{"id":21535,"date":"2016-08-09T05:00:38","date_gmt":"2016-08-09T01:00:38","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=21535"},"modified":"2016-08-09T10:21:01","modified_gmt":"2016-08-09T06:21:01","slug":"prof-dr-mehmet-naci-onal-koroglu-destaninin-turk-kulturundeki-yeri-ve-onemi","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=21535","title":{"rendered":"Prof. Dr. Mehmet Naci \u00d6NAL.”K\u00d6RO\u011eLU DESTANININ T\u00dcRK K\u00dcLT\u00dcR\u00dcNDEK\u0130 YER\u0130 VE \u00d6NEM\u0130”"},"content":{"rendered":"

\"tokat\"<\/a><\/p>\n

Yaz\u0131l\u0131 bilgi olmad\u0131\u011f\u0131nda veya yeteri \u00f6l\u00e7\u00fcde belge bulunmad\u0131\u011f\u0131nda \u201cs\u00f6z\u201d cevher de\u011feri ta\u015f\u0131r. Arkeoloji biliminin maddi bulgular\u0131, insanl\u0131k tarihinin en eski bilgilerine \u0131\u015f\u0131k tutarken; s\u00f6z\u00fcn k\u00f6keni, bizleri insanl\u0131k \u00e2leminin derin k\u00fclt\u00fcr\u00fcne, tarihine, edebiyat\u0131na, medeniyetine g\u00f6t\u00fcr\u00fcr. Yaz\u0131 ve \u00e7izi birer belgedir ve kal\u0131c\u0131d\u0131r, s\u00f6z ku\u015faklar aras\u0131nda intikal ederken de\u011fi\u015fir veya d\u00f6n\u00fc\u015f\u00fcr; her bir dilde yenilenir ve farkl\u0131 \u00fcsluplarla aktar\u0131l\u0131r. Bu arada kay\u0131plara da u\u011frar. Bu de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcmler y\u00fcz\u00fcnden s\u00f6zl\u00fc bilgilere ihtiyatla yakla\u015f\u0131l\u0131r. Anlat\u0131 d\u00f6neminin kendi (mit, destan, halk hik\u00e2yesi, masal ve efsane) \u00e7a\u011flar\u0131 ve\/veya ihtiya\u00e7lar\u0131, ortadan kalkt\u0131k\u00e7a s\u00f6zl\u00fc anlat\u0131lar bir sonraki devreye kayd\u0131r\u0131l\u0131r.
\nMitik \u00e7a\u011f, destan \u00e7a\u011f\u0131, halk hik\u00e2yesi \u00e7a\u011f\u0131 bitmi\u015ftir. Masal \u00e7a\u011f\u0131n\u0131n do\u011fal ortam\u0131 sona ermekle birlikte, bu ortam\u0131n son \u015fahitlerinden b\u00f6l\u00fck p\u00f6r\u00e7\u00fck masallar dinleyebiliriz. Efsaneler her d\u00f6nem var olmaya insanl\u0131\u011f\u0131n gizlerini i\u00e7lerinde ta\u015f\u0131maya devam etmektedirler. Mitik d\u00f6nemin, \u00e7ok tanr\u0131l\u0131 \u00e7a\u011flar\u0131n izleri, g\u00fcn\u00fcm\u00fcze \u201cs\u00f6zle\u201d ta\u015f\u0131nm\u0131\u015ft\u0131r. Bu s\u00f6zler yeni bir \u015fekle girmi\u015f, yeni inan\u00e7 yap\u0131lar\u0131 i\u00e7ine yedirilmi\u015f; s\u00f6z, davran\u0131\u015f ve inan\u00e7 k\u0131r\u0131nt\u0131lar\u0131 halinde s\u00fcrd\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Da\u011f, eren, su, a\u011fa\u00e7 k\u00fclt\u00fc bu t\u00fcrden kal\u0131nt\u0131lar\u0131 olu\u015fturur.
