Saadettin Yağmur GÖMEÇ
PROF.DR SAADETTİN YAĞMUR GÖMEÇ’İN ÖZGEÇMİŞİ
Sinop ili, Boyabat ilçesi nüfusuna kayıtlı olan Saadettin Yağmur GÖMEÇ ilk, orta ve lise öğrenimini Ankara’da tamamladı. İstanbul Üniversitesi Edebiyat Fakültesi Genel Türk Tarihi Kürsüsü’nde tarih eğitimi gördü. Bu fakülteden 1985 senesinde diplomasını aldıktan sonra, aynı yıl Hacettepe Üniversitesi Atatürk İlkeleri ve İnkılâp Tarihi Enstitüsü’nde Yüksek Lisans eğitimine başladı ve Milli Mücadelede Gaziantep adlı Yüksek Lisans tezini 1987 senesinde teslim ederek, buradan mezun oldu. Doktora eğitimi için 1987 yılında Ankara Üniversitesi Sosyal Bilimler Enstitüsü Tarih Bölümü’ne kayıt yaptıran Saadettin Yağmur GÖMEÇ, 1992 tarihinde Kök Türkçe Yazılı Metinlerin Türk Tarihi ve Kültürü Açısından Değerlendirilmesi isimli tezini sunarak, Doktor unvanı aldı.
Saadettin Yağmur GÖMEÇ 1992 yılında Ankara Üniversitesi Dil ve Tarih-Coğrafya Fakültesi, Genel Türk Tarihi Kürsüsü’ne Yardımcı Doçent olarak atandı. Bu fakültede Orta Asya Türk Tarihi, Kök Türk Tarihi, Uygur Türkleri Tarihi, Kırgız Türkleri Tarihi, Türk Cumhuriyetleri Tarihi, Türk Dünyasının Meseleleri, Türk Kültür Tarihi, Türk Tarihinde Çingizliler, Eski Türk Dini gibi derslere girmektedir.
Prof.Dr. Gömeç 1992 yılından 1994 yılı başlarına kadar Dışişleri Bakanlığı, Türk İşbirliği ve Kalkınma İdaresi’nde (TİKA) danışman olarak görevde bulundu. 1 Eylül 1994 tarihinden itibaren, Kazakistan’ın Türkistan (Yesi) şehrinde kurulmuş olan Uluslararası Hoca Ahmed Yesevî Türk-Kazak Üniversitesi’nde bir yıl süre ile Türk tarihi dersleri verdi. 3 Ekim 1996’da Doçent unvanını aldı. 2001’de ise profesörlüğe yükseldi. 1997-2005 seneleri arasında Türk Lehçeleri ve Edebiyatları Bölümü, Kuzey-doğu Türk Lehçeleri ve Edebiyatları Anabilim Dalı Başkanlığı vazifesini sürdürdü. 2013-2015 yılları arasında Tarih Bölümü Başkanlığı yaptı. 2001 ve 2003’de Türk İşbirliği ve Kalkınma İdaresi’nin sorumluğunda bulunan “Moğolistan’daki Türk Anıtları Projesi” (MOTAP) başkanlığına yürüttü. 2012 yılında Tarih alanında İLESAM (İlim ve Edebiyat Eseri Sahipleri Meslek Birliği) Kültür ve Sanat Ödülüne layık görüldü. 2014 senesinde, Nazilli Türk Ocağı tarafından her yıl Türk Milli Mücadelesinin Önderlerinden Hacı Süleyman Efendi adına verilen Türk Kültürüne Hizmet Ödülünü aldı. Saadettin Yağmur Gömeç’in basılmış kitaplarından bazıları şunlardır: Kök Türk Tarihi (5. Baskı 2016), Uygur Türkleri Tarihi (6. Baskı 2023), Kırgız Türkleri Tarihi (6. Baskı 2023), Türk Cumhuriyetleri ve Toplulukları Tarihi (8. Baskı 2018), Türk Kültürünün Ana Hatları (6. Baskı 2024), Türk Destanlarına Giriş (4. Baskı 2021), Şamanizm ve Eski Türk Dini (5. Baskı 2020), Dişi Kurtun Çocukları (3. Baskı 2020), Türk-Hun Tarihi (4. Baskı 2023), Türk’ün Kahramanlık Destanı Antep (6. Baskı 2023), Hindistan’da Türkler (5. Baskı 2023), Karagül (3. Baskı 2020), Türk Tarihinden İzler I-II-III-IV (2. Baskı, Ankara 2024), Kastamonu Salnamesi (2016), Tarih-i Türkan Kırgız, Tebriz 1395, Türk Tarihinde Çingizliler (3. Baskı 2023), Gök Maral’ın Peşinde (3. Baskı 2019), Türk’ün Atası Oguz Kagan, İstanbul 2022 (2. Baskı), Çağdaş Türk Dünyası Tarihi El Kitabı (Ankara 2022), Türk Kültürü ve Tarihine Giriş (Eskişehir 2023).
