{"id":8361,"date":"2006-02-01T01:09:51","date_gmt":"2006-01-31T23:09:51","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=8361"},"modified":"2017-07-17T11:04:07","modified_gmt":"2017-07-17T08:04:07","slug":"13-yuzyil-anadolu-devrimi-avrupa-ronesansi-kemalist-devrim-ve-bilimin-iktidarina-dogru-kurulustan-kurtulusa","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2006\/02\/01\/13-yuzyil-anadolu-devrimi-avrupa-ronesansi-kemalist-devrim-ve-bilimin-iktidarina-dogru-kurulustan-kurtulusa","title":{"rendered":"13. y\u00fczy\u0131l Anadolu devrimi, Avrupa R\u00f6nesans\u0131, Kemalist Devrim ve bilimin iktidar\u0131na do\u011fru… Kurulu\u015ftan kurtulu\u015fa\u2026"},"content":{"rendered":"

13. y\u00fczy\u0131l s\u00fcresince Anadolu halk\u0131, i\u015fgalci Mo\u011fol ve Sel\u00e7uklulara kar\u015f\u0131 kendince ve d\u00fcnyada ilk kez, kendi kendilerine tanr\u0131sall\u0131k atfetmi\u015f olan sultanlardan ve krallardan de\u011fil, kendinden g\u00fc\u00e7 alan yepyeni bir \u00f6rg\u00fctlenme bi\u00e7imi olu\u015fturmu\u015ftur. Bu toplumsal \u00f6rg\u00fctlenme, \u00e7ok sonralar\u0131, kendi i\u00e7 sorunlar\u0131n\u0131 d\u00fcnyada Demokrasi ve Cumhuriyet ile \u00e7\u00f6zecek olan \u00e7izginin ba\u015flang\u0131c\u0131d\u0131r. Bu ba\u011flamda Avrupa Renaissance\u2019\u0131, ard\u0131ndan gelen yenile\u015fme hareketlerinin t\u00fcm\u00fc, yani Frans\u0131z Devrimi, dahas\u0131 Kemalist Anadolu Devrimi bile, ayn\u0131 mant\u0131\u011f\u0131n, ayn\u0131 k\u00fclt\u00fcr \u00e7izgisinin s\u00fcrmesinden ba\u015fka bir \u015fey de\u011fildir. K\u00fclt\u00fcr Tarihinde \u201cAnadolu\u201dnun bu kendine \u00f6zg\u00fc ve \u201c\u00f6zg\u00fcn\u201d \u201ckurulu\u015f\u201du, b\u00fct\u00fcn d\u00fcnyan\u0131n Orta\u00e7a\u011f karanl\u0131\u011f\u0131ndan \u201ckurtulu\u015f\u201dunu da ba\u015flatm\u0131\u015ft\u0131r.<\/em><\/h4>\n

\u201cBak\u0131nd\u0131m, \u2018O\u2019ndan ba\u015fka hi\u00e7bir \u015fey g\u00f6remedim. Ve \u2018O\u2019ndan ba\u015fka hi\u00e7bir \u015fey i\u015fitmedim. Ve konu\u015ftu\u011fumda \u2018O\u2019ndan ba\u015fka hi\u00e7bir \u015fey dile getirmedim. Ve dedim ki \u2018Ene\u2019l H\u00fcve \/ Ben \u2018O\u2019yum\u2019 (\u2026) \u00c7\u00fcnk\u00fc \u2018O\u2019nun sevgisi \u00fczre ben Hakk\u2019\u0131m. (\u2026) Ve benim s\u0131n\u0131r\u0131m \u2018O\u2019nun varl\u0131\u011f\u0131 \u00fczre olmu\u015ftur.\u201d (H\u00fcseyin bin Mansur El Hallac – 828-922)<\/p>\n

Hicret\u2019ten yaln\u0131zca 244 y\u0131l sonra do\u011fmu\u015f H\u00fcseyin bin Mansur El Hallac. \u201cKul\u201d say\u0131lmaya itiraz\u0131 var. O g\u00fcne de\u011fin insanl\u0131k k\u00fclt\u00fcr\u00fcnde ba\u015fka bir \u015fans yok. \u201c\u0130nsan\u201d isen \u201ckul\u201dsun!.. Hepsi bu\u2026 \u0130nsanl\u0131\u011f\u0131n k\u00fclt\u00fcr\u00fc bu ana konum \u00fczerine kurulu. \u201cKul\u201d olmayan tek varl\u0131k \u201cAllah\u201d\u2026 \u00d6tekiler belli bir hiyerar\u015fik yap\u0131 ile birbirinin kulu. Sosyal yap\u0131 da i\u015fte bu hiyerar\u015fiye g\u00f6re olu\u015fuyor.<\/p>\n

Aristokrat k\u00fclt\u00fcr\u00fcn temel dayana\u011f\u0131 budur. Aristokrat s\u0131n\u0131f, kendisini, tanr\u0131 ad\u0131na toplumu y\u00f6netmekle g\u00f6revli s\u0131n\u0131f sayar. Kullu\u011fu yaln\u0131zca tanr\u0131s\u0131nad\u0131r. Aristokrat olmayanlar\u0131n da efendisidir.<\/p>\n

\u201cKul\u201d olmaya itiraz\u0131 olan, yaln\u0131zca H\u00fcseyin bin Mansur El Hallac de\u011fildi tabii. Ard\u0131ndan gelenler az de\u011fildi:<\/p>\n

– \u0130bn-i Sina (\u0130ran 980-Hemedan 1037)<\/p>\n

– Farabi (T\u00fcrkistan 870-\u015eam 950)<\/p>\n

– Hasan Sabbah (Deylem-\u0130ran 1124)<\/p>\n

Ve:<\/p>\n

\u201cMey kasemi k\u0131rd\u0131n, yere vurdun Tanr\u0131m
\nZevkimden edip sanki ne buldun Tanr\u0131m
\nG\u00fcl rengi \u015farab\u0131m yere d\u00f6kt\u00fcn tekmil
\nZann\u0131m bu ki sen de sarho\u015f oldun Tanr\u0131m\u201d<\/p>\n

(\u00c7ev: Orhan Veli Kan\u0131k, Terc\u00fcme Der. 34-36, \u015eiir \u00d6zel Say\u0131s\u0131, s.298)<\/p>\n

diye yazan \u00d6mer Hayyam.<\/p>\n

Anadolu\u2019ya 13. y\u00fczy\u0131l T\u00fcrkmen g\u00f6\u00e7leri: Horasan\u00eeler<\/em><\/strong><\/p>\n

Horasan\u00eeler, Orta Asya\u2019dan yola d\u00fc\u015ft\u00fckten sonra uzunca bir s\u00fcre \u0130ran \u00fczerinde kalarak ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcren ve k\u00fclt\u00fcrel etkile\u015fim i\u00e7inde M\u00fcsl\u00fcmanla\u015farak \u0130slam k\u00fclt\u00fcr\u00fcnden al\u0131nan temeller \u00fczerine kendi \u00f6zg\u00fcn d\u00fc\u015f\u00fcncelerini de kat\u0131p olu\u015fturduklar\u0131 \u00f6zg\u00fcn tasavvuf k\u00fclt\u00fcr\u00fc ile g\u00fcn\u00fcm\u00fcze de\u011fin ula\u015fan d\u00fc\u015f\u00fcnsel olgunlu\u011fa ermi\u015f ve d\u00fc\u015f\u00fcnsel bir ak\u0131m olu\u015fturmu\u015f olan insanlard\u0131r.<\/p>\n

    \n
  1. y\u00fczy\u0131l sonuna kadar Hindistan, Azerbaycan, \u0130ran ve Ba\u011fdat dolaylar\u0131nda ya\u015fayan bu insanlar, Mo\u011follar\u0131n s\u00fcrekli bat\u0131ya sald\u0131rarak yakla\u015fmalar\u0131 ile, art\u0131k ak\u0131llar\u0131n\u0131 kullanmay\u0131 \u00f6\u011frenmi\u015f ve silah kullanmay\u0131 da unutmu\u015f olduklar\u0131ndan, bat\u0131ya, Anadolu\u2019ya akarlar.<\/li>\n<\/ol>\n

    \u00d6nemli bir b\u00f6l\u00fcm\u00fcn\u00fcn, bir k\u00fclt\u00fcr merkezi olan Horasan\u2019da do\u011fmu\u015f ve yeti\u015fmi\u015f olmas\u0131, zaman i\u00e7inde tasavvuf d\u00fc\u015f\u00fcncesi ta\u015f\u0131yanlar\u0131n b\u00fct\u00fcn\u00fcne \u201cHorasan\u00ee\u201dler denmesine neden olmu\u015ftur.<\/p>\n

    13. y\u00fczy\u0131lda Anadolulular\u2026<\/em><\/strong><\/p>\n

    Horasan\u2019dan, Hoy\u2019dan, Ba\u011fdat\u2019tan, \u00f6zg\u00fcr topraklara, Anadolu\u2019ya gelen T\u00fcrkmenler \u201ckul\u201d olmaya itirazlar\u0131yla birlikte gelirler. Yunus, Anadolu\u2019da do\u011fmu\u015f olmas\u0131na kar\u015f\u0131n bu itiraz\u0131 en iyi dile getirenlerdendir:<\/p>\n

    \u201cNitekim ben beni bildim yak\u0131n bil ki Hakk\u2019\u0131 buldum
    \nKorkum onu buluncayd\u0131 \u015fimdi korkudan kurtuldum<\/p>\n

    Ben kimseden kork\u0131mazam ya bir zerre kay\u0131rmazam
    \nBen \u015fimdi kimden korkay\u0131m korktu\u011fum ile bir oldum<\/p>\n

    Azr\u00e2il gelmez yan\u0131ma sorucu gelmez sinime
    \nBunlar benden ne sorarlar onu sorduran ben oldum<\/p>\n

    Yunus\u2019a Hakk a\u00e7t\u0131 kap\u0131 Yunus Hakk\u2019a k\u0131lar tap\u0131
    \nBenim i\u015fim devlet b\u00e2k\u00ee ben kul iken sultan oldum\u201d<\/p>\n

    (Yunus Emre, 13. y\u00fczy\u0131l sonu)<\/p>\n

    D\u00fc\u015f\u00fcnce tarihinde \u201ckul\u201ddan \u201cbirey\u201de ge\u00e7i\u015fin \u00f6yk\u00fcs\u00fc b\u00f6yle ba\u015flar\u2026<\/p>\n

    \u0130nsano\u011flu, \u201cbirey\u201d olman\u0131n yolunu \u201ctanr\u0131la\u015fmak\u201dta bulmu\u015ftur. Y\u00fcce varl\u0131kla, evrendeki tek \u201cben\u201d ile birle\u015fmek onu \u201ckul\u201d olmaktan kurtaracakt\u0131r.<\/p>\n

    Bu arada Avrupa\u2019da, \u00f6zellikle \u0130ngiltere\u2019de ba\u015fka a\u00e7\u0131dan benzer bir hareketlenme ba\u015flam\u0131\u015ft\u0131r. 1215 y\u0131l\u0131nda tanr\u0131ya, dolay\u0131s\u0131yla onun vekili say\u0131lan krala kul olan soylular, bu kulluklar\u0131na ba\u015f kald\u0131r\u0131r: Kral, \u00e7aresiz boyun e\u011fer ve \u201cB\u00fcy\u00fck \u00d6zg\u00fcrl\u00fck Berat\u0131 \/ Manga Carta Libaertatum\u201du imzalar. B\u00f6ylece kullardan bir b\u00f6l\u00fcm\u00fc olsun \u201c\u00f6zg\u00fcr\u201dle\u015fme ve \u201cbirey\u201dliklerini kazanma yolunda ilerleyecektir.<\/p>\n

    K\u00fclt\u00fcr tarihinde o g\u00fcne de\u011fin var olmayan ilgin\u00e7 \u201cilk\u201dler ya\u015fanmaktad\u0131r.<\/p>\n

    Varl\u0131klar\u0131n\u0131 \u201ckul\u201cluk \u00fczerine oturtanlar, art\u0131k \u00f6zg\u00fcrle\u015fmekte, bireyle\u015fmekte, Tanr\u0131la\u015fmakta, yere g\u00f6\u011fe s\u0131\u011famaz hale gelmektedir:<\/p>\n

    \u201cBende s\u0131\u011far iki cih\u00e2n ben bu cih\u00e2na s\u0131\u011fmazam <\/strong>
    \nGevher-i l\u00e2mekan benem kevn-\u00fc mek\u00e2na s\u0131\u011fmazam\u201d<\/strong><\/p>\n

    (\u0130ki evren -bu d\u00fcnya ve \u00f6teki d\u00fcnya- bana s\u0131\u011far ama ben bu evrene s\u0131\u011fmam.
    \nMek\u00e2ns\u0131zl\u0131\u011f\u0131n cevheri -tanr\u0131- benim, mek\u00e2n\u0131n varl\u0131\u011f\u0131na s\u0131\u011fmam.)<\/strong><\/p>\n

    Bu d\u00fc\u015f\u00fcnceleri ve \u015fiiri y\u00fcz\u00fcnden Seyyid Nesim\u00ee\u2019nin diri diri derisi y\u00fcz\u00fcl\u00fcr.<\/p>\n

    Hallac-\u0131 Mansur, \u0130bn-i Sina ve \u00d6mer Hayyam, \u0130slam d\u00fcnyas\u0131 i\u00e7inde 9. ve 10. y\u00fczy\u0131llarda d\u00fc\u015f\u00fcncelerini ilk kez \u201cbirey\u201d \u00fczerine kurmu\u015f filozoflard\u0131r. Bu tutumlar\u0131, k\u00fclt\u00fcr tarihinde daha sonra gelecek olan 13. y\u00fczy\u0131l Anadolusunu, Avrupa Renaissance\u2019\u0131n\u0131 Frans\u0131z, Amerikan Devrimleri ile Anadolu\u2019da Kemalist Devrimin k\u00fclt\u00fcr\u00fcne de\u011fin ula\u015facak olan temel s\u00fcreci de ba\u015flatm\u0131\u015ft\u0131r.<\/p>\n

    Ah\u00ee Evren, \u015eeyh Nasir\u00fc\u2019d Din Mahmud\u2019un geli\u015fi (1204) ve Ah\u00eelik kurumu<\/em><\/strong><\/p>\n

    1204 y\u0131l\u0131nda Ba\u011fdat \u00fczerinden Anadolu\u2019ya gelen Horasan\u00eelerin aras\u0131nda \u0130ran\u2019\u0131n Hoy kasabas\u0131nda do\u011fmu\u015f ve e\u011fitimini \u00f6nce \u0130ran\u2019da, sonra da Ba\u011fdat\u2019ta tamamlam\u0131\u015f olan Nasir\u00fc\u2019d Din Mahmud bin Ahmed el Hoy\u00ee ile onun \u015feyhi Evhad\u00fc\u2019d Din el Kirman\u00ee ve k\u0131z\u0131 Fatma da vard\u0131r.<\/p>\n

    Nasir\u00fc\u2019d Din Mahmud debba\u011fd\u0131r, deri i\u015fleriyle u\u011fra\u015fmaktad\u0131r. Her \u00fc\u00e7\u00fc de Ba\u011fdat\u2019ta bir Arap esnaf te\u015fkilat\u0131 olan F\u00fct\u00fcvvet\u2019in ileri gelenlerindendir.<\/p>\n

    Kayseri\u2019ye yerle\u015firler ve esnaf \u00e7ar\u015f\u0131s\u0131ndaki bir d\u00fckkanda debba\u011fl\u0131\u011f\u0131 uygulamaya ba\u015flarlar. Bu arada Nasir\u00fc\u2019d Din Mahmud ile Evhad\u00fc\u2019d Din el Kirman\u00ee\u2019nin k\u0131z\u0131 Fatma evlenmi\u015ftir.<\/p>\n

    \u00d6te yanda Ba\u011fdat\u2019ta \u00fcyesi olduklar\u0131 F\u00fct\u00fcvvet\u2019in benzerini Kayseri esnaf\u0131n\u0131 da \u00f6rg\u00fctleyerek kurmaya giri\u015firler. Evhad\u00fc\u2019d Din Hamid el Kirm\u00e2n\u00ee, Evhadiyye ad\u0131 verilen tarikat\u0131n \u015feyhidir ve bu tarikat\u0131n, d\u00fcnyevi bir tasavvuf\u00ee me\u015frebi (d\u00fc\u015f\u00fcnsel yol, bak\u0131\u015f a\u00e7\u0131s\u0131) vard\u0131r. B\u00fct\u00fcn evrenin tanr\u0131sal birlik i\u00e7inde oldu\u011fu temel d\u00fc\u015f\u00fcncesine dayal\u0131d\u0131r. Tanr\u0131, insan\u0131n g\u00f6rd\u00fc\u011f\u00fc her nesnede kendini insanlara g\u00f6stermektedir. Bu nedenle de evrenin par\u00e7as\u0131 olan her \u015fey tanr\u0131y\u0131 ta\u015f\u0131r ve kutsald\u0131r.<\/p>\n