\nDestan \u00e7a\u011flar\u0131, sava\u015flar\u0131n, m\u00fccadelelerin, haks\u0131zl\u0131klara kar\u015f\u0131 koyman\u0131n \u00f6n planda \u00e7\u0131kt\u0131\u011f\u0131 zaman dilimlerini anlat\u0131rlar. Temelinde ki\u015fisel veya toplumsal ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n anlatmalar\u0131 vard\u0131r. Destanlar, s\u00f6z\u00fcn g\u00fcc\u00fc sayesinde tarih \u00f6ncesinden g\u00fcn\u00fcm\u00fcze dek ta\u015f\u0131nm\u0131\u015ft\u0131r. Hun d\u00f6nemi destanlar\u0131 bu c\u00fcmledendir. Halk hik\u00e2yeleri yerle\u015fik d\u00f6neme ait olup yine s\u00f6zl\u00fc gelenek \u00fczerinden anlat\u0131lm\u0131\u015ft\u0131r. Okuryazar oran\u0131n\u0131n \u00e7ok d\u00fc\u015f\u00fck oldu\u011fu yak\u0131n zamana kadar, s\u00f6z\u00fcn ne kadar g\u00fc\u00e7l\u00fc oldu\u011fu ve s\u00f6zl\u00fc edebiyat\u0131n halk aras\u0131nda ne denli yayg\u0131n oldu\u011fu g\u00f6z \u00f6n\u00fcnden uzak tutulmamal\u0131d\u0131r.
\nK\u00f6ro\u011flu merkezli anlatmalar en ba\u015fta s\u00f6zl\u00fc edebiyat\u0131n \u00fcr\u00fcnleri aras\u0131nda yer al\u0131r. Edebiyat\u0131n s\u00f6zl\u00fc tarihe ne \u00f6l\u00e7\u00fcde kaynakl\u0131k etti\u011fi meselesi her zaman tart\u0131\u015fma konusu olmu\u015ftur. K\u00f6ro\u011flu bir yan\u0131yla destan, di\u011fer yan\u0131yla bir halk hik\u00e2yesidir. T\u00fcr olarak yak\u0131n zamanlarda, \u00f6zellikle Balkan co\u011frafyas\u0131nda masala d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek anlat\u0131ld\u0131\u011f\u0131 bilinmektedir. T\u00fcrler veya metinler aras\u0131nda, mitler, destanlar, masallar ve efsaneler zaman zaman i\u00e7 i\u00e7e anlat\u0131lagelmi\u015ftir. Bu durum K\u00f6ro\u011flu\u2019nun anlatmalar\u0131na da yans\u0131m\u0131\u015f, bunlar\u0131n ne denli \u00f6nem ta\u015f\u0131d\u0131\u011f\u0131na, metinlerin zenginli\u011fi \u00fczerinden \u015fahit olunmu\u015ftur. Di\u011fer yan\u0131yla K\u00f6ro\u011flu destanlar\u0131n\u0131n geni\u015f co\u011frafyalarda anlat\u0131lmas\u0131, T\u00fcrk d\u00fcnyas\u0131ndaki \u00f6nemini ortaya koymu\u015ftur. Destan veya halk hik\u00e2yeleri i\u00e7inde en \u00e7ok kola, bir ba\u015fka ifadeyle s\u00f6zl\u00fc anlatmaya sahip olan K\u00f6ro\u011flu Destan\u0131\u2019d\u0131r: 360, 700, 777 kol. Bu durum, bir abart\u0131 olarak anla\u015f\u0131lmamal\u0131d\u0131r. Bizim hen\u00fcz yay\u0131nlayamad\u0131\u011f\u0131m\u0131z Dobruca varyant\u0131 unutmalar d\u0131\u015f\u0131nda yirmi be\u015f sayfal\u0131k bir s\u00f6zl\u00fc anlat\u0131m\u0131 olu\u015fturmaktad\u0131r. K\u00f6ro\u011flu destan\u0131n\u0131n zengin bir k\u00fclliyat\u0131na sahip oldu\u011fu, derin tarih ve geni\u015f co\u011frafya dikkate al\u0131nd\u0131\u011f\u0131nda makul g\u00f6r\u00fclmelidir (Feyzio\u011flu 2012: 59-64).
