Sonsuz G\u00f6\u00e7<\/p>\n\n\n\n
Ke\u00e7iler ve Hasan o g\u00fcn \u00e7ok y\u00fcr\u00fcm\u00fc\u015ft\u00fc. Ermenek\u2019in s\u0131rtlar\u0131ndan yukar\u0131lara, yaylaya g\u00f6\u00e7erken g\u00fcne\u015f s\u00fcr\u00fcn\u00fcn pe\u015fini hi\u00e7 b\u0131rakmam\u0131\u015ft\u0131. Hasan ak\u015fama do\u011fru yurda ula\u015ft\u0131. Fakat o ak\u015fam, her zaman yapt\u0131\u011f\u0131 gibi ke\u00e7ilerin yurt d\u00fczenini sa\u011flayamad\u0131. Hen\u00fcz kurulan \u00e7ad\u0131r\u0131n i\u00e7ine vard\u0131 ve orac\u0131kta y\u0131\u011f\u0131ld\u0131. Anas\u0131 Fatma Kad\u0131n, elini Hasan\u2019\u0131n aln\u0131na g\u00f6t\u00fcrd\u00fc. \u201cS\u0131cak \u00e7arpm\u0131\u015f seni\u201d dedi; \u201c\u015fimdi uzan, kalkma, sabah ben uyand\u0131rana kadar.\u201d<\/p>\n\n\n\n
Fatma Kad\u0131n, sabah herkesten evvel kalkt\u0131. Yan\u0131na keskin bir b\u0131\u00e7ak ald\u0131. S\u00fcr\u00fcdeki k\u00f6peklerden birini pe\u015fine takt\u0131, gerisin geriye, vadinin i\u00e7lerine do\u011fru y\u00fcr\u00fcd\u00fc. Elindeki de\u011fne\u011fi k\u00e2h savurarak, k\u00e2h yere dokunarak sessizce piynar \u00e7al\u0131lar\u0131n\u0131n aras\u0131nda kayboldu. Ku\u015f olup Fatma Kad\u0131n\u2019\u0131n \u00fczerinde u\u00e7sayd\u0131n\u0131z, onun y\u00fcr\u00fcmedi\u011fini, su olup akt\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnebilirdiniz. Hen\u00fcz tanyeri a\u011far\u0131rken G\u00f6ksu\u2019ya kavu\u015fan derelerden birinin k\u0131y\u0131s\u0131na vard\u0131. Sudaki g\u00f6lgeleri izleyerek derenin narpuzlarla (yaban naneleri) kapl\u0131 bir yamac\u0131n\u0131 buldu. Hasan\u2019\u0131n yola \u00e7\u0131kmadan Ayd\u0131nc\u0131k\u2019ta biletti\u011fi b\u0131\u00e7a\u011f\u0131 cepkeninden \u00e7\u0131kard\u0131. Narpuzlar\u0131n yan\u0131na yana\u015ft\u0131. E\u011fildi. Bir eliyle b\u0131\u00e7a\u011f\u0131, \u00f6tekiyle narpuz tutam\u0131n\u0131 tutuyordu. Narpuzlar\u0131n dibine hafif\u00e7e dokunarak tutamlar\u0131 kesti. Onlar\u0131 \u00f6nce demet, sonra deste, sonra da b\u00fcy\u00fck bir \u00f6bek etti. S\u0131rt\u0131na y\u00fckledi. K\u00f6pe\u011fi Karaburun\u2019a bakt\u0131, g\u00f6zleriyle vadinin \u00fcst\u00fcn\u00fc i\u015faret etti. Fatma ve Karaburun yama\u00e7tan yukar\u0131 akarak yurdun yolunu tuttu. Tan, a\u011farmak \u00fczereydi.<\/p>\n\n\n\n