    Canl\u0131lara zarar vermeyen, dahas\u0131 onlara hizmet \u00fcreten b\u00fct\u00fcn el sanatlar\u0131 da dinsel bir kutsall\u0131k i\u00e7inde yerine getirilmelidir. Bu tutum, insanlara yarar getirecek \u00fcr\u00fcnlerin \u00fcretilmesine \u00f6nem ve a\u011f\u0131rl\u0131k verilmesi sonucunu do\u011furacakt\u0131r. \u0130nsan ili\u015fkileri yararl\u0131ya y\u00f6nelik olacak, hi\u00e7 kimsenin su\u00e7u, hi\u00e7 kimseye a\u00e7\u0131k edilmeyecektir. Esnaf birbirini kollayacak, biri e\u015f ve \u00e7ocuklar\u0131n\u0131 bu d\u00fcnyada b\u0131rakarak \u00f6teki d\u00fcnyaya erken g\u00f6\u00e7erse geri kalanlar, \u00f6l\u00fcnceye de\u011fin onlar\u0131n bak\u0131m\u0131 \u00fcstlenecek, \u00fcstelik \u00e7ocuklara babalar\u0131n\u0131n sanat\u0131n\u0131n incelikleri de \u00f6\u011fretilecektir.<\/p>\n

    Benzer daha pek \u00e7ok kurumu olan Anadolu Ah\u00eeli\u011fi ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n

    Anadolu T\u00fcrkmenleri: Baba\u00eeler<\/em><\/strong><\/p>\n

    Horasan, Hoy, Ba\u011fdat gibi k\u00fclt\u00fcr merkezleri \u00fczerinden gelerek Anadolu\u2019daki T\u00fcrkmenlerle de birle\u015fen Horasan\u00eeler, olas\u0131 ki, d\u0131\u015f d\u00fcnyaya y\u00f6nelik d\u00fc\u015f\u00fcnceleri do\u011frultusunda, d\u00fcnyada ilk kez, Anadolu\u2019da siyasi bir birlik olu\u015fturmaya da y\u00f6neldiler. \u015eeyhlerine \u201cbaba\u201d ad\u0131n\u0131 verdiklerinden bu birli\u011fe \u201cBaba\u00eeler\u201d denilmi\u015ftir.<\/p>\n

    \u0130nan\u00e7 dizgelerine (tasavvuf\u00ee me\u015freplerine) ili\u015fkin elde \u00e7ok az veri bulunan Baba\u00eelerin ba\u015f\u0131nda, bildi\u011fimiz d\u00f6nemlerde, Baba \u0130lyas vard\u0131r.<\/p>\n

    Ah\u00eeli\u011fin Anadolu\u2019da yerle\u015fmesi: Kayseri \u00f6rg\u00fctlenmesi<\/em><\/strong><\/p>\n

    Anadolu Ah\u00eeleri, d\u0131\u015f d\u00fcnyaya d\u00f6n\u00fck d\u00fcnya g\u00f6r\u00fc\u015flerinin de etkisiyle sald\u0131rgan Mo\u011fol i\u015fgalcilerine kar\u015f\u0131 \u00f6nlem olarak, kendilerin silahla koruyabilecek bir \u00f6rg\u00fctlenme i\u00e7ine girerler. Arap f\u00fct\u00fcvvetinde Rin\u00fcd Rindler denilen bu koruyucu yap\u0131ya, T\u00fcrkmen dilinde Alp Erenler denmi\u015ftir.<\/p>\n

    Ah\u00ee \u00f6rg\u00fctlenmesi i\u00e7inde kad\u0131nlar\u0131n yeri de \u00f6nemlidir. Kad\u0131n erkekten ayr\u0131 ve \u00f6zellikle de a\u015fa\u011f\u0131 de\u011fildir. \u00dcretime, e\u011fitime, dahas\u0131 savunmaya bile, erkekler kadar kat\u0131lmakla g\u00f6revlidir.<\/p>\n

    Anadolu tasavvufunun d\u00fc\u015f\u00fcncesine ko\u015fut olarak, ah\u00ee d\u00fc\u015f\u00fcnce dizgesinde madde, tanr\u0131n\u0131n evrende g\u00f6r\u00fcn\u00fcr bi\u00e7imlerindendir. Ama canl\u0131n\u0131n ve insan\u0131n yeri \u00f6zeldir. Bu nedenle de s\u00f6zgelimi kasaplar bile, hayvan \u00f6ld\u00fcrd\u00fckleri i\u00e7in, ah\u00ee olamazlar. \u0130nsanlar\u0131 kand\u0131ran, bilerek kalitesiz mal satan esnaf, ya da sayr\u0131lar\u0131 iyile\u015ftirmek i\u00e7in girdi\u011fi evlerde ev sah\u00eebine k\u00f6t\u00fc g\u00f6zle bakan hekim, yeminine sad\u0131k kalmam\u0131\u015f say\u0131lacak ve mesle\u011fi elinden al\u0131nacakt\u0131r.<\/p>\n

    Bu noktada ilgin\u00e7 bir durumu saptamak gerekiyor. 13. y\u00fczy\u0131ldan 1700 y\u0131l kadar \u00f6nce, Anadolu\u2019da, Bodrum yar\u0131madas\u0131n\u0131n tam kar\u015f\u0131s\u0131nda Anadolu co\u011frafyas\u0131n\u0131n uzant\u0131s\u0131 olan \u0130stank\u00f6y adas\u0131nda d\u00fcnyan\u0131n ilk sa\u011fl\u0131k yurdunu olu\u015fturan Hippokrates\u2019in \u201cHekimlik Yemini\u201dnin bir b\u00f6l\u00fcm\u00fcne g\u00f6z atal\u0131m:<\/p>\n

    \u201cA\u015fa\u011f\u0131daki s\u00f6zlerimi ve yeminimi b\u00fct\u00fcn g\u00fcc\u00fcm ve kudretimle yerine getirece\u011fime, hekim Apollon, Hygeia, Panakeia ve b\u00fct\u00fcn tanr\u0131 ve tanr\u0131\u00e7alar \u00fczerine yemin ederim. S\u00f6zlerime tan\u0131k olsunlar.<\/p>\n

    \u201c(\u2026) Hastalar\u0131m\u0131n iyile\u015ftirme y\u00f6ntemini b\u00fct\u00fcn g\u00fcc\u00fcm ve d\u00fc\u015f\u00fcncelerimle onlar\u0131n yarar\u0131na yaralayaca\u011f\u0131m. Her t\u00fcrl\u00fc k\u00f6t\u00fcl\u00fckten ve haks\u0131zl\u0131ktan ka\u00e7\u0131naca\u011f\u0131m. Benden istense bile hi\u00e7 kimseye zehir vermeyecek, b\u00f6yle bir telkinde bulunmayaca\u011f\u0131m. (\u2026) Girdi\u011fim her eve sadece sayr\u0131lar\u0131n yarar\u0131 i\u00e7in girece\u011fim. Bozucu nitelikte olan ve isteyerek yap\u0131lan her \u00e7e\u015fit k\u00f6t\u00fcl\u00fckten uzak duraca\u011f\u0131m. \u00d6zellikle \u00f6zg\u00fcr olsun, k\u00f6le olsun kad\u0131nlara ve erkek \u00e7ocuklara sark\u0131nt\u0131l\u0131ktan ka\u00e7\u0131naca\u011f\u0131m. Mesle\u011fimi uygulad\u0131\u011f\u0131m s\u0131rada ya da bunun d\u0131\u015f\u0131nda toplum i\u00e7inde g\u00f6rd\u00fc\u011f\u00fcm ya da duydu\u011fum a\u00e7\u0131klanmas\u0131 gerekmeyen hi\u00e7bir \u015feyi a\u00e7\u0131klamayacak ve a\u011f\u0131z s\u0131k\u0131l\u0131\u011f\u0131n\u0131 g\u00f6rev sayaca\u011f\u0131m. (\u2026)\u201d<\/p>\n

    Hekim Hippokrates (M.\u00d6.460 \u2013 377)<\/p>\n

    Aradaki ko\u015futluktan \u00f6zellikle s\u00f6z etmeye san\u0131r\u0131m gerek yok. Ama bu ko\u015futluk, k\u00fclt\u00fcr tarih\u00e7ilerince ara\u015ft\u0131rmaya de\u011fer g\u00f6r\u00fcn\u00fcyor.<\/p>\n

    Hippokrates zaman\u0131ndan bu yana insanl\u0131k k\u00fclt\u00fcr\u00fcn\u00fcn geli\u015ftirerek getirdi\u011fi anla\u015f\u0131lan ahlak kurallar\u0131n\u0131 uygulamayan esnaf\u0131n pabucu d\u00fckkan\u0131n\u0131n dam\u0131na at\u0131l\u0131r ve d\u00fckkan Ah\u00ee \u00f6rg\u00fct\u00fc taraf\u0131ndan kapat\u0131l\u0131rd\u0131.<\/p>\n

    \u201cBuraya,<\/p>\n

    Sarho\u015flar,<\/p>\n

    Zina i\u015fleyenler,<\/p>\n

    M\u00fcnaf\u0131klar,<\/p>\n

    Gammazlar<\/p>\n

    Dedikoducular,<\/p>\n

    M\u00fcfteriler,<\/p>\n

    Gururlular,<\/p>\n

    Kibirliler,<\/p>\n

    Merhametsizler,<\/p>\n

    K\u0131skan\u00e7lar,<\/p>\n

    Kin tutanlar,<\/p>\n

    S\u00f6z\u00fcnden d\u00f6nenler,<\/p>\n

    Yalanc\u0131lar,<\/p>\n

    Kad\u0131nlara \u015fehvetle bakanlar,<\/p>\n

    Emanete h\u0131yanet edenler,<\/p>\n

    Ba\u015fkas\u0131n\u0131n ay\u0131b\u0131n\u0131 y\u00fcz\u00fcne vuranlar,<\/p>\n

    H\u0131rs\u0131zlar<\/p>\n

    Varyemezler,<\/p>\n

    Can alanlar<\/p>\n

    giremez!\u201d<\/p>\n

    (Ne\u015fet \u00c7a\u011fatay, \u201cAh\u00eelik Nedir\u201d s.19)<\/p>\n

    Gen\u00e7lerin e\u011fitimi, hem dinsel, hem \u00f6zdek(madde)seldir. Haftan\u0131n belirli geceleri, \u00e7al\u0131\u015fma saatleri d\u0131\u015f\u0131nda toplan\u0131l\u0131r, ahlak, insanl\u0131k, birlikte ya\u015fan\u0131r, o haftan\u0131n ya\u015fanm\u0131\u015fl\u0131klar\u0131 \u00fczerinde konu\u015fulur, yorumlar yap\u0131l\u0131rd\u0131. Gen\u00e7lere bir t\u00fcr ya\u015fama \u00e7\u0131rakl\u0131\u011f\u0131 yapt\u0131r\u0131l\u0131r, e\u011fitim, birlikte ya\u015fanarak verilirdi. Bu toplant\u0131lara bir \u00e7ok ad verilmi\u015f olmakla birlikte en yayg\u0131nlar\u0131ndan biri \u201cBarana\u201d olmu\u015ftur.<\/p>\n

    Ah\u00ee \u00f6rg\u00fctlenmesi 13. y\u00fczy\u0131lda, zaman i\u00e7inde giderek yayg\u0131nla\u015facak ve Kayseri d\u0131\u015f\u0131na da ta\u015farak b\u00fct\u00fcn Anadolu\u2019ya yay\u0131lma e\u011filimi g\u00f6sterecektir.<\/p>\n

    Kendini Aristokrat duyumsamayan, yani Sel\u00e7uklunun tanr\u0131soylu ailelerinden sayamayan esnaf, b\u00f6ylece kendisini Sel\u00e7uklu aristokrasisinin kulu sayan bir k\u00fclt\u00fcr yerine, kendine \u00f6zg\u00fc, \u00f6zerk toplumsal bir ya\u015fam\u0131 da olu\u015fturmaya giri\u015fecek, Aristokratlardan ba\u011f\u0131ms\u0131z bir ya\u015fam i\u00e7in sava\u015f\u0131m vermeye ba\u015flayacakt\u0131r.<\/p>\n

    \u015eems-i Tebriz\u00ee – Mevl\u00e2n\u00e2 Celal\u00fc\u2019d Din R\u00fbmi<\/em><\/strong><\/p>\n

    Bir yandan esnaf aras\u0131nda Ah\u00ee \u00f6rg\u00fctlenmesi s\u00fcrer ve geli\u015firken \u00f6te yandan, Sel\u00e7uklunun ba\u015fkenti Konya\u2019da Mevlana da bir \u00f6rg\u00fctlenme i\u00e7ine girmektedir. Tasavvuf anlay\u0131\u015f\u0131, \u201cinsan\u201d varl\u0131\u011f\u0131n\u0131n evrenin merkezinde bulundu\u011fu temel d\u00fc\u015f\u00fcncesine ba\u011fl\u0131d\u0131r. Ancak Mevlana\u2019n\u0131n insan\u0131 \u201cbirey\u201d de\u011fil, Aristokrat k\u00fclt\u00fcr\u00fcn \u201ckul\u201d anlay\u0131\u015f\u0131yla \u00f6zde\u015ftir.<\/p>\n

    \u015eems\u2019in 1243 y\u0131l\u0131nda Konya\u2019ya gelmesiyle d\u00fc\u015f\u00fcnsel bak\u0131mdan g\u00fc\u00e7lenen bu \u00f6rg\u00fctlenme, siyasal olarak da Sel\u00e7uklu aristokrasisini desteklemektedir. Ayr\u0131ca Anadolu\u2019yu i\u015fgal etmi\u015f olan Mo\u011fol noyanlar\u0131 ile de ko\u015futluk i\u00e7indedir. Bu nedenle Mo\u011follar, Mevlana\u2019ya \u201cAnadolu Bilgesi\u201d unvan\u0131n\u0131 uygun g\u00f6rm\u00fc\u015flerdir.<\/p>\n

    Sel\u00e7uklulara Kar\u015f\u0131 Baba\u00ee kalk\u0131\u015fmas\u0131 ve bast\u0131r\u0131lmas\u0131 (1240)<\/em><\/strong><\/p>\n

    Baba\u00ee d\u00fc\u015f\u00fcncesinin tam olarak ne oldu\u011fu bilinmedi\u011fi gibi, kar\u0131\u015ft\u0131klar\u0131 siyasi olaylar\u0131n da nedenleri hen\u00fcz tam olarak ortaya \u00e7\u0131kar\u0131lamam\u0131\u015ft\u0131r. Ancak Anadolu 1240 y\u0131l\u0131na yakla\u015f\u0131rken Sel\u00e7uklular\u0131n Baba\u00ee T\u00fcrkmenleri tehlike olarak g\u00f6r\u00fcp bast\u0131rmaya \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 g\u00f6r\u00fcyoruz. Bu arada Baba \u0130lyas, Amasya\u2019da tutuklan\u0131r.<\/p>\n

    Bu olay Anadolu\u2019daki b\u00fct\u00fcn T\u00fcrkmenlerin onu kurtarmak \u00fczere Amasya\u2019ya do\u011fru yola \u00e7\u0131kmalar\u0131na neden olur. Sel\u00e7uklu y\u00f6netimi, Babailer yeti\u015fip kurtarmaya gelmeden, Baba \u0130lyas\u2019\u0131 idam eder.<\/p>\n

    Ama bundan sonra umulan olmaz, T\u00fcrkmenler sakinle\u015fmek yerine \u00e7ok daha b\u00fcy\u00fck bir g\u00fc\u00e7le toparlan\u0131rlar. \u00d6nce Amasya\u2019ya gelerek \u015feyhlerini \u00f6ld\u00fcrenleri cezaland\u0131r\u0131rlar; sonra da Konya\u2019ya do\u011fru harekete ge\u00e7erler.<\/p>\n