\nK\u00f6ro\u011flu anlatmalar\u0131, beraberinde tarihin izlerini ne kadar ta\u015f\u0131d\u0131\u011f\u0131 hakk\u0131nda pek \u00e7ok ara\u015ft\u0131rma yap\u0131lm\u0131\u015f, tezler ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. \u00c7in s\u0131n\u0131rlar\u0131ndan, Sibirya\u2019dan, Sirderya k\u0131y\u0131lar\u0131ndan Pers co\u011frafyas\u0131na, Horasan\u2019dan K\u0131r\u0131m\u2019a, Anadolu\u2019ya, Balkanlara dek T\u00fcrklerin ya\u015fad\u0131\u011f\u0131 b\u00fct\u00fcn bir co\u011frafyada anlat\u0131lagelmi\u015ftir. Bu b\u00fcy\u00fck co\u011frafya Do\u011fu ve Bat\u0131 olarak ayr\u0131ld\u0131\u011f\u0131nda, Dede Korkut co\u011frafyas\u0131ndaki ay\u0131r\u0131m gibi, bir b\u00f6l\u00fcmleme ile kar\u015f\u0131la\u015f\u0131r\u0131z. Dede Korkut Hik\u00e2yelerinde on iki hik\u00e2ye anlat\u0131l\u0131rken; K\u00f6ro\u011flu\u2019nun fark\u0131, tek bir kahraman etraf\u0131nda bu kadar \u00e7ok kolun\/hik\u00e2yenin anlat\u0131lmas\u0131d\u0131r. K\u00f6ro\u011flu destan\u0131 hakk\u0131nda, mitolojik \u00e7a\u011fdan G\u00f6kt\u00fcrk d\u00f6nemine, T\u00fcrkmen oymaklardan g\u00fcn\u00fcm\u00fcze dek evrelere ayr\u0131lm\u0131\u015f; Altay sahas\u0131ndan, Bozk\u0131r sahas\u0131na, Tarim Sirderya\u2019ya kadar farkl\u0131 zaman, mek\u00e2n ve devletler\/boylar \u00fczerinden tasnifler yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n

F. K\u00f6pr\u00fcl\u00fc, K\u00f6ro\u011flu\u2019nu G\u00f6kt\u00fcrk devrine g\u00f6t\u00fcr\u00fcr. O\u011fuz T\u00fcrklerinin Sasanilerle, Horasan, Harezm, Esterebad hudutlar\u0131nda, yapt\u0131klar\u0131 m\u00fccadeleleri; G\u00f6kt\u00fcrklere ba\u011fl\u0131 g\u00f6\u00e7er evli O\u011fuzlar\u0131n \u0130\u00d6 d\u00f6nemde te\u015fekk\u00fcl eden destanlar\u0131 oldu\u011fu tezini ileri s\u00fcrer. Tarhanlar\u0131n \u0130ranl\u0131larla m\u00fccadelelerinin g\u00f6\u00e7er evli T\u00fcrkmenlerce Anadolu\u2019ya ta\u015f\u0131nd\u0131\u011f\u0131n\u0131 belirtir.
\nTan Hanl\u0131\u011f\u0131 d\u00f6neminde R\u00f6v\u015fen Tokuz-O\u011fuz taifesinden \u00e7\u0131km\u0131\u015f oldu\u011fu, Tan Hanl\u0131\u011f\u0131\u2019n\u0131n \u00c7in k\u00fclt\u00fcr\u00fcne b\u00fcy\u00fck katk\u0131lar\u0131 bulundu\u011fu tezleri derya at\u0131, kanatl\u0131 at, \u0131\u015f\u0131ktan do\u011fan at gibi gerek\u00e7elere dayand\u0131r\u0131l\u0131r.
\nP. N. Boratav, K\u00f6ro\u011flu\u2019nun XV. y\u00fczy\u0131l Af\u015far T\u00fcrkmen oyma\u011f\u0131 beylerinden birine benzedi\u011fini \u00f6ne s\u00fcrer. H. Arasl\u0131, K\u00f6ro\u011flu\u2019nu epik kahraman imaj\u0131 alt\u0131nda, Azerbaycan\u2019\u0131n kurtulu\u015f hareketinin lideri olarak g\u00f6r\u00fcr. M. Tahmasip, K\u00f6ro\u011flu\u2019nun tarihi temellerini Azerilerin Babek komutas\u0131ndaki Araplara kar\u015f\u0131 giri\u015ftikleri isyanlara g\u00f6t\u00fcr\u00fcr. G. Dumezil, Ermeni kral Tigran\u2019\u0131n \u0130ran kral\u0131 \u015eapur taraf\u0131ndan k\u00f6r edilmesi motifinden\/yan\u0131\u015f\u0131ndan hareketle, K\u00f6ro\u011flu\u2019yla ba\u011flant\u0131 kurar.