Fatma Kad\u0131n yurda var\u0131r varmaz ortanca gelinini uyand\u0131rd\u0131. Sultan, Fatma\u2019n\u0131n ke\u00e7ilerle en iyi ge\u00e7inen geliniydi. G\u00f6z\u00fc, eli ve g\u00f6nl\u00fc \u015fifac\u0131l\u0131\u011fa yatk\u0131nd\u0131. Fatma Kad\u0131n narpuzlar\u0131n oldu\u011fu yeri g\u00f6sterdi ve \u201cdesteleri \u00e7\u00f6z\u00fcver\u201d dedi. O esnada yurdun k\u00f6\u015fesinde katl\u0131 duran ke\u00e7elerden birini \u00e7ekti. Ard\u0131ndan kal\u0131n bir battaniye ve yorgan \u00e7\u0131kard\u0131. Kal\u0131n ke\u00e7eyi d\u00fczg\u00fcnce yayd\u0131. Sultan\u2019\u0131n deste deste getirdi\u011fi narpuzlar\u0131 ke\u00e7enin \u00fczerine sererken \u201cayran ediver\u201d dedi. Fatma, i\u00e7 i\u00e7e ge\u00e7irdi\u011fi narpuzlardan \u00e2deta bir d\u00f6\u015fek \u00f6rd\u00fc. Sultan\u2019\u0131n getirdi\u011fi ayran\u0131 narpuzlar\u0131n \u00fczerinde gezdirdi. Sonra \u201cHasan\u2019a \u00fcnle\u201d dedi. Sultan\u2019\u0131 i\u015fiten Hasan uzand\u0131\u011f\u0131 d\u00f6\u015fekten zorla do\u011fruldu. Anas\u0131n\u0131n yan\u0131na geldi. Daha \u00f6nce de ba\u015f\u0131na geldi\u011fi i\u00e7in ne yapaca\u011f\u0131n\u0131 biliyordu. Belden \u00fcst\u00fc \u00e7\u0131plak olacak \u015fekilde \u00fczerindeki t\u00fcm a\u011f\u0131r giysileri \u00e7\u0131kard\u0131. Sessizce narpuzlar\u0131n \u00fczerine uzand\u0131. Fatma Kad\u0131n \u201cnarpuzun feri ka\u00e7madan iyice yaslan dedi\u201d. Sultan o s\u0131rada d\u0131\u015far\u0131daki t\u00fcm narpuz saplar\u0131n\u0131 yurdun i\u00e7ine y\u0131\u011fm\u0131\u015ft\u0131. Fatma Kad\u0131n, ne kadar narpuz varsa hepsini Hasan\u2019\u0131n \u00fczerine \u00f6rtt\u00fc. Hasan, sadece g\u00f6zleri, a\u011fz\u0131 ve burnu d\u0131\u015far\u0131da kalacak \u015fekilde mis kokulu naneler aras\u0131nda g\u00f6zlerini yumdu. Fatma Kad\u0131n ayran\u0131n geri kalan\u0131n\u0131 narpuzdan yorgan\u0131n \u00fczerine serpti. T\u00fcm narpuzlar arada kalacak \u015fekilde Hasan\u2019\u0131n \u00fczerine battaniye ve yorgan\u0131 serdi. Sultan, hasta uyand\u0131ktan sonra i\u00e7sin diye bol \u015fekerli su haz\u0131rlad\u0131.<\/p>\n\n\n\n
Fatma Kad\u0131n, yurdun i\u00e7inde yar\u0131 uykuda olan herkesin duyaca\u011f\u0131 bir sesle \u201cY\u00f6r\u00fck\u2019e bug\u00fcn g\u00f6\u00e7 yok\u201d dedi. \u00c7ocuklar \u0131l\u0131k yorganlar\u0131na sar\u0131ld\u0131, b\u00fcy\u00fckler g\u00fcnl\u00fck i\u015fleri d\u00fczmek i\u00e7in yava\u015f yava\u015f do\u011fruldu. G\u00fcne\u015fin ilk huzmeleri kara \u00e7ad\u0131r\u0131n deliklerinden ince bir ip gibi ge\u00e7iyor, bir eliyle sinekleri kovalayan koca Y\u00f6r\u00fck\u2019\u00fcn y\u00fcz\u00fcne vuruyordu. K\u0131sa s\u00fcrede herkes uyand\u0131, \u00e7ad\u0131r bamba\u015fka bir mek\u00e2na d\u00f6n\u00fc\u015ft\u00fc. Fatma Kad\u0131n yurdun i\u00e7indeki ate\u015fi kuru odunla besliyordu. \u00c7ay haz\u0131rd\u0131. Yufka ekmek ve peynirle yap\u0131lan kahvalt\u0131 sona ermek \u00fczereyken k\u00f6\u015fede uzanan Hasan\u2019\u0131n sesi duyuldu: \u201cAna, iyiyim ben.\u201d<\/p>\n\n\n\n