    Anadolu\u2019nun her yan\u0131ndan kad\u0131n-erkek, \u00e7oluk-\u00e7ocuk b\u00fct\u00fcn T\u00fcrkmenler bu harekete kat\u0131lmak \u00fczere toplanmaktad\u0131r. \u0130yice \u00fcrken Sel\u00e7uklu y\u00f6netimi, H\u0131ristiyan Bizans\u2019tan da asker alarak Konya\u2019ya gelmekte olan T\u00fcrkmenlerin \u00f6n\u00fcn\u00fc kesmek \u00fczere yola \u00e7\u0131kar.<\/p>\n

    K\u00fc\u00e7\u00fck baz\u0131 \u00f6n \u00e7at\u0131\u015fmalardan sonra, d\u00fczensiz bir sel halinde gelen \u00f6fke dolu T\u00fcrkmenlerle Sel\u00e7uklular, K\u0131r\u015fehir\u2019in Malya Ovas\u0131\u2019nda kar\u015f\u0131la\u015f\u0131rlar. D\u00fczenli ordu kar\u015f\u0131s\u0131nda Baba\u00ee T\u00fcrkmenler dayanamaz. \u00c7ok b\u00fcy\u00fck bir k\u0131r\u0131m ya\u015fan\u0131r. Bir daha toparlanamayacak bi\u00e7imde kad\u0131n erkek, \u00e7oluk \u00e7ocuk demeden \u00f6ld\u00fcr\u00fcl\u00fcrler. Bu \u00e7at\u0131\u015fmalar s\u0131ras\u0131nda Hace Bekta\u015f\u2019\u0131n karde\u015fi Mente\u015f de \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

    K\u00fclt\u00fcr tarihinde k\u00f6\u015fe ba\u015flar\u0131 ve Anadolu<\/em><\/strong><\/p>\n

    \u0130nsanl\u0131k tarihinde temel k\u00fclt\u00fcr de\u011fi\u015fiklikleri az say\u0131dad\u0131r, ama ak\u0131\u015fta y\u00f6n de\u011fi\u015ftirmeleri belirler.<\/p>\n

    Tar\u0131m\u0131n ba\u015flamas\u0131, avc\u0131-toplay\u0131c\u0131l\u0131ktan yerle\u015fikli\u011fe ge\u00e7i\u015fe, dolay\u0131s\u0131yla kentlerin kurulmas\u0131na neden olmu\u015ftur (M\u00d6 7200 Diyarbak\u0131r \u00c7ay\u00f6n\u00fc H\u00f6y\u00fck \/ M\u00d6 6800 Konya \u00c7atalh\u00f6y\u00fck \/ M\u00d6 5500 Burdur Hac\u0131lar). Ard\u0131ndan i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn ba\u015flamas\u0131 b\u00f6yledir, k\u00f6leli\u011fin ba\u015flamas\u0131na neden olmu\u015f, Anaerkil k\u00fclt\u00fcr yap\u0131lanmas\u0131, Ataerkil yap\u0131lanmaya d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n

    Yaz\u0131n\u0131n bulunmas\u0131, k\u00fclt\u00fcr\u00fcn yayg\u0131nla\u015fmas\u0131 ve gelecek ku\u015faklara b\u0131rak\u0131lmas\u0131 sonucunu do\u011furur; teknolojinin geli\u015fip madenlerin i\u015flenmeye ba\u015flamas\u0131yla ayn\u0131 zamanlara rastlar (M\u00d6 3200-3000 dolaylar\u0131 Mezopotamya).<\/p>\n

    \u0130nsano\u011flunun mitolojik fantezilerden kendini kurtar\u0131p bilimi ba\u015flatmas\u0131, k\u00fclt\u00fcr tarihinin en temel k\u00f6\u015fe ba\u015flar\u0131ndan biridir (M\u00d6 7. y\u00fczy\u0131l Miletos\u2019lu Thales), insanevlad\u0131 k\u00fclt\u00fcr\u00fcn\u00fcn g\u00fcn\u00fcm\u00fcze do\u011fru evrilme s\u00fcrecinin ba\u015flamas\u0131n\u0131 belirler.<\/p>\n

    \u201c\u0130nsano\u011flunun kafas\u0131, yani usu (yar\u0131 uykulu yar\u0131 uyan\u0131k) sanki bir kuyu bo\u015flu\u011fu i\u00e7inde mitolojik d\u00fc\u015fler ve karabasanlar g\u00f6r\u00fcrken uyanm\u0131\u015f; zaten apa\u00e7\u0131k g\u00f6zlerle uyan\u0131l\u0131nca, karabasanlar m\u0131 d\u00fc\u015fler mi kal\u0131r? Boynuzlu kulakl\u0131 tanr\u0131lar, putlar, ecinniler, devler ve karanl\u0131klar yarat\u0131\u011f\u0131 ne varsa topu da apar topar yallah diye c\u0131zlam\u0131 \u00e7ekerler. O lo\u015f kuyudan yava\u015f yava\u015f bir insan kafas\u0131 (yani usu) \u00e7\u0131km\u0131\u015f. Mitolojiden s\u0131yr\u0131lm\u0131\u015f \u00e7\u0131plak insan g\u00f6z\u00fc sipsiftah do\u011fmu\u015f ve evrende f\u0131rdolay\u0131 bak\u0131\u015f gezdirmi\u015f korkusuz. \u0130\u015fte bu i\u015f milyonlarca y\u0131l\u0131 bulan insano\u011flu hayat\u0131nda, ilk kez \u0130yonya\u2019da oluyor.\u201d<\/p>\n

    (Halikarnas Bal\u0131k\u00e7\u0131s\u0131, \u201cAlt\u0131nc\u0131 K\u0131ta Akdeniz\u201d s:145 Bilgi, Ank. 1982)<\/p>\n

      \n
    1. y\u00fczy\u0131l ba\u015f\u0131nda, 1215 y\u0131l\u0131nda \u0130ngiltere\u2019de soylular\u0131n bask\u0131s\u0131yla kral\u0131n imzalamak zorunda kald\u0131\u011f\u0131 \u201cB\u00fcy\u00fck \u00d6zg\u00fcrl\u00fck Berat\u0131 \/ Manga Carta Libertatum\u201dda ge\u00e7en \u201cLibertatum \/ \u00d6zg\u00fcrl\u00fck\u201d s\u00f6zc\u00fc\u011f\u00fc, k\u00fclt\u00fcr tarihine ba\u011fl\u0131 toplumsal hareketlenmede, \u00e7a\u011f\u0131m\u0131z\u0131 da yaratacak yeni bir k\u00f6\u015fe ba\u015f\u0131n\u0131 g\u00f6stermektedir. Ancak bunun toplumsal ve k\u00fclt\u00fcrel alanlarda g\u00f6r\u00fcn\u00fcr ger\u00e7ekle\u015fmesi, 13. y\u00fczy\u0131l boyunca Anadolu\u2019da olmu\u015f, sonunda bu yap\u0131, Ankara ve Osmanl\u0131\u2019y\u0131, ba\u015flang\u0131\u00e7ta Aristokrat olmayan iki devleti do\u011furmu\u015ftur.<\/li>\n<\/ol>\n

      Oysa biri 13. y\u00fczy\u0131l ortas\u0131nda, \u00f6teki sonunda olmak \u00fczere, demokrasinin geli\u015fme ortam\u0131 oldu\u011fu var say\u0131lan \u0130ngiltere\u2019de, biri aristokratlar taraf\u0131ndan, \u00f6teki de kraldan yana iki meclis kurulabilmi\u015ftir.<\/p>\n

      Mo\u011fol i\u015fgali – D\u00fcnyada ilk kez Kayseri\u2019de \u201cVatan Savunmas\u0131\u201d (1242)<\/em><\/strong><\/p>\n

      Mo\u011follar Bat\u0131\u2019ya y\u00fczy\u0131llar s\u00fcren ak\u0131nlar sonunda, 1242 y\u0131l\u0131nda Baycu Noyan komutas\u0131nda Anadolu \u00fczerine de y\u00f6nelir. Mo\u011follar \u00f6nce Erzurum\u2019u al\u0131p, sonra 4 Temmuz 1242\u2019de K\u00f6seda\u011f\u2019da Anadolu Sel\u00e7uklu ordular\u0131n\u0131 yenerler. Sel\u00e7uklunun direnci b\u00fcsb\u00fct\u00fcn k\u0131r\u0131lm\u0131\u015f, Anadolu\u2019yu Mo\u011follara teslim etmeye haz\u0131r hale gelmi\u015ftir.<\/p>\n

      Hemen ard\u0131ndan Sivas\u2019\u0131 kolayca ele ge\u00e7iren Baycu Noyan, sonra da Kayseri\u2019yi almak ister.<\/p>\n

      Oysa Kayseri, 1204 y\u0131l\u0131nda Anadolu\u2019ya gelmi\u015f olan \u015eeyh Nasir\u00fc\u2019d Din Mahmud\u2019un olu\u015fturdu\u011fu Ah\u00ee \u00f6rg\u00fct\u00fcn\u00fcn merkezidir ve en g\u00fc\u00e7l\u00fc oldu\u011fu yerdir. \u00dcstelik Ah\u00eeler, o g\u00fcne de\u011fin toplum \u00fcyeli\u011fi i\u00e7in gerekli olan \u201ckul\u201d anlay\u0131\u015f\u0131ndan ba\u015fka bir anlay\u0131\u015f geli\u015ftirmi\u015flerdir. Kendilerini d\u00fcnyada ilk kez, sultanlar\u0131n (krallar\u0131n, \u00e7arlar\u0131n, halifelerin, papalar\u0131n vb) kulu olarak g\u00f6rm\u00fcyorlar, \u00fczerinde ya\u015fad\u0131klar\u0131 topra\u011fa ba\u011fl\u0131 say\u0131yorlard\u0131.<\/p>\n

      G\u00fcn\u00fcm\u00fcz k\u00fclt\u00fcr\u00fcne de\u011fin ula\u015facak olan \u201cvatan\u201d kavram\u0131 do\u011fuyordu. \u00c7\u00fcnk\u00fc toprak, onlara, ya\u015fama g\u00fcc\u00fcn\u00fc olu\u015fturan mesleklerini veriyordu.<\/p>\n

      Sel\u00e7uklu Sultan\u0131n\u0131n kulu olmad\u0131klar\u0131 i\u00e7in, sultan\u0131n yarar\u0131na de\u011fil, d\u00fcnyada ilk kez kendi yararlar\u0131na Mo\u011follara kar\u015f\u0131 Kayseri\u2019yi savundular.<\/p>\n

      Mo\u011follar\u0131n bu tutumu anlamalar\u0131 beklenemezdi. \u015eimdiye de\u011fin, bir sultan yenilince b\u00fct\u00fcn kullar\u0131 teslim olurdu.<\/p>\n

      Savunma 15 g\u00fcn s\u00fcrebildi. Kayseri\u2019de ya\u015fayan ve ah\u00eelerin ne yapt\u0131klar\u0131n\u0131 anlayamayan Sel\u00e7uklu ve Mo\u011fol yanl\u0131s\u0131 Kalenderiler, ah\u00eelere ihanet ederek kente giri\u015f i\u00e7in yol g\u00f6sterdiler. (Prof. Dr. Mik\u00e2il Bayram, \u201cSel\u00e7uklu D\u00f6neminde Kalender\u00ee-Ah\u00ee \u00e7at\u0131\u015fmas\u0131\u201d, Bilim ve Gelecek Say\u0131:17, s.36)<\/p>\n

      Dolay\u0131s\u0131yla Kayseri Savunmas\u0131, K\u00f6seda\u011f yenilgisinden sonra Anadolu\u2019nun tek direni\u015fi ve d\u00fcnyada ilk kez, tanr\u0131 \u201cm\u00fclk\u201d\u00fcn\u00fcn de\u011fil, \u201cvatan<\/strong>\u201d\u0131n savunulmas\u0131d\u0131r. Ad\u0131 hen\u00fcz an\u0131lm\u0131yor bile olsa \u201cvatan<\/strong>\u201d kavram\u0131n\u0131 do\u011furacak olan k\u00fclt\u00fcrel ortam olu\u015fmaktad\u0131r.<\/p>\n

      Mo\u011fol i\u015fgali alt\u0131nda Anadolu: K\u00fclt\u00fcr tarihinde \u201culus\u201d kavray\u0131\u015f\u0131 m\u0131 ba\u015fl\u0131yor?<\/em><\/strong><\/p>\n

      1242 y\u0131l\u0131nda K\u00f6seda\u011f\u2019da Sel\u00e7uklu ordular\u0131n\u0131 yenerek Anadolu\u2019ya giren ve bu tarihten ba\u015flayarak y\u00f6netime el koyan Mo\u011follar\u0131n Anadolu\u2019dan \u00e7\u0131k\u0131\u015f\u0131 ile ilgili bir bilgi yoktur. Anadolu insan\u0131n\u0131, \u00f6nce Sel\u00e7uklu sultanlar\u0131 arac\u0131l\u0131\u011f\u0131yla y\u00f6netirler. Osmanl\u0131\u2019n\u0131n kurulu\u015fundan sonra, g\u00fc\u00e7lerinin Anadolu insan\u0131 aras\u0131nda eridi\u011finin ay\u0131rd\u0131na vararak Y\u0131ld\u0131r\u0131m Bayezid zaman\u0131nda Timurlenk ile Anadolu\u2019yu bir kez daha ele ge\u00e7irirler. Ancak T\u00fcrkmen budun k\u00fclt\u00fcr\u00fcn\u00fcn bask\u0131n egemenli\u011fine kar\u015f\u0131 k\u00fclt\u00fcrlerinin Anadolu\u2019da tutunmas\u0131n\u0131 sa\u011flayamazlar.<\/p>\n

      D\u00fcnyada daha \u201culus<\/strong>\u201d denilebilecek bir k\u00fclt\u00fcrel birikim ortaya \u00e7\u0131kmam\u0131\u015fken T\u00fcrkmen birli\u011fi gelecekte do\u011facak olan \u201culus<\/strong>\u201d kavram\u0131na k\u00fclt\u00fcrel taban olu\u015fturur. \u00d6te yandan d\u00fcnyada ilk kez, ulusla\u015fma s\u00fcrecindeki bir budun olarak siyasal birliklere y\u00f6nelinir.<\/p>\n

      Ah\u00ee Evren, Hace Nasir\u00fc\u2019d Din ve Anadolu Ah\u00eelerinin \u00f6rg\u00fctlenmesi<\/em><\/strong><\/p>\n

        \n
      1. Ha\u00e7l\u0131 ordular\u0131n\u0131n \u0130stanbul\u2019u ya\u011fmalad\u0131\u011f\u0131 1204 y\u0131l\u0131nda \u015feyhi ve kay\u0131npederi Evhad\u00fc\u2019d Din Kirm\u00e2n\u00ee ile Ba\u011fdat \u00fczerinden Anadolu\u2019ya gelen debba\u011f Nasuri\u2019d Din Mahmud bin Ahmed el Hoy\u00ee, ald\u0131\u011f\u0131 e\u011fitimin ve Ba\u011fdat\u2019taki f\u00fct\u00fcvvet ya\u015fam\u0131ndan edindi\u011fi deneyimin deste\u011fiyle, \u00f6nce Kayseri esnaf\u0131n\u0131 hem tasavvuf d\u00fc\u015f\u00fcncesine hem de d\u00fcnyaya bir gelenek olu\u015fturacak bi\u00e7imde \u00f6rg\u00fctler. Anadolu\u2019da \u201cah\u00ee \u00f6rg\u00fctlenmesi\u201d b\u00f6ylece, T\u00fcrkmen-Baba\u00ee \u00f6rg\u00fctlenmesi ile de ili\u015fki i\u00e7inde olu\u015fur. Ancak Sel\u00e7uklulara kar\u015f\u0131 Babai-T\u00fcrkmen kalk\u0131\u015fmas\u0131 s\u0131ras\u0131nda \u015eeyh Nasir\u00fc\u2019d Din, ba\u015fka ah\u00eelerle birlikte hapsedilmi\u015f oldu\u011fundan bu kalk\u0131\u015fmada ah\u00eeler bulunmaz, bulunamaz. Dolay\u0131s\u0131yla ah\u00eelik, Malya Ovas\u0131 k\u0131r\u0131m\u0131ndan \u00f6teki T\u00fcrkmenler denli etkilenmez. Bu nedenle, k\u0131r\u0131mdan sonra Anadolu Ah\u00eeleri (Ah\u00eeyan-\u0131 R\u00fbm), Anadolu\u2019da kalan tek \u00f6rg\u00fctl\u00fc T\u00fcrkmen g\u00fcc\u00fc olarak ortaya \u00e7\u0131kar, \u00fczerinde ya\u015fad\u0131klar\u0131 topra\u011f\u0131, sultan\u2019\u0131n \u201cm\u00fclk\u201d\u00fc de\u011fil, \u201cvatan\u201d sayarak Mo\u011fol i\u015fgaline direnen tek g\u00fc\u00e7 olur.<\/li>\n<\/ol>\n