Saadettin Yağmur Gömeç’in yüzlerce ilmî ve fikrî makalesi, ayrıca çevirileri bulunmakla birlikte, sayısız Yüksek Lisans ve Doktora çalışması yaptırmıştır.
Sinop ili, Boyabat ilçesi nüfusuna kayıtlı olan Saadettin Yağmur GÖMEÇ ilk, orta ve lise öğrenimini Ankara’da tamamladı. İstanbul Üniversitesi Edebiyat Fakültesi Genel Türk Tarihi Kürsüsü’nde tarih eğitimi gördü. Bu fakülteden 1985 senesinde diplomasını aldıktan sonra, aynı yıl Hacettepe Üniversitesi Atatürk İlkeleri ve İnkılâp Tarihi Enstitüsü’nde Yüksek Lisans eğitimine başladı ve Milli Mücadelede Gaziantep adlı Yüksek Lisans tezini 1987 senesinde teslim ederek, buradan mezun oldu. Doktora eğitimi için 1987 yılında Ankara Üniversitesi Sosyal Bilimler Enstitüsü Tarih Bölümü’ne kayıt yaptıran Saadettin Yağmur GÖMEÇ, 1992 tarihinde Kök Türkçe Yazılı Metinlerin Türk Tarihi ve Kültürü Açısından Değerlendirilmesi isimli tezini sunarak, Doktor unvanı aldı.
Saadettin Yağmur GÖMEÇ 1992 yılında Ankara Üniversitesi Dil ve Tarih-Coğrafya Fakültesi, Genel Türk Tarihi Kürsüsü’ne Yardımcı Doçent olarak atandı. Bu fakültede Orta Asya Türk Tarihi, Kök Türk Tarihi, Uygur Türkleri Tarihi, Kırgız Türkleri Tarihi, Türk Cumhuriyetleri Tarihi, Türk Dünyasının Meseleleri, Türk Kültür Tarihi, Türk Tarihinde Çingizliler, Eski Türk Dini gibi derslere girmektedir.
Prof.Dr. Gömeç 1992 yılından 1994 yılı başlarına kadar Dışişleri Bakanlığı, Türk İşbirliği ve Kalkınma İdaresi’nde (TİKA) danışman olarak görevde bulundu. 1 Eylül 1994 tarihinden itibaren, Kazakistan’ın Türkistan (Yesi) şehrinde kurulmuş olan Uluslararası Hoca Ahmed Yesevî Türk-Kazak Üniversitesi’nde bir yıl süre ile Türk tarihi dersleri verdi. 3 Ekim 1996’da Doçent unvanını aldı. 2001’de ise profesörlüğe yükseldi. 1997-2005 seneleri arasında Türk Lehçeleri ve Edebiyatları Bölümü, Kuzey-doğu Türk Lehçeleri ve Edebiyatları Anabilim Dalı Başkanlığı vazifesini sürdürdü. 2013-2015 yılları arasında Tarih Bölümü Başkanlığı yaptı. 2001 ve 2003’de Türk İşbirliği ve Kalkınma İdaresi’nin sorumluğunda bulunan “Moğolistan’daki Türk Anıtları Projesi” (MOTAP) başkanlığına yürüttü. 2012 yılında Tarih alanında İLESAM (İlim ve Edebiyat Eseri Sahipleri Meslek Birliği) Kültür ve Sanat Ödülüne layık görüldü. 2014 senesinde, Nazilli Türk Ocağı tarafından her yıl Türk Milli Mücadelesinin Önderlerinden Hacı Süleyman Efendi adına verilen Türk Kültürüne Hizmet Ödülünü aldı. Saadettin Yağmur Gömeç’in basılmış kitaplarından bazıları şunlardır: Kök Türk Tarihi (5. Baskı 2016), Uygur Türkleri Tarihi (6. Baskı 2023), Kırgız Türkleri Tarihi (6. Baskı 2023), Türk Cumhuriyetleri ve Toplulukları Tarihi (8. Baskı 2018), Türk Kültürünün Ana Hatları (6. Baskı 2024), Türk Destanlarına Giriş (4. Baskı 2021), Şamanizm ve Eski Türk Dini (5. Baskı 2020), Dişi Kurtun Çocukları (3. Baskı 2020), Türk-Hun Tarihi (4. Baskı 2023), Türk’ün Kahramanlık Destanı Antep (6. Baskı 2023), Hindistan’da Türkler (5. Baskı 2023), Karagül (3. Baskı 2020), Türk Tarihinden İzler I-II-III-IV (2. Baskı, Ankara 2024), Kastamonu Salnamesi (2016), Tarih-i Türkan Kırgız, Tebriz 1395, Türk Tarihinde Çingizliler (3. Baskı 2023), Gök Maral’ın Peşinde (3. Baskı 2019), Türk’ün Atası Oguz Kagan, İstanbul 2022 (2. Baskı), Çağdaş Türk Dünyası Tarihi El Kitabı (Ankara 2022), Türk Kültürü ve Tarihine Giriş (Eskişehir 2023).