\n\u0130ran Co\u011frafyas\u0131nda \u0130ran \u015eahlar\u0131ndan I. ve II. \u015eah Abbas\u2019\u0131n \u015eiili\u011fi kabul ettirme politikalar\u0131 g\u00fctmeleri, T\u00fcrk se\u00e7kinleri yerine \u0130ran k\u00f6kenli y\u00f6neticileri atamalar\u0131, i\u00e7 kar\u0131\u015f\u0131kl\u0131klara yol a\u00e7t\u0131\u011f\u0131 ve K\u00f6ro\u011flu\u2019nun y\u00f6neticilere kar\u015f\u0131 isyan edip \u0130ran\u2019da boy g\u00f6sterdi\u011fi tezleriyle kar\u015f\u0131la\u015f\u0131r\u0131z.
\nAnadolu\u2019da Celali isyanlar\u0131 sonras\u0131nda, G\u00fcney Azerbaycan\u2019a ka\u00e7an Kalendero\u011flu\u2019ndan s\u00f6z edilir. Celali isyanlar\u0131 ad\u0131na K\u00f6ro\u011flu\u2019nun bir Celali isyanc\u0131s\u0131 oldu\u011funu Boratav ileri s\u00fcrer. Mustafa Akda\u011f, \u201c1550-1653 Celali \u0130syanlar\u0131\u201d \u00e7al\u0131\u015fmas\u0131nda, tarihi belgeler \u00f6ne s\u00fcrerek iki y\u00fcz ki\u015filik soyguncu gruptan bahseder. Bu tezlerini \u201cM\u00fchimme Defterleri\u201dne yaslar. Ancak, T\u00fcrk t\u00f6resinde haks\u0131zl\u0131k ve e\u015fk\u0131yal\u0131k onanmaz.
\n\u00c2\u015f\u0131k K\u00f6ro\u011flu, \u00d6zdemiro\u011flu Osman Pa\u015fa\u2019n\u0131n 1585 \u0130ran seferine kat\u0131l\u0131r. Evliya \u00c7elebi Onu \u00c7\u00f6\u011f\u00fcr \u015fairi oldu\u011fundan bahseder. Kars kolunda, S\u0131rp Sava\u015f\u0131nda \u00fcst\u00fcn yararl\u0131l\u0131klar g\u00f6steren K\u00f6ro\u011flu\u2019na Sultan, bir fermanla \u00c7aml\u0131bel Beyli\u011fini verir (Ekici 2004: 62-92).
\nTarihi ger\u00e7eklik \u00fczerinde \u00e7al\u0131\u015fan pek \u00e7ok bilim insan\u0131 K\u00f6ro\u011flu devrine \u0131\u015f\u0131k tutmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Derin tarih ve geni\u015f co\u011frafya dikkate al\u0131nd\u0131\u011f\u0131nda, tarih belirlemenin ne denli zor oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Bunlar aras\u0131nda kimi tezler \u00fczerinde genel olarak durmak gerekirse, haks\u0131zl\u0131\u011fa kar\u015f\u0131 koydu\u011fu ve o\u011flunun babas\u0131 ad\u0131na haks\u0131zl\u0131\u011f\u0131 giderdi\u011fi, kamu vicdan\u0131n\u0131 rahatlatt\u0131\u011f\u0131 hik\u00e2yeler dizisi ile kar\u015f\u0131 kar\u015f\u0131ya kal\u0131r\u0131z. Kamu vicdan\u0131 ad\u0131na yinelenen ve sevilen anlat\u0131mlar, ger\u00e7ek ya\u015famlara ilham verir.