        Daha sonra, nas\u0131l olur, bilinmez, bir Sel\u00e7uklu iktidar de\u011fi\u015fikli\u011fi ile \u00f6nce, Ah\u00ee Evren, Hace Nasir\u00fc\u2019d Din\u2019i Konya\u2019da Sel\u00e7uklu veziri olarak da g\u00f6r\u00fcr\u00fcz. Ancak uzun s\u00fcrmez. \u015eems\u2019in 1247 y\u0131l\u0131nda bir suikasta kurban gitmesi sonucunda Mevl\u00e2n\u00e2\u2019n\u0131n o\u011flu Ala\u00fcd Din \u00c7elebi ile su\u00e7lanacak ve birlikte Konya\u2019y\u0131 terk ederek K\u0131r\u015fehir\u2019e g\u00f6\u00e7mek zorunda kalacakt\u0131r.<\/p>\n

        Hace Bekta\u015f-\u0131 Vel\u00ee<\/em><\/strong><\/p>\n

        Hace Bekta\u015f-\u0131 Veli, Anadolu\u2019nun 13. y\u00fczy\u0131l d\u00fc\u015f\u00fcncesini olu\u015fturmu\u015f Horasan\u00eelerin bir sonraki ku\u015fa\u011f\u0131ndand\u0131r. Baba \u0130lyas\u2019\u0131n halifelerinden (sonra gelen) olmas\u0131na kar\u015f\u0131n Baba\u00ee kalk\u0131\u015fmas\u0131na kat\u0131lmam\u0131\u015f, ama \u00e7at\u0131\u015fmalar s\u0131ras\u0131nda karde\u015fi Mente\u015f\u2019i yitirmi\u015ftir. Ahmet Yesev\u00ee\u2019den al\u0131nan \u201cd\u00f6rt kap\u0131 kuram\u0131\u201dn\u0131 geli\u015ftirerek Anadolu tasavvufuna girmesine neden olmu\u015ftur. Mo\u011follar, Sel\u00e7uklular ve Mevl\u00e2n\u00e2 ile politik s\u00fcrt\u00fc\u015fmeye girmemi\u015f, Suluca Karah\u00f6y\u00fck\u2019te (bug\u00fcnk\u00fc Hac\u0131bekta\u015f) kurdu\u011fu tekkesinde \u201cd\u00f6rt kap\u0131 kuram\u0131\u201dn\u0131 geli\u015ftirmi\u015f ve bug\u00fcne de\u011fin ula\u015facak bi\u00e7imine getirmi\u015ftir.<\/p>\n

        En \u00f6nemli kitab\u0131 olan \u201cMakalaat\u201d, biri d\u00fczyaz\u0131, biri manzum iki metinle, \u201cT\u00fcrk\u00e7e\u201d olarak g\u00fcn\u00fcm\u00fcze ula\u015ft\u0131\u011f\u0131 i\u00e7in, Arap\u00e7a\u2019dan \u00e7eviri say\u0131lmakla birlikte, yap\u0131t\u0131n Arap\u00e7a asl\u0131na rastlanmam\u0131\u015f olmas\u0131 nedeniyle, Hace Bekta\u015f, belki de d\u00fc\u015f\u00fcnce tarihinde T\u00fcrk\u00e7e yazan ilk d\u00fc\u015f\u00fcn\u00fcr olarak nitelendirilebilir.<\/p>\n

        Ah\u00ee Evren, Hace Nasir\u00fc\u2019d Din\u2019in \u00f6l\u00fcm\u00fcnden sonra, e\u015fi ve Anadolu Bac\u0131lar\u0131 (Bac\u0131y\u00e2n-\u0131 R\u00fbm) \u00f6rg\u00fctlenmesinin ba\u015f\u0131 olan \u201cFatma Ana (Kad\u0131nc\u0131k Ana)\u201dn\u0131n da ya\u015fam\u0131n\u0131, Hace Bekta\u015f Derg\u00e2h\u0131\u2019nda ge\u00e7irdi\u011fini ve Anadolu Bac\u0131lar\u0131n\u0131 buradan y\u00f6netip y\u00f6nlendirdi\u011fini g\u00f6r\u00fcyoruz.<\/p>\n

        Osmanl\u0131\u2019n\u0131n kurulu\u015funda askeri g\u00fcc\u00fc olu\u015fturan ah\u00ee askerleri Alp Erenler, Orhan Gazi zaman\u0131nda \u201cYani<\/u><\/strong> \u00c7eri\u201d ad\u0131yla Osmanl\u0131\u2019n\u0131n d\u00fczenli ordusuna d\u00f6n\u00fc\u015fm\u00fc\u015f, kendilerini Hace Bekta\u015f Dergah\u0131n\u0131n oca\u011f\u0131 saym\u0131\u015flard\u0131r.<\/p>\n

        Tapduk Emre, Yunus Emre, Said Emre<\/em><\/strong><\/p>\n

        Taptuk Emre\u2019nin derg\u00e2h\u0131, ba\u015fka \u201cemre\u201dler de olmakla birlikte, \u00fc\u00e7 \u00f6nemli \u201cEmre\u201dnin yeti\u015fmesine neden olur. Bunlar Taptuk Emre\u2019nin yol g\u00f6stericili\u011finde, Yunus ve Said Emre\u2019lerdir. Ya\u015fad\u0131klar\u0131 tam tarihler bilinmemekle birlikte Yunus Emre\u2019nin, Hace Bekta\u015f\u2019dan daha sonraki ku\u015faktan oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcr. \u00d6zellikle, evrensel k\u00fclt\u00fcr i\u00e7inde \u201ckul\u201ddan \u201cbirey\u201de ge\u00e7i\u015fi ilk kez en a\u00e7\u0131k bi\u00e7imde Yunus Emre anlatm\u0131\u015ft\u0131r. \u0130\u015fte Tanr\u0131\u2019n\u0131n insan olarak bu d\u00fcnyada nas\u0131l do\u011fdu\u011funun \u00f6yk\u00fcs\u00fc:<\/p>\n\n\n\n
        Benim ol t\u0131ls\u0131m-\u0131 p\u00eenhan ki, bug\u00fcn \u00eeyana geldim
        \nEzel\u00ee n\u00ee\u015fans\u0131z\u0131d\u0131m, ebed\u00ee ni\u015f\u00e2na geldimBu t\u0131ls\u0131m\u0131 \u00e7\u00fcnk\u00fc a\u00e7t\u0131m, z\u00fclum\u00e2ta n\u00fbr sa\u00e7t\u0131m
        \n\u0130 nice makaam ge\u00e7tim ki, bu cism \u00fc c\u00e2na geldimBen okudum ismi a\u2019z\u00e2m ki, v\u00fcc\u00fbda geldi \u00e2lem
        \nKoyuban ad\u0131m\u0131 \u00c2dem, benim u\u015f c\u00eehana geldim<\/p>\n

        \u00c7\u00fc bak\u0131p beni g\u00f6r\u00fcrler, ayr\u0131\u011fa n\u00ee\u00e7in sorarlar
        \n\u0130steyip beni ararlar, buna ben g\u00fcm\u00e2na geldim<\/p>\n

        Kamu yerde ben bulundum, kamu zerrede bilindim
        \nKamu y\u00e2na \u00e7\u00fcn \u00e7al\u0131nd\u0131m, bu ile bey\u00e2na geldim<\/p>\n

        Ne ki\u015fid\u00fcr\u00fcr bu Yunus ki, iy\u00e2n ede bu r\u00e2z\u0131
        \n\u0130\u015fidin bu s\u00fbz \u00fc s\u00e2z\u0131, benim u\u015f l\u00eesana geldim<\/td>\n

        		Ben o gizin t\u0131ls\u0131m\u0131y\u0131m ki bug\u00fcn a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131m
        \nBug\u00fcne de\u011fin belirsizdim, bundan sonra belli olmaya geldim.\u00c7\u00fcnk\u00fc bu t\u0131ls\u0131m\u0131 \u00e7\u00f6zd\u00fcm, karanl\u0131\u011fa \u0131\u015f\u0131k sa\u00e7t\u0131m
        \nEy! Ne katlardan ge\u00e7tim ki, bu bi\u00e7ime ve c\u00e2na geldim.O ulu ad\u0131 and\u0131m ki, olu\u015ftu i\u015fte Evren
        \nAd\u0131m\u0131 Adem koyunca, benim i\u015fte ey! Cihana geldim.<\/p>\n

        \u00c7\u00fcnk\u00fc bak\u0131nca beni g\u00f6r\u00fcrler, yabanc\u0131ya ni\u00e7in sorarlar?
        \n\u0130sterler, beni ararlarsa onlara g\u00f6r\u00fcnmeye geldim,<\/p>\n

        Her yerde ben bulundum, her tanede bilindim
        \nHer yana \u00e7\u00fcnk\u00fc ula\u015ft\u0131m, b\u00f6ylece s\u00f6z edilmeye geldim<\/p>\n

        Bu Yunus ne bi\u00e7im ki\u015fidir ki, gizli olan\u0131 a\u00e7\u0131k eder?
        \nDuyun bu yan\u0131kl\u0131\u011f\u0131 ve ustal\u0131\u011f\u0131, benim i\u015fte ey! Dile geldim!..<\/p>\n

        Yunus Emre<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

        Bir yandan, k\u00fclt\u00fcrel bak\u0131mdan onun d\u00fc\u015f\u00fcncelerini ve tasavvuf\u00ee yolunu haz\u0131rlayan Ah\u00ee Evren (Hace Nasir\u00fc\u2019d Din), Hace Bekta\u015f, Tapduk Emre gibi \u00f6nc\u00fcler, \u00f6te yandan Said Emre, A\u015f\u0131k Pa\u015fa gibi ard\u0131llar bu nedenle ancak 300 y\u0131l kadar sonra Avrupa Renaissance\u2019\u0131 s\u0131ras\u0131nda, ayn\u0131 niteliklerle ortaya \u00e7\u0131kabilecek olan Renaissance H\u00fcmanistlerinin (Erasmus, Montaigne, Thomas Morus vb) \u00f6zg\u00fcn olanlar\u0131d\u0131r.<\/p>\n

        Ayr\u0131ca Yunus Emre, bu d\u00fc\u015f\u00fcncesi ile de ko\u015fut olarak o g\u00fcne de\u011fin gelen, \u201cben bir \u015fey \u00fcretiyorsam, \u00f6zg\u00fcn \u00fcretici, onu bana \u00fcrettirdi\u011fi i\u00e7in, tanr\u0131d\u0131r, dolay\u0131s\u0131yla \u00fcretilmi\u015f yap\u0131tlara imza atmak caiz de\u011fildir\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fcn tam tersini yaparak \u015fiirlerinde olas\u0131 ki ilk kez \u201cmahlas\u201d kullanm\u0131\u015f ve onlar\u0131 tanr\u0131sal say\u0131lan dillerden biriyle de\u011fil, kendi d\u00fc\u015f\u00fcncelerini, kendi k\u00fclt\u00fcr\u00fcn\u00fcn dili T\u00fcrk\u00e7e ile yazm\u0131\u015ft\u0131r.<\/p>\n

        Orhon Yaz\u0131tlar\u0131 (7. y\u00fczy\u0131l), Divan-\u0131 L\u00fcgat-it T\u00fcrk (Ka\u015fgarl\u0131 Mahmud, 11. y\u00fczy\u0131l) ve Kutatgu Bilig \/ Mutluluk veren bilgi (Yusuf Has Hacib 11. y\u00fczy\u0131l)\u2019dan sonra k\u00fclt\u00fcrel gerek\u00e7elerle kendi dilini ve imzas\u0131n\u0131 kullanma gelene\u011fini ilk kez o ba\u015flatm\u0131\u015ft\u0131r.<\/p>\n

        Ah\u00eeli\u011fin K\u0131r\u015fehir \u00f6rg\u00fctlenmesi (1247-1261)<\/em><\/strong><\/p>\n

        \u015eems\u2019in 1247 y\u0131l\u0131nda \u00f6ld\u00fcr\u00fclmesinden sonra bu olayla ilgili olarak su\u00e7lanan Ah\u00ee Evren (Hace Nasir\u00fc\u2019d Din), kendisiyle birlikte davranan Ala\u00fc\u2019d Din \u00c7elebi (Mevl\u00e2n\u00e2\u2019n\u0131n o\u011flu) ile K\u0131r\u015fehir\u2019e \u00e7ekilir ve Ah\u00ee \u00f6rg\u00fct\u00fcn\u00fc oradan y\u00fcr\u00fctmeye ve y\u00f6netmeye ba\u015flar. Bu son d\u00f6nem, Mo\u011follar\u0131n i\u015fgaline ve Sel\u00e7uklular\u0131n Mo\u011follardan yana tav\u0131r i\u00e7inde olmas\u0131na kar\u015f\u0131n, Anadolu\u2019nun kendi i\u00e7inde en g\u00fc\u00e7l\u00fc \u00f6rg\u00fct\u00fcn\u00fc olu\u015fturdu\u011fu d\u00f6nem olmu\u015ftur.<\/p>\n

        Ah\u00eeler, Kayseri savunmas\u0131ndan bu yana Mo\u011follara kar\u015f\u0131 kendilerini koruyacak bir askeri \u00f6rg\u00fctlenme i\u00e7indeydiler. Silahl\u0131 ah\u00eeler kendilerine T\u00fcrkmen dilini kullanarak \u201cAlp Erenler\u201d demi\u015flerdir. Bunlar, Anadolu\u2019da olu\u015facak olan d\u00f6rtl\u00fc b\u00fcy\u00fck \u00f6rg\u00fctlenme modelinin iki b\u00f6l\u00fcm\u00fcd\u00fcr: Anadolu Ah\u00eeleri (Ah\u00eey\u00e2n-\u0131 R\u00fbm) ve Anadolu Gaz\u00eeleri (Gaziy\u00e2n-\u0131 R\u00fbm). Anadolu \u00f6rg\u00fctlenmesinde, A\u015f\u0131kpa\u015fazade tarihinde adlar\u0131 bize de\u011fin gelmi\u015f olan Anadolu Abdallar\u0131 (Abdal\u00e2n-\u0131 R\u00fbm) ve Anadolu Bac\u0131lar\u0131 (Bac\u0131y\u00e2n-\u0131 R\u00fbm) bunlara eklenince, Osmanl\u0131\u2019n\u0131n kurulu\u015funu ger\u00e7ekle\u015ftirecek olan Anadolu ve \u00f6rg\u00fctlenmesi ortaya \u00e7\u0131kar.<\/p>\n

        Anadolu\u2019nun kendini savunmas\u0131 ve ba\u011f\u0131ms\u0131z olarak y\u00f6netebilmesi, i\u015fgal g\u00fc\u00e7leri olarak Mo\u011follar\u0131 rahats\u0131z ediyordu. T\u00fcrkmenlere kar\u015f\u0131 yeterince g\u00fc\u00e7l\u00fc bir y\u00f6netimi s\u00fcrd\u00fcremiyorlard\u0131. T\u00fcrkmenler istedikleri yere istedikleri gibi yerle\u015fiyor, tekkeler, pazarlar kuruyor, Alp Erenler Mo\u011follara kar\u015f\u0131 onlar\u0131 koruyabiliyordu.<\/p>\n

        Sonunda Sel\u00e7uklu-Mo\u011fol yanl\u0131s\u0131 bir bey olan Nuru\u2019d Din Caca K\u0131r\u015fehir Emiri oldu ve 1261 y\u0131l\u0131nda bir ay tutulmas\u0131 gecesi, gece bask\u0131n\u0131yla Al\u00e2\u00fc\u2019d Din \u00c7elebi ile 90 ya\u015flar\u0131nda olmas\u0131 gereken Ah\u00ee Evren, yani \u015eeyh Nasir\u00fc\u2019d Din Mahmud, yani Hace Nasir\u00fc\u2019d Din, yani \u201cNasrettin Hoca\u201d \u00f6ld\u00fcr\u00fcld\u00fc.<\/p>\n