Saadettin Yağmur Gömeç’in yüzlerce ilmî ve fikrî makalesi, ayrıca çevirileri bulunmakla birlikte, sayısız Yüksek Lisans ve Doktora çalışması yaptırmıştır.
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Papers by Saadettin Yağmur GÖMEÇ
Abstract: Since the age of Huns, in the capital, a foreign affairs counselor was present near “kagan” that he guided official comitees and tought the visitors ceremonial rituals, managed the consultations between kagan and envoys are known facts. This counsellor also chosed the attendants for specific causes, who were literate and poli-lingual. Old Turkic states embraced the principle of “fellow to fellow, enemy to enemy” in foreign affairs and as today, their state department officers were called “elçi” and “yalabaç” (yalavaç). Furthermore, one out of nine ministers was responsible for international relations.
Key Words: Turkish Culture, Foreing Relations, Embassy
Abstract: First of all, there are definitely animals such as wolves and deer (sıgun) in intertwined with the Turks in the past of the communities in the Turkish steppes. Because its one of the most common animals in these geographies. For this reason, they are the protagonists of the Turkish oral literature elements such as epics, stories and fairy tales. However, we should not forget the guidance of the wolf and the deer in these stories. However, when we look at what has been said over time, there may be a transition from wolf to deer, and deer is the most useful helper of people, like a horse, in the northern regions of the world and therefore in the Turkish geography of Siberia. Their transportation, food and clothing needs are provided by this animal. While the gray wolf represents valor, courage and owning her family in these narratives, probably the blue (kök) or white (ak) maral (deer) in Turkish-Mogolian stories also shows the beauty, delicacy, honor and endurance of the human being. In short the swamp, sea, river and mountain motifs that we see in the Türeyiş, Ergenekun and Dede Korkut epics of the Turks are also emphatically emphasized in the deer and hunter epics. The Turk, who has love for all living things in his essence, harmed neither an animal nor a plant unnecessarily, and deemed it a sin (yazuk) to do them. Therefore, great disasters befell those who kill animals such as deer. There are deer as a means of transportation, food and clothing in almost every moment of daily life, especially in the Siberian Turkish geography. As a result, the necessity of this animal is pointed out in all the stories.
Abstract: In the old Turkish society, in certain months of the year, chase hunts were organized under the leadership of the kagan himself, and sometimes under the direction and administration of the beys, which was a kind of military drill. This meant that the Turks were always prepared and trained for war and war maneuvers. We have witnessed that the chase hunts that we have seen in Turkish states until recently were made for some purposes. When we examine these, the most important reason is undoubtedly to keep people ready for war. In this respect, it is somewhat similar to today's war exercises. Another reason for regulation is to supply the winter meat needs of the people. The shot and caught animals are gathered in a certain place, and after the shares of the khan and the beys are divided, they are distributed to those who join the hunt. Thus, the consumption of domestic animals necessary for meat, milk, skin and wool was prevented. Another reason is undoubtedly that we can say that these chase hunts are made as entertainment and sports activities. However, we also witness that no more animals are killed than necessary. Because they also had to reproduce. Next year, people would need these creatures again.
Key Words: Army in Turks, Turkish War Tactics, Hunting in Turks, Economic Life in Turks
INSCRIPTIONS AND DIVANU LUGAT-IT-TURK
Abstract: In this research which we based on especially Divan-i Lugat-it-Turk, it could be seen that ancient Turks knew all types of food and used them in their nutritions. Namely, only foods of animal origin were not basic foods or beverages of these people as it is supposed. All kinds of cereals and floured products were almost known. As we use limited sources, we do not want people to assume that only foods and beverages of Turks were composed of foods of animal origin. Also, another thing needed to be emphasized is that maybe being of a rich Turkish kitchen today is the accumulation of thousand years of past. It is widely known that there are thousands of studies concerning Kok Turk texts and Divanu Lugat-it-Turk which are the main sources of the Turkish history and culture. As in the past, the examinations of this study continues and they will last in the future. Therefore, many studies are made according to these two sources by ourselves, too. In this research, the foods and beverages that the ancient Turks consumed in daily life are examined.
Key Words: Kok Turk Inscriptions, Divanu Lugat-it-Turk, Turkish Culture, Turkish Food, Turkish Beverages.
