AHMET TAHTAKILIÇ'IN UŞAK SENATÖRLÜĞÜ DÖNEMİ

Özet Tahtacılar'da birden fazla erkek evlada sahip ailelerde evin en küçük oğlu haricinde diğer oğulların evlerinin baba ocağından ayrılması, bir törenle gerçekleştirilir. Bu törenler Tahtacılar arasında "ocak kazma", "ocak başı kazdırma", "ocak ayırma", "ocaktan ayrılma", "oğlan ayırma" gibi isimlerle bilinir. Bir nevi erkek evladın baba ocağından kendi ocağına göçünü, ocağını ayırmasını içinde bulundukları topluma bildirmek için düzenlenen bu törenler, aslında kurulan yeni ocağın baba ocağına bağlılığını göstermektedir. Çalışmada genel olarak "ocak ayırma" olarak tanımlayacağımız bu törenler hakkında bilgi verildikten sonra, törenlerin merkezinde yer alan ateş ile ocağın, aile ocağı ve atalar kültü ile bağlantısı ortaya koyulacaktır. Abstract The Takhtadjy families with more than one son perform a special ceremony-except for the youngest son-for the elder sons who are leaving the family home. These ceremonies are known among Takhtadjies as "ocak kazma (home digging)", "ocak başı kazdırma", "home leaving", "leaving the family home", "oğlan ayırma" (son leaving). It is a special ceremony, in a way, through which families publically announce that their sons are leaving their family home: Actually these ceremonies serve to show the strong ties of the newly established home and the family home. After giving information about what we call as "ocak ayırma (home leaving)" ceremonies in this paper, the relationships among the fire, which is at the central point of the ceremonies, and home, family home and the culture inherited from ancestors are going to be mentioned.

Sakarya Üniversitesi İlahiyat Fakültesi Dergisi, 2015

Öz Hıristiyanlıkta dine giriş ayini olarak bilinen vaftiz, İsa Mesih'le birlikte teslis anlayışını kabul-lenmeyi de gerekli kılarak farklı bir boyut kazanmıştır. Tertullian, erken dönem kilise babaları arasında hem vaftize dair yazmış olduğu eserin günümüze ulaşmış olması hem de vaftizin geciktirilmesi noktasında bir tutum sergilemesi açısından çalışmamızın konusu oldu. O, Quintilla ile olan mücadelesinde insanın kurtuluşu için sadece inancın yeterli olmadığını, bunun yanı sıra vaftiz olmasının da elzem olduğunu savunmuştur. Bu makale, Tertullian öncesi dönemde vaftiz algısı ve su fenomeninin tarihi seyrine genel hatlarıyla değindikten sonra, Tertullian'ın genel anlamda vaftiz anlayışını, bu algının dayanağını ve özel olarak da çocuk vaftizine karşı tutumu-nu ele almaktadır. Sonuç kısmında elde edilen bulgulara dair kısa bir özet sunulmakta ve değer-lendirmelerde bulunulmaktadır. Abstract Baptism, which is known entrance into the religion of Christianity, gained different extent with Jesus Christ by necessitating an acceptance and understanding of the trinity. Tertullian was the subject of our study because of both his writings on baptism have reached today and in the sense of exhibiting an attitude about postponing baptism. He, in struggling with Quintilla, defended his position that faith in itself is not sufficient for human salvation, and one must be baptised. This article, after mentioning in general terms the historic process of water and perception of baptism before Tertullian, deal with generally the perception of baptism of Tertullian, foundation of this perception and specifically his attitude to baptism. In conclusion, a brief summary of findings is presented and some assessments have been done on the findings.

