fuurdur. T\u00fcrk\u00e7\u00fc fikir sistemi ile birlikte ki\u015fili\u011finde de bunu \u00f6z\u00fcmsemi\u015f olan Ats\u0131z, bu kavram\u0131n benimsenmesinin devletin ve toplumun sorunlar\u0131na \u00e7are olabilece\u011fi g\u00f6r\u00fc\u015f\u00fcndedir. \u00c7\u00fcnk\u00fc mill\u00ee \u015fuur yaln\u0131z halk taban\u0131na de\u011fil, y\u00f6netici s\u0131n\u0131fa da gerekli olan bir anlay\u0131\u015ft\u0131r. Bundan dolay\u0131 da Ats\u0131z, edeb\u00ee \u00e7al\u0131\u015fmalar\u0131nda bu anlay\u0131\u015f\u0131n gereklili\u011fini\/zorunlulu\u011funu okuyuculara a\u00e7\u0131k\u00e7a hissettirmekten ka\u00e7\u0131nmamaktad\u0131r. Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc isimli romanda, G\u00f6k T\u00fcrk h\u00fck\u00fcmdar\u0131 Kara Ka\u011fan\u2019\u0131n \u00c7inli katunun etkisiyle T\u00fcrk t\u00f6resinden uzakla\u015fmas\u0131 ve mill\u00ee \u015fuurdan yoksun kalmas\u0131n\u0131n devlet ve toplum nezdinde a\u00e7t\u0131\u011f\u0131 b\u00fcy\u00fck tahribatlara ve olumsuzluklara dikkat \u00e7ekilmektedir. Roman\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131nda h\u00fck\u00fcmdardaki bu gafletin T\u00fcrkler \u00fczerindeki etkisi konu edilmektedir. Bu roman\u0131n devam\u0131 niteli\u011findeki Bozkurtlar Diriliyor ise, mill\u00ee \u015fuur sahibi insanlar\u0131n giri\u015fimleriyle G\u00f6k T\u00fcrklerin nas\u0131l te\u015fkil\u00e2tlan\u0131p \u00c7inlilerden kurtuldu\u011funu ve yeniden devletlerini kurduklar\u0131n\u0131 anlatan epik bir \u00e7al\u0131\u015fmad\u0131r. Dolay\u0131s\u0131yla Ats\u0131z\u2019\u0131n romanlar\u0131nda mill\u00ee \u015fuur sahibi olman\u0131n devlet kurmak olmaman\u0131n ise devlet kaybetmek gibi sonu\u00e7lara yol a\u00e7an \u00f6nemli bir kavram oldu\u011fu okuyuculara if\u00e2de edilmektedir. Ruh Adam roman\u0131nda ge\u00e7en bir c\u00fcmle ise asl\u0131nda bu d\u00fc\u015f\u00fcnce \u015feklinin bir d\u0131\u015favurumudur: \u201c\u00e2cizleri, l\u00e2y\u0131k olmad\u0131klar\u0131 mevkilere ge\u00e7iren bir devlet batar\u201d<\/em>.[4]<\/a> \u00c2ciz diyerek kastedilen ise mill\u00ee \u015fuur sahibi olmay\u0131p mill\u00ee duygularla bezenmemi\u015f ki\u015filerdir. Bu tip insanlar mill\u00ee duyu\u015f ve d\u00fc\u015f\u00fcnceden uzak olduklar\u0131 i\u00e7in devletin ve toplumun menfaatlerinden ziyade kendi menfaatlerini \u00fcst\u00fcn tuttuklar\u0131ndan, bittabi devlet sistemi ve toplum organizmas\u0131 bundan olumsuz olarak etkilenecektir.<\/p>\n

Ats\u0131z\u2019\u0131n hiciv t\u00fcr\u00fcnde kaleme ald\u0131\u011f\u0131 Z Vitamini isimli eserde mill\u00ee \u015fuurdan yoksun olan devlet y\u00f6neticilerinin i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fc trajikomik durumlar ve onlar\u0131n y\u00f6netimindeki \u00fclkenin fel\u00e2kete s\u00fcr\u00fckleni\u015fi anlat\u0131lmaktad\u0131r. Eserin sonunda b\u00f6yle devlet y\u00f6neticilerinin tarih taraf\u0131ndan hi\u00e7bir zaman affedilmeyece\u011fi ve sayg\u0131yla y\u00e2d edilmeyece\u011fi mesaj\u0131 verilmektedir.[5]<\/a> Yine ba\u015fka bir hiciv roman\u0131 olan Dalkavuklar Gecesi\u2019nde de[6]<\/a> etraf\u0131 i\u015fe yaramaz, menfaatperest ve mill\u00ee \u015fuurdan yoksun ki\u015filer taraf\u0131ndan \u00e7evrilen bir h\u00fck\u00fcmdar\u0131n onlar\u0131n etkisinde kalarak yanl\u0131\u015f kararlar almas\u0131 ve bu ki\u015filerin gerek kendi aralar\u0131nda \u00f6ne \u00e7\u0131kma yar\u0131\u015f\u0131 gerekse h\u00fck\u00fcmdarla olan komik ili\u015fkiler yuma\u011f\u0131 okuyuculara anlat\u0131lmaktad\u0131r. Ruh Adam\u2019daki k\u00f6t\u00fcl\u00fc\u011f\u00fc\/\u015feytan\u0131 sembolize eden Yek ismindeki karakter de, herhangi bir milliyete mensup olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyip mill\u00ee duygular\u0131 gereksiz g\u00f6ren ve hayvan\u00ee bir rehavet i\u00e7erisinde zevk ve e\u011flenceyle hayat s\u00fcr\u00fclmesini isteyen bir tiplemedir.[7]<\/a> Nas\u0131l ki mill\u00ee \u015fuur yoksunlu\u011fu devlet y\u00f6neticilerini basiretsizli\u011fe s\u00fcr\u00fckl\u00fcyorsa toplumdaki insanlar da mill\u00ee \u015fuurdan yoksun kal\u0131nca toplumun d\u00fczeni alt \u00fcst olmaktad\u0131r. Bireylerinin hodbin ve hedonist bir hayat \u015fekli i\u00e7erisinde olan toplumun manev\u00ee hi\u00e7bir kural\u0131 benimsemeyece\u011fi ve bunun sonucunda da yaln\u0131z madd\u00ee olanla ilgilenip insan\u0131 insan yapan erdemlerden uzakla\u015faca\u011f\u0131 ve sonunda da hayvandan fark\u0131 kalmayaca\u011f\u0131 alg\u0131s\u0131 ve yorumu Ats\u0131z taraf\u0131ndan okuyuculara mill\u00ee \u015fuur kanal\u0131yla empoze edilmektedir. Bu \u015fekilde de Ats\u0131z, mill\u00ee \u015fuurda yoksun olman\u0131n olumsuz sonu\u00e7lar\u0131n\u0131 en \u00fcst perdeden g\u00f6zler \u00f6n\u00fcne sermektedir.<\/p>\n

Mill\u00ee \u015fuurun bu denli m\u00fchim bir kavram oldu\u011funu hissettiren Ats\u0131z, mill\u00ee \u015fuurun \u00fclk\u00fc denilen ve manev\u00eeyat\u0131 temsil eden anlay\u0131\u015fla elde edilece\u011fi g\u00f6r\u00fc\u015f\u00fcndedir. Bozkurtlar Diriliyor\u2019da gerek roman kahraman\u0131 Urungu gerekse kendisini yeti\u015ftiren annesinin tek bir hayat gayesi, yani \u00fclk\u00fcs\u00fc vard\u0131r: \u201c\u00d6t\u00fcken\u2019de T\u00fcrk ka\u011fan\u0131n\u0131n oturdu\u011funu, T\u00fcrk t\u00fcresinin y\u00fcr\u00fcd\u00fc\u011f\u00fcn\u00fc g\u00f6rmek\u201d.<\/em>[8]<\/a> Bu \u00f6rnek, mill\u00ee \u015fuur etraf\u0131nda \u015fekillenmi\u015f olan \u00fclk\u00fc ile insanlar\u0131n asl\u0131nda varl\u0131k sebeplerini ve d\u00fcnyaya geli\u015f ama\u00e7lar\u0131n\u0131 anlatma amac\u0131 g\u00fctmektedir. Bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 \u015fiirlerinde de g\u00f6rebilmekteyiz. Ats\u0131z\u2019\u0131n \u015fiirlerinde \u00f6zellikle \u00fclk\u00fc kavram\u0131 \u00f6n plana \u00e7\u0131kmaktad\u0131r. Ahmet Bican Ercilasun, Ats\u0131z\u2019\u0131n \u015fiirlerini onun fikr\u00ee sisteminden ayr\u0131 d\u00fc\u015f\u00fcn\u00fclemeyece\u011fi, \u015fiirlerinde T\u00fcrk\u00e7\u00fcl\u00fck anlay\u0131\u015f\u0131n\u0131n etkili oldu\u011fu ve \u015fiirlerinin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 \u00fclk\u00fcs\u00fc i\u00e7in yazd\u0131\u011f\u0131 tespitini yapmaktad\u0131r.[9]<\/a> Bu tespit olduk\u00e7a makuld\u00fcr. Ats\u0131z\u2019\u0131n yazm\u0131\u015f oldu\u011fu \u015fiirler tekd\u00fcze bir vaka analizi veya s\u0131radan bir \u00e2\u015f\u0131k edas\u0131yla kaleme al\u0131nm\u0131\u015f de\u011fildir. O, t\u0131pk\u0131 roman ve hik\u00e2yelerinde oldu\u011fu gibi \u015fiirlerinde de belli bir ama\u00e7 g\u00fctmekte ve gen\u00e7 nesillere kazand\u0131rmak istedi\u011fi hasletleri \u015fiir yoluyla da if\u00e2de etmek istemektedir. K\u00f6men \u015fiirinde insanlar\u0131n kutsal bir gaye u\u011fruna ya\u015fad\u0131klar\u0131n\u0131 ve insan\u0131n da insan olma ad\u0131na bunu yerine getirmesi gerekti\u011fini a\u00e7\u0131k\u00e7a s\u00f6yler:<\/p>\n

\u201cHi\u00e7 d\u00fc\u015f\u00fcnd\u00fcn m\u00fc ni\u00e7indir ya\u015famak?
\n<\/em>Bir g\u00f6rev yapmak i\u00e7indir ya\u015famak.
\n<\/em>Er ki\u015fiysen g\u00f6revin neyse, ba\u015far.
\n<\/em>Zevke, e\u011flenceye hayvan da ko\u015far.\u201d<\/em>[10]<\/a><\/p>\n

Gen\u00e7li\u011fe, mill\u00ee \u015fuur ve \u00fclk\u00fcn\u00fcn \u00f6nemini ba\u015fka bir \u015fiirinde \u015f\u00f6yle anlatmaktad\u0131r:<\/p>\n