The description of monster-like people that Chinese and western writers used to describe Turks thousands of years ago is also valid for the Mongols. At first, these people are perceived as if they were enemies of civilization, since today’s researchers do not pass these books through a correct filter of criticism, and because they convey what is written as it is. However, aside from the fact that the events that are true in historiography are evaluated in the conditions of the time, it is the fact that every society looks at the strangers with a different eye. At this point, what needs to be done is to carefully examine the consequences of some bad incidents and massacres that have actually happened in history, and to reveal whether or not they can happen. As everyone knows, there are thousands of studies on the history of Chinggisids in Turkey and in the world. Almost all of these are works based on the same sources, and most of them are transfers from each other. In this case, there is some information pollution and repetition. Therefore, it is not easy to get an answer to the question of who Chingiz Khan did and what. Often writers approach this period of world history emotionally. In fact, Turkish historians also got their share from this. While some researchers praise him to the skies, some of them sink him to the ground due to the massacres he committed in the Turkish and Arab worlds. When the geography and climate structure of today's Mongolian highlands and Central Asia are investigated, it is understood that living and holding on to these lands is not that easy. The temperature differences between night and day, and even in June, the emergence of ice sheets one meter below the ground inevitably leads people to different economic paths. In other words, when it was not possible to deal with anything other than animal husbandry and trade in this geography where agriculture was limited, people could not help themselves to covet the goods of their neighbors who were richer than themselves. For this reason, both sides actually suffered from the raids of war and plunder. Historians often overlook this situation. On the one hand, those who lose their property, on the other hand, it is necessary to remember the loss of life caused by those who act aggressively in order to gain this wealth. In fact, the functioning of the Chingizid or Turkish-Mogolian Khanate does not differ much from the previous Asian states. The main structure in all of them is more or less the same. Although the sanctity of the state and the dynasty is important, we see that the khan, who is the highest ruler, is also given a sanctity from his birth.
Key Words: Turks, Mongols, Turkish Culture, State Structure, Chingiz Khan
ABSTRACT
No person can live alone. As such, it has to establish a social life with creatures of its own kind. This brings with it political and social solidarity. As everyone knows, the independent structure that people establish as an organization on a certain geography is called the state. Undoubtedly, as in all societies in the world, laws determining the state and individual relations were needed in order for the state structure to function systematically in the old Turks. Because it is unthinkable to think of a community or state that is devoid of order, respect between people, rights and law. In Kutadgu Bilig, where the principles of Turkish state philosophy are determined, Yusuf Has Hacib states that justice, law, righteousness and honesty are the basis of the state. Spreading and correcting the laws, which are the pillars of state and social life, is one of the most important duties of the Turkish khagans. Every khan who ascends to the throne swears that he will not stray from the law and that he will make justice prevail. Although laws may seem illogical, it is impossible to break them. In old Turkish inscriptions, Turkish laws are specifically told to the public and future generations. Strict adherence to the tradition, which means law, and the effort not to disturb the established order is a remarkable issue in the old Turkish thought. Although the ruler is seen as the sole authority in the Turkish state, the decisions of the assembly are binding and even the ruler cannot change them, as we witness from time to time in Turkish history. Those who violated the law were severely punished. Therefore, people have tried to determine how to behave in society and which rules to follow with certain rules since they started to live together in history. For this reason, although there are some principles that have not changed since the creation of mankind, today many things have been given a different meaning with the needs of the age. As members of the civilized world, the Turks have also shaped their social structures within the framework of laws compatible with their national identity from the past to the present. We know that these unwritten laws regulating the social lives of the Turks in history were called “töre” (törüg). In this article, we will try to focus on the concept of law/töre, which is considered among the requirements of being a state.
Key Words: Law, Punishment, Social Life, Turkish Culture
Abstract: Surely, it’s clear that Kuman-Kipchaks were the Tolos clans who came around the Irtiş and here, were doing unity of faith with Kimeks before coming the west of the Altays. After a period of time they undertook the leadership of the Kimeks who weren’t able to become a serious power in this region. Some of the dispersed tribes of Kimeks included in Kipchaks, some of them inculed in Pecheneks and probably a part of them included in Oguzs. Kuman-Kipchaks, by following Uz and Pecheneks firstly reached to Hazar-Aral and then İdil-Ural-Kafkasya and finally they reached to the Eastern Europe and the Balkans. Kuman-Kipchaks, who battled with people countless of time, unfortunately couldn’t become a state. Those who remained in Balkans, dissolved in Byzantium, Hungarian, Russian and Bulgarian states. And those living in Eastern Europe and the İdil-Ural partly played a major role in the formation of ethnic Kazak-Kırgız and in forming Kazan, Cuvas, and West Siberia Turkish people today usually called Tatar. In the meantime, it should not be forgotten that they live intensively on the coasts of Black Sea and the Eastern Anatolia and they spend their lives in the lands extending to the west of Turkey. Therefore, Kipchaks, who have an important place in Turkish history, have their traces in Anatolia in one way or another.