\nHalkla devlet aras\u0131nda arac\u0131 g\u00f6revi \u00fcstlenen ailelere \u201c\u00e2yan\u201d denmekte, vergiden, asker sevkine kadar pek \u00e7ok g\u00f6revi yerlerine getirmekte olan \u00e2yanlar\u0131n yapt\u0131klar\u0131 haks\u0131z tutumlar, Bolu Beyi ad\u0131yla \u00f6ne \u00e7\u0131kan bir haks\u0131zl\u0131\u011f\u0131n \u00f6yk\u00fcs\u00fc etraf\u0131nda k\u00fcmelenmi\u015ftir. Ayanlar\u0131n haks\u0131z tutumlar\u0131 hakk\u0131nda son y\u0131llarda yap\u0131lan \u00e7al\u0131\u015fmalar K\u00f6ro\u011flu\u2019nun kar\u015f\u0131 duru\u015funu destekler t\u00fcrdendir. Halka yapt\u0131klar\u0131 bask\u0131, z\u00fcl\u00fcm ve sindirme politikalar\u0131 apa\u00e7\u0131k K\u00f6ro\u011flu isyan\u0131n\u0131n Bat\u0131 anlatmalar\u0131n\u0131 gerek\u00e7eli k\u0131lar. Mesela Trabzon ayanlar\u0131ndan \u015eat\u0131ro\u011flu ailesi 1768 ba\u015f ayan olur. Keyfi tutumu sonucu, halka eziyet eder. D\u00f6nemin valileri ile iyi ge\u00e7inemeyince \u015faki olur (Y\u00fcr\u00fck 2016: 29-42).
\nT\u00fcfe\u011fin icat olmas\u0131 zaman\u0131, Bat\u0131 kollar\u0131nda K\u00f6ro\u011flu\u2019nun ya\u015fad\u0131\u011f\u0131 zamana i\u015faret eder. Mara\u015f rivayetinde, K\u00f6ro\u011flu \u00e7oban\u0131n elinde g\u00f6rd\u00fc\u011f\u00fc t\u00fcfe\u011fin ne oldu\u011funu merak etmesi sonucu, t\u00fcfe\u011fin mekanizma d\u00fczene\u011fini anlayamamas\u0131 onun \u00f6l\u00fcm\u00fcne sebep olur (Boratav 1931: 61).
\n\u0130lk yay\u0131nlar, 1302\/1884 y\u0131l\u0131nda yazar\u0131 belli olmayan \u201cMe\u015fhur K\u00f6ro\u011flu\u201d ad\u0131yla kar\u015f\u0131m\u0131za \u00e7\u0131kar. Bunu izleyen ta\u015f bask\u0131 ve matbu yay\u0131mlar, Ermeni ve Arap harfleriyle yay\u0131mlan\u0131r. Yak\u0131n zamanlara kadar yap\u0131lan matbu bas\u0131mlar, K\u00f6ro\u011flu hik\u00e2yelerine halk aras\u0131nda ne kadar ra\u011fbet edildi\u011finin bir i\u015faretidir. K\u00f6ro\u011flu hik\u00e2yeleri i\u00e7inde en eskisinin Paris rivayeti ve en realist hale sokulan\u0131n, vasf\u0131n\u0131 en az kaybetmi\u015f olan\u0131n Azeri rivayeti, en eski k\u00f6kenli olan\u0131 \u00d6zbek rivayeti olarak kabul edilir (Ekici 2004: 31-33).