Uludağ Üniversitesi Fen-Edebiyat Fakültesi Sosyal Bilimler Dergisi, 2021

ÖZET Azerbaycan muhaceret edebiyatının önemli isimlerinden olan Teymur Ateşli’nin şiirleri hem içerik hem de sanat açısından oldukça zengindir. Eserlerinde Azerbaycan Halk Edebiyatı ve Klasik Edebiyatı’nın etkisi büyüktür. Ateşli’nin şiirlerinin incelenmesi Azerbaycan Edebiyatı’nın araştırılması açısından büyük önem arz etmektedir. Şiirlerini kronolojik olarak iki grupta incelemek yerinde olacaktır: 1949’a kadarki dönem ve 1949 sonrası Türkiye dönemi. Ateşli’nin şiirlerindeki kahramanlık mücadelesi, vatan sevgisi duygusunu aşılamaya büyük ihtiyaç duyulan herhangi bir toplumdaki modern genç nesil için önemli örnektir. Şair “Qafkaz”, “Bir Parça”, “İstiklal”, “Ustadıma” şiirlerinde vatan özlemini, Sovyet toplumuna karşı öfke ve nefretini, isyanını yansıtmakta; bağımsız bir Azerbaycan ummaktadır. “Vazifeni Yap Arkadaş!”, “Taşlamalar” şiirlerindeyse şairin yaşadığı toplumda haksızlığa karşı yapılan protestoya tanık olunmaktadır. Ateşli’nin adalet, azim ve vatanseverlik mücadelesi Türk dünyasının gençliğine örnek olarak her zaman hafızalarda yaşayacaktır. Araştırmada ilk defa konu hakkında daha çok Teymur Ateşli’nin kitap, dergi ve gazetelerdeki şiirlerinden, orijinal kaynaklardan ve akademik çalışmalardan yararlanılmış; karşılaştırmalı analiz ve tarihî tahlil yöntemi kullanılmıştır. Anahtar Kelimeler: Karabağ, şiir, dergi, gazete, Azerbaycan Teymur Ateşli’s Emigration Poems ABSTRACT The poetry of Teymur Ateşli, one of the prominent figures of Azerbaijani emigrant literature, is very rich both in terms of content and art. The influence of Azerbaijani folklore and classical literature is great in his work. The study of Teymur Ateşli’s poem is of great importance for the study of Azerbaijani literature. It would be appropriate to examine her poems chronologically in two groups: the period until 1949 and Turkey period after 1949. The heroic struggle for national independence in T. Ateşli’s poems is a prime example for the modern young generation in any society where there is a great need to instill a sense of patriotism. There are in his poems, he longs for his homeland, anger, hatred, rebellion against Soviet society and hopes for an independent Azerbaijan in “Qafkaz”, “Bir Parça”, “İstiklal”, “Ustadıma” poems. In the poems Vazifeni Yap Arkadaş!”, “Taşlamalar” we witness the poet’s protest against injustice in the society in which he lives. T. Ateşli’s struggle for justice, determination, and patriotism will always live in memories as an example to the youth of the Turkish world. In this article, for the first time, the poems published in the “Akşam Haberleri” newspaper, Azerbaijan magazine and anthology books were analyzed by using the poet's poems with analytical and historical analysis method Key words: Karabakh, poetry, journal, newspaper, Azerbaijan

2021

Bahtin ve Paz’ın halk kültürü ve o kültürün itici gücü olan şenlikçi gelenek üzerine yaptıkları çözümleme çalışmaları göz önünde bulundurulduğunda, Kaftancıoğlu yapıtlarının ayrıcalıklı yeri hemen anlaşılacaktır. Kaftancıoğlu’nun kendi köyünü ve bir ölçüde yaşamını anlattığı Yelatan adlı roman, onun tüm yazınsal ufku ve taşıdığı imgelem, halk kültürünü kavrayış gücünü tek başına temsil edebilecek bir güce sahiptir. Yelatan dağı, yöre köylüsü için yarı tanrı, mitolojik bir dağdır. Kaftancıoğlu’nun derlediği masalların yer aldığı “Tek Atlı Tekin Olmaz”da, Yelatan dağı bir bereket ve zenginlik kaynağıdır. Üzerinden geçen kuşun bile kanadını kapan Yelatan’ı yalnızca Yelatı adlı at aşabilmektedir. Kaftancıoğlu’nun Dönemeç adlı öykü kitabındaki öykülerinden Süpürge’deki erkek kahramanın adı da Yelönü’dür.