\u201c\u00d6l\u00fcmlerden sak\u0131nma, meyus olmaktan utan!
\n<\/em>Bir kere d\u00fc\u015f\u00fcn nedir seni d\u00fcnyada tutan?
\n<\/em>Mefk\u00fbresinden ba\u015fka her varl\u0131\u011f\u0131 unutan,
\n<\/em>Kahramanlar gibi sen, ebed\u00ee kalmal\u0131s\u0131n\u2026<\/em>[11]<\/a><\/p>\n

Mill\u00ee \u015fuur ile bir \u00fclk\u00fcye ba\u011flanmak, ki\u015finin ahl\u00e2k\u00ee erdemlere sahip olmas\u0131na da olumlu etki\/katk\u0131 yapt\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Deli Kurt roman\u0131nda mill\u00ee \u015fuur sahibi olmayan Pi\u00e7 \u0130lyas karakteri ar, hay\u00e2, namus nedir bilmeyen, yalan s\u00f6yleyen, h\u0131rs\u0131zl\u0131k yapan ve yaln\u0131z menfaatini d\u00fc\u015f\u00fcnen bir ki\u015filiktir.[12]<\/a> Bu t\u00fcr mill\u00ee \u015fuur yoksunu ki\u015filerin k\u00f6t\u00fc karakterleri gen\u00e7lere hissettirilmektedir. Bunun aksine mill\u00ee \u015fuur sahibi olup bir \u00fclk\u00fcye dayanan roman karakterleri ise yi\u011fit ve kahraman olmalar\u0131 yan\u0131nda ahl\u00e2k bak\u0131ndan da tam ve olgundurlar. Yalan konu\u015fmak, ikiy\u00fczl\u00fc davranmak gibi huylar\u0131 yoktur. Bu tespiti en \u00e7ok Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc\u2019nde g\u00f6rmekteyiz.<\/p>\n

Ats\u0131z\u2019\u0131n en \u00e7ok bilinen romanlar\u0131n\u0131n ba\u015f\u0131nda gelen Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc\u2019n\u00fcn giri\u015finde, bu eserle birlikte mill\u00ee terbiye i\u00e7in fayda sa\u011flanaca\u011f\u0131 s\u00f6ylenmektedir.[13]<\/a> Yani roman belli ama\u00e7lar \u00fczere yaz\u0131lm\u0131\u015ft\u0131r. Ger\u00e7ekten de bu eser konusu itibariyle tarihsel bir tema \u00fczerine kurulmakla birlikte, i\u00e7erisinde toplumsal ahl\u00e2k kurallar\u0131 \u00fczerine in\u015f\u00e2 edilmi\u015f bir y\u00f6n de bulunmaktad\u0131r. Romandaki bir\u00e7ok b\u00f6l\u00fcm okuyucuya ahl\u00e2k\u00ee dersler vermek \u00fczere \u00f6rneklerle doludur. Bu y\u00f6n\u00fcyle de Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc, T\u00fcrk ahl\u00e2k bilgisi kitab\u0131 \u00f6zelli\u011fi ta\u015f\u0131maktad\u0131r. Sonunda \u00f6lece\u011fini bilse de asker\u00ee disiplin gere\u011fi verilen emre itaat etmek[14]<\/a>, i\u015fledi\u011fi su\u00e7tan dolay\u0131 adalet kurumlar\u0131 taraf\u0131ndan ba\u015fka \u015f\u00fcphelinin cezaland\u0131r\u0131lmamas\u0131 i\u00e7in \u00f6l\u00fcm cezas\u0131 da olsa su\u00e7unu itiraf etmek[15]<\/a>, yard\u0131mla\u015fmak ve elindekini payla\u015fmak[16]<\/a> mill\u00ee \u015fuur sahibi olan tiplemeler \u00fczerinden verilen \u00f6rneklerin birka\u00e7\u0131d\u0131r. Ayn\u0131 romanda k\u0131l\u0131\u00e7 ve kalkanla d\u00fcello eden iki G\u00f6k T\u00fcrk askerinden birinin kalkan\u0131 k\u0131r\u0131l\u0131nca di\u011feri e\u015fit \u015fartlarda devam etmek i\u00e7in kalkan\u0131n\u0131 b\u0131rakmakta; birinin tulgas\u0131 d\u00fc\u015f\u00fcnce di\u011feri de ba\u015f\u0131ndan tulgay\u0131 \u00e7\u0131kar\u0131p atmaktad\u0131r.[17]<\/a> Ruh Adam da dostlu\u011fun \u00f6nemi[18]<\/a>, irade ve nefse h\u00e2kim olma[19]<\/a> gibi ahl\u00e2k\u00ee erdemlerin dikkat \u00e7ekildi\u011fi eserdir. Ats\u0131z bu \u015fekilde T\u00fcrk insan\u0131n\u0131n ahl\u00e2k\u00ee karakterini ortaya koymakla, gen\u00e7 nesle bunu mill\u00ee \u015fuur \u00fczerinden a\u015f\u0131lanmas\u0131na \u00e7al\u0131\u015fmaktad\u0131r B\u00f6ylece mill\u00ee \u015fuur kavram\u0131 ile birlikte bir \u00fclk\u00fcye ba\u011flanma ve ahl\u00e2k sahibi olman\u0131n bir b\u00fct\u00fcn\u00fc te\u015fkil etti\u011fi ve Ats\u0131z\u2019\u0131n da bu kavramlar\u0131 birbirleriyle ba\u011flant\u0131l\u0131 \u015fekilde kulland\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. \u00dclk\u00fc sahibi ve ahl\u00e2kl\u0131 olman\u0131n yolu mill\u00ee \u015fuurdan ge\u00e7mektedir.<\/p>\n

Bu \u00f6rneklerden de anla\u015f\u0131laca\u011f\u0131 \u00fczere Ats\u0131z, mill\u00ee \u015fuurun bir devlet, bir toplum ve bir birey i\u00e7in ne denli m\u00fchim ve yeri doldurulamaz m\u00e2n\u00e2ya m\u00fcteallik bir kavram oldu\u011funu edeb\u00ee eserlerinde okuyuculara etkili bir y\u00f6ntemle\/\u00fcslupla anlatmaktad\u0131r.<\/p>\n

\"\"<\/p>\n

Kad\u0131n-a\u015fk: \u201cSevgi k\u00f6rle\u015fmeye ba\u015flay\u0131nca g\u00f6zler a\u011fulan\u0131r\u201d<\/strong><\/h2>\n

Ats\u0131z\u2019\u0131n edeb\u00ee eserlerinde t\u0131pk\u0131 T\u00fcrk\u00e7\u00fc fikir sistemindeki gibi kad\u0131n\u0131n yeri husus\u00ee bir \u00f6neme sahiptir. Kad\u0131n kavram\u0131 a\u015fk ile birlikte an\u0131lmaktad\u0131r. Ruh Adam\u2019\u0131n ba\u015fkahraman\u0131 Selim Pusat\u2019\u0131n d\u00fc\u015f\u00fcnce sisteminden okuyucuya kad\u0131n-erkek ili\u015fkisini anlatan Ats\u0131z, kad\u0131n\u0131n g\u00fczelli\u011finden \u015fehvet\u00ee bir zevk almay\u0131p, bu g\u00fczelli\u011fe sayg\u0131 duydu\u011funu if\u00e2de etmektedir.[20]<\/a> Yani kad\u0131n\u0131n, erke\u011fin g\u00f6z\u00fcnde bir cinsel simge\/obje de\u011fil, kutsal ve de\u011ferli bir varl\u0131k oldu\u011fu mesaj\u0131 yerle\u015ftirilmektedir. B\u00f6yle bir alg\u0131ya hizmet eden eserlerinde de kad\u0131n karakterler \u00f6n plandad\u0131r.<\/p>\n

Ats\u0131z\u2019\u0131n romanlar\u0131nda T\u00fcrk kad\u0131n\u0131 mill\u00ee ve manev\u00ee duygulara sahip tiplemelerdir. Deli Kurt\u2019taki Sat\u0131 Kad\u0131n kocas\u0131n\u0131 ve o\u011flunu sava\u015flarda \u015fehit vermi\u015f bir T\u00fcrkmen kad\u0131n\u0131d\u0131r.[21]<\/a> \u00d6z o\u011flu ve s\u00fcto\u011flunu da sava\u015flarda \u015fehit verdi\u011finde dahi b\u00fcy\u00fck bir metanetle \u015f\u00f6yle demektedir: \u201cAllah devlete, millete zeval vermesin. Ka\u00e7 kere \u015fehit anas\u0131y\u0131m.\u201d<\/em>[22]<\/a> Ayn\u0131 romanda Esen B\u00f6r\u00fc de kendi inan\u00e7 kaidelerine ba\u011fl\u0131 ve soy duygular\u0131 \u00f6nde olan bir Uygur kad\u0131n\u0131d\u0131r.[23]<\/a> Ats\u0131z, bir \u015fiirinde mill\u00ee ve manev\u00ee hasletlere sahip olan T\u00fcrk kad\u0131n\u0131n\u0131 \u015f\u00f6yle konu\u015fturmaktad\u0131r:<\/p>\n

\u201cSaraylarda s\u00fcremem
\n<\/em>Da\u011flarda s\u00fcrd\u00fc\u011f\u00fcm\u00fc.
\n<\/em>Bin cih\u00e2na de\u011fi\u015fmem
\n<\/em>\u015eu \u00f6ks\u00fcz T\u00fcrkl\u00fc\u011f\u00fcm\u00fc\u2026\u201d<\/em>[24]<\/a><\/p>\n