Key Words: Turkish History, Kumans, Kipchaks, East Europe, Kipchak’s Steppe
Abstract: As it is known, the issue of Chingiz Khan’s Turkishness has occupied the agenda of many scholars both in Turkey and outside Turkey. In fact, the same issue remains current today. That’s why, while thousands of studies have been carried out over the years about the origin of Chinggis and his ancestors, this sometimes causes heated debates among scientists. One of them happened seventy-one years ago between Prof. Dr. Ibrahim Kafesoglu and Prof. Dr. Zeki Velidi Togan. While Zeki Velidi Togan claimed that Chingiz Khan could have been a Turk according to his point of view, the late Ibrahim Kafesoglu tried to prove the opposite thesis, that is, that he was not a Turk, based on Togan. Accordingly, Prof. Dr. İbrahim Kafesoğlu published a critical article on Prof. Dr. Zeki Velidi Togan under the title “Mongols and Genghis Issue in Turkish History” in Volume 5, Issue 8 of the I.U. Faculty of Literature History Journal in 1953. Thereupon, Zeki Velidi Togan prepared the article titled “My Answer to Doc Ibrahim Kafesoglu”, the text of which is given below, and either hand-delivered it or sent it to all the relevant people at the time.
Key Words: Zeki Velidi Togan, Ibrahim Kafesoglu, Chingiz Khan, Issue of Chingiz Khan’s Turkishness
Abstract: As it is known, the origins of the seal (tamga) tradition go back to the ages before Christ, and today, especially the groups we call the Trans-Caspian Turks attach great importance to this. Some of these seals are inscribed on inscriptions, some on balbals that we can call tombstones, some on rocks, and some on animals. Tamga are special signs that express the individual or society in short. At this point, Turkish people have engraved these seals on everything that belongs to them, animate and inanimate. Although they are sometimes similar to each other, they are essentially all different. The seals, which have important Turkish cultural changes, reflect the world of thoughts of this nation and are the title deed documents of the assets owned by this nation. Since the beginning of history, Turks in a regular family and society structure have used seals, which have a kind of special signature, in order to reveal their differences. In this study, we first tried to match the tamgas of the four tables in the text with those of the Oguz and then with the tamga of some Turkish tribes living today. In conclusion, we believe that this research will at least be useful in terms of providing some raw materials for those who will work on this subject.
Key Words: Turkish Culture, Turkish Communities, Tamga (Seal), Seal Culture
Abstract: Turgish people are an On Ok tribe and consist of eight families. It is understood that the historical homelands of the Turgish people, who claim to be the Ak Hun-Avar remnant, are around Argu-Talas and Ili. Although not much is said about what their names mean, it may be related to the verb “türmek”. This community, which is considered to be a Turkish tribe in the Kök Türk Inscriptions, bothered the state with its strong tribal structure during both the Kök Türk Khaganate and the Uyghur period. In addition, from the moment the Arab armies entered Turkestan in order to spread Islam, they discarded the principle of “there is no compulsion in religion” in Islam and began to oppress the local population, and they received a reaction from most of the Turks. These were mostly led by Turgish people. For that reason, although the Arabs attempted to kill the Turgish yabgu’ several times, they were unsuccessful. As a result, the Turgish people repelled the Arab armies and achieved successive victories against them, almost chasing the Arabs as far as the Syr Darya. After a while, the weakened Turgish tribes melted into the surrounding tribes such as Oguz, Karluk, Kipchak and Pecheneg.
Key Words: Turkish History, Turkish Culture, Turkish Tribes, Turgishs
Abstract: Since public order was not yet established in the center of Ötüken when the Uyghur Khaganate was first established, perhaps as a precaution, the rulers of the Yaglakar dynasty preferred to stay in the north as before. Accordingly, there are abundant archaeological cultural materials belonging to the Uyghur Turks in the south of Lake Baikal, around the Selenge River and in the west. The Tez II Inscription, which consists of twenty-two lines in total, including the tamga of the Uyghur Yaglakar family, is extremely important in terms of confirming some information in the Şine Usu and Terhin inscriptions and mentioning the name of Uyghur. The inscription tells us many historical events related to the Bögü Kagan era and the period before it. This inscription, made in the name of Bögü, one of the Ötüken Uyghur Khagans, was found by a Kazakh Turk and Mongolian researcher S.Karcabay and A.Ochir near Sangin-Dalay Lake. When we visited on August 3, 2022, the Tez Inscription was under protection at the Mongolia National Heritage Center to be moved to the newly built Chingis Khan Museum. In the Tez II Inscription, which has some hesitations regarding its dating, it is mentioned that Börü Ken (Mo-yen Çor) established the Uyghur Khaganate and subsequently died, and then his son Bögü ascended to the throne. From here we learn that, just like the previous Turkish khans, as soon as he became the head of the state, he determined the positions of him children who would take part in the administration after him. It is seen that there are also references to the ancient times of the Uyghurs in the inscription. This shows us that they have a deep-rooted historical awareness.