Bir ülkenin birlik ve beraberlik içinde gelişebilmesi için millet bilincine sahip olması gerekmektedir. Orta Çağda kalan çok milletli, hanedana dayalı ve teokratik devlet anlayışları zamanla yok olmuş, Fransız ihtilâlinin etkisi milletlerin kendi devletlerini kurmaları için aradıkları düşünsel temelleri oluşturmuştur. Eski düzende kalanlar, bir hanedan etrafında ya da bir din etrafında devlet olmaya çalışanlar, sürekli bunalımlarla güçlerini kaybetmişler ve millî devletlerin himayelerine girmişlerdir.

Özet Sanat eserlerinin kendilerine has birtakım özellikleri vardır. Dış dünyadaki malzemelerin sanatçının elinde işlenmesiyle ortaya çıkan sanat eserlerini daha sağlıklı inceleyebilmek için sanatın kendine özgü özellikleri göz önünde bulundurulmalıdır. Sanat ontolojisi, sanat eserini incelemenin merkezine bir " var " olan olarak koyar. Sanat eserini her yönüyle ele alıp değerlendirmek sanat ontolojisinin ayırt edici yönünü oluşturur. Ontolojik tahlil, bütün sanat türlerinde olduğu gibi edebi metinleri tabakalara ayırır. Sanat ontolojisi, edebi eseri ele alırken metnin biçim ve anlam yönünü göz önünde bulundurur. Edebi metni arka yapı ile ön yapı diye iki temel tabakaya ayırma ontolojik tahlilin yaklaşım yöntemidir. Ön yapıdan kastedilen metnin biçim ve ritim unsurları, arka yapıdan kastedilen ise anlam unsurlarıdır.