Ats\u0131z\u2019\u0131n romanlar\u0131ndaki kad\u0131n ba\u015fkarakterler g\u00fczellikleriyle de \u00f6n plana \u00e7\u0131karlar. Bu g\u00fczelliklerinde ise en \u00f6nemli unsur g\u00f6zleridir. Deli Kurt\u2019un ba\u015f kad\u0131n karakteri G\u00f6k\u00e7en, ye\u015fil g\u00f6zleriyle \u00e7evresindekileri etkileyen ola\u011fan\u00fcst\u00fc bir k\u0131zd\u0131r. Onunla ilgili olarak \u015f\u00f6yle bahsolunmaktad\u0131r: \u201c\u2026 o g\u00f6zleri yok mu, g\u00f6zleri?.. Onun i\u00e7inden a\u011fulu bir \u0131\u015f\u0131k \u00e7\u0131k\u0131yor, kime de\u011ferse onda hay\u0131r b\u0131rakm\u0131yor.\u201d<\/em>[25]<\/a> Bozkurtlar Diriliyor\u2019da Ay Han\u0131m\u2019\u0131n ye\u015fil g\u00f6zleri g\u00fczelli\u011fine daha kutsal bir mana katmaktad\u0131r.[26]<\/a> Onun g\u00f6zleri de G\u00f6k\u00e7en\u2019inki gibi b\u00fcy\u00fcl\u00fc bir \u00f6zelli\u011fi sahiptir: \u201cAy Han\u0131m b\u00fc\u011f\u00fc yapmaz ama g\u00f6zleri b\u00fc\u011f\u00fcden daha yamand\u0131r. A\u011fu i\u00e7irmez ama s\u00f6z\u00fc a\u011fudan daha keskindir. Okla y\u00fcre\u011fini delmez. Bak\u0131\u015f\u0131yla \u00f6ld\u00fcr\u00fcr. G\u00fcl\u00fcmseyi\u015fi, seni k\u0131l\u0131\u00e7 \u00e7al\u0131\u015f\u0131ndan daha beter devirir.\u201d<\/em>[27]<\/a> Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc\u2019nde de kad\u0131n karakter Alm\u0131la g\u00fczelli\u011fiyle ba\u015f d\u00f6nd\u00fcren \u00e7ekik ye\u015fil g\u00f6zl\u00fc bir G\u00f6k T\u00fcrk k\u0131z\u0131d\u0131r.[28]<\/a> Ruh Adam\u2019da da G\u00fcnt\u00fcl\u00fc, Nurkan ve Aydolu isimli k\u0131zlar \u201c\u015fiir kadar g\u00fczel\u201d<\/em>[29]<\/a> olarak nitelendirilmektedir. Roman\u0131n ba\u015f kad\u0131n karakteri G\u00fcnt\u00fcl\u00fc\u2019n\u00fcn ye\u015fil g\u00f6zleri ise, Selim Pusat\u2019\u0131n kaderini iki bin y\u0131l \u00f6ncesinde oldu\u011fu gibi belirleyecek\/etkileyecek olan tek ger\u00e7ekliktir. Ats\u0131z\u2019\u0131n b\u00fcy\u00fcl\u00fc ve etkileyici g\u00f6z simgesinin \u015fiire d\u00f6k\u00fclm\u00fc\u015f h\u00e2li yine Ruh Adam\u2019da okuyucuyla bulu\u015fmaktad\u0131r. G\u00f6zlere \u015f\u00f6yle ithafta bulunulmaktad\u0131r:<\/p>\n

\u201cO f\u00fcskunk\u00e2r ve g\u00fczel g\u00f6zleri her kalbi de\u015fen
\n<\/em>\u00d6yle bir nazl\u0131 k\u0131z\u0131n a\u015fk\u0131na d\u00fc\u015ft\u00fcm ben ki\u2026\u201d<\/em>[30]<\/a><\/p>\n

G\u00f6zlerle ilgili olarak Selim Pusat\u2019\u0131n G\u00fcnt\u00fcl\u00fc\u2019ye yazd\u0131\u011f\u0131 uzun \u015fiirin en etkili k\u0131sm\u0131 ise \u015f\u00f6yledir:<\/p>\n

\u201cG\u00f6zler ki birer par\u00e7as\u0131d\u0131r sende \u0130l\u00e2h\u0131n,
\n<\/em>G\u00f6zler ki senin en kat\u0131 zulm\u00fcn ve sil\u00e2h\u0131n,
\n<\/em>Vur \u015fanl\u0131 sil\u00e2h\u0131nla, g\u00f6n\u00fcl m\u00fclk\u00fc d\u00fczelsin;
\n<\/em>Sen \u00f6ld\u00fcr\u00fcyorken de, vururken de g\u00fczelsin!<\/em>\u201d[31]<\/a><\/p>\n

Ats\u0131z\u2019\u0131n edeb\u00ee eserlerinde g\u00fczellikleriyle ba\u015f d\u00f6nd\u00fcren kad\u0131nlar s\u0131radan, normal bir ki\u015filik de\u011fil, ola\u011fan\u00fcst\u00fc varl\u0131klard\u0131r. Bozkurtlar Diriliyor\u2019daki Ay Han\u0131m insanlar\u0131n y\u00fcreklerinden ge\u00e7enler anlayan, ne yapacaklar\u0131n\u0131 sezen ve d\u00fc\u015f\u00fcnd\u00fcklerini bilen bir \u00f6zelli\u011fi sahiptir.[32]<\/a> Deli Kurt\u2019taki G\u00f6k\u00e7en k\u0131z ile anas\u0131 Esen B\u00f6r\u00fc de bak\u0131\u015flar\u0131yla \u00e7evresindeki insanlar\u0131 etkileyen \u015fah\u0131slard\u0131r. Ats\u0131z\u2019\u0131n kad\u0131n tiplemesi fiziksel olarak g\u00fc\u00e7l\u00fc ve sava\u015f\u00e7\u0131 \u00f6zellikte olmalar\u0131yla da \u00f6n plana \u00e7\u0131kmaktad\u0131r. Deli Kurt\u2019taki G\u00f6k\u00e7en k\u0131z g\u00fczelli\u011fi ve bir\u00e7ok ola\u011fan\u00fcst\u00fc \u00f6zelli\u011fi yan\u0131nda bir erkek kadar kuvvetlidir.[33]<\/a> Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc\u2019ndeki G\u00f6k T\u00fcrk k\u0131zlar\u0131 g\u00fczellikleri ile birlikte g\u00fc\u00e7l\u00fc, kuvvetli ve \u00fczerlerinde sil\u00e2h ta\u015f\u0131yan tipler olarak betimlenmektedir.[34]<\/a> Ayn\u0131 romandaki Alm\u0131la isimli kad\u0131n karakter \u00c7inli erkeklerle d\u00f6v\u00fc\u015f\u00fcp onlar\u0131 \u00f6ld\u00fcrebilecek niteli\u011fe sahiptir.[35]<\/a> G\u00f6k T\u00fcrk k\u0131zlar\u0131 hakk\u0131nda konu\u015fan \u00c7inlilerden biri T\u00fcrk k\u0131zlar\u0131n\u0131n yan\u0131nda erkek olmadan rahat\u00e7a \u00e7\u0131k\u0131p dola\u015ft\u0131\u011f\u0131n\u0131 s\u00f6ylemesi \u00fczerine di\u011fer \u00c7inli hayrete d\u00fc\u015ferek \u015f\u00f6yle demektedir: \u201cTuhaf \u015fey! \u00c7in\u2019de olsa gen\u00e7 k\u0131z evinin kap\u0131s\u0131ndan d\u0131\u015far\u0131 ad\u0131m atamaz. Bu T\u00fcrk k\u0131zlar\u0131 korkmuyorlar m\u0131?\u201d<\/em>[36]<\/a> Ruh Adam\u2019da Osmanl\u0131 hanedanl\u0131\u011f\u0131na mensup Leyl\u00e2 Mutlak karakteri ise tabancas\u0131n\u0131 \u00e7ok iyi kullanabilen keskin bir ni\u015fanc\u0131d\u0131r.[37]<\/a>\u00a0 Bu da T\u00fcrk milletine \u00f6zg\u00fc ordu-millet anlay\u0131\u015f\u0131na uygun olmakla birlikte, T\u00fcrk kad\u0131n\u0131n\u0131n genel profilini Ats\u0131z\u2019\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131yla bizlere sunmaktad\u0131r. T\u00fcrk tarihinde kad\u0131nlar\u0131n bir\u00e7ok sava\u015fta \u00f6nemli roller \u00fcstlenmi\u015f olmas\u0131 Ats\u0131z\u2019\u0131n tarihi kaynaktan beslenmesi sonucu T\u00fcrk kad\u0131n\u0131n\u0131n bu \u00f6zelli\u011fini eserlerinde \u00f6n plana \u00e7\u0131karmas\u0131na sebebiyet vermi\u015ftir. Romanlar\u0131ndaki kad\u0131n karakterleri bu denli ola\u011fan\u00fcst\u00fc ve g\u00fczel ki\u015filer olarak sunmas\u0131, okuyuculara kad\u0131nlar\u0131n toplumdaki yerini g\u00f6sterici arg\u00fcmanlar olarak ortaya \u00e7\u0131kmaktad\u0131r. T\u00fcrk toplumunun tarihten gelen bir anlay\u0131\u015f olarak kad\u0131na verdi\u011fi \u00f6nemi Ats\u0131z, romanlar\u0131 vas\u0131tas\u0131yla kendi ya\u015fad\u0131\u011f\u0131 d\u00f6neme bu \u015fekilde aksettirmektedir.<\/p>\n

Ats\u0131z\u2019\u0131n kad\u0131na y\u00fckledi\u011fi anlam i\u00e7erisinde annelik kavram\u0131 da belirgindir. Bozkurtlar Diriliyor\u2019da K\u00fcr \u015ead\u2019\u0131n kar\u0131s\u0131 ve Urungu\u2019n\u0131n annesi olan Alt\u0131n Tar\u0131m vef\u00e2l\u0131 ve \u00e7ileke\u015f bir ana olmas\u0131n\u0131n yan\u0131nda[38]<\/a> ayn\u0131 zamanda s\u00f6z\u00fc dinlenir bir ki\u015fi oldu\u011fu i\u00e7in oban\u0131n ruhu olarak nitelendirilmektedir.[39]<\/a> Sel\u00e2m \u015fiirinde de \u201cTek bir kad\u0131n de\u011filsin sen\u2026 Sen bir ocaks\u0131n\u201d<\/em>[40]<\/strong><\/em><\/a> denilerek kad\u0131n\u0131n toplumdaki yeri g\u00f6sterilmektedir. Kad\u0131n\u0131n ana rol\u00fc ile toplumun yap\u0131s\u0131n\u0131 olu\u015fturma \u00f6zelli\u011fi Ats\u0131z\u2019\u0131n dikkat \u00e7ekti\u011fi ve husus\u00ee \u00f6nem verdi\u011fi bir noktad\u0131r. Ana, ayn\u0131 zamanda koruyucu bir i\u015fleve sahiptir. Ruh Adam\u2019da il\u00e2h\u00ee mahkemede yarg\u0131lan\u0131p herkes taraf\u0131ndan su\u00e7lu g\u00f6r\u00fclen Selim Pusat\u2019a yaln\u0131z anas\u0131 sahip \u00e7\u0131karak Tanr\u0131\u2019dan onu affetmesini dileyip merhamet istemektedir. Anas\u0131n\u0131n kendisi i\u00e7in g\u00f6zya\u015f\u0131 d\u00f6k\u00fcp Tanr\u0131\u2019ya yalvarmas\u0131n\u0131 g\u00f6ren Selim Pusat, k\u00e2inatta kendisini d\u00fc\u015f\u00fcnen yaln\u0131zca anas\u0131 oldu\u011funu anlay\u0131p ona kar\u015f\u0131 daha \u00f6nceden g\u00f6sterdi\u011fi vef\u00e2s\u0131zl\u0131ktan dolay\u0131 \u00fcz\u00fclmektedir.[41]<\/a> Toplumun gelece\u011fini \u015fekillendirecek gen\u00e7lerin istenilen \u015fekilde yeti\u015ftirilmesi a\u00e7\u0131s\u0131ndan da anan\u0131n rol\u00fc yads\u0131namaz. Ats\u0131z, kad\u0131n\u0131n erdemlili\u011fi noktas\u0131nda onun bir kahraman anas\u0131 olmay\u0131 ve bunun bilinciyle \u00e7ocuklar\u0131n\u0131 yeti\u015ftirmeyi bir vazife bilmesini de istemektedir.[42]<\/a><\/p>\n