Key Words: Tez Inscription, Uyghurs, Bögü Kagan, Turkish History
Abstract: Since the age of Huns, in the capital, a foreign affairs counselor was present near “kagan” that he guided official comitees and tought the visitors ceremonial rituals, managed the consultations between kagan and envoys are known facts. This counsellor also chosed the attendants for specific causes, who were literate and poli-lingual. Old Turkic states embraced the principle of “fellow to fellow, enemy to enemy” in foreign affairs and as today, their state department officers were called “elçi” and “yalabaç” (yalavaç). Furthermore, one out of nine ministers was responsible for international relations.
Key Words: Turkish Culture, Foreing Relations, Embassy
Abstract: First of all, there are definitely animals such as wolves and deer (sıgun) in intertwined with the Turks in the past of the communities in the Turkish steppes. Because its one of the most common animals in these geographies. For this reason, they are the protagonists of the Turkish oral literature elements such as epics, stories and fairy tales. However, we should not forget the guidance of the wolf and the deer in these stories. However, when we look at what has been said over time, there may be a transition from wolf to deer, and deer is the most useful helper of people, like a horse, in the northern regions of the world and therefore in the Turkish geography of Siberia. Their transportation, food and clothing needs are provided by this animal. While the gray wolf represents valor, courage and owning her family in these narratives, probably the blue (kök) or white (ak) maral (deer) in Turkish-Mogolian stories also shows the beauty, delicacy, honor and endurance of the human being. In short the swamp, sea, river and mountain motifs that we see in the Türeyiş, Ergenekun and Dede Korkut epics of the Turks are also emphatically emphasized in the deer and hunter epics. The Turk, who has love for all living things in his essence, harmed neither an animal nor a plant unnecessarily, and deemed it a sin (yazuk) to do them. Therefore, great disasters befell those who kill animals such as deer. There are deer as a means of transportation, food and clothing in almost every moment of daily life, especially in the Siberian Turkish geography. As a result, the necessity of this animal is pointed out in all the stories.
Abstract: In the old Turkish society, in certain months of the year, chase hunts were organized under the leadership of the kagan himself, and sometimes under the direction and administration of the beys, which was a kind of military drill. This meant that the Turks were always prepared and trained for war and war maneuvers. We have witnessed that the chase hunts that we have seen in Turkish states until recently were made for some purposes. When we examine these, the most important reason is undoubtedly to keep people ready for war. In this respect, it is somewhat similar to today's war exercises. Another reason for regulation is to supply the winter meat needs of the people. The shot and caught animals are gathered in a certain place, and after the shares of the khan and the beys are divided, they are distributed to those who join the hunt. Thus, the consumption of domestic animals necessary for meat, milk, skin and wool was prevented. Another reason is undoubtedly that we can say that these chase hunts are made as entertainment and sports activities. However, we also witness that no more animals are killed than necessary. Because they also had to reproduce. Next year, people would need these creatures again.
Key Words: Army in Turks, Turkish War Tactics, Hunting in Turks, Economic Life in Turks
INSCRIPTIONS AND DIVANU LUGAT-IT-TURK
Abstract: In this research which we based on especially Divan-i Lugat-it-Turk, it could be seen that ancient Turks knew all types of food and used them in their nutritions. Namely, only foods of animal origin were not basic foods or beverages of these people as it is supposed. All kinds of cereals and floured products were almost known. As we use limited sources, we do not want people to assume that only foods and beverages of Turks were composed of foods of animal origin. Also, another thing needed to be emphasized is that maybe being of a rich Turkish kitchen today is the accumulation of thousand years of past. It is widely known that there are thousands of studies concerning Kok Turk texts and Divanu Lugat-it-Turk which are the main sources of the Turkish history and culture. As in the past, the examinations of this study continues and they will last in the future. Therefore, many studies are made according to these two sources by ourselves, too. In this research, the foods and beverages that the ancient Turks consumed in daily life are examined.
Key Words: Kok Turk Inscriptions, Divanu Lugat-it-Turk, Turkish Culture, Turkish Food, Turkish Beverages.