ATATÜRK'ÜN KIZILELMASI

ABSTRACT Ataturk is a great Turkish leader with great ideals and goals like Oguzhan, Mete, Bilge Kagan, Alp Arslan, Yavuz and Fatih. Ataturk showed the Turkish nation to reach the level of contemporary civilization and even surpass it as an ideal. He believed that the Turkish Union would definitely become a reality one day, made significant contributions to regional and world peace with the principle of peace at home and peace in the world, and not only founded the Republic of Turkey, but also became the pioneer of oppressed nations. Ataturk wanted to modernize the Turkish nation, which he had saved from the hands of the West after a national struggle, without putting it under the domination of the West again. Ataturk, who aimed to raise Turkish culture above the level of contemporary civilization, said in his Tenth Year Speech, "I have no doubt that the forgotten, great civilized characteristic and great civilized ability of Turkishness will rise like a new sun on the high horizon of civilization in the future with its future development!" and drew attention to the national aspect of our modernization movement. Ataturk's understanding of modernization; It was based on the principle of "taking advantage of the science, technology and inventions of the West, but extracting the real essence from within ourselves". There is great benefit in stating the following point among Atatürk's modernization characteristics: The basis of Atatürkist modernization is "Full Independence" as a state, "sovereignty" as a nation, and "human rights and freedoms" as an individual. Only such modernization has meaning. Otherwise, the externally dependent-mandatory modernization that is devoid of independence and sovereignty, and that is being imposed on the Turkish nation today, and the totalitarian modernization that is devoid of human rights and freedoms and democracy, cannot be considered real progress and modernization. Atatürk said the following at the İzmir Economic Congress: "Our nation has defeated the enemy armies. However, the following rule applies for full independence: National sovereignty must be supported by financial sovereignty. The force that will take us to this goal is the economy. Political and military victories, no matter how great they are, do not mean anything unless they are crowned with economic successes." Atatürk, who believed that the Turkish Union would one day become a reality, said: “I believe that the Turkish Union will one day become a reality. Even if I do not see it, I will close my eyes to the world in its dreams. I believe in the Turkish Union. Tomorrow’s history will open its new chapters with the Turkish Union, and the world will find its peace in these chapters. The existence of the Turkishness will open new horizons to this obsolete world, and then it will be seen what the sun and the horizon mean (Bozdağ, 1975, p.138), and Atatürk began by establishing the institutions that would form the basis of the Turkish Union and conducting scientific studies. Kemal Atatürk was the greatest example and leader in the phases of the national independence of Asian and African countries and their struggles on this path. The dimensions of this great influence can be seen with striking clarity in the works written by Jawaharlal Nehru, who was known as the spokesman of the Third World between 1947 and 1964 and was one of the leaders who brought India to independence. Nehru, who was the prime minister of India for many years, also came to Turkey. In 1933, he wrote the following in letters he sent to his daughter Indira Gandhi, who was the prime minister for a while after him: "This community owed its victory, first and foremost, to its iron determination and desire to be free, and also to the truly superior fighting skills of the Turkish peasants and soldiers." Later, while struggling with the British for India's independence, Nehru, while writing his work "The Discovery of India" in a British prison, turned his attention once again to Kemal Atatürk's influence on the Indian national movement: "Kemal Pasha was undoubtedly loved by the Hindus as much as the Muslims in India. He not only saved Turkey from foreign domination and division, but also thwarted the games of the European imperialist states, especially England... Nehru, one of India's national heroes, describes Atatürk in another of his works with the following lines: "...Kemal Atatürk, or Kemal Pasha as we knew him at the time, was my hero in my youth. I was deeply moved when I read about his great revolutions. I greatly appreciated the general effort Kemal Atatürk made to modernize Turkey. His dynamism, his indomitable and tireless nature had a great impact on people. He is one of the founders of the modern age in the East. I continue to be among his biggest fans. The following words of Pakistani Professor Nayyar Wasty are also an expression of a truth: "Ataturk was a source of inspiration not only for the Turks but also for all nations fighting for independence. The effects of the policies pursued by Ataturk were felt in the East, especially in my country. By following Ataturk's path, all of Asia, including India, broke the chain of slavery and Pakistan came into being thanks to this." (Mumcu et al. 11, 1986, p.150) Many Eastern and Western scientists and politicians, especially Indonesia's independence leader Sukarno and Bourguiba, who ensured Tunisia's independence, stated that Ataturk was a leader whose influence continued even after his death. With his words "Peace at home, peace in the world", Ataturk became a guide and leader for humanity still searching for peace today. Ataturk not only founded the Republic of Turkey and saved the Turkish nation; he was a source of light and a great leader for all oppressed nations. He was in favor of a world centered on Turkey. For this purpose, he established the Balkan Pact on February 9, 1934, and the Sadabad Pact on July 8, 1937, and made great contributions to world and regional peace. One of Atatürk's most important and most important characteristics is that he was a great Turkish nationalist. Atatürk's ideal of Turkish Nationalism is hand in hand with a national as well as a humanitarian ideal. His nationalist ideal is not aggressive, but peaceful; it is contemporary and democratic. It is based on respect for all nations and their nationalisms. According to Atatürk, Turkish nationalism: "Although it aims to protect the unique character and independent identity of Turkish society, it walks "parallel and in harmony with all contemporary nations" on the path of progress and development and in international relations. "The Turkish nation enjoys thinking of national feeling side by side with human feeling. It is proud to always preserve the honorable place of human feeling next to national feeling in its conscience. Because the Turkish nation knows that today, mutual humane and civilized relations with all civilized nations that walk independently but parallel to them on the path of civilization are of course necessary for our continued development, and it is also known that the Turkish nation, like every civilized nation, appreciates the value of people who have served the world of civilization with their discoveries and inventions in all periods of the past and preserves their memories with respect. The Turkish nation is a sincere family of humanity " (Mumcu et al., 1983, p. 52). As can be seen, Atatürk's understanding of nationalism is not aggressive, but peaceful. He sees the Turkish nation as a member of the human family. Atatürk expressed this view as follows: "We are no one's enemy; we are only the enemy of those who are enemies of humanity", "They call us nationalists. But we are so nationalist that we respect and obey all nations that cooperate with us. We recognize all the requirements of their nationality. Our nationalism is certainly not a selfish and arrogant nationalism" (Ataturkism Book I, 1983, p. 83; Speech and Statements, I, p. 101) he explained. Ataturk is a peaceful However, surrender and passivit in the name of peaceful are not in the book of Ataturkism. Ataturk explained this view as follows: "Nations that do not find their national identity become prey to other nations. Let's not be friends with those who are hostile to our national existence. Let's say to such people, as a Turkish poet said, I am a Turk and an enemy to you, even if I remain as one person! " (Ataturkism Book I, 1983, p. 59).