        K\u00fclt\u00fcr tarihinde \u201cg\u00fclmece\u201dnin yeniden do\u011fu\u015fu<\/em><\/strong><\/p>\n

        Nasrettin Hoca\u2019n\u0131n yaln\u0131z Anadolu\u2019nun de\u011fil, b\u00fct\u00fcn insanl\u0131\u011f\u0131n k\u00fclt\u00fcr tarihindeki do\u011fu\u015fu, g\u00fclmecenin yeniden do\u011fu\u015fu (renaissance\u2019\u0131) anlam\u0131na gelir. Do\u011fal ortam\u0131nda \u201ckomedya\u201dy\u0131 yaratm\u0131\u015f olan insanl\u0131k, M\u00d6 500\u2019lerde Atina\u2019da Aristokrasinin geli\u015fme s\u00fcrecinde, giderek komedyay\u0131 \u201ca\u015fa\u011f\u0131l\u0131k\u201d saymaya ba\u015flar. Gelmekte olan, aristokrat \u201ckul\u201d k\u00fclt\u00fcr\u00fcd\u00fcr. Herkes, bir \u00fcst\u00fcn\u00fcn kuludur, toplumsal yap\u0131 bir kulluk hiyerar\u015fisi bi\u00e7imine d\u00f6n\u00fc\u015f\u00fcr. Temel \u00f6l\u00e7\u00fct g\u00fc\u00e7l\u00fcl\u00fckt\u00fcr. Fizik g\u00fcc\u00fc daha fazla olan efendidir.<\/p>\n

        \u201cKul\u201d olan\u0131n g\u00fclme hakk\u0131 yoktur. Onlara ili\u015fkin g\u00fclme k\u00fclt\u00fcr\u00fc, \u201cg\u00fclmece\u201d olu\u015fturulmaz. G\u00fclmek yaln\u0131zca efendilerin hakk\u0131d\u0131r. G\u00fcld\u00fcrenler yaln\u0131zca kullu\u011fun en alt d\u00fczeyinden soytar\u0131lar, \u015faklabanlar, maskaralar, dalkavuklard\u0131r. Bu y\u00fczden de onlara her \u015fey yap\u0131labilir; canlar\u0131 yak\u0131labilir, kollar\u0131 b\u00fck\u00fcl\u00fcp k\u0131r\u0131labilir, kafalar\u0131 suya dald\u0131r\u0131l\u0131p ne kadar s\u00fcre \u00f6lmeden dayanabilecekleri denetlenebilir, boyunlar\u0131 burulup \u00f6ld\u00fcr\u00fclebilirler. Dahas\u0131, birbirleri ile \u00f6l\u00fcm\u00fcne d\u00f6v\u00fc\u015ft\u00fcr\u00fclebilirler, aslanlara yedirilebilirler\u2026<\/p>\n

        Aristokrat\u0131n g\u00fclmece(!)si budur\u2026<\/p>\n

        Bu y\u00fczden Mevl\u00e2n\u00e2, yanda\u015f\u0131 oldu\u011fu Aristokrat Sel\u00e7uklu k\u00fclt\u00fcr\u00fcn\u00fcn verileri ile davranm\u0131\u015f, kar\u015f\u0131t\u0131 oldu\u011fu Ah\u00ee Evren \u015eeyh Nasiru\u2019d Din Mahmud\u2019u \u015faklaban olarak g\u00f6stermeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Akmakta olan evrensel k\u00fclt\u00fcr\u00fcn de\u011fi\u015fmekte oldu\u011funun ay\u0131rd\u0131na varamam\u0131\u015ft\u0131r. B\u00fcy\u00fck bir yanl\u0131\u015fa d\u00fc\u015fm\u00fc\u015f, insanl\u0131k tarihinden silmek istedi\u011fi Hace Nasiru\u2019d Din, Mevl\u00e2n\u00e2\u2019n\u0131n abart\u0131l\u0131 g\u00fclmeceleriyle yeniden do\u011fmakta olan halk k\u00fclt\u00fcr\u00fcne m\u00e2l olmu\u015f ve g\u00fcn\u00fcm\u00fcze de\u011fin ta\u015f\u0131nm\u0131\u015ft\u0131r. (Bk: Prof. Dr. Mik\u00e2il Bayram, \u201cSosyal ve Siyasi Boyutlar\u0131yla Ahi Evren \u2013 Mevl\u00e2n\u00e2 M\u00fccadelesi\u201d, Konya 2005)<\/p>\n

        K\u00fclt\u00fcr tarihinde \u201cKul\u201ddan \u201cBirey\u201de ge\u00e7i\u015fin ilk \u00f6rg\u00fctsel ve sosyolojik belirtileri <\/em><\/strong><\/p>\n

        Sel\u00e7uklular\u0131n b\u00fct\u00fcn\u00fcyle Mo\u011fol etkisine girmesinden sonra, Kayseri\u2019de ba\u015flat\u0131lan kendi evini, at\u00f6lyesini, d\u00fckk\u00e2n\u0131n\u0131, dolay\u0131s\u0131yla topra\u011f\u0131n\u0131 savunma, b\u00fct\u00fcn Anadolu\u2019da s\u00fcrecektir. Gelece\u011fin d\u00fcnyas\u0131nda \u201cvatan<\/strong>\u201d ve \u201cvatan savunmas\u0131<\/strong>\u201d kavramlar\u0131n\u0131 olu\u015fturacak olan k\u00fclt\u00fcrel yap\u0131 do\u011fmaktad\u0131r.<\/p>\n

        D\u00fcnyada ilk kez bir budun, \u201cT\u00fcrkmen\u201dler, vatan sayd\u0131klar\u0131 Anadolu\u2019da, kendilerini y\u00f6netmekle g\u00f6revli soylulara kar\u015f\u0131 kendi y\u00f6netim bi\u00e7imlerini olu\u015fturmakta, dahas\u0131 \u201cAnkara\u201d ve \u201cOsmanl\u0131\u201d ile kendi devletini kurmaktad\u0131r. Bu da gelece\u011fin k\u00fclt\u00fcr\u00fcnde \u201culus devlet<\/strong>\u201d ad\u0131n\u0131 alacak olan yap\u0131lanman\u0131n ilk \u00f6rne\u011fidir.<\/p>\n

        Ah\u00ee Evren, \u00f6l\u00fcm\u00fcnden k\u0131sa bir s\u00fcre \u00f6nce yazd\u0131\u011f\u0131 vasiyetnamesi, A\u011faz \u00fcl Encam\u2019da, \u00f6lenlerin mallar\u0131na sultanlar\u0131n el koymas\u0131n\u0131n do\u011fru olmad\u0131\u011f\u0131ndan s\u00f6z etmi\u015f, bunlar\u0131n kal\u0131t olarak \u00f6lenin yak\u0131nlar\u0131na kalmas\u0131 gerekti\u011fini yazm\u0131\u015ft\u0131r. Bu, k\u00fclt\u00fcr tarihinde \u201cki\u015fisel (\u00f6zel)<\/strong> m\u00fclkiyet<\/strong>\u201d d\u00fc\u015f\u00fcncesinin do\u011fmakta oldu\u011funu g\u00f6stermektedir.<\/p>\n

        B\u00fct\u00fcn bu sosyo-k\u00fclt\u00fcrel olaylar ya\u015fan\u0131rken \u0130stanbul, Latinlerin i\u015fgalindedir. Ve Anadolu\u2019da silahl\u0131 H\u0131ristiyan din adamlar\u0131 olan \u015f\u00f6valyeler vard\u0131r. \u00d6nemli bir b\u00f6l\u00fcm\u00fcn\u00fcn, d\u00f6n\u00fc\u015flerinde M\u00fcsl\u00fcmanlar taraf\u0131ndan sapt\u0131r\u0131lm\u0131\u015f olduklar\u0131 sav\u0131yla engizisyon taraf\u0131ndan yarg\u0131land\u0131\u011f\u0131 ve canl\u0131 canl\u0131 yak\u0131ld\u0131\u011f\u0131 bilinmektedir.
        \nBogomil \u015f\u00f6valyelerinin, Anadolu tasavvufu ile \u00e7ok benzer dinsel inan\u00e7 i\u00e7inde olduklar\u0131 Ah\u00ee Evren taraf\u0131ndan da yaz\u0131lmaktad\u0131r. Kald\u0131 ki, Ah\u00ee Anadolusunda kurulan pazaryerlerinde H\u0131ristiyanlarla T\u00fcrkmen M\u00fcsl\u00fcmanlar\u0131n birlikte olduklar\u0131n\u0131 g\u00f6r\u00fcyoruz. Osmanl\u0131\u2019n\u0131n kurulu\u015fundan sonra, Eski\u015fehir Seferihisar pazaryerini basarak mallar\u0131 ya\u011fmalayan Mo\u011follar\u0131 yakalayan Orhan Gazi\u2019nin kurtard\u0131\u011f\u0131 mallar\u0131 M\u00fcsl\u00fcman-H\u0131ristiyan ay\u0131r\u0131m\u0131 yapmadan sahiplerine da\u011f\u0131tt\u0131klar\u0131 bilinmektedir.
        \nAyr\u0131ca, Osmanl\u0131\u2019n\u0131n kurulu\u015funda H\u0131ristiyan Bizans\u2019a kar\u015f\u0131, \u00f6zellikle Bursa y\u00f6resindeki H\u0131ristiyan halk\u0131n Osman ve Orhan Gazi\u2019yi desteklemekte olduklar\u0131 da bilinmektedir.
        \nB\u00fct\u00fcn bu veriler 13. y\u00fczy\u0131l tasavvufunda laik bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne olan gereksemenin do\u011fmu\u015f oldu\u011fu, dolay\u0131s\u0131yla bu gereksemenin toplum taraf\u0131ndan kar\u015f\u0131lanm\u0131\u015f oldu\u011fu izlenimini vermektedir. Kald\u0131 ki bu izlenim, Mevl\u00e2n\u00e2\u2019n\u0131n \u00fcnl\u00fc \u201cister Mecusi, ister putperest, kim olursan ol gene gel\u201d s\u00f6yleyi\u015fiyle de do\u011frulanmakta, Mevl\u00e2n\u00e2\u2019n\u0131n Anadolu insan\u0131n\u0131n bir gereksemesine yan\u0131t vermeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r.
        \n13. y\u00fczy\u0131l Anadolu k\u00fclt\u00fcr\u00fcnde ortaya \u00e7\u0131kan bu \u00f6zg\u00fcr dinsel k\u00fclt\u00fcr yap\u0131s\u0131, gelece\u011fin d\u00fcnyas\u0131na \u201claisizm<\/strong>\u201di arma\u011fan edecektir.<\/p>\n

        16. y\u00fczy\u0131lda Avrupa Renaissance\u2019\u0131 s\u0131ras\u0131nda ortaya \u00e7\u0131kan h\u00fcmanistler, 13. y\u00fczy\u0131l Anadolu h\u00fcmanistleri<\/strong> ile ayn\u0131 d\u00fc\u015f\u00fcnsel tutum i\u00e7inde bulunan, \u201ckul\u201d olmaya kar\u015f\u0131 \u201cbirey\u201d olmaya g\u00f6re ya\u015famlar\u0131n\u0131 bi\u00e7imlendirip buna uygun k\u00fclt\u00fcr\u00fc olu\u015fturmaya \u00e7al\u0131\u015fan d\u00fc\u015f\u00fcn insanlar\u0131 olarak g\u00f6r\u00fcnmektedir. Onlara Anadolu h\u00fcmanistlerinin ard\u0131l\u0131 demek yanl\u0131\u015f olmaz.<\/p>\n

        Ah\u00ee Ankaras\u0131: D\u00fcnyada ilk kez tanr\u0131 vek\u00e2leti ile olu\u015fmam\u0131\u015f devlet (1265-1361)<\/em><\/strong><\/p>\n

        \u0130lkel toplumlardan, \u00e7ok tanr\u0131l\u0131 dinlerden, \u00f6zellikle de tek tanr\u0131l\u0131 dinlerin egemenli\u011finden sonra k\u00fclt\u00fcr tarihi, toplum y\u00f6neticilerinin tanr\u0131 ile mutlak ili\u015fki i\u00e7inde oldu\u011funu g\u00f6sterir. Bir y\u00f6netici, ya tanr\u0131n\u0131n kendisi olmal\u0131d\u0131r, ya o\u011flu, g\u00f6revlendirilmi\u015f kurtar\u0131c\u0131s\u0131, peygamberi ya da peygamberinin halifesi vb.. Hi\u00e7bir \u015fey olmasa, Osmanl\u0131 Sultanlar\u0131 gibi Tanr\u0131n\u0131n yery\u00fcz\u00fcndeki g\u00f6lgesi olmak zorundad\u0131r. Antik d\u00f6nemlerde, \u00e7e\u015fitli demokrasi, cumhuriyet denemeleri olsa bile, yine y\u00f6neticinin tanr\u0131 soylu, yani aristokrat olmas\u0131na dikkat edilmi\u015ftir. \u0130\u015fte bu nedenle Osmanl\u0131 hanedan\u0131ndan biri \u00f6ld\u00fcr\u00fclmesi gerekse bile gelene\u011fe g\u00f6re boynu vurulmaz, tanr\u0131sal kan\u0131n akmamas\u0131 i\u00e7in kementle bo\u011fulurdu.<\/p>\n

        D\u00fcnyada Frans\u0131z devriminden sonra kurulacak olan \u00e7a\u011fda\u015f demokrasilerin ilk \u00f6rne\u011fi olarak, Ah\u00ee Anadolusunda kurulmu\u015f iki devlet vard\u0131r. Bunlardan biri, 1265 y\u0131l\u0131nda Anadolu Ah\u00eelerinin elinde kalan Ah\u00ee<\/strong> Ankaras\u0131<\/strong>\u2019d\u0131r.<\/p>\n

        Ah\u00ee \u00f6rg\u00fct\u00fc, bu kenti kutsall\u0131klara gerek kalmadan ama kendi bildi\u011fi gibi, kendi \u00f6rg\u00fctlerini y\u00f6netti\u011fi gibi y\u00f6netmi\u015ftir. 1265-1361 y\u0131llar\u0131 aras\u0131ndaki Ankara\u2019da, ah\u00ee \u00f6rg\u00fct\u00fcn\u00fcn ba\u015f\u0131na, \u00f6rg\u00fct i\u00e7i se\u00e7imle getirilmi\u015f olan ve hi\u00e7bir kutsal ba\u011flant\u0131s\u0131 bulunmayan y\u00f6netici, ayn\u0131 zamanda, bir \u201cbirey\u201d olarak, devletin de y\u00f6neticisi olmaktad\u0131r. Bu da d\u00fcnyada, \u00e7ok sonra, 18. y\u00fczy\u0131l sonlar\u0131nda ortaya \u00e7\u0131kacak olan demokrasinin ilk uygulamas\u0131 olarak ilgi \u00e7ekicidir.<\/p>\n

        Ankara devleti b\u00f6ylece Ah\u00ee \u00f6rg\u00fctlenmesinin y\u00f6netiminde ve korumas\u0131nda Osmanl\u0131\u2019n\u0131n kurulu\u015fundan 60 y\u0131l sonraya de\u011fin, 100 y\u0131la yak\u0131n ya\u015fat\u0131l\u0131r. Osmanl\u0131\u2019n\u0131n Ankara s\u0131n\u0131rlar\u0131na ula\u015fmas\u0131yla da ona ba\u011flan\u0131r.<\/p>\n

        Ah\u00ee Edebal\u00ee<\/em><\/strong><\/p>\n

        Ah\u00ee Edebali, Anadolu T\u00fcrkmen kocalar\u0131 i\u00e7inde en gen\u00e7 ku\u015faktand\u0131r. Ah\u00ee Evren\u2019in yitirilmesini, Kad\u0131nc\u0131k Ana\u2019n\u0131n \u00f6l\u00fcm\u00fcn\u00fc, Hace Bekta\u015f\u2019\u0131, Yunus Emre\u2019yi, Mevl\u00e2n\u00e2\u2019y\u0131 biliyor olmal\u0131d\u0131r. Ya\u015fland\u0131k\u00e7a Ah\u00ee \u00f6rg\u00fct\u00fc y\u00f6neticilerinden olma olas\u0131l\u0131\u011f\u0131 y\u00fcksektir. Anadolu T\u00fcrkmen \u00f6rg\u00fctlenmesinin Osman ve Orhan Gazilerle birlikte devlet kurma giri\u015fimlerinde hep birlikte olduklar\u0131 anla\u015f\u0131l\u0131yor.<\/p>\n