Ats\u0131z\u2019\u0131n edeb\u00ee eserlerinde kad\u0131nlar namus timsalidir. Bu \u00f6zellik, T\u00fcrk toplum gelene\u011fi i\u00e7erisinde eski T\u00fcrk toplumlar\u0131ndan itibaren gelmektedir. Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc\u2019nde bir G\u00f6k T\u00fcrk\u2019\u00fcn Do\u011fu Roma\u2019dan gelen bir Hristiyan papazla olan konu\u015fmas\u0131 Ats\u0131z\u2019\u0131n kad\u0131na y\u00f6nelik alg\u0131s\u0131n\u0131 esprili bir \u015fekilde yans\u0131tmaktad\u0131r. Kendi dinlerini G\u00f6k T\u00fcrk askerine anlatan papaz, Hz. \u0130sa\u2019n\u0131n Tanr\u0131\u2019n\u0131n o\u011flu oldu\u011funu s\u00f6yleyince ikisi aras\u0131nda \u015f\u00f6yle bir konu\u015fma ge\u00e7mektedir:<\/p>\n

\u201c-Tanr\u0131 hangi katunla evlendi de bu \u0130sa Yalava\u00e7 do\u011fdu?
\n<\/em>-Tanr\u0131 hi\u00e7bir katunla evlenmez.
\n<\/em>Art\u0131k Yamtar\u2019\u0131n can\u0131 s\u0131k\u0131lm\u0131\u015ft\u0131. Bu b\u00f6n koca neler s\u00f6yl\u00fcyordu? Ba\u011f\u0131rarak sordu:
\n<\/em>-Bana bak koca! Benimle do\u011fru konu\u015f. Tanr\u0131 evlenmediyse bu yalava\u00e7 anas\u0131z m\u0131 do\u011fdu?
\n<\/em>-Hay\u0131r anas\u0131 vard\u0131. Onu Meryem do\u011furdu.
\n<\/em>-Bu Meryem, Tanr\u0131n\u0131n katunu de\u011fil miydi?
\n<\/em>-De\u011fildi.
\n<\/em>-Ama \u0130sa\u2019y\u0131 do\u011furdu, de\u011fil mi?
\n<\/em>-Do\u011furdu.
\n<\/em>-\u0130sa da Tanr\u0131n\u0131n o\u011flu..
\n<\/em>-Evet!\u201d<\/em><\/p>\n

Kafas\u0131 kar\u0131\u015farak papaz\u0131n s\u00f6ylediklerini kendi d\u00fc\u015f\u00fcnce ve ahl\u00e2k sistemiyle ba\u011fda\u015ft\u0131ramayan Yamtar isimli G\u00f6k T\u00fcrk, sonunda sert bir \u015fekilde papaza \u015funlar\u0131 s\u00f6yler:<\/p>\n

\u201c-Bana bak, koca papaz! T\u00fcrk Tanr\u0131s\u0131, T\u00fcrk yasas\u0131na ayk\u0131r\u0131 i\u015f yapmaz. Sizin Tanr\u0131n\u0131z \u00d6t\u00fcken\u2019e gelirse i\u015fi yamand\u0131r.\u201d<\/em>[43]<\/a><\/p>\n

Ats\u0131z\u2019\u0131n konu\u015fturdu\u011fu bu G\u00f6k T\u00fcrk ile Hristiyan papaz asl\u0131nda T\u00fcrklerin aile ve kad\u0131na bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 yans\u0131tan \u00e7ok g\u00fczel bir \u00f6rnektir. Evlilik d\u0131\u015f\u0131 ili\u015fkilere, yani zinaya ho\u015f g\u00f6zle bakmayan ve \u00f6l\u00fcm cezas\u0131 veren T\u00fcrk ahl\u00e2k sistemini benimsemi\u015f 7. y\u00fczy\u0131ldaki bir T\u00fcrk\u2019\u00fcn Hristiyanl\u0131\u011f\u0131n baba-o\u011ful itikad\u0131n\u0131 anlayamamas\u0131 ve T\u00fcrklerin inand\u0131\u011f\u0131 Tanr\u0131\u2019n\u0131n T\u00fcrk t\u00f6resine ayk\u0131r\u0131 i\u015f yapmayaca\u011f\u0131n\u0131 bildi\u011fi i\u00e7in de papaz\u0131n anlatt\u0131\u011f\u0131 bu olaya olumsuz bakmas\u0131 Ats\u0131z\u2019\u0131n ilgin\u00e7 bir s\u00f6ylem tarz\u0131d\u0131r.<\/p>\n

Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc\u2019nde k\u0131zlar\u0131 taciz etmenin ve evli kad\u0131nlara sark\u0131nt\u0131l\u0131k yapman\u0131n T\u00fcrk t\u00f6resinde \u00f6l\u00fcmle cezaland\u0131r\u0131ld\u0131\u011f\u0131 if\u00e2de edilmektedir.[44]<\/a> Romanda evli bir \u00c7inli kad\u0131nla ili\u015fkisi ortaya \u00e7\u0131kan bir T\u00fcrk erke\u011fi bu kad\u0131n taraf\u0131ndan kand\u0131r\u0131lm\u0131\u015f olsa bile \u00f6l\u00fcmle cezaland\u0131r\u0131l\u0131r.[45]<\/a> Yine ayn\u0131 romanda G\u00f6k T\u00fcrk k\u0131zlar\u0131 ile \u00c7inli k\u0131zlar kar\u015f\u0131la\u015ft\u0131r\u0131larak \u00c7inli k\u0131zlar\u0131n ahl\u00e2ken d\u00fc\u015f\u00fck oldu\u011fu i\u00e7in bir\u00e7ok sevgili edindi\u011fi anlat\u0131l\u0131rken T\u00fcrk k\u0131zlar\u0131n\u0131n a\u015fklar\u0131na olan sadakati \u00f6n plana \u00e7\u0131kar\u0131lmaktad\u0131r.[46]<\/a> Asl\u0131nda burada anlat\u0131lmak istenen, kad\u0131nlarda olmas\u0131 gereken ahl\u00e2k duygusunun d\u00f6nemin T\u00fcrk toplumuna G\u00f6k T\u00fcrk-\u00c7inli kar\u015f\u0131la\u015ft\u0131rmas\u0131yla aktar\u0131lmas\u0131d\u0131r.<\/p>\n

Ats\u0131z\u2019\u0131n T\u00fcrk toplum yap\u0131s\u0131na uymayan kad\u0131n profilini sert bir \u015fekilde ele\u015ftirdi\u011fi c\u00fcmleleri Topal Asker \u015fiirinde g\u00f6rmekteyiz. \u015eiirde, vatan i\u00e7in sava\u015f\u0131rken yaralanarak topal kalan yoksul bir gazinin, mill\u00ee ve manev\u00ee de\u011ferlerden kopuk zengin bir k\u0131z taraf\u0131ndan a\u015fa\u011f\u0131lanmas\u0131 \u00fczerine gazinin a\u011fz\u0131ndan nefret dolu hayk\u0131r\u0131\u015flar etkileyici bir \u015fekilde dile getirilmektedir.[47]<\/a> Askerin cephede zor \u015fartlar alt\u0131nda vatan\u0131 i\u00e7in sava\u015f\u0131p yaralan\u0131rken bu zengin k\u0131z\u0131n barlarda i\u00e7erek e\u011flenmesi, erkeklerin kollar\u0131nda gezmesi ve topal askeri g\u00f6rd\u00fc\u011f\u00fcnde ona tiksinerek bakmas\u0131 asl\u0131nda Ats\u0131z\u2019\u0131n kulland\u0131\u011f\u0131 metaforlard\u0131r. Ats\u0131z bu \u015fiirde mill\u00ee ve manev\u00ee de\u011ferlere ba\u011fl\u0131\u011f\u0131n\u0131 devam ettiren kad\u0131n tipi ile Bat\u0131\u2019n\u0131n yozla\u015ft\u0131r\u0131c\u0131 k\u00fclt\u00fcrel modas\u0131na kap\u0131lan kad\u0131nlar aras\u0131ndaki \u00e7at\u0131\u015fmay\u0131\/farkl\u0131l\u0131\u011f\u0131 konu edinmektedir. Dolay\u0131s\u0131yla bu \u015fiirde cinsiyet ba\u011flam\u0131nda bir kad\u0131ndan ziyade, Bat\u0131 eksenli bir yozla\u015fm\u0131\u015fl\u0131k a\u015fa\u011f\u0131lanmaktad\u0131r.[48]<\/a><\/p>\n

Ats\u0131z\u2019\u0131n edeb\u00ee eserlerinde kad\u0131nla birlikte an\u0131lan \u00f6nemli bir kavram da a\u015fkt\u0131r. Ats\u0131z\u2019\u0131n romanlar\u0131nda a\u015fk duygusu basit ve s\u0131radan bir cinsel istek ve arzu \u015feklinde yans\u0131t\u0131lmaz. A\u015fk, ola\u011fan\u00fcst\u00fc ve kutsal bir kavramd\u0131r. Deli Kurt\u2019taki Deli Kurt Murad ve G\u00f6k\u00e7en aras\u0131ndaki konu\u015fmada a\u015fk\u0131n ne kadar zor ula\u015f\u0131labilen bir kavram oldu\u011fu \u015fu \u015fekilde okuyucuya hissettirilmektedir:<\/p>\n

\u201c-G\u00f6zlerini kimseye g\u00f6stermeyecek misin?
\n<\/em>-Hay\u0131r!
\n<\/em>-Evlenece\u011fin erke\u011fe?..
\n<\/em>-Beni hi\u00e7bir erkek istemez. Ben de hi\u00e7bir erke\u011fi istemem\u2026
\n<\/em>[\u2026]
\n<\/em>-Neden istemezsin?
\n<\/em>-Ben, oku beni a\u015fan, at\u0131 beni ge\u00e7en, g\u00fcre\u015fte beni yenebilen erkek isterim.\u201d<\/em>[49]<\/a><\/p>\n