The description of monster-like people that Chinese and western writers used to describe Turks thousands of years ago is also valid for the Mongols. At first, these people are perceived as if they were enemies of civilization, since today’s researchers do not pass these books through a correct filter of criticism, and because they convey what is written as it is. However, aside from the fact that the events that are true in historiography are evaluated in the conditions of the time, it is the fact that every society looks at the strangers with a different eye. At this point, what needs to be done is to carefully examine the consequences of some bad incidents and massacres that have actually happened in history, and to reveal whether or not they can happen. As everyone knows, there are thousands of studies on the history of Chinggisids in Turkey and in the world. Almost all of these are works based on the same sources, and most of them are transfers from each other. In this case, there is some information pollution and repetition. Therefore, it is not easy to get an answer to the question of who Chingiz Khan did and what. Often writers approach this period of world history emotionally. In fact, Turkish historians also got their share from this. While some researchers praise him to the skies, some of them sink him to the ground due to the massacres he committed in the Turkish and Arab worlds. When the geography and climate structure of today's Mongolian highlands and Central Asia are investigated, it is understood that living and holding on to these lands is not that easy. The temperature differences between night and day, and even in June, the emergence of ice sheets one meter below the ground inevitably leads people to different economic paths. In other words, when it was not possible to deal with anything other than animal husbandry and trade in this geography where agriculture was limited, people could not help themselves to covet the goods of their neighbors who were richer than themselves. For this reason, both sides actually suffered from the raids of war and plunder. Historians often overlook this situation. On the one hand, those who lose their property, on the other hand, it is necessary to remember the loss of life caused by those who act aggressively in order to gain this wealth. In fact, the functioning of the Chingizid or Turkish-Mogolian Khanate does not differ much from the previous Asian states. The main structure in all of them is more or less the same. Although the sanctity of the state and the dynasty is important, we see that the khan, who is the highest ruler, is also given a sanctity from his birth.
Key Words: Turks, Mongols, Turkish Culture, State Structure, Chingiz Khan
ABSTRACT
No person can live alone. As such, it has to establish a social life with creatures of its own kind. This brings with it political and social solidarity. As everyone knows, the independent structure that people establish as an organization on a certain geography is called the state. Undoubtedly, as in all societies in the world, laws determining the state and individual relations were needed in order for the state structure to function systematically in the old Turks. Because it is unthinkable to think of a community or state that is devoid of order, respect between people, rights and law. In Kutadgu Bilig, where the principles of Turkish state philosophy are determined, Yusuf Has Hacib states that justice, law, righteousness and honesty are the basis of the state. Spreading and correcting the laws, which are the pillars of state and social life, is one of the most important duties of the Turkish khagans. Every khan who ascends to the throne swears that he will not stray from the law and that he will make justice prevail. Although laws may seem illogical, it is impossible to break them. In old Turkish inscriptions, Turkish laws are specifically told to the public and future generations. Strict adherence to the tradition, which means law, and the effort not to disturb the established order is a remarkable issue in the old Turkish thought. Although the ruler is seen as the sole authority in the Turkish state, the decisions of the assembly are binding and even the ruler cannot change them, as we witness from time to time in Turkish history. Those who violated the law were severely punished. Therefore, people have tried to determine how to behave in society and which rules to follow with certain rules since they started to live together in history. For this reason, although there are some principles that have not changed since the creation of mankind, today many things have been given a different meaning with the needs of the age. As members of the civilized world, the Turks have also shaped their social structures within the framework of laws compatible with their national identity from the past to the present. We know that these unwritten laws regulating the social lives of the Turks in history were called “töre” (törüg). In this article, we will try to focus on the concept of law/töre, which is considered among the requirements of being a state.
Key Words: Law, Punishment, Social Life, Turkish Culture
Abstract: Surely, it’s clear that Kuman-Kipchaks were the Tolos clans who came around the Irtiş and here, were doing unity of faith with Kimeks before coming the west of the Altays. After a period of time they undertook the leadership of the Kimeks who weren’t able to become a serious power in this region. Some of the dispersed tribes of Kimeks included in Kipchaks, some of them inculed in Pecheneks and probably a part of them included in Oguzs. Kuman-Kipchaks, by following Uz and Pecheneks firstly reached to Hazar-Aral and then İdil-Ural-Kafkasya and finally they reached to the Eastern Europe and the Balkans. Kuman-Kipchaks, who battled with people countless of time, unfortunately couldn’t become a state. Those who remained in Balkans, dissolved in Byzantium, Hungarian, Russian and Bulgarian states. And those living in Eastern Europe and the İdil-Ural partly played a major role in the formation of ethnic Kazak-Kırgız and in forming Kazan, Cuvas, and West Siberia Turkish people today usually called Tatar. In the meantime, it should not be forgotten that they live intensively on the coasts of Black Sea and the Eastern Anatolia and they spend their lives in the lands extending to the west of Turkey. Therefore, Kipchaks, who have an important place in Turkish history, have their traces in Anatolia in one way or another.