        \u00dcstelik Osman ve Orhan \u201cBey\u201dler, \u201cbey\u201dliklerini terk edip Gaziy\u00e2n-\u0131 R\u00fbm \u00fcyesi olur, kendilerine tanr\u0131sal bir ayr\u0131cal\u0131k hakk\u0131 veren \u201cbey\u201dliklerinden ar\u0131n\u0131p gazilerden bir gazi, \u201cinsan\u201dlardan bir \u201cinsan\u201d \u00f6zelli\u011fini benimserler.<\/p>\n

        Anadolu Sel\u00e7uklu devleti, Mo\u011fol y\u00f6netiminde zay\u0131flad\u0131k\u00e7a zay\u0131fl\u0131yor, yerine Anadolu Beylikleri kendi b\u00f6lgelerinde egemenliklerini kazan\u0131yordu. Anadolu insan\u0131, ba\u015flang\u0131\u00e7ta b\u00fct\u00fcn beyliklere e\u015fit uzakl\u0131kta davranm\u0131\u015ft\u0131r.<\/p>\n

        Orhan Gazi\u2019nin, Mo\u011follar\u0131n ya\u011fmalad\u0131\u011f\u0131 Eski\u015fehir Seferihisar pazaryerinden ya\u011fmalanan e\u015fyalar\u0131 kurtar\u0131p din ayr\u0131l\u0131\u011f\u0131na bakmadan sah\u00eeplerine geri da\u011f\u0131tmas\u0131ndan sonra bir yanda laik anlay\u0131\u015flar\u0131yla Anadolu T\u00fcrkmenlerinin \u00f6te yandan Bizansl\u0131 H\u0131ristiyanlar\u0131n Osman Gazi\u2019yi daha bir g\u00fc\u00e7le desteklemeye ba\u015flad\u0131\u011f\u0131 g\u00f6zleniyor.<\/p>\n

        Bunun \u00fczerine M\u00fcsl\u00fcman olsun, H\u0131ristiyan olsun Anadolu insan\u0131, Osmanl\u0131\u2019y\u0131 kendi devletleri olarak olu\u015fturmaya giri\u015fir. S\u00f6\u011f\u00fct, \u0130neg\u00f6l, \u0130znik, Bursa y\u00f6resine ak\u0131nlar ba\u015flar. Anadolu\u2019nun her yan\u0131ndan gelen Abdal\u2019lar derg\u00e2hlar\u0131n\u0131 kurar. Y\u00f6re H\u0131ristiyanlar\u0131 bu yepyeni olu\u015fumun ard\u0131na d\u00fc\u015fer, destek verir, kat\u0131l\u0131r.<\/p>\n

        Anadolu\u2019da toplumsal \u00f6rg\u00fctlenme<\/em><\/strong><\/p>\n

        A\u015f\u0131kpa\u015fazade Tarihi<\/em>, adlar\u0131 bize kadar yans\u0131m\u0131\u015f olan Anadolu \u00f6rg\u00fctlenmesinde, kendi g\u00fcn\u00fcn\u00fcn gelece\u011fi i\u00e7in gereksemeler sonucunda kendili\u011finden olu\u015fan do\u011fal yap\u0131lanmada, toplumsal hizmetlerine g\u00f6re ortaya \u00e7\u0131kan birbirine e\u015fit insanlar\u0131n d\u00f6rt b\u00f6l\u00fckte topland\u0131\u011f\u0131n\u0131 yaz\u0131yor:<\/p>\n

        Ah\u00eey\u00e2n-\u0131 R\u00fbm<\/strong> (Anadolu Ah\u00eeleri), toplumdaki \u00fcretici ve hizmet kesimidir. Kendi \u00f6rg\u00fctleri i\u00e7inde olu\u015fturduklar\u0131 i\u015flerlik ve toplumsal ahlaklar\u0131 ile tasavvufi inan\u00e7 dizgeleri ile ba\u011flant\u0131 i\u00e7inde, topluma hizmet etmeyi ama\u00e7layan temel yap\u0131 \u00f6\u011fesidir. Toplumun gereksemelerini gideren, besleyen, topluma hizmet sunan yap\u0131 budur.<\/p>\n

        Gaziy\u00e2n-\u0131 R\u00fbm<\/strong> (Anadolu G\u00e2zileri), Mo\u011follara kar\u015f\u0131 yap\u0131lan Kayseri savunmas\u0131ndan do\u011fan gerekseme ile silahlanm\u0131\u015f olan Ah\u00eelerin, Alp Erenler ad\u0131yla, Anadolu \u00f6rg\u00fctlenmesinde ald\u0131\u011f\u0131 add\u0131r. Kurulu\u015fta, Osman ve Orhan\u2019\u0131n beyliklerini terk ettikten sonra girdikleri yap\u0131d\u0131r.<\/p>\n

        Abdal\u00e2n-\u0131 R\u00fbm<\/strong>.(Anadolu Abdallar\u0131), Anadolu tasavvufunda \u00f6nemli yeri olan dinsel yol g\u00f6stericilerdir (m\u00fcr\u015fit). Dinsel dizge i\u00e7inde, hi\u00e7biri kendini \u201cm\u00fcr\u015fid (k\u0131lavuz)\u201ddan \u00f6te g\u00f6rmemi\u015f, yolcular\u0131na (m\u00fcrid) \u201ckul\u201d g\u00f6z\u00fcyle bakmam\u0131\u015f, geli\u015fme basamaklar\u0131nda \u00f6nlerini kesmemi\u015flerdir. Yine k\u00fclt\u00fcr tarihinde ilk kez, dinsel ki\u015filiklerine kar\u015f\u0131n, yolda\u015flar\u0131n\u0131n kendini iyi yeti\u015ftirdiklerinde kendileri gibi \u201cbilge ki\u015fi\u201d olmalar\u0131 i\u00e7in \u201cemek\u201d ve \u201cel vermi\u015f\u201d olan T\u00fcrkmen kocalar\u0131d\u0131r. \u201c\u0130nsan\u201d olma \u00f6zellikleri, dinsel olanlar da i\u00e7inde, \u00f6teki b\u00fct\u00fcn \u00f6zelliklerinden \u00f6nce gelmi\u015ftir.
        \nYeni al\u0131nan yerlerde kurduklar\u0131 tekkelerin adlar\u0131n\u0131n bug\u00fcne de\u011fin gelmesi bundand\u0131r. Abdal Musa (Antalya), Geyikli Baba (\u0130neg\u00f6l) gibi daha pek \u00e7o\u011fu bunlardand\u0131r. Kald\u0131 ki bug\u00fcn Anadolu\u2019da var olan ve \u201cbaba\u201d ya da \u201cdede\u201d olarak an\u0131lan t\u00fcrbelerden bir b\u00f6l\u00fcm\u00fc de H\u0131ristiyan yat\u0131rlar\u0131n\u0131n mezarlar\u0131d\u0131r.
        \nOnlar\u0131n tekkelerinde g\u00f6sterdikleri eski b\u00fcy\u00fck insan \u00f6rnekleri (insan-\u0131 k\u00e2mil \/ yetkin insan \u2013 \u00fcst insan) ile 19. y\u00fczy\u0131l sonlar\u0131nda Alman filozof Frierdrich Nietzsche\u2019nin \u201c\u00fcst insan \/ \u00fcbermensche\u201d kavram\u0131 aras\u0131nda ne nitelik ne nicelik ne de i\u015flev bak\u0131m\u0131ndan herhangi bir ayr\u0131l\u0131k vard\u0131r. Bu konu felsefecilerin ara\u015ft\u0131r\u0131lmalar\u0131na a\u00e7\u0131k ve de\u011fer bir konudur.<\/p>\n

        Bac\u0131y\u00e2n-R\u00fbm <\/strong>(Anadolu Bac\u0131lar\u0131). B\u00fct\u00fcn bu \u00f6rg\u00fctlenmenin i\u00e7inde bulunma hakk\u0131, dahas\u0131 g\u00f6revi olmakla birlikte Anadolu kad\u0131nlar\u0131n\u0131n kendilerine \u00f6zg\u00fc g\u00f6revleri de vard\u0131r. Bunlar, yeni nesilleri yeti\u015ftirmek, sava\u015fta Gaziy\u00e2n\u2019la birlikte olmak, onlar\u0131 beslemek, arkalar\u0131nda olduklar\u0131n\u0131 duyumsatmak, tekkelerin i\u00e7 i\u015flerinden sorumlu olmak gibi, toplumsal a\u00e7\u0131dan son derece \u00f6nemli i\u015flerdir. Baciy\u00e2n, bunlar\u0131 yapabilmek i\u00e7in ortaya \u00e7\u0131km\u0131\u015f olan kad\u0131nlar \u00f6rg\u00fctlenmesidir. Ayr\u0131ca bu \u00f6rg\u00fctlenme, Anadolu\u2019da \u00e7ok eski \u00e7a\u011flardan bu yana gelen anaerkil gelene\u011fin de bir yans\u0131mas\u0131d\u0131r.
        \nBaciy\u00e2n-\u0131 R\u00fbm \u00f6rg\u00fctlenmesinin, Ah\u00ee Evren, Hace Nasir\u00fc\u2019d Din\u2019in \u00f6l\u00fcm\u00fcnden sonra e\u015fi Fatma Ana taraf\u0131ndan Suluca Karah\u00f6y\u00fck\u2019te H\u00e2ce Bekta\u015f Derg\u00e2h\u0131nda olu\u015fturuldu\u011fu ve 1273-1275 aras\u0131ndaki \u00f6l\u00fcm\u00fcne de\u011fin onun taraf\u0131ndan y\u00f6netildi\u011fi d\u00fc\u015f\u00fcn\u00fclmektedir.<\/p>\n

        Osman ve Orhan Bey\u2019lerin \u201ctek olma\u201d \u00f6zelli\u011fini terk ederek gazilerin aras\u0131na kar\u0131\u015fmalar\u0131<\/em><\/strong><\/p>\n

        Osman ve Orhan Gazi, \u201cbey\u201dlikten ar\u0131n\u0131p \u201cgazi\u201d unvan\u0131n\u0131 alarak, kendilerini hi\u00e7bir \u201ckul\u201dun efendisi saymayacaklar\u0131n\u0131, Anadolu Tasavvufu\u2019nun \u00f6ng\u00f6rd\u00fc\u011f\u00fc inan\u00e7 dizgesi do\u011frultusunda, b\u00fct\u00fcn G\u00e2ziler, dolay\u0131s\u0131yla da Anadolu \u00f6rg\u00fctlenmesine ba\u011fl\u0131 herkes gibi \u201cinsanlardan bir insan\u201d yani birer \u201cbirey\u201d olmay\u0131 benimsediklerini g\u00f6sterirler.
        \nBunun \u00fczerine Anadolu \u00f6rg\u00fctlenmesi, art\u0131k kendilerinden olan Osman ve Orhan G\u00e2zi ile birlikte yepyeni bir siyasal birlik olu\u015fturarak, onlar\u0131n bulundu\u011fu yere, S\u00f6\u011f\u00fct, \u0130neg\u00f6l, Bursa y\u00f6resine gelip yerle\u015fmi\u015f, kurulu\u015fu orada tamamlam\u0131\u015f, ve yine d\u00fcnyada ilk kez, devleti bir kamu \u00f6rg\u00fctlenmesi olarak ortaya \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n

        Anadolu Gazileri (Alp Erenler) ve Anadolu Abdallar\u0131\u2019n\u0131n S\u00f6\u011f\u00fct\u2019e akarak kurduklar\u0131 yeni devlet: \u201cOsmanl\u0131\u201d<\/em><\/strong><\/p>\n

        Anadolu \u00f6rg\u00fctlenmesi, daha \u00f6nce de Ankara Devleti ile denemi\u015f oldu\u011fu siyasal \u00f6rg\u00fctlenmeyi bir kez daha denemektedir.<\/p>\n

        Ancak her yeni toplumsal yap\u0131da varl\u0131\u011f\u0131 anlay\u0131\u015fla kar\u015f\u0131lanaca\u011f\u0131 gibi, aksamalara, sapmalara, geri d\u00f6n\u00fc\u015flere kar\u015f\u0131 \u00f6nlem almaya \u00e7al\u0131\u015fmaktad\u0131r: \u00d6nce k\u00f6kenleri devlet y\u00f6netiminde ve deneyimli olan Osman ve Orhan Gazi\u2019leri \u00f6nder kabul eder. Yine de Osman Gazi\u2019yi, T\u00fcrkmen Kocas\u0131 Ah\u00ee Edebali\u2019nin k\u0131z\u0131 Mal Hatun\u2019la evlendirir. Orhan Gazi, Ah\u00ee Edebali\u2019nin torunu olarak do\u011far.<\/p>\n

        Osmanl\u0131\u2019n\u0131n kurucular\u0131, devlet \u00f6rg\u00fctlenmesini tanr\u0131 vekilleriyle de\u011fil, b\u00fct\u00fcn\u00fcyle halktan gelen m\u00fcr\u015fitleriyle (yol g\u00f6sterici bilge) olu\u015fturacakt\u0131r. Yani Osmanl\u0131 Devletinin edindi\u011fi yeni topraklar, o g\u00fcne de\u011fin oldu\u011fu gibi tanr\u0131 vekili beylere de\u011fil, d\u00fcnyada ilk kez y\u00f6netilenlerin kendine verilecektir.<\/p>\n

        B\u00f6ylece, Osmanl\u0131\u2019yla birlikte, topra\u011f\u0131n tanr\u0131 ad\u0131na Sel\u00e7uklu Beyler taraf\u0131ndan \u00fczerinde ya\u015fayan insanlarla birlikte y\u00f6netilmesi temeline dayanan IKTA d\u00fczenine kar\u015f\u0131, d\u00fcnyada ilk kez, halk\u0131n do\u011frudan sah\u00eebi oldu\u011fu yeni bir toprak d\u00fczeni de kurulmu\u015f olmaktad\u0131r.<\/p>\n

        D\u00fcnya\u2019n\u0131n ilk e\u015fitlik\u00e7i toprak d\u00fczeni: D\u0130RL\u0130K<\/em><\/strong><\/p>\n

        Bu yap\u0131ya g\u00f6re, Mir\u00ee Topraklar, yani Devlet topraklar\u0131, Timar olarak verilmeleri yan\u0131nda, , \u201cDirlik\u00e7i\u201d ad\u0131ndaki bir emanet\u00e7iye de teslim ediliyordu. O da, yeni topraklar ele ge\u00e7tik\u00e7e, isteyen herkese s\u0131rayla, bir y\u0131lda, bir \u00e7ift \u00f6k\u00fczle i\u015fleyebilece\u011fi kadar topra\u011f\u0131 veriyordu. Toprakla u\u011fra\u015fan insanlara bu y\u00fczden \u201c\u00e7ift\u00e7i\u201d denilmi\u015ftir.<\/p>\n

        Bu toprak d\u00fczenine de \u201cD\u0130RL\u0130K D\u00dcZEN\u0130\u201d denir. Bu s\u00f6zc\u00fck T\u00fcrk\u00e7e\u2019de \u201cd\u00fczenlilik\u201d anlam\u0131 kazanm\u0131\u015ft\u0131r.<\/p>\n

        Alp Erenleriyle Manast\u0131r ad\u0131ndaki yeri Bizans beylerinden kurtarm\u0131\u015f olan Geyikli Baba\u2019ya, \u201c\u0130neg\u00f6l\u2019\u00fc sana verdim\u201d diyen Orhan Gazi\u2019ye, Baba\u2019n\u0131n verdi\u011fi yan\u0131t kay\u0131tlara ge\u00e7mi\u015ftir: \u201cNe yapaca\u011f\u0131m ben koca \u0130neg\u00f6l\u2019\u00fc!.. Tekke kuracak bir yer bize yeter!\u201d<\/p>\n

        Bu s\u00f6zlerin alt\u0131nda tamamen kald\u0131r\u0131lmam\u0131\u015f olan Timar d\u00fczeninin ele\u015ftirilmekte oldu\u011fu da d\u00fc\u015f\u00fcn\u00fclebilir. D\u00fcnyada tanr\u0131soylu aristokrat s\u0131n\u0131ft\u0131n, feodal beylerinin toprak yap\u0131s\u0131na dayal\u0131 k\u00fclt\u00fcr d\u00fczeni, bu s\u00f6zlerle ele\u015ftiriliyor, o g\u00fcn\u00fcn y\u00f6netilenleri, y\u00f6neticileri bu s\u00f6zlerle uyar\u0131yordu!..<\/p>\n