Ats\u0131z, a\u015fk\u0131 kad\u0131n-erkek ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 ve ili\u015fkinin devaml\u0131l\u0131\u011f\u0131 i\u00e7in en \u00f6nemli etken g\u00f6rmektedir. Bunu Deli Kurt\u2019ta \u00e7ok etkileyici bir bi\u00e7imde anlatmaktad\u0131r. Ye\u015fil g\u00f6zlerindeki \u0131\u015f\u0131k ile kendisine bakan\u0131 etkileyen ve topluluk aras\u0131nda ad\u0131 periye, b\u00fcy\u00fcc\u00fcye \u00e7\u0131k\u0131p \u00e7ekinilen biri olan G\u00f6k\u00e7en k\u0131z\u0131n ayn\u0131 \u00f6zelli\u011fi ta\u015f\u0131yan annesi, Deli Kurt Murad\u2019\u0131n e\u011fer G\u00f6k\u00e7en k\u0131z\u0131n g\u00f6zlerine bakarsam \u00f6lecek miyim sorusuna \u015f\u00f6yle cevap vermektedir: \u201cBirbirinizi severseniz g\u00f6zlerine bakars\u0131n. Hi\u00e7bir \u015fey olmaz. Sevgi k\u00f6rle\u015fmeye ba\u015flay\u0131nca g\u00f6zler a\u011fulan\u0131r\u2026\u201d<\/em>[50]<\/a> Nitekim G\u00f6k\u00e7en k\u0131za \u00e2\u015f\u0131k olan Deli Kurt, onun g\u00f6zlerini tam olarak ilk kez g\u00f6rd\u00fc\u011f\u00fcnde t\u00fcm benli\u011fini bir sarho\u015fluk i\u00e7erisinde kaybetmesine kar\u015f\u0131n \u00f6lmeyecektir.[51]<\/a> Bu da a\u015fk\u0131n g\u00fcc\u00fcn\u00fc g\u00f6steren \u00f6nemli bir metafor olarak g\u00f6ze \u00e7arpmaktad\u0131r. \u0130ki bin y\u0131ll\u0131k bir a\u015fk \u00fczerine kurulan ve s\u00fcr\u00fckleyici bir olay \u00f6rg\u00fcs\u00fc ve karakter sarmal\u0131na sahip olan Ruh Adam ise a\u015fk\u0131n kutsall\u0131\u011f\u0131n\u0131 ortaya koyan bir eserdir. Ba\u015fkarakter Selim Pusat\u2019\u0131n roman\u0131n ba\u015flar\u0131nda \u201cbir subay i\u00e7in b\u00fcy\u00fck asker\u00ee ve vatan\u00ee fikirler dururken g\u00fczel bir k\u0131za bu kadar yak\u0131nl\u0131k duyup mahvolmay\u0131 kabul edemiyorum\u201d<\/em>[52]<\/a> demesine kar\u015f\u0131n eserin sonunda iki bin y\u0131l s\u00fcren bir a\u015fk\u0131n ac\u0131 ak\u0131betiyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Bunun yan\u0131nda Ats\u0131z\u2019\u0131n romanlar\u0131n\u0131n sonunda sevdi\u011fine kavu\u015famama durumuyla a\u015fk kavram\u0131n\u0131n daha da kutsalla\u015ft\u0131r\u0131lmas\u0131\/y\u00fcceltilmesi dikkat \u00e7ekicidir.[53]<\/a> Toplumda manev\u00ee bir bozuklu\u011fun g\u00f6stergesi olan g\u00fcn\u00fcbirlik ve \u00e7\u0131kara dayal\u0131 g\u00f6n\u00fcl ili\u015fkilerine, kutsal\/y\u00fcce a\u015fk yolunda vuslata eremeyen \u00e2\u015f\u0131k karakterleriyle Ats\u0131z\u2019\u0131n cevab\u0131 bu \u015fekilde olmaktad\u0131r.<\/p>\n

\"\"<\/p>\n

Kahramanl\u0131k-fedak\u00e2rl\u0131k: \u201cKahramanlar can verir yurdu ya\u015fatmak i\u00e7in\u201d<\/strong><\/h2>\n

Nih\u00e2l Ats\u0131z\u2019\u0131n T\u00fcrk\u00e7\u00fc fikir sisteminin izlerini ta\u015f\u0131yan edeb\u00ee eserlerinde kahramanl\u0131k ve fedak\u00e2rl\u0131k ruhunu aksettiren mesajlara s\u0131k\u00e7a rastlanmaktad\u0131r. Ats\u0131z i\u00e7in bu ruh, ba\u015fta vatan olmak \u00fczere, mill\u00ee ve manev\u00ee mukaddesat u\u011fruna yap\u0131lanlar\u0131 kar\u015f\u0131lamaktad\u0131r. T\u00fcrk milletinin kahramanl\u0131k ve fedak\u00e2rl\u0131k seciyesi ile bu topraklar\u0131 kazand\u0131\u011f\u0131n\u0131 ve bu sebeple gen\u00e7lerin vatan topra\u011f\u0131n\u0131n k\u0131ymetini bilmesi gerekti\u011fini anlatan if\u00e2deler Ats\u0131z\u2019\u0131n edeb\u00ee eserlerinde yer bulmaktad\u0131r. Bununla ilgili olarak Ats\u0131z\u2019\u0131n kaleme ald\u0131\u011f\u0131 hik\u00e2yelerden olan D\u00f6n\u00fc\u015f, I. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n sona ermesinden sonra k\u00f6y\u00fcne d\u00f6nen bir askerin durumunu anlatmaktad\u0131r. Kendisi cephede sava\u015f\u0131rken anas\u0131 ihtiyarl\u0131ktan, kar\u0131s\u0131 yoksulluktan \u00f6lm\u00fc\u015f, karde\u015fleri ise Hicaz ve Gali\u00e7ya cephelerinde \u015fehit d\u00fc\u015fm\u00fc\u015f, o ise bunlar\u0131 bilmesine kar\u015f\u0131n sonuna kadar sava\u015fmaya devam etmi\u015ftir. Geride kalan ya\u015fl\u0131 babas\u0131 ile k\u00fc\u00e7\u00fck k\u0131z\u0131 ise kendisinin terhis olup k\u00f6ye d\u00f6nece\u011fi g\u00fcn, bir \u00e7\u0131\u011f\u0131n alt\u0131nda kalarak can verecek ve ad\u0131 zikredilmeyen asker k\u00f6ye d\u00f6nd\u00fc\u011f\u00fcnde onlar\u0131n donmu\u015f cesetleri ile kar\u015f\u0131la\u015facakt\u0131r.[54]<\/a> Ats\u0131z, bu k\u0131sa hik\u00e2ye ile vatan u\u011fruna sava\u015fan bir Mehmet\u00e7i\u011fin hazin sonunu ve yoksunlu\u011funu anlat\u0131rken asl\u0131nda vatan u\u011frun yap\u0131lan kahramanl\u0131\u011f\u0131 ve fedak\u00e2rl\u0131\u011f\u0131 kutsalla\u015ft\u0131rmakta ve onun varl\u0131\u011f\u0131 i\u00e7in her \u015feyi feda eden bu milletin cesaretini takdir etmektedir. Dolay\u0131s\u0131yla g\u00fcn\u00fcm\u00fczde \u015fehit cenazelerinde s\u0131k\u00e7a duyulan \u201cVatan sa\u011f olsun!\u201d c\u00fcmlesinin alt yap\u0131s\u0131n\u0131n T\u00fcrk milleti i\u00e7in ne kadar derin bir anlama kar\u015f\u0131l\u0131k geldi\u011fi Ats\u0131z\u2019\u0131n edeb\u00ee eserlerinde bu \u015fekilde a\u00e7\u0131\u011fa \u00e7\u0131kmaktad\u0131r.<\/p>\n

Vatan kavram\u0131 Ats\u0131z\u2019\u0131n fikr\u00ee anlay\u0131\u015f\u0131nda \u00f6nemli bir yer tutmaktad\u0131r. Vatan denilen topraklar ise \u015fehitlik mertebesi ile anlam kazanmaktad\u0131r:<\/p>\n

\u201c\u015eehitlerden elli milyon bek\u00e7isi olan
\n<\/em>A\u015f\u0131lmaz bir kayad\u0131r bu ebed\u00ee Vatan!\u201d<\/em>[55]<\/a><\/p>\n

Yine ba\u015fka bir \u015fiirinde de \u015f\u00f6yle demektedir:<\/p>\n

\u201cEbed\u00ee yi\u011fit!
\n<\/em>Ad\u0131 yok \u015fehit!
\n<\/em>Kefenin: Vatan\u2026
\n<\/em>Tabutun: Cihan\u2026\u201d<\/em>[56]<\/a><\/p>\n

Ats\u0131z, romanlar\u0131nda \u015fehitli\u011fi ve gazili\u011fi y\u00fcceltmektedir. Bu iki kavram, T\u00fcrkl\u00fckteki en b\u00fcy\u00fck ve en \u00fcst\u00fcn iki r\u00fctbe olarak tan\u0131mlanmaktad\u0131r.[57]<\/a> Deli Kurt\u2019ta ayn\u0131 k\u0131za \u00e2\u015f\u0131k olduklar\u0131 i\u00e7in bir T\u00fcrkmen beyinin o\u011flu ile d\u00fcello eden ve onu a\u011f\u0131r yaralayan Deli Kurt Murad, sonradan Osmanl\u0131 ordusunun Macarlarla olan sava\u015f\u0131nda bu T\u00fcrkmen beyinin o\u011flunun \u015fehit d\u00fc\u015fmesi ile i\u00e7i ac\u0131yacak ve naa\u015f\u0131n\u0131n ba\u015f\u0131nda Fatiha okuyarak onun ruhuna g\u00f6nderecektir.[58]<\/a> Okuyuculara s\u00f6z konusu vatan i\u00e7in \u015fehit olmak olunca her t\u00fcrl\u00fc husumet ve rekabetin ortadan kalkt\u0131\u011f\u0131; \u00e7\u00fcnk\u00fc y\u00fcreklerin yaln\u0131z mill\u00ee mukaddesat u\u011fruna att\u0131\u011f\u0131 benimsetilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Vatan i\u00e7in \u015fehit d\u00fc\u015fmenin kar\u015f\u0131l\u0131k beklenilmeden yap\u0131lan bir erdem oldu\u011fu \u015fiirlerde de dile getirilmektedir:<\/p>\n

\u201cYurt ve \u015feref u\u011frunda sen seril de topra\u011fa
\n<\/em>\u00a0Vars\u0131n hi\u00e7bir dudakta an\u0131lmas\u0131n er ad\u0131n!\u201d<\/em>[59]<\/a><\/p>\n

Ats\u0131z\u2019\u0131n anlay\u0131\u015f\u0131nda \u201cEn y\u00fcce hizmet, kar\u015f\u0131l\u0131k kazan\u00e7 beklemeden yap\u0131lan hizmettir.\u201d<\/em>[60]<\/a> Bununla birlikte kahramanl\u0131k ve fedak\u00e2rl\u0131\u011f\u0131n en etkili ve vurucu if\u00e2desini \u015fu sat\u0131rlar\u0131 olu\u015fturmaktad\u0131r:<\/p>\n

\u201c\u0130nsan b\u00fcy\u00fcr be\u015fikte
\n<\/em>Mezarda yatmak i\u00e7in.
\n<\/em>Ve\u2026
\n<\/em>Kahramanlar can verir
\n<\/em>Yurdu ya\u015fatmak i\u00e7in\u2026\u201d<\/em>[61]<\/a><\/p>\n