\nK\u00f6ro\u011flu hik\u00e2yeleri, genel olarak Hazar Denizinin do\u011fusu ve bat\u0131s\u0131ndan anlat\u0131lanlar olarak ikiye ayr\u0131l\u0131r. Bat\u0131s\u0131nda Anadolu, Balkanlar, K\u0131r\u0131m ve Kafkaslar; Do\u011fusunda Do\u011fu T\u00fcrkistan, Uygur, T\u00fcrkmen, \u00d6zbek, Tacik, Kazak, Karakalpak vb. say\u0131labilir. Bat\u0131 kollar\u0131nda, K\u00f6ro\u011flu bir seyisin o\u011fludur. Do\u011fu kollar\u0131nda soylu bir y\u00f6neticidir. G\u00fcc\u00fcn\u00fc gordan (mezardan) ald\u0131\u011f\u0131na inan\u0131l\u0131r. K\u00f6r\u00fcn o\u011flu bir haks\u0131zl\u0131\u011f\u0131n giderilmesi ad\u0131na ola\u011fan veya ola\u011fan\u00fcst\u00fc i\u015fler yapar. Gordan \u00e7\u0131kan o\u011flan ise, karanl\u0131k veya \u00f6te d\u00fcnyan\u0131n g\u00fc\u00e7lerini ve gizlerini \u00fczerinde ta\u015f\u0131yarak ola\u011fan veya ola\u011fan\u00fcst\u00fc kahramanl\u0131klar yapar. Bat\u0131da s\u0131radan bir halk kahraman\u0131 olan K\u00f6ro\u011flu, Do\u011fuda soylu bir sultand\u0131r. Bat\u0131ya ta\u015f\u0131nan K\u00f6ro\u011flu, epik bir anlat\u0131m de\u011fil, art\u0131k yerle\u015fik hayat\u0131n sosyal i\u00e7erikli bir anlatmas\u0131d\u0131r. T\u00fcrk k\u00fclt\u00fcr\u00fcnde topra\u011fa ba\u011fl\u0131, geli\u015fen s\u0131n\u0131fsal ayr\u0131m ilk kez bu destanda hik\u00e2ye edilir.
\nK\u00f6ro\u011flu destan\u0131 halk aras\u0131nda bir hakkaniyet alg\u0131s\u0131 etraf\u0131nda kar\u015f\u0131l\u0131k bulmu\u015ftur. At, k\u0131rat, Bolu Beyi, seyis, mert-namert, hak-hukuk, fakir fukara, K\u00f6ro\u011flu\u2019nun delileri, k\u0131l\u0131\u00e7-t\u00fcfenk dinleyicinin kavramsal d\u00fcnyas\u0131n\u0131 olu\u015fturur. K\u00f6ro\u011flu, fakire yard\u0131m eden, d\u00fc\u015fk\u00fcne kol kanat geren, m\u00fccadeleci, adaleti ve mertli\u011fi ile kamunun deste\u011fini alan bir kahramand\u0131r. G\u00f6\u00e7er evli ya\u015famlar, at s\u0131rt\u0131nda \u00f6zg\u00fcr bir co\u011frafya kar\u015f\u0131m\u0131zda durur.
\nHalk \u00e2\u015f\u0131klar\u0131 aras\u0131nda \u00f6nce K\u00f6ro\u011flu\u2019ndan bir t\u00fcrk\u00fc s\u00f6ylenmesi gerekir. Aksi halde K\u00f6ro\u011flu\u2019nun kendilerine beddua edece\u011fine inan\u0131l\u0131r. Bu gelene\u011fin k\u00f6keninde, K\u00f6ro\u011flu\u2019na sayg\u0131 yan\u0131nda, K\u00f6ro\u011flu\u2019nun \u00e2\u015f\u0131klar\u0131n piri oldu\u011fu inanc\u0131 yatar.
\nK\u00f6ro\u011flu hik\u00e2yelerinin yan\u0131\u015flar\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda, \u00f6nce at yan\u0131\u015f\u0131yla kar\u015f\u0131la\u015f\u0131r\u0131z. Sudan \u00e7\u0131kan ayg\u0131r\u0131n k\u0131sra\u011fa a\u015fmas\u0131, Amuderya\/Seyhun, Sirderya\/Ceyhun k\u0131y\u0131lar\u0131ndan Anadolu\u2019ya ta\u015f\u0131n\u0131r. M\u00d6 \u00c7in seyyahlar\u0131 benzer bilgiler verir. Dede Korkut Hik\u00e2yelerinde at \u201cdeniz kulunu\u201d olarak ge\u00e7er. K\u0131rat sahibinin s\u00f6z\u00fcn\u00fc anlar, k\u00f6r topal taklidi yapar, kanatlan\u0131p u\u00e7ar, sahibini koruyup onu zor durumlardan kurtar\u0131r. Bu yan\u0131\u015f, epik destan gelene\u011fine do\u011fru bir seyir izler.