        Uyar\u0131lar\u0131n hemen i\u015fe yaray\u0131p b\u00fct\u00fcn\u00fcyle uyguland\u0131\u011f\u0131 s\u00f6ylenemez belki ama, onlar\u0131n tutumunun yaratt\u0131\u011f\u0131 k\u00fclt\u00fcr, \u00e7a\u011fda\u015f bilim d\u00fc\u015f\u00fcncesinin ba\u015flang\u0131c\u0131, \u00e7a\u011fc\u0131l toplumun ve k\u00fclt\u00fcr\u00fcn kurulu\u015fu oldu.<\/p>\n

        Osmanl\u0131\u2019n\u0131n kurulu\u015funda laik anlay\u0131\u015f ve Anadolulu H\u0131ristiyanlar\u0131n kurtulu\u015fa kat\u0131lmas\u0131<\/em><\/strong><\/p>\n

        Bizans imparatorluk d\u00fczenin kar\u015f\u0131s\u0131nda da kendini \u201ckul\u201d olmaktan kurtarmaya \u00e7al\u0131\u015fan H\u0131ristiyanlar vard\u0131. Anadolu\u2019da her y\u00f6nden ba\u015flayan \u201cbireyle\u015fme\u201d hareketine onlar da kat\u0131ld\u0131lar. Bu nedenle Osmanl\u0131 i\u00e7inde Bizans\u2019a kar\u015f\u0131 sava\u015fan ve kurulu\u015fa kat\u0131lan Bizansl\u0131 H\u0131ristiyanlar vard\u0131r. Bir b\u00f6l\u00fcm\u00fc daha sonra M\u00fcsl\u00fcman olmakla birlikte Osmanl\u0131\u2019n\u0131n kurulu\u015fundaki laik yap\u0131, H\u0131ristiyanlar\u0131n da kat\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r.<\/p>\n

        Tarih biliminin hen\u00fcz yeterince a\u00e7\u0131\u011fa \u00e7\u0131karamad\u0131\u011f\u0131 Ha\u00e7l\u0131 \u015f\u00f6valyeler ile bunlar\u0131n i\u00e7inde Bizansl\u0131 olanlar\u0131, yani Bogomil \u015f\u00f6valyelerinin d\u00fcnya g\u00f6r\u00fc\u015fleri, anlay\u0131\u015flar\u0131, d\u00fc\u015f\u00fcnce bi\u00e7imleri, dahas\u0131 tasavvufi bak\u0131\u015flar\u0131 bile a\u00e7\u0131\u011fa kavu\u015fmay\u0131 beklemektedir.<\/p>\n

        Fatih Kanunnamesine g\u00f6re Osman ve Orhan Gazilerin herkese a\u00e7\u0131k yemek \u00e7ad\u0131r\u0131<\/em><\/strong><\/p>\n

        Osman Gazi\u2019den Fatih Mehmed\u2019e de\u011fin Osmanl\u0131 y\u00f6neticilerinden bir tek Orhan Gazi\u2019nin saray\u0131 oldu\u011fu bilinir. O da Bursa\u2019da Bizans\u2019tan devral\u0131nm\u0131\u015f haz\u0131r bir sarayd\u0131r.<\/p>\n

        Anadolu Tasavvuf k\u00fclt\u00fcr\u00fc i\u00e7inde, hi\u00e7 bir \u00f6zel \u00fcst\u00fcnl\u00fc\u011f\u00fc bulunmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen y\u00f6neticiler, kendini \u201c\u00f6teki\u201dnden ayr\u0131 g\u00f6rmemi\u015f, kendine \u00f6zel bir \u201cev\u201d, saray yapt\u0131rmam\u0131\u015ft\u0131r. Oysa toplum i\u00e7in \u00e7ok b\u00fcy\u00fck binalar hamamlar, camiiler, medreseler, yollar, k\u00f6pr\u00fcler, kaleler, kervansaraylar yapt\u0131r\u0131lm\u0131\u015f olmas\u0131, bu konuda yeterli kaynak bulunmad\u0131\u011f\u0131na gerek\u00e7e de\u011fildir.<\/p>\n

        Fatih kanunnamesinin tan\u0131kl\u0131\u011f\u0131na g\u00f6re, bu d\u00f6nemde bir gazinin yemek sofras\u0131 her gelene a\u00e7\u0131kt\u0131r. Osman ve Orhan Gazilerin ki de \u00f6yle!..<\/p>\n

        Osmanl\u0131\u2019da kar\u015f\u0131 devrim i\u015faretleri<\/em><\/strong><\/p>\n

        Kurulu\u015fta, Sel\u00e7uklu \u0130kta\u2019s\u0131ndan arta kalan Timar d\u00fczeninin ard\u0131ndan, Ah\u00eelerin, Gazilerin, Abdallar\u0131n ve Bac\u0131lar\u0131n Anadolusunda, Orhan Gazi\u2019nin \u00f6l\u00fcm\u00fcyle (1360) Murat, \u201cGazi Han\u201d unvan\u0131n\u0131 kullanarak kendisinin Gazilerin i\u00e7inde ayr\u0131 bir yere konmas\u0131n\u0131 sa\u011flayacak ve aristokrasiyi t\u0131rmand\u0131rma yolunda ilk ad\u0131m\u0131 da atacakt\u0131r. 1382\u2019de Selanik\u2019in fethinden sonra da bu ayr\u0131l\u0131k, \u201cH\u00fbdavendig\u00e2r\u201d san\u0131yla Tanr\u0131\u2019dan g\u00fc\u00e7 alm\u0131\u015fl\u0131k d\u00fczeyine \u00e7\u0131kar\u0131lacak, Sel\u00e7uklu Sultanl\u0131\u011f\u0131n\u0131n k\u00fclt\u00fcrel yap\u0131s\u0131na d\u00f6nmek \u00fczere yola d\u00fc\u015f\u00fclecektir.<\/p>\n

        Ama bu tutum, Osmanl\u0131\u2019n\u0131n kurulu\u015funda g\u00fc\u00e7 ald\u0131\u011f\u0131 laik Anadolu d\u00fc\u015f\u00fcncesinin de yitirilmeye ba\u015fland\u0131\u011f\u0131 anlam\u0131na gelecek ve Anadolu\u2019nun direni\u015fiyle kar\u015f\u0131la\u015facakt\u0131r.<\/p>\n

        Y\u0131ld\u0131r\u0131m Bayezid\u2019te geri d\u00f6n\u00fc\u015f ve ah\u00ee direni\u015fi: D\u00fcnyan\u0131n ilk kepenk kapatma eylemi<\/em><\/strong><\/p>\n

        Murad zaman\u0131nda, Anadolu k\u00fclt\u00fcr\u00fcne kar\u015f\u0131, yeniden d\u00f6n\u00fclmeye ba\u015flan\u0131lan Sel\u00e7uklu aristokrat k\u00fclt\u00fcrel yap\u0131s\u0131, Bayezid\u2019de doru\u011funa ula\u015f\u0131r. Murad\u2019\u0131n, ba\u015fkald\u0131ran o\u011flunu \u00f6ld\u00fcrtmeyi uygun g\u00f6rmesinden sonra Bayezid\u2019in, nedensiz olarak ve salt kendisi i\u00e7in tehlike olu\u015fturaca\u011f\u0131 korkusuyla karde\u015flerini \u00f6ld\u00fcrtme hakk\u0131n\u0131 kendinde bulmas\u0131, ad\u0131n\u0131n ard\u0131na takt\u0131\u011f\u0131 \u201cHan\u201d san\u0131yla da yetinmeyerek \u00f6n\u00fcnde Sel\u00e7uklulardan ald\u0131\u011f\u0131 \u201cSultan\u201d san\u0131n\u0131 belli belirsiz de olsa kullanmaya ba\u015flamas\u0131, atalar\u0131n\u0131n destek ald\u0131\u011f\u0131 Anadolu bilgeli\u011fini terk ederek Sel\u00e7ukludan kalma \u201cUlema\u201dy\u0131 kendi do\u011fal ortam\u0131 durumuna getirmesi ve dan\u0131\u015fmanl\u0131\u011f\u0131na de\u011fer vermesi ile, Osmanl\u0131, kurulu\u015fundaki hemen b\u00fct\u00fcn ilkeleri terk ederek ve y\u0131karak kuruldu\u011fu ve kar\u015f\u0131s\u0131nda oldu\u011fu k\u00fclt\u00fcrel de\u011ferlere geri d\u00f6nm\u00fc\u015f oluyordu.<\/p>\n

        Anadolu \u00f6rg\u00fctlenmesinin buna tepki vermesi gecikmedi. Ah\u00eey\u00e2n b\u00fct\u00fcn Anadolu\u2019da, d\u00fcnyan\u0131n ilk kepenk kapatma eylemini ger\u00e7ekle\u015ftirerek Bayezid\u2019i uyard\u0131.<\/p>\n

        Kurulu\u015f\u2019un direni\u015fi: \u015eeyh Bedreddin kalk\u0131\u015fmas\u0131 (1410-1420)<\/em><\/strong><\/p>\n

        \u201cAnadolu Devrimi\u201d<\/strong>, aristokrat kar\u015f\u0131 devrime direniyordu. Bayezid\u2019ten sonraki \u015fehzadeler \u00e7at\u0131\u015fmas\u0131nda (Fetret devri), ilk tepkisini Anadolu yanl\u0131s\u0131 \u015eehzade Musa\u2019yla g\u00f6sterdi. \u00c7elebi Mehmed\u2019in, karde\u015fi Musa\u2019y\u0131 ortadan kald\u0131rmas\u0131ndan sonra ise, Musa\u2019n\u0131n kazaskeri \u015eeyh Bedreddin, \u00f6nce \u0130znik\u2019te zorunlu ya\u015famaya mahkum edilecek, ancak m\u00fcridleri Torlak Kemal ve B\u00f6rkl\u00fcce Mustafa\u2019n\u0131n Manisa ve Karaburun dolaylar\u0131nda Anadolu kalk\u0131\u015fmas\u0131n\u0131 s\u00fcrd\u00fcrmeleri, ancak ba\u015far\u0131l\u0131 olamamalar\u0131 sonucunda \u0130znik\u2019ten ayr\u0131lacak ve Serez\u2019de can\u0131n\u0131 bu u\u011furda verecektir. Bedreddin\u2019in kitaplar\u0131, ki say\u0131s\u0131 \u00e7ok fazlad\u0131r, bug\u00fcn k\u00fct\u00fcphanelerde yerleri belli olmakla birlikte \u00e7evrilmemi\u015ftir.<\/p>\n

        Anadolu direni\u015fi k\u0131r\u0131l\u0131yor <\/em><\/strong><\/p>\n

        Osmanl\u0131\u2019da a\u00e7\u0131ktan kendine sultan diyen ilk sultan\u0131, \u201cFatih Sultan Mehmed<\/strong>\u201d olmu\u015ftur.<\/p>\n

        Anadolu\u2019nun direncinin k\u0131r\u0131lmas\u0131 ve \u201ckul\u201dlu\u011fa d\u00f6n\u00fc\u015fe boyun e\u011fmesi i\u00e7in, \u201cSultan\u201d san\u0131yla bir sultan\u0131n iktidara gelmesi, koskoca bir d\u00fcnya kentini tanr\u0131 ad\u0131na \u201cfeth<\/strong>\u201detmesi yetmeyecek, insan\u0131 \u201cinsan\u201d sayan Anadolu k\u00fclt\u00fcr\u00fcne kar\u015f\u0131 insanlar\u0131 yeniden \u201ckul\u201da d\u00f6n\u00fc\u015ft\u00fcrecek olan kanunnameyi uygulamaya koymas\u0131 gerekecektir.<\/p>\n

        \u201cVe Cenab’\u0131 \u015eer\u00eefim ile kimesne ta\u00e2m yemek kaanunum de\u011fildir. Me\u011fer ehl’i iyalden (\u00e7oluk \u00e7ocu\u011fu) ola. Ulu atalar\u0131m yerler imi\u015f. Ben ref’etmi\u015fimdir (kald\u0131rm\u0131\u015f\u0131md\u0131r)\u201d (Fatih Mehmed Kanunnamesi\u2019nden)<\/p>\n

        Fatih Mehmed, Bizans Orta\u00e7a\u011f\u0131ndan ald\u0131\u011f\u0131 yozla\u015fm\u0131\u015f aristokrat k\u00fclt\u00fcr\u00fc, yozla\u015fm\u0131\u015f Sel\u00e7uklu aristokrat k\u00fclt\u00fcr\u00fc ile birle\u015ftirecek, Anadolu Devrimi\u2019nin kurdu\u011fu Osmanl\u0131\u2019n\u0131n iktidar\u0131n\u0131 M\u00fcsl\u00fcman bir Bizansl\u0131 olarak ele ge\u00e7irecektir.<\/p>\n

        B\u00f6ylece kurulu\u015ftan bu yana, 150 y\u0131l\u0131 a\u015fk\u0131n saray in\u015fa etmemi\u015f Osmanl\u0131, ilk saray\u0131n\u0131, Fatih Mehmed\u2019le yapacakt\u0131r.<\/p>\n

         <\/p>\n

        Son kalk\u0131\u015fma: Safev\u00eeler ve \u015eah \u0130smail\u2019in yenili\u015fi ve Anadolu\u2019da b\u00fcy\u00fck k\u0131r\u0131m: I. Selim (Yavuz)<\/em><\/strong><\/p>\n

        Anadolu insan\u0131 kula \u201ckul\u201d olmaktan kendini kurtarmak i\u00e7in I. Selim zaman\u0131nda, bir kez daha kalk\u0131\u015fmak \u00fczere, ama bu kez Osmanl\u0131 s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131ndan \u00f6rg\u00fctlenir. T\u00fcrkmenler, \u015eah \u0130smail\u2019in arkas\u0131nda toplan\u0131r. Ama Sultan Selim 1514 y\u0131l\u0131nda \u00c7ald\u0131ran\u2019da \u015eah \u0130smail\u2019i yener ve d\u00fczenli Anadolu kalk\u0131\u015fmalar\u0131n\u0131n t\u00fcm\u00fcn\u00fc sona erdirir. \u00c7ald\u0131ran yolunda, Anadolu\u2019da Safevi yanl\u0131s\u0131 sayd\u0131\u011f\u0131, \u00e7oluk \u00e7ocuk herkesi k\u0131l\u0131\u00e7tan ge\u00e7irerek Sel\u00e7uklu Baba\u00ee K\u0131r\u0131m\u0131n\u0131 264 y\u0131l sonra bir kez daha ger\u00e7ekle\u015ftirir.<\/p>\n

        Ard\u0131ndan insanlar\u0131 \u201ckul\u201d k\u00fclt\u00fcr\u00fcnde ya\u015fatman\u0131n bir ba\u015fka yolu olarak, M\u0131s\u0131r\u2019dan Kutsal Emanetleri ve halifeli\u011fi getirir, Sultanl\u0131\u011f\u0131n\u0131 per\u00e7inler.<\/p>\n

        Kurulu\u015f yi\u011fitleri: K\u00f6ro\u011flu ve Celal\u00ee kalk\u0131\u015fmas\u0131<\/em><\/strong><\/p>\n

        16. y\u00fczy\u0131l, Anadolu hareketinin son kalk\u0131\u015fmalar\u0131na sahne olacakt\u0131r. Ancak y\u00fczy\u0131llar boyu sava\u015fm\u0131\u015f ve yenilmi\u015f olan T\u00fcrkmenler bu kalk\u0131\u015fmada son g\u00fc\u00e7lerini kullanm\u0131\u015f ama b\u00f6lgesel kalmaktan \u00f6teye gidememi\u015flerdir. Bir Sel\u00e7uklu-Bizans sentezi olan Osmanl\u0131 aristokrat k\u00fclt\u00fcr\u00fc \u00f6ylesine sarm\u0131\u015ft\u0131r ki, K\u00f6ro\u011flu yi\u011fitleri ve ard\u0131llar\u0131, umutsuz ve b\u00f6lgesel bir sald\u0131r\u0131dan ba\u015fka bir \u015fey yapamazlar. Bu hareketlerin t\u00fcm\u00fcne birden Cel\u00e2l\u00ee Kalk\u0131\u015fmas\u0131 denir.<\/p>\n