\u015eehitlik mertebesini kahramanl\u0131k ve fedak\u00e2rl\u0131\u011f\u0131n g\u00f6stergesi olarak en \u00fcst\u00fcn mevk\u00ee olarak benimseyen Ats\u0131z\u2019\u0131n \u015eehitlerin Duas\u0131 isimli hik\u00e2yesi vatan i\u00e7in sava\u015f\u0131rken \u015fehit olan insanlara kar\u015f\u0131 toplumun vef\u00e2s\u0131zl\u0131\u011f\u0131 \u00fczerine kuruludur. Hik\u00e2ye, babas\u0131 \u00c7anakkale\u2019de a\u011fabeyi Sakarya\u2019da \u015fehit d\u00fc\u015fm\u00fc\u015f, annesi ise hastal\u0131k ve sefaletle bo\u011fu\u015fan k\u00fc\u00e7\u00fck bir k\u0131z\u0131n yat\u0131l\u0131 k\u0131z okulundan at\u0131l\u0131\u015f\u0131 ve paras\u0131z bir \u015fekilde sokakta kal\u0131\u015f\u0131n\u0131 anlatan hazin bir kurgudur. Oysa Ats\u0131z\u2019a g\u00f6re toplum, bu \u015fehit k\u0131z\u0131na bor\u00e7ludur ve ona h\u00fcrmet etmek zorundad\u0131r. \u00c7\u00fcnk\u00fc onun koruyucular\u0131 olan babas\u0131 ve a\u011fabeyi toplumun varl\u0131\u011f\u0131 i\u00e7in kendi hayatlar\u0131n\u0131 vermi\u015ftir.[62]<\/a> Hik\u00e2yenin sonunda so\u011fukluk, a\u00e7l\u0131k ve a\u015f\u0131r\u0131 ya\u011fmurdan dolay\u0131 gece yar\u0131s\u0131 bir sarho\u015fun eline d\u00fc\u015fen k\u0131z bilinmeyene do\u011fru yol al\u0131rken, Ats\u0131z bu durumun k\u0131z\u0131n \u015fehit babas\u0131 ve a\u011fabeyine malum olu\u015funu \u015fu etkileyici c\u00fcmlelerle a\u00e7\u0131klamaktad\u0131r: \u201cVe tam bu s\u0131rada korkun\u00e7 bir sa\u011fanak\u2026 Korkun\u00e7 g\u00f6k g\u00fcr\u00fclt\u00fcleri ve y\u0131ld\u0131r\u0131mlar\u2026 Bu bir f\u0131rt\u0131na m\u0131? Hay\u0131r!.. Bu, iki \u015fehidin ve say\u0131s\u0131z \u015fehitlerin isyan\u0131d\u0131r\u2026 \u015eehitler a\u011fl\u0131yor\u2026 Biz ya\u011fmur san\u0131yoruz\u2026 \u015eehitler h\u0131\u00e7k\u0131r\u0131yor\u2026 R\u00fczg\u00e2r diyoruz\u2026 \u015eehitler hayk\u0131r\u0131yor\u2026 F\u0131rt\u0131na zannediyoruz\u2026 Ve \u015fehitlerin duas\u0131na da y\u0131ld\u0131r\u0131m ad\u0131n\u0131 veriyoruz\u2026\u201d<\/em> Bitirici c\u00fcmleler ise \u015fehitlerin emanetine sahip \u00e7\u0131kmayan topluma y\u00f6nelik bir ele\u015ftiridir: \u201cBak, r\u00fczg\u00e2ra kulak ver: \u2018O bir \u015fehit k\u0131z\u0131, \u015fehit karde\u015fiydi. Yar\u0131n da \u00f6tekiler gibi bir \u015fehit kar\u0131s\u0131 ve \u015fehit anas\u0131 olacakt\u0131\u2019 diye inliyor. Bak, harabedeki bayku\u015fu dinle: \u2018Ey T\u00fcrk Eli, bu y\u00fczden senin aln\u0131n karad\u0131r\u2019 diye l\u00e2net savuruyor\u2026\u201d<\/em>[63]<\/a> Ats\u0131z\u2019\u0131n bu hik\u00e2yesinde konu etti\u011fi olay \u00f6rg\u00fcs\u00fcnde \u015fehitlik kavram\u0131n\u0131n y\u00fcceli\u011fi gen\u00e7lere if\u00e2de edilmekle birlikte, toplumsal bir vef\u00e2s\u0131zl\u0131k da ortaya konulmaktad\u0131r. Ats\u0131z\u2019\u0131n bu ele\u015ftirisinin bir benzerini de yukar\u0131da belirtti\u011fimiz \u00fczere Topal Asker \u015fiirinde vatan\u0131 i\u00e7in topal kalan yoksul bir gazinin zengin ve gayr\u00ee ahl\u00e2k\u00ee bir k\u0131z taraf\u0131ndan a\u015fa\u011f\u0131lanmas\u0131 \u00f6rne\u011finde g\u00f6rmekteyiz.<\/p>\n

Kahramanl\u0131k duygusunun y\u00fcceli\u011fini gen\u00e7li\u011fe vermeye \u00e7al\u0131\u015fan Ats\u0131z, \u015fiirlerinde kahramanl\u0131\u011f\u0131 ve kahramanlar\u0131 \u00f6ver. Onun i\u00e7in kahramanl\u0131k ac\u0131 \u00f6l\u00fcm tas\u0131ndan i\u00e7erek ileriye at\u0131lmak ve sonra d\u00f6nmemektir.[64]<\/a> Yar\u0131n\u0131n T\u00fcrk\u00fcs\u00fc isimli \u015fiirinde de kahramanlar\u0131n \u00f6l\u00fcme kar\u015f\u0131 y\u00fcr\u00fcyerek onu bir sevgili ba\u011f\u0131rlar\u0131na bast\u0131\u011f\u0131n\u0131 belirten Ats\u0131z, \u00f6l\u00fcm\u00fcn g\u00fczel bir \u015fey oldu\u011funu ve d\u00fcnyada her yi\u011fidin \u00f6l\u00fcmle ni\u015fanl\u0131 oldu\u011funu s\u00f6yleyerek kahramanl\u0131k ile \u00f6l\u00fcm aras\u0131ndaki ili\u015fkiyi vatan ve \u015fehitlik \u00fczerinden sembolize etmektedir:<\/p>\n

\u201cK\u00f6pr\u00fck\u00f6y’den, Pilevne’den gelen ses nedir?
\n<\/em>\u00c7anakkale \u015fehitleri dirildiler mi?
\n<\/em>\u00c7ocuklarda yeni do\u011fan bu heves nedir?
\n<\/em>Kocam\u0131\u015flar bir s\u0131r i\u00e7in gen\u00e7lik diler mi?\u201d<\/em>[65]<\/a><\/p>\n

Kahramanl\u0131k ve fedak\u00e2rl\u0131k s\u00f6z konusu olunca Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc hemen akla gelen eserdir. Romanda bir\u00e7ok sava\u015f sahnesi bulunmaktad\u0131r. Bu roman, tarih\u00ee ve epik \u00f6zellikler ta\u015f\u0131mas\u0131 gere\u011fi kahramanl\u0131k ve fedak\u00e2rl\u0131k \u00f6rneklerini i\u00e7erisinde bar\u0131nd\u0131r\u0131r ve etkileyici sava\u015f tasvirleri ile doludur. G\u00f6rev gere\u011fi can\u0131n\u0131 ortaya koyarak sava\u015fan ve \u00f6len askerlerin[66]<\/a> s\u00fcr\u00fckleyici bir dille anlat\u0131m\u0131 okuyucularda derin izler b\u0131rakmaktad\u0131r. Kahramanl\u0131\u011f\u0131n ve fedak\u00e2rl\u0131\u011f\u0131n gere\u011fi olarak \u00f6l\u00fcme kar\u015f\u0131 g\u00f6z k\u0131rpmadan yap\u0131lan her sald\u0131r\u0131\u015f\u0131n, b\u00fcy\u00fck bir \u00fclk\u00fc i\u00e7in \u00e7ekilen her k\u0131l\u0131c\u0131n, at\u0131lan her okun, \u00e7ekilen her eme\u011fin bo\u015funa olmad\u0131\u011f\u0131 dile getirilmektedir.[67]<\/a><\/p>\n

Kahramanl\u0131\u011f\u0131n y\u00fcce bir erdem oldu\u011funu a\u015f\u0131layan Bozdo\u011fan ile Sar\u0131 Y\u0131lan hik\u00e2yesi de olduk\u00e7a ilgin\u00e7 bir \u00f6rnektir. Ats\u0131z burada fabl tekni\u011fini kullanarak \u015feref ve onur kavramlar\u0131n\u0131 bozdo\u011fana; sinsilik, hainlik ve al\u00e7akl\u0131\u011f\u0131 sar\u0131 y\u0131lana y\u00fckleyerek onlar\u0131 ki\u015file\u015ftirmekte ve konu\u015fturmaktad\u0131r. Bir da\u011f\u0131n zirvesine \u00e7\u0131kmak i\u00e7in yar\u0131\u015fan bozdo\u011fanla sar\u0131 y\u0131lan\u0131n yolculuk boyunca kar\u015f\u0131la\u015ft\u0131klar\u0131n\u0131 anlatan hik\u00e2yede Ats\u0131z, bozdo\u011fan\u0131n kahramanca d\u00fc\u015fmanlar\u0131yla sava\u015fmas\u0131n\u0131 \u00f6vmekte ve sonunda kara kartala yenilerek \u00f6lmesine kar\u015f\u0131n onun erdemlili\u011fini okuyucuya hissettirmektedir. Her t\u00fcrl\u00fc al\u00e7akl\u0131\u011f\u0131 g\u00f6stererek da\u011f\u0131n zirvesine bozdo\u011fandan \u00f6nce varan sar\u0131 y\u0131lana bozdo\u011fan\u0131n verdi\u011fi \u015fu cevap asl\u0131nda Ats\u0131z\u2019\u0131n kahramanl\u0131k erdeminin insan\u0131 nas\u0131l y\u00fcceltti\u011fini if\u00e2de etmektedir: \u201cS\u00fcr\u00fcnerek \u00e7\u0131kmak y\u00fckselmek demek de\u011fildir. Sen yukar\u0131lara do\u011fru \u00e7\u0131ksan bile yine al\u00e7aks\u0131n. Ben a\u015fa\u011f\u0131ya d\u00fc\u015ferken bile y\u00fckse\u011fim. Sen y\u0131lan gibi y\u00fckseldin. Ben do\u011fan gibi d\u00fc\u015f\u00fcyorum.\u201d<\/em>[68]<\/a> Ats\u0131z bunun yan\u0131nda gen\u00e7lerin kahraman ve fedak\u00e2r nitelikte yeti\u015fmesi i\u00e7in onlar\u0131n bedenen de g\u00fc\u00e7l\u00fc olmas\u0131 gerekti\u011fi kanaatini ta\u015f\u0131maktad\u0131r. Bu sebeple T\u00fcrk gen\u00e7lerinin k\u00fc\u00e7\u00fck ya\u015flardan itibaren ac\u0131ya dayanma, \u00e7eviklik ve iradeyi keskinle\u015ftirme y\u00f6n\u00fcnde oyunlarla ve e\u011fitimlerle kendilerini geli\u015ftirmelerini istemektedir.[69]<\/a> Bu \u015fekilde Ats\u0131z\u2019\u0131n edeb\u00ee eserlerinde kahramanl\u0131k ve fedak\u00e2rl\u0131k ruhu vatan kavram\u0131 ve \u015fehitlik ile b\u00fct\u00fcnle\u015fmekte ve gen\u00e7lere a\u015f\u0131lanmak istenilen ruhun bu minvalde olu\u015ftu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/p>\n