\nAb-\u0131 hayat suyu, H\u0131z\u0131r peygambere, oradan kutsal kitaplara dek uzanan bir beng\u00fc su ile kar\u015f\u0131la\u015f\u0131r\u0131z. \u00c7aml\u0131bel\u2019de akan suda iki g\u00fcvercinin canlanmas\u0131, K\u00f6ro\u011flu\u2019nun bu sudan i\u00e7mesi ve h\u00e2l\u00e2 ya\u015fad\u0131\u011f\u0131n\u0131n s\u00f6ylenmesi, bizi T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn geni\u015f ve derin s\u00f6zl\u00fc tarihine g\u00f6t\u00fcr\u00fcr. Anlatmalarda, Kaf Da\u011f\u0131, k\u00f6r g\u00f6z\u00fcn a\u00e7\u0131lmas\u0131, \u00c7in, Ma\u00e7in, Hint, Yemen gibi masals\u0131 mek\u00e2nlara yer verilir. Masal unsurlar\u0131 K\u00f6ro\u011flu destanlar\u0131na kar\u0131\u015f\u0131r. Kahraman\u0131m\u0131z Elaziz rivayetinde, \u00fc\u00e7 k\u0131l\u0131 birbirine s\u00fcrterek imdat ister.
\nH\u0131z\u0131r yan\u0131\u015f\u0131 K\u00f6ro\u011flu hik\u00e2yelerine efsanev\u00ee bir katk\u0131 sa\u011flar. H\u0131z\u0131r K\u00f6ro\u011flu ile Allah aras\u0131nda arac\u0131 rol \u00fcstlenir. Bu anlay\u0131\u015f bile K\u00f6ro\u011flu anlatmalar\u0131n\u0131n \u0130\u00d6\u2019si derin k\u00fclt\u00fcr katmanlar\u0131na i\u015faret eder.
\nK\u00f6ro\u011flu hik\u00e2yeleri pedagojik bak\u0131mdan da ele al\u0131n\u0131p de\u011ferlendirilebilir. Kiziro\u011flu Mustafa ile kar\u015f\u0131la\u015fmas\u0131, ona yenilmesi, sonras\u0131nda aman dileyip yak\u0131nlar\u0131yla vedala\u015fmas\u0131 s\u0131ras\u0131nda g\u0131yaben Kiziro\u011flu\u2019nu \u00f6vmesi mertli\u011fin \u00f6\u011fretisidir.
\nHik\u00e2yelerin co\u011frafyas\u0131 \u00fczerinde ayr\u0131ca ve \u00f6zel olarak \u00e7al\u0131\u015fmak icap eder. Destan\u0131 inand\u0131r\u0131c\u0131 k\u0131lan co\u011fraf\u00ee mek\u00e2nlarla kar\u015f\u0131la\u015f\u0131r\u0131z. \u00d6ne \u00e7\u0131kan mek\u00e2nlardan biri \u00c7aml\u0131bel\u2019dir. \u00c7aml\u0131bel K\u00f6ro\u011flu\u2019nun s\u0131\u011f\u0131na\u011f\u0131, halk\u0131n ak\u0131n ak\u0131n gelip yurt tuttu\u011fu mek\u00e2nd\u0131r. Tokat ili s\u0131n\u0131rlar\u0131 i\u00e7inde kalan \u201c\u00c7aml\u0131bel\u201d \u015fehrin ad\u0131n\u0131n \u00f6n\u00fcne \u00e7\u0131km\u0131\u015ft\u0131r. B\u00f6lge co\u011frafyas\u0131 orta y\u00fcksekli\u011fe sahip da\u011flardan, d\u00fcz ovalardan olu\u015fan sulu ve verimli bir araziye sahiptir. \u00c7aml\u0131bel yak\u0131n\u0131nda \u201cK\u00f6ro\u011flu \u00c7e\u015fmesi\u201d akmaya devam etmektedir. Tokat gibi, Sivas i\u00e7in de K\u00f6ro\u011flu ile ilgili benzer bilgiler verilmi\u015ftir. Tokat\u2019ta da\u011flardaki kale gibi do\u011fal ta\u015f y\u0131\u011f\u0131nlar\u0131, b\u00f6lgede d\u00fc\u015fmana kar\u015f\u0131 m\u00fccadele etmeye olduk\u00e7a elveri\u015fli bir ortam\u0131 olu\u015fturur. Atl\u0131 sava\u015f\u00e7\u0131l\u0131\u011f\u0131n izleri y\u00f6rede s\u00fcr\u00fclebilir. Yer adlar\u0131 ve halk belle\u011fiyle her b\u00f6lgede destan\u0131n izleri takip edilmelidir.<\/p>\n

Ben bir K\u00f6ro\u011flu\u2019yum \u00c7aml\u0131bel\u2019in aslan\u0131
\nK\u0131l\u0131\u00e7 oynamasa k\u0131nda paslan\u0131r