        En \u00fcnl\u00fc Cel\u00e2l\u00ee olan K\u00f6ro\u011flu\u2019nun bile ancak Bolu Beyine kar\u015f\u0131 yi\u011fitlik \u00f6yk\u00fclerine tan\u0131kl\u0131k edilebilmektedir. Ancak Anadolu insan\u0131 bu yi\u011fitli\u011fi de unutmayacak, kendi y\u00fcre\u011finde, t\u00fcrk\u00fclerinde, \u015fiirlerinde g\u00fcn\u00fcm\u00fcze de\u011fin getirecektir.<\/p>\n

        Anadolu k\u00fclt\u00fcr\u00fc Avrupa\u2019da: Renaissance<\/em><\/strong><\/p>\n

        Avrupa Renaisance\u2019\u0131 9. ve 10. y\u00fczy\u0131llarda \u0130ran dolaylar\u0131ndan ba\u015flayarak 13. y\u00fczy\u0131lda Anadolu\u2019da g\u00f6llenmi\u015f olan k\u00fclt\u00fcrel etkilerin Ha\u00e7l\u0131 \u015f\u00f6valyeleri ile Avrupa\u2019ya ta\u015f\u0131nm\u0131\u015f olmas\u0131n\u0131n da verdi\u011fi g\u00fc\u00e7le Avrupa\u2019da olgunla\u015f\u0131r. Papal\u0131\u011f\u0131n Anadolu\u2019dan d\u00f6nen Ha\u00e7l\u0131 \u015e\u00f6valyeleri engizisyon mahkemelerinde sapk\u0131nl\u0131kla su\u00e7layarak kitleler halinde \u00f6l\u00fcme g\u00f6ndermi\u015f olmas\u0131, yolunu kesememi\u015ftir.<\/p>\n

        Anadolu H\u00fcmanistlerinin d\u00fc\u015f\u00fcnsel ba\u015flang\u0131c\u0131, Avrupa\u2019da Renaissance h\u00fcmanistlerinin de ortaya \u00e7\u0131kmas\u0131na k\u00fclt\u00fcrel katk\u0131da bulunur, ard\u0131ndan ayn\u0131 y\u00fczy\u0131l i\u00e7inde Anadolu\u2019da egemen Sel\u00e7uklu-Bizans k\u00fclt\u00fcr\u00fcn\u00fcn 300 y\u0131lda ancak g\u00fc\u00e7l\u00fckle bask\u0131 alt\u0131na alabildi\u011fi d\u00fc\u015f\u00fcnsel yap\u0131, Avrupa\u2019da geli\u015fip yayg\u0131nla\u015fmaya ba\u015flar. \u201cBirey\u201d ve \u201cak\u0131l\u201d k\u00fclt\u00fcr\u00fc i\u00e7in verilen sava\u015f\u0131mda bu kez Avrupa, Anadolu\u2019dan da el alarak Frans\u0131z Devrimini yaratacak olan k\u00fclt\u00fcrel yap\u0131y\u0131 ve sosyal olaylar\u0131 olu\u015fturur.<\/p>\n

        Sonunda ulus\u00e7uluk ak\u0131mlar\u0131 ulusal k\u00fclt\u00fcr\u00fcn egemenlik \u00e7at\u0131\u015fmalar\u0131n\u0131 da getirmi\u015f, Osmanl\u0131\u2019n\u0131n b\u00fct\u00fcn direnmelerine kar\u015f\u0131n s\u0131n\u0131rlar i\u00e7indeki b\u00fct\u00fcn uluslar kendi devletlerini kurarak ayr\u0131lmaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n

        Bundan sonra Osmanl\u0131 kendi ba\u015f\u0131na kendine de yetemeyecek durumda kalacak, Osmanl\u0131 uluslar\u0131ndan yaln\u0131zca biri olan T\u00fcrklerin, Mustafa Kemal \u00f6nderli\u011finde kendi devletlerini kurmas\u0131yla, kurulu\u015fu kendi ba\u015flatm\u0131\u015f olmas\u0131na kar\u015f\u0131n, ancak kurtulu\u015fta \u00e7ok gecikmi\u015f olarak Ulus-Devlet\u2019e d\u00f6n\u00fc\u015febilecektir.<\/p>\n

        Anadolu, uzun uykusundan uyan\u0131yor: Kemalist Devrim<\/em><\/strong><\/p>\n

          \n
        1. y\u00fczy\u0131l ba\u015f\u0131nda Anadolu insan\u0131, bir kez daha kendini \u201ckul\u201d sayan k\u00fclt\u00fcr\u00fcn yaratt\u0131\u011f\u0131 sosyal yap\u0131ya kar\u015f\u0131 Kemalist Devrim\u2019i ger\u00e7ekle\u015ftirecek ve kul k\u00fclt\u00fcr\u00fcn\u00fc sona erdirerek \u00f6zsular\u0131n\u0131 \u201cak\u0131l\u201d ve \u201cbilim\u201dden alan k\u00fclt\u00fcr\u00fc kendi yurduna, Anadolu\u2019ya getirecektir.<\/li>\n
        2. y\u00fczy\u0131l s\u00fcresince Anadolu halk\u0131, i\u015fgalci Mo\u011fol ve Sel\u00e7uklulara kar\u015f\u0131 kendince ve yine d\u00fcnyada ilk kez, kendi kendilerine tanr\u0131sall\u0131k atfetmi\u015f olan sultanlardan ve krallardan de\u011fil, kendinden g\u00fc\u00e7 alan yepyeni bir \u00f6rg\u00fctlenme bi\u00e7imi olu\u015fturmu\u015ftur. Bu toplumsal \u00f6rg\u00fctlenme, \u00e7ok sonralar\u0131, kendi i\u00e7 sorunlar\u0131n\u0131 d\u00fcnyada Demokrasi ve Cumhuriyet ile \u00e7\u00f6zecek olan \u00e7izginin ba\u015flang\u0131c\u0131d\u0131r. Bu ba\u011flamda Avrupa Renaissance\u2019\u0131, ard\u0131ndan gelen yenile\u015fme hareketlerinin t\u00fcm\u00fc, yani Frans\u0131z Devrimi, dahas\u0131 Kemalist Anadolu Devrimi bile, ayn\u0131 mant\u0131\u011f\u0131n, ayn\u0131 k\u00fclt\u00fcr \u00e7izgisinin s\u00fcrmesinden ba\u015fka bir \u015fey de\u011fildir.<\/li>\n<\/ol>\n

          K\u00fclt\u00fcr Tarihinde \u201cAnadolu\u201dnun bu kendine \u00f6zg\u00fc ve \u201c\u00f6zg\u00fcn\u201d \u201ckurulu\u015f\u201du, b\u00fct\u00fcn d\u00fcnyan\u0131n Orta\u00e7a\u011f karanl\u0131\u011f\u0131ndan \u201ckurtulu\u015f\u201dunu da ba\u015flatm\u0131\u015ft\u0131r. Ama hangi adla adland\u0131r\u0131rsak adland\u0131ral\u0131m, kendini insanl\u0131\u011f\u0131n herhangi bir b\u00f6l\u00fcm\u00fcnden \u201cyana\u201d g\u00f6renler, kendi g\u00f6rd\u00fckleri noktadan ba\u015fka bir noktadan bakmay\u0131 yads\u0131d\u0131klar\u0131 i\u00e7in \u00f6zellikle \u201cbat\u0131l\u0131\u201d ya da \u201cdo\u011fulu\u201d gibi adlar\u0131 kendilerine yak\u0131\u015ft\u0131rabilmekte, dahas\u0131, kendilerini, i\u00e7inde bulunduklar\u0131 ulusal k\u00fclt\u00fcrleri ya da co\u011frafi y\u00f6re adlar\u0131yla olsun tan\u0131mlamay\u0131 se\u00e7mektedir. Ancak bu tutumun insanlar\u0131 birbirinden uzakla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6rmeye direnirler.<\/p>\n

          \u00c7\u00fcnk\u00fc bilim insan\u0131 \u00f6zelli\u011fi verilmi\u015f bile olsa, kendisine \u201cbat\u0131l\u0131\u201d diyen biri i\u00e7in \u201cdo\u011fu\u201d denilen yerden b\u00f6yle bir k\u00fclt\u00fcr ba\u015flang\u0131c\u0131 \u00e7\u0131kamaz, daha do\u011fru bir s\u00f6yleyi\u015fle: \u201c\u00e7\u0131kmamal\u0131d\u0131r\u201d. Onlar i\u00e7in \u201cdo\u011fu\u201d yaln\u0131zca Pierre Loti\u2019nin anlatt\u0131\u011f\u0131, geri kalm\u0131\u015f bir \u201c\u015fark\u201d \u00e7e\u015fitlemesinden ba\u015fka bir \u015fey de\u011fildir, tarih boyunca olmam\u0131\u015ft\u0131r, olamaz, olmamal\u0131d\u0131r da…<\/p>\n

          Bu nedenle gelece\u011fin d\u00fcnyas\u0131, hangisi olursa olsun, kendine \u00f6zg\u00fc bir kimlikle dolananlardan \u00e7ok, kendini \u201cinsan\u201d sayanlar\u0131n hep birlikteli\u011finin d\u00fcnyas\u0131 olacak gibi g\u00f6r\u00fcn\u00fcyor, bunun d\u0131\u015f\u0131nda kalanlar kendilerini soyutlam\u0131\u015f olacaklard\u0131r. Hangi ulustan, hangi b\u00f6lgeden, hangi renkten ya da son y\u0131llar\u0131n moda deyi\u015fiyle hangi kimlikten olursa olsun \u00e7a\u011fda\u015f insan \u201cinsan\u201d olma \u00f6zellikleri ile tan\u0131nacak, g\u00fcn\u00fcnde, ak\u0131\u015f i\u00e7inde s\u00fcrekli geli\u015fen do\u011frular\u0131, en do\u011fru bi\u00e7imde, ancak bu insan yakalayabilecektir.<\/p>\n

          Her dura\u011fan (statik) yap\u0131, kendi d\u00f6neminde ne denli geli\u015fkin olursa olsun, ak\u0131\u015f i\u00e7inde yeni yap\u0131lar olu\u015fturarak gelece\u011fe do\u011fru ilerlemektedir. Bu nedenle hangi do\u011fruluk \u00f6l\u00e7\u00fclerinde olursa olsun, kendi de akmayan bir yap\u0131n\u0131n genel anlamda do\u011fru olmas\u0131 d\u00fc\u015f\u00fcn\u00fclemez. Anadolu\u2019nun Kemalist d\u00fc\u015f\u00fcnsel yap\u0131s\u0131, \u201cevren\u201din, \u201cak\u0131\u015f\u201d\u0131n alt\u0131n\u0131, \u201cbilim\u201d ve \u201cgen\u00e7lik\u201d kavramlar\u0131yla \u00e7izmi\u015ftir. Bug\u00fcn art\u0131k ister istemez her taraftan sald\u0131r\u0131larla durdurulmu\u015f olmas\u0131n\u0131n en \u00f6nemli nedeni, m\u00fcthi\u015f bask\u0131 ve propagandalarla dura\u011fan bir d\u00fc\u015f\u00fcnsel yap\u0131 olarak benimsenmesi sonucudur. Marx\u00e7\u0131 yap\u0131 ve Kemalist yap\u0131, her ikisi de kuramsal d\u00fczeyde, d\u00fcnyada kendinden sonra ak\u0131\u015f\u0131 ve gelece\u011fi \u00f6ng\u00f6rerek ilerleme \u00e7abas\u0131 i\u00e7inde olan ve olabilecek olan yap\u0131lard\u0131r, ba\u015fkas\u0131 da yoktur. Kemalist Devrim daha sonra ger\u00e7ekle\u015fmi\u015f bir burjuva devrimi olman\u0131n avantaj\u0131n\u0131 kullanm\u0131\u015f, bilimsel d\u00fc\u015f\u00fcnceyi, kuramsal olarak da olsa, yap\u0131s\u0131na yerle\u015ftirebilmi\u015ftir. Bu ba\u011flamda yine Kemalist Devrim ve onun ba\u011fl\u0131 oldu\u011fu d\u00fc\u015f\u00fcnsel yap\u0131, ak\u0131\u015f\u0131 sindirebilmi\u015f olan bir yap\u0131d\u0131r.<\/p>\n

          Yaz\u0131k ki, ak\u0131\u015fa uygunluk a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda Kemalist yap\u0131 da, Marksist yap\u0131 da, Anadolu Devrimi\u2019nin kurulu\u015f a\u015famas\u0131nda kar\u015f\u0131la\u015f\u0131lm\u0131\u015f olan dura\u011fan kar\u015f\u0131devrimle kar\u015f\u0131la\u015fm\u0131\u015f ve durdurulmu\u015flard\u0131r. K\u00fclt\u00fcr Tarihi i\u00e7inde bir yap\u0131dan yana gibi g\u00f6r\u00fcnerek ger\u00e7ekte, kar\u015f\u0131 uygulamalar\u0131n\u0131 olu\u015fturmay\u0131 ve s\u00fcrd\u00fcrmeyi politika edinen pek \u00e7ok kar\u015f\u0131devrimci bulunur. Dahas\u0131 her devrimin kar\u015f\u0131s\u0131nda mutlaka kar\u015f\u0131devrim bulunmaktad\u0131r. Devrimler, kar\u015f\u0131devrimler olmadan da do\u011famaz.<\/p>\n

          Gelece\u011fin k\u00fclt\u00fcr\u00fc, bilim gibi devingen \/ dinamik k\u00fclt\u00fcr olacakt\u0131r. Nas\u0131l ki 13. y\u00fczy\u0131l devrimini yapanlar, Ah\u00eey\u00e2n, Gaz\u00eey\u00e2n, Abdal\u00e2n ve Bac\u0131y\u00e2n bundan sonra nas\u0131l bir toplum kuracaklar\u0131n\u0131 bilmiyor idiyse, bizim de gelecekte nas\u0131l bir toplum kurulaca\u011f\u0131n\u0131 en ince ayr\u0131nt\u0131s\u0131na de\u011fin bilmemiz, bu konuda inceden inceye bir m\u00fchendislik \u00e7al\u0131\u015fmas\u0131 yapmam\u0131z hem olanaks\u0131zd\u0131r hem gerekmez. Sosyal ak\u0131\u015fta gereksemeler kar\u015f\u0131lan\u0131rken bu m\u00fchendislik do\u011fal ortam\u0131 i\u00e7inde olu\u015fturulur.<\/p>\n

          Gelece\u011fi bilememek \u201cd\u00fcn\u201de d\u00f6nmek i\u00e7in yeterli ve ge\u00e7erli bir neden de\u011fildir. Bunu yaparsak 31 Mart\u2019\u00e7\u0131lar\u0131n \u201c\u0130stemez\u00fck\u201d \u00e7\u0131\u011fl\u0131klar\u0131 ile ayn\u0131 d\u00fc\u015f\u00fcnsel noktaya ula\u015f\u0131r\u0131z.<\/p>\n","protected":false},"excerpt":{"rendered":"

          13. y\u00fczy\u0131l s\u00fcresince Anadolu halk\u0131, i\u015fgalci Mo\u011fol ve Sel\u00e7uklulara kar\u015f\u0131 kendince ve d\u00fcnyada ilk kez, kendi kendilerine tanr\u0131sall\u0131k atfetmi\u015f olan sultanlardan ve krallardan de\u011fil, kendinden g\u00fc\u00e7 alan yepyeni bir \u00f6rg\u00fctlenme bi\u00e7imi olu\u015fturmu\u015ftur. Bu toplumsal \u00f6rg\u00fctlenme, \u00e7ok sonralar\u0131, kendi i\u00e7 sorunlar\u0131n\u0131 d\u00fcnyada Demokrasi ve Cumhuriyet ile \u00e7\u00f6zecek olan \u00e7izginin ba\u015flang\u0131c\u0131d\u0131r. Bu ba\u011flamda Avrupa Renaissance\u2019\u0131, ard\u0131ndan gelen […]<\/p>\n","protected":false},"author":474,"featured_media":8374,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[62,224,221,28,218,222,29],"tags":[412,414,410,415,409,416,413,380,238,395,411],"class_list":["post-8361","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-24-sayi","category-din-ve-dinler-tarihi","category-felsefe","category-sosyal-bilimler","category-sosyoloji","category-tarih","category-toplum","tag-ahilik","tag-farabi","tag-fransiz-devrimi","tag-ibn-i-sina","tag-kemalizm","tag-mogollar","tag-ronesans","tag-sosyoloji","tag-tarih","tag-utopik-sosyalizm","tag-yunus-emre"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t