Key Words: Turkish History, Kumans, Kipchaks, East Europe, Kipchak’s Steppe
Abstract: As it is known, the issue of Chingiz Khan’s Turkishness has occupied the agenda of many scholars both in Turkey and outside Turkey. In fact, the same issue remains current today. That’s why, while thousands of studies have been carried out over the years about the origin of Chinggis and his ancestors, this sometimes causes heated debates among scientists. One of them happened seventy-one years ago between Prof. Dr. Ibrahim Kafesoglu and Prof. Dr. Zeki Velidi Togan. While Zeki Velidi Togan claimed that Chingiz Khan could have been a Turk according to his point of view, the late Ibrahim Kafesoglu tried to prove the opposite thesis, that is, that he was not a Turk, based on Togan. Accordingly, Prof. Dr. İbrahim Kafesoğlu published a critical article on Prof. Dr. Zeki Velidi Togan under the title “Mongols and Genghis Issue in Turkish History” in Volume 5, Issue 8 of the I.U. Faculty of Literature History Journal in 1953. Thereupon, Zeki Velidi Togan prepared the article titled “My Answer to Doc Ibrahim Kafesoglu”, the text of which is given below, and either hand-delivered it or sent it to all the relevant people at the time.
Key Words: Zeki Velidi Togan, Ibrahim Kafesoglu, Chingiz Khan, Issue of Chingiz Khan’s Turkishness
Abstract: As it is known, the origins of the seal (tamga) tradition go back to the ages before Christ, and today, especially the groups we call the Trans-Caspian Turks attach great importance to this. Some of these seals are inscribed on inscriptions, some on balbals that we can call tombstones, some on rocks, and some on animals. Tamga are special signs that express the individual or society in short. At this point, Turkish people have engraved these seals on everything that belongs to them, animate and inanimate. Although they are sometimes similar to each other, they are essentially all different. The seals, which have important Turkish cultural changes, reflect the world of thoughts of this nation and are the title deed documents of the assets owned by this nation. Since the beginning of history, Turks in a regular family and society structure have used seals, which have a kind of special signature, in order to reveal their differences. In this study, we first tried to match the tamgas of the four tables in the text with those of the Oguz and then with the tamga of some Turkish tribes living today. In conclusion, we believe that this research will at least be useful in terms of providing some raw materials for those who will work on this subject.
Key Words: Turkish Culture, Turkish Communities, Tamga (Seal), Seal Culture
Abstract: Turgish people are an On Ok tribe and consist of eight families. It is understood that the historical homelands of the Turgish people, who claim to be the Ak Hun-Avar remnant, are around Argu-Talas and Ili. Although not much is said about what their names mean, it may be related to the verb “türmek”. This community, which is considered to be a Turkish tribe in the Kök Türk Inscriptions, bothered the state with its strong tribal structure during both the Kök Türk Khaganate and the Uyghur period. In addition, from the moment the Arab armies entered Turkestan in order to spread Islam, they discarded the principle of “there is no compulsion in religion” in Islam and began to oppress the local population, and they received a reaction from most of the Turks. These were mostly led by Turgish people. For that reason, although the Arabs attempted to kill the Turgish yabgu’ several times, they were unsuccessful. As a result, the Turgish people repelled the Arab armies and achieved successive victories against them, almost chasing the Arabs as far as the Syr Darya. After a while, the weakened Turgish tribes melted into the surrounding tribes such as Oguz, Karluk, Kipchak and Pecheneg.
Key Words: Turkish History, Turkish Culture, Turkish Tribes, Turgishs
Abstract: Since public order was not yet established in the center of Ötüken when the Uyghur Khaganate was first established, perhaps as a precaution, the rulers of the Yaglakar dynasty preferred to stay in the north as before. Accordingly, there are abundant archaeological cultural materials belonging to the Uyghur Turks in the south of Lake Baikal, around the Selenge River and in the west. The Tez II Inscription, which consists of twenty-two lines in total, including the tamga of the Uyghur Yaglakar family, is extremely important in terms of confirming some information in the Şine Usu and Terhin inscriptions and mentioning the name of Uyghur. The inscription tells us many historical events related to the Bögü Kagan era and the period before it. This inscription, made in the name of Bögü, one of the Ötüken Uyghur Khagans, was found by a Kazakh Turk and Mongolian researcher S.Karcabay and A.Ochir near Sangin-Dalay Lake. When we visited on August 3, 2022, the Tez Inscription was under protection at the Mongolia National Heritage Center to be moved to the newly built Chingis Khan Museum. In the Tez II Inscription, which has some hesitations regarding its dating, it is mentioned that Börü Ken (Mo-yen Çor) established the Uyghur Khaganate and subsequently died, and then his son Bögü ascended to the throne. From here we learn that, just like the previous Turkish khans, as soon as he became the head of the state, he determined the positions of him children who would take part in the administration after him. It is seen that there are also references to the ancient times of the Uyghurs in the inscription. This shows us that they have a deep-rooted historical awareness.
Key Words: Tez Inscription, Uyghurs, Bögü Kagan, Turkish History