\n\u00c7iftlikler yakar daa yaslan\u0131r
\nKorku bilmez meydan okurum (Mallov 2003, 136-152)<\/p>\n

S\u00f6zl\u00fc tarihin derinliklerden gelen bilgilere g\u00f6re, K\u00f6ro\u011flu T\u00fcrk halk belle\u011findeki ortak kahramanlardan biridir. Onu yerelle\u015ftirmek olduk\u00e7a zor bir i\u015ftir. Hik\u00e2yelerin co\u011frafyas\u0131n\u0131 izlemek, sadece Anadolu\u2019yu de\u011fil, T\u00fcrk\u00e7e konu\u015fan diyarlar\u0131, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn ta\u015f\u0131nd\u0131\u011f\u0131 diyarlar\u0131 yeniden hat\u0131rlamak demektir. <\/p>\n

KAYNAK\u00c7A
\nBORATAV, Pertev Naili, (1984), K\u00f6ro\u011flu Destan\u0131, Adam Yay., \u0130stanbul.
\nEK\u0130C\u0130, Metin, (2004), T\u00fcrk D\u00fcnyas\u0131nda K\u00f6ro\u011flu (\u0130lk Kol) \u2013\u0130nceleme ve Metinler, Ak\u00e7a\u011f Yay., Ankara.
\nFEYZ\u0130O\u011eLU, Nesrin, (2012), \u201cK\u00f6ro\u011flu Destan\u0131\u2019n\u0131n Kollar\u0131 \u00dczerinde Ele\u015ftirel S\u00f6ylem \u00c7\u00f6z\u00fcmlemesi,\u201d Hacettepe \u00dcniversitesi T\u00fcrkiyat Ara\u015ft\u0131rmalar\u0131 Dergisi, Bahar (16), 57-86.
\nMALLOV, R\u0131za (2003), \u201cK\u00f6ro\u011flu Destan\u0131n\u0131n Sosyal ve Tarihsel Temelinin \u0130ncelenmesine Katk\u0131,\u201d Milli Folklor, S 57, s.136-152.
\nY\u00dcR\u00dcK, Emre, (2016) \u201c18. Y\u00fczy\u0131l\u0131n \u0130kinci Yar\u0131s\u0131nda Trabzon\u2019da Etkin Bir Ayan Ailesi: \u015eat\u0131rz\u00e2deler,\u201d Pamukkale \u00fcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc Dergisi, S.23, s. 21-42. <\/p>\n","protected":false},"excerpt":{"rendered":"

Yaz\u0131l\u0131 bilgi olmad\u0131\u011f\u0131nda veya yeteri \u00f6l\u00e7\u00fcde belge bulunmad\u0131\u011f\u0131nda \u201cs\u00f6z\u201d cevher de\u011feri ta\u015f\u0131r. Arkeoloji biliminin maddi bulgular\u0131, insanl\u0131k tarihinin en eski bilgilerine \u0131\u015f\u0131k tutarken; s\u00f6z\u00fcn k\u00f6keni, bizleri insanl\u0131k \u00e2leminin derin k\u00fclt\u00fcr\u00fcne, tarihine, edebiyat\u0131na, medeniyetine g\u00f6t\u00fcr\u00fcr. Yaz\u0131 ve \u00e7izi birer belgedir ve kal\u0131c\u0131d\u0131r, s\u00f6z ku\u015faklar aras\u0131nda intikal ederken de\u011fi\u015fir veya d\u00f6n\u00fc\u015f\u00fcr; her bir dilde yenilenir ve farkl\u0131 […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7],"tags":[],"class_list":["post-21535","post","type-post","status-publish","format-standard","hentry","category-turkiy-dbiyyati"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/21535","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=21535"}],"version-history":[{"count":1,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/21535\/revisions"}],"predecessor-version":[{"id":21551,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/21535\/revisions\/21551"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=21535"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=21535"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=21535"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}