A STUDY ON THE CRITICAL POEMS OF MAHTUMKULU Abstract Mahtumkulu, recognized as the greatest poet of Turkmen literature, was born in the 1724 and passed away in the 1807. His father, Dövletmemmet Azadi (1700-1760), is one of the prominent representatives of Turkmen literature of the 18th century. Mahtumkulu was a poet and social leader who was not indifferent to the social problems of his era and tried to lead and give hope to his society. The poems of Mahtumkulu cover all aspects of Turkmen way of life. He was the voice of his people. Turkmen union, Turkmen spirit and consciousness, religion and Sufism, the comparison of good person and bad person, criticism of the individual and society, social justice, love, bad habits, education, helpfulness, and advice were the main themes of his poems. In this study, Mahtumkulu’s approach to the society and individuals, who make the society, will be addressed through his critical poems. Key Words: Turkmen literature, Mahtumkulu, critical poem.

Özet Tahtacılar, Alevi-Türkmen zümrelerinden biridir. Yakın zamana kadar ormanlık alanlarda ağaç işçiliğiyle geçimlerini sağlamış kapalı bir topluluktur. Ancak Cumhuriyetin ilanından sonra kapılarını dış dünyaya açmaya, konar-göçer yaşam tarzından yerleşik hayata geçmeye başlamışlardır. Yerleşik düzende eğitime önem verilmesi ve kültürel hayattaki değişimler Tahtacıları da etkilemiş ve kendilerine daha farklı meslekler edinmeye başlamışlardır. Bugün orman işlerinde çalışanlarının sayısı oldukça azalmıştır. Bu makalede Tahtacıların kökeni ve tarihi, bağlı bulundukları ocaklar ve Türkiye genelinde dağılım alanları üzerinde durulmuştur. Çalışmada öncelikle Tahtacıların kökeniyle ilgili öne sürülen görüşlere değinilmiş, ardından topluluğun köken ve tarihi konusu açıklanmıştır. Daha sonra Tahtacıların bağlı bulunduğu " Yanyatır Ocağı " ile " Hacı Emirli Ocağı " hakkında bilgi verilmiştir. Her iki ocakzâdenin bugün nerelerde dedelik yaptığı konusuna değinilmiştir. Makalenin son bölümünde ise Tahtacıların bugünkü yaşadığı yerler tanıtılmıştır. Konuyla ilgili daha önceki çalışmalar, topluluğun hangi illerde yaşadığını ortaya çıkartmıştır. Ancak bu bilgilerin yeniden gözden geçirilmesi gerekmektedir. Çünkü bazı kaynaklarda isimleri sıralanan mahalle ve köylerde, bugün Tahtacıların yaşamadığı ya da kimi yerlerin isim değiştirdiği tespit edilmiştir. Bu bilg-ilerin güncellenmesi, Tahtacı oymaklarının belirlenmesi ve bu oymakların dini inanışlarının, örf ve âdetlerinin ortaya çıkartılması açısından önemlidir. Bu makalede sözlü kaynaklar yardımıyla Adana, Antalya, Aydın, Balıkesir, Burdur, Çanakkale, Denizli, Gaziantep, Ispar-ta, İzmir, Manisa, Muğla illerinde birçok yerleşim birimi tespit edilmiştir. Bu bilgiler saha çalışmalarında da araştırmacılara büyük kolaylık sağlayacaktır. Abstract Tahtacis are one of Alewi-Turkmen classes. It is a self-enclosed community which provides woodworking in forestland until recently. However, they started to open doors for external world and to live in a settled life instead of migration, after the proclamation of the Republic. Changes in cultural life and giving importance to education affected them and they started to