Sonu\u00e7<\/strong><\/h2>\n

\u00c7al\u0131\u015fmam\u0131zda g\u00f6r\u00fclece\u011fi \u00fczere Nih\u00e2l Ats\u0131z\u2019\u0131n edeb\u00ee eserlerinde i\u015flenen konular topluma, \u00f6zellikle de gen\u00e7li\u011fe, verilmek istenilen mesajlarla doludur. Ats\u0131z\u2019\u0131n eserlerinde vurgu yapt\u0131\u011f\u0131 bu kavramlar ile toplumsal bir in\u015f\u00e2 i\u00e7erisine girdi\u011fi g\u00f6r\u00fclmektedir. Konular\u0131n\u0131 ve kahramanlar\u0131n\u0131 genelde tarih i\u00e7erisinden alan bu eserler vas\u0131tas\u0131yla ya\u015fad\u0131\u011f\u0131 zaman dilimindeki gen\u00e7li\u011fe bir kimlik kazand\u0131rmaya \u00e7al\u0131\u015fmaktad\u0131r. Dolay\u0131s\u0131yla Ats\u0131z, T\u00fcrk\u00e7\u00fc fikir yap\u0131s\u0131ndan m\u00fclhem toplumsal de\u011ferlerin gen\u00e7li\u011fe a\u015f\u0131lanmas\u0131 ve bu yolla toplumun genelini etkileyici\/de\u011fi\u015ftirici\/d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bir sonu\u00e7 elde etmeyi arzulamaktad\u0131r. Osmanl\u0131 Devleti\u2019nde Tanzimat D\u00f6nemi ile birlikte ba\u015flayan Bat\u0131l\u0131la\u015fman\u0131n bir yek\u00fbnu olan T\u00fcrkiye Cumhuriyeti\u2019nin sosyo-k\u00fclt\u00fcrel yap\u0131s\u0131na Ats\u0131z, Orta Asya merkezli sosyo-k\u00fclt\u00fcrel bir anlay\u0131\u015f ile cevap vermektedir. Fiziksel olarak Bat\u0131 etkisindeki yozla\u015fman\u0131n T\u00fcrk toplumunu etkisi alt\u0131na ald\u0131\u011f\u0131, mill\u00ee ve manev\u00ee de\u011ferlerin etkisini yitirmeye ba\u015flad\u0131\u011f\u0131 bir d\u00f6nemde; zihinsel olarak kendi \u00e7a\u011f\u0131n\u0131n y\u00fczlerce y\u0131l \u00f6ncesinde, T\u00fcrk mill\u00ee ve manev\u00ee de\u011ferlerinin yans\u0131mas\u0131n\u0131n toplumun geneline h\u00e2kim oldu\u011fu bir zamanda ya\u015fayan Ats\u0131z, bu fiziksel ve zihinsel \u00e7at\u0131\u015fmas\u0131n\u0131 edeb\u00ee eserlerine d\u00f6kme ihtiyac\u0131 hissetmi\u015ftir. Ats\u0131z\u2019\u0131n eserlerini okuyanlar, kendi d\u00f6nemlerindeki sosyo-k\u00fclt\u00fcrel yap\u0131 ile bu eserlerdeki yap\u0131y\u0131 kar\u015f\u0131la\u015ft\u0131rarak Ats\u0131z\u2019\u0131n \u00f6ne \u00e7\u0131kard\u0131\u011f\u0131 kavramlar \u00fczerinden bir muhakemeye\/\u00f6zele\u015ftiriye girme ve bunun sonucunda da kendilerini yenileme\/d\u00fczeltme zorunlulu\u011funu benliklerinde hissedeceklerdir. B\u00f6ylece tarihten miras al\u0131nm\u0131\u015f kutsal bir anlam\u0131 olan toplumsal de\u011ferler, gelece\u011fi \u015fekillendirecek olan gen\u00e7li\u011fe bu edeb\u00ee eserler vas\u0131tas\u0131yla aksettirilerek onlara mill\u00ee ve manev\u00ee y\u00fckl\u00fc bir kimlik kazand\u0131rmak ve bu suretle T\u00fcrk devletini ve milletini gelece\u011fe g\u00fc\u00e7l\u00fc bir \u015fekilde ula\u015ft\u0131rmak hedeflenmektedir. Ats\u0131z\u2019\u0131n tarih\u00ee bilgi ve T\u00fcrk\u00e7\u00fc fikr\u00ee yap\u0131s\u0131yla harmanlayarak etkileyici bir dille kaleme ald\u0131\u011f\u0131 edeb\u00ee eserlerinin farkl\u0131 yay\u0131mevlerinden onlarca bask\u0131 yap\u0131p y\u00fczbinlerce satt\u0131\u011f\u0131 ve bug\u00fcn dahi gen\u00e7 kitle aras\u0131nda heyecanla okundu\u011fu g\u00f6z \u00f6n\u00fcnde bulundurulursa Ats\u0131z\u2019\u0131n bu eserlerle birlikte hedefledi\u011fi toplumsal sonu\u00e7lara varmas\u0131 uzun vadede ka\u00e7\u0131n\u0131lmaz\/ink\u00e2r edilemez olacakt\u0131r.<\/p>\n

Dipnotlar:<\/strong><\/h2>\n

[1]<\/a> Nih\u00e2l Ats\u0131z\u2019la ilgili yap\u0131lm\u0131\u015f \u00e7al\u0131\u015fmalar\u0131n toplu bir de\u011ferlendirmesi, i\u00e7in bknz. Murat Y\u0131lmaz, \u201cNih\u00e2l Ats\u0131z Hakk\u0131nda Yap\u0131lm\u0131\u015f \u00c7al\u0131\u015fmalar \u00dczerine Bir Bibliyografya Denemesi, ASOS Journal<\/em>, S. 31, Ekim 2016, s. 378-394.<\/p>\n

[2]<\/a> Sad\u0131k K. Tural, \u201cTarih\u00ee Roman ve Ats\u0131z\u2019\u0131n Tarih\u00ee Romanlar\u0131 \u00dczerine D\u00fc\u015f\u00fcnceler\u201d, Ats\u0131z Arma\u011fan\u0131<\/em>, Ed. Erol G\u00fcng\u00f6r, M. N. Hac\u0131emino\u011flu, Mustafa Kafal\u0131, Osman F. Sertkaya, \u00d6t\u00fcken Yay\u0131nevi, \u0130stanbul 1976, s. C-CI.<\/p>\n

[3]<\/a> Cihan \u00d6zdemir, Ats\u0131z Bey H\u00fcseyin Nihal Ats\u0131z\u2019\u0131n Hayat\u0131, Fikirleri ve Romanlar\u0131 \u00dczerine Bir \u0130nceleme, <\/em>\u00d6t\u00fcken Ne\u015friyat, \u0130stanbul 2007, s. 387-388.<\/p>\n

[4]<\/a> Ats\u0131z, Ruh Adam<\/em>, \u00d6t\u00fcken Yay\u0131nevi, \u0130stanbul 1972, s. 26.<\/p>\n

[5]<\/a> Ats\u0131z, Z Vitamini<\/em>, \u0130rfan Yay\u0131nc\u0131l\u0131k, \u0130stanbul 2009, s. 153.<\/p>\n

[6]<\/a> Ats\u0131z, Dalkavuklar Gecesi<\/em>, Ayl\u0131 Kurt Yay\u0131nlar\u0131, \u0130stanbul 1941.<\/p>\n

[7]<\/a> Ats\u0131z, Ruh Adam<\/em>, s. 102-103.<\/p>\n

[8]<\/a> Ats\u0131z, Bozkurtlar Diriliyor<\/em>, T\u00fcrkiye Yay\u0131nevi, \u0130stanbul 1949, s. 9.<\/p>\n

[9]<\/a> Ahmet B. Ercil\u00e2sun, \u201cAts\u0131z\u2019\u0131n \u015eiirlerinde \u00dclk\u00fc\u201d, Ats\u0131z Arma\u011fan\u0131<\/em>, Ed. Erol G\u00fcng\u00f6r, M. N. Hac\u0131emino\u011flu, Mustafa Kafal\u0131, Osman F. Sertkaya, \u00d6t\u00fcken Yay\u0131nevi, \u0130stanbul 1976, s. CXXXI-CXXXII.<\/p>\n

[10]<\/a> Ats\u0131z, \u201cK\u00f6men\u201d, \u00d6t\u00fcken<\/em>, Say\u0131 2, 14 \u015eubat 1964, s. 5.<\/p>\n

[11]<\/a> Ats\u0131z, \u201cKo\u015fmalar\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 71.<\/p>\n

[12]<\/a> Ats\u0131z, Deli Kurt<\/em>, \u0130nk\u0131l\u00e2p Kitabevi, \u0130stanbul 1958, s. 59-60.<\/p>\n

[13]<\/a> Ats\u0131z, Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc<\/em>, \u0130rfan Yay\u0131nc\u0131l\u0131k, \u0130stanbul 2009, s. 8.<\/p>\n

[14]<\/a> Age<\/em>, s. 16.<\/p>\n

[15]<\/a> Age<\/em>, s. 96.<\/p>\n

[16]<\/a> Age, <\/em>s. 108, 272.<\/p>\n

[17]<\/a> Age<\/em>, s. 35-36.<\/p>\n

[18]<\/a> Ats\u0131z, Ruh Adam<\/em>, 74.<\/p>\n

[19]<\/a> Age, <\/em>s. 209-210.<\/p>\n

[20]<\/a> Age<\/em>, s. 99-100<\/p>\n

[21]<\/a> Ats\u0131z, Deli Kurt<\/em>, s. 7.<\/p>\n

[22]<\/a> Age<\/em>, s. 179.<\/p>\n

[23]<\/a> Age<\/em>, s. 127-128.<\/p>\n

[24]<\/a> Ats\u0131z, \u201cT\u00fcrk K\u0131z\u0131\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 41.<\/p>\n

[25]<\/a> Ats\u0131z, Deli Kurt<\/em>, s. 83.<\/p>\n

[26]<\/a> Ats\u0131z, Bozkurtlar Diriliyor<\/em>, s. 26<\/p>\n

[27]<\/a> Age<\/em>, s. 89<\/p>\n

[28]<\/a> Ats\u0131z, Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc<\/em>, s. 60.<\/p>\n

[29]<\/a> Ats\u0131z, Ruh Adam<\/em>, s. 110.<\/p>\n

[30]<\/a> Age<\/em>, s. 71.<\/p>\n

[31]<\/a> Age<\/em>, s. 246.<\/p>\n

[32]<\/a> Ats\u0131z, Bozkurtlar Diriliyor<\/em>, s. 89<\/p>\n

[33]<\/a> Ats\u0131z, Deli Kurt<\/em>, s. 135-136.<\/p>\n

[34]<\/a> Ats\u0131z, Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc<\/em>, s. 60.<\/p>\n

[35]<\/a> Age<\/em>, s. 129-130.<\/p>\n

[36]<\/a> Age<\/em>, s. 58.<\/p>\n

[37]<\/a> Ats\u0131z, Ruh Adam<\/em>, s. 221<\/p>\n

[38]<\/a> Ats\u0131z, Bozkurtlar Diriliyor<\/em>, s. 8<\/p>\n

[39]<\/a> Age<\/em>, s. 20<\/p>\n

[40]<\/a> Ats\u0131z, \u201cSel\u00e2m\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 129.<\/p>\n

[41]<\/a> Ats\u0131z, Ruh Adam<\/em>, s. 269-272.<\/p>\n

[42]<\/a> Age<\/em>, s. 87.<\/p>\n

[43]<\/a> Ats\u0131z, Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc<\/em>, s. 212-213.<\/p>\n

[44]<\/a> Age<\/em>, s. 81.<\/p>\n

[45]<\/a> Age<\/em>, s. 96-101.<\/p>\n

[46]<\/a> Age<\/em>, s. 267.<\/p>\n

[47]<\/a> Ats\u0131z, \u201cTopal Asker\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 33-38.<\/p>\n

[48]<\/a> Murat Y\u0131lmaz, \u201cNih\u00e2l Ats\u0131z\u2019da Kad\u0131n ve A\u015fk\u201d, T\u00fcrk D\u00fcnyas\u0131 Tarih K\u00fclt\u00fcr Dergisi<\/em>, C. 60, S. 357, Eyl\u00fcl 2016, s. 47.<\/p>\n

[49]<\/a> Ats\u0131z, Deli Kurt<\/em>, s. 92-93.<\/p>\n

[50]<\/a> Age<\/em>, s. 126.<\/p>\n

[51]<\/a> Age<\/em>, s. 148-149.<\/p>\n

[52]<\/a> Ats\u0131z, Ruh Adam<\/em>, s. 13-14.<\/p>\n

[53]<\/a> Y\u0131lmaz, \u201cNih\u00e2l Ats\u0131z\u2019da Kad\u0131n ve A\u015fk\u201d, s. 49.<\/p>\n

[54]<\/a> Y. D. [Ats\u0131z], \u201cD\u00f6n\u00fc\u015f\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 2, 15 Haziran 1931, s. 40-41.<\/p>\n

[55]<\/a> Ats\u0131z, \u201cDavetiye\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 52.<\/p>\n

[56]<\/a> Ats\u0131z, \u201cK\u00f6men\u201d, s. 5.<\/p>\n

[57]<\/a> Ats\u0131z, Deli Kurt<\/em>, s. 41-42.<\/p>\n

[58]<\/a> Age<\/em>, s. 174.<\/p>\n

[59]<\/a> Ats\u0131z, \u201cYakar\u0131\u015f\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 18.<\/p>\n

[60]<\/a> Ats\u0131z, Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc<\/em>, s. 388.<\/p>\n

[61]<\/a> Ats\u0131z, \u201c\u0130thaf\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 85.<\/p>\n

[62]<\/a> Y. D. [Ats\u0131z], \u201c\u015eehitlerin Duas\u0131\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 3, 15 Temmuz 1931, s. 64-65.<\/p>\n

[63]<\/a> Agm<\/em>, s. 66-67.<\/p>\n

[64]<\/a> Ats\u0131z, \u201cKahramanl\u0131k\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 45.<\/p>\n

[65]<\/a> Ats\u0131z, \u201cYar\u0131n\u0131n T\u00fcrk\u00fcs\u00fc\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 121.<\/p>\n

[66]<\/a> Ats\u0131z, Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc<\/em>, s. 150-159.<\/p>\n

[67]<\/a> Age<\/em>, s. 389.<\/p>\n

[68]<\/a> Ats\u0131z, \u201cBozdo\u011fanla Sar\u0131y\u0131lan\u201d, Bozkurt<\/em>, Say\u0131 11, \u0130kincite\u015frin 1941, s. 278-279.<\/p>\n

[69]<\/a> Ats\u0131z, Deli Kurt<\/em>, s. 17-18.<\/p>\n

Kaynak\u00e7a<\/strong><\/h2>\n

ATSIZ, Dalkavuklar Gecesi<\/em>, Ayl\u0131 Kurt Yay\u0131nlar\u0131, \u0130stanbul 1941.<\/p>\n

ATSIZ, \u201cBozdo\u011fanla Sar\u0131y\u0131lan\u201d, Bozkurt<\/em>, Say\u0131 11, \u0130kincite\u015frin 1941, s. 278-279.<\/p>\n

ATSIZ, \u201cYakar\u0131\u015f\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 15-20.<\/p>\n

ATSIZ, \u201cTopal Asker\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 33-38.<\/p>\n

ATSIZ, \u201cT\u00fcrk K\u0131z\u0131\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 40-41.<\/p>\n

ATSIZ, \u201cKahramanl\u0131k\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 44-45.<\/p>\n

ATSIZ, \u201cDavetiye\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 47-52.<\/p>\n

ATSIZ, \u201cKo\u015fmalar\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 65-74.<\/p>\n

ATSIZ, \u201c\u0130thaf\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 84-85.<\/p>\n

ATSIZ, \u201cYar\u0131n\u0131n T\u00fcrk\u00fcs\u00fc\u201d, Yollar\u0131n Sonu<\/em>, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 121.<\/p>\n

ATSIZ, \u201cSel\u00e2m\u201d, Yollar\u0131n Sonu, Bar\u0131man Yay\u0131nevi, \u0130stanbul 1946, s. 128-131.<\/p>\n

ATSIZ, Bozkurtlar Diriliyor<\/em>, T\u00fcrkiye Yay\u0131nevi, \u0130stanbul 1949.<\/p>\n

ATSIZ, Deli Kurt<\/em>, \u0130nk\u0131l\u00e2p Kitabevi, \u0130stanbul 1958.<\/p>\n

ATSIZ, \u201cK\u00f6men\u201d, \u00d6t\u00fcken<\/em>, S. 2, 14 \u015eubat 1964, s. 5.<\/p>\n

ATSIZ, Ruh Adam<\/em>, \u00d6t\u00fcken Yay\u0131nevi, \u0130stanbul 1972.<\/p>\n

ATSIZ, Bozkurtlar\u0131n \u00d6l\u00fcm\u00fc<\/em>, \u0130rfan Yay\u0131nc\u0131l\u0131k, \u0130stanbul 2009.<\/p>\n

ATSIZ, Z Vitamini<\/em>, \u0130rfan Yay\u0131nc\u0131l\u0131k, \u0130stanbul 2009.<\/p>\n

ERC\u0130L\u00c2SUN, Ahmet B., \u201cAts\u0131z\u2019\u0131n \u015eiirlerinde \u00dclk\u00fc\u201d, Ats\u0131z Arma\u011fan\u0131<\/em>, Ed. Erol G\u00fcng\u00f6r, M. N. Hac\u0131emino\u011flu, Mustafa Kafal\u0131, Osman F. Sertkaya, \u00d6t\u00fcken Yay\u0131nevi, \u0130stanbul 1976, s. CXXXI-CXLIV.<\/p>\n

\u00d6ZDEM\u0130R, Cihan, Ats\u0131z Bey H\u00fcseyin Nihal Ats\u0131z\u2019\u0131n Hayat\u0131, Fikirleri ve Romanlar\u0131 \u00dczerine Bir \u0130nceleme, <\/em>\u00d6t\u00fcken Ne\u015friyat, \u0130stanbul 2007.<\/p>\n

TURAL, Sad\u0131k K., \u201cTarih\u00ee Roman ve Ats\u0131z\u2019\u0131n Tarih\u00ee Romanlar\u0131 \u00dczerine D\u00fc\u015f\u00fcnceler\u201d, Ats\u0131z Arma\u011fan\u0131<\/em>, Ed. Erol G\u00fcng\u00f6r, M. N. Hac\u0131emino\u011flu, Mustafa Kafal\u0131, Osman F. Sertkaya, \u00d6t\u00fcken Yay\u0131nevi, \u0130stanbul 1976, s. XCIII-CXXX.<\/p>\n

    \n
  1. D. [Ats\u0131z], \u201cD\u00f6n\u00fc\u015f\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 2, 15 Haziran 1931, s. 40-41.<\/li>\n
  2. D. [Ats\u0131z], \u201c\u015eehitlerin Duas\u0131\u201d, Ats\u0131z Mecmua<\/em>, Say\u0131 3, 15 Temmuz 1931, s. 64-67.<\/li>\n<\/ol>\n

    YILMAZ, Murat, \u201cNih\u00e2l Ats\u0131z\u2019da Kad\u0131n ve A\u015fk\u201d, T\u00fcrk D\u00fcnyas\u0131 Tarih K\u00fclt\u00fcr Dergisi<\/em>, C. 60, S. 357, Eyl\u00fcl 2016, s. 46-50.<\/p>\n

    YILMAZ, Murat, \u201cNih\u00e2l Ats\u0131z Hakk\u0131nda Yap\u0131lm\u0131\u015f \u00c7al\u0131\u015fmalar \u00dczerine Bir Bibliyografya Denemesi, ASOS Journal<\/em>, S. 31, Ekim 2016, s. 378-394.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Ats\u0131z, eserlerinde gen\u00e7li\u011fe y\u00f6nelik mesajlar vermi\u015ftir. Ats\u0131z\u2019\u0131n eserlerinde gen\u00e7li\u011fe verilmek istenilen mesajlar\u0131n incelendi\u011fi yaz\u0131da, onun istedi\u011fi \u00f6zelliklere sahip bir gen\u00e7li\u011fin nas\u0131l olmas\u0131 gerekti\u011fini edeb\u00ee eserleri \u00fczerinden tespit edilmi\u015ftir.<\/p>\n","protected":false},"author":93,"featured_media":4716,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[62,2,66,68],"tags":[],"coauthors":[335],"class_list":["post-4714","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-egitim-kultur","category-genel","category-siyaset-tarih","category-turkluk-turkculuk"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/4714","targetHints":{"allow":["GET"]}}],"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\/93"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=4714"}],"version-history":[{"count":0,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/4714\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/4716"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=4714"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=4714"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=4714"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=4714"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}