Ya\u011fmurda Y\u00fczen Bal\u0131k<\/p>\n\n\n\n
G\u00f6\u00e7ebe i\u00e7in \u201cinsan\u0131n nehir hali\u201d de denebilir. Bu nedenle g\u00f6\u00e7ebeye da\u011flar, vadiler, nehirler ve ovalar yerle\u015fik bir insana ifade etti\u011finden \u00e7ok daha fazlas\u0131n\u0131 anlat\u0131r. \u00c7\u00fcnk\u00fc g\u00f6\u00e7ebe, yaln\u0131zca par\u00e7alar\u0131, akan suyu, da\u011fdaki a\u011fac\u0131 veya denizdeki midyeyi g\u00f6rmez. Do\u011fadaki par\u00e7alar\u0131 birbirine ba\u011flayan o g\u00f6r\u00fcnmez teyele dokunur. Hatta onun \u00fczerinde y\u00fcr\u00fcr. Ya\u015far. Yaylada ya\u011fan ya\u011fmuru izlerken onu bir su zerresi olarak de\u011fil, denizdeki bal\u0131\u011f\u0131n r\u0131zk\u0131, nehrin g\u00f6vdesi ve t\u00fcm yediklerinin kayna\u011f\u0131 olarak g\u00f6r\u00fcr. Zihninde ya\u011fmurda y\u00fczen bal\u0131k canlan\u0131r. K\u0131sa s\u00fcre ailesiyle birlikte g\u00f6\u00e7t\u00fc\u011f\u00fcm Sar\u0131ke\u00e7ili Cemal Candan bir g\u00fcn \u015f\u00f6yle demi\u015fti: \u201cHayvanlar da insan gibi dua eder. Ke\u00e7iler otlar i\u00e7in dua etmezse \u015fu da\u011flarda tek ot bitmez. Otlar ya\u011fmur i\u00e7in dua etmezse g\u00f6kten bir damla su d\u00fc\u015fmez.\u201d<\/p>\n\n\n\n
G\u00f6\u00e7ebe k\u00fclt\u00fcr\u00fcn i\u00e7inde ne varsa bu birle\u015ftirici zihin yap\u0131s\u0131n\u0131n sonucu olmal\u0131. A\u011fac\u0131 k\u00f6kleriyle, gelece\u011fi ge\u00e7mi\u015fiyle, derdi derman\u0131yla g\u00f6rebilen bu g\u00f6z, Y\u00f6r\u00fcklere ya\u015famak i\u00e7in neye ihtiyac\u0131 varsa onu verir. G\u00f6\u00e7ebe, beklenmedik bir hadiseyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda o an\u0131n i\u00e7inde derinlere do\u011fru yola \u00e7\u0131kar. Do\u011fa ona ne veriyorsa izler ve da\u011f\u0131lm\u0131\u015f bir \u00e7ad\u0131r\u0131 birle\u015ftirir gibi g\u00f6rd\u00fc\u011f\u00fc ipu\u00e7lar\u0131n\u0131 bulu\u015fturur. Ku\u015faktan ku\u015fa\u011fa aktar\u0131lan ve kendisinin de ta\u015f\u0131d\u0131\u011f\u0131 anlat\u0131lar sayesinde bizim s\u0131radan g\u00f6rd\u00fc\u011f\u00fcm\u00fcz yapra\u011f\u0131 kendi elleriyle ve kolayca iksire d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Fatma Kad\u0131n\u2019\u0131n \u015fifac\u0131l\u0131\u011f\u0131 tam da bu nedenle sabit re\u00e7etelere veya yaz\u0131n\u0131n k\u0131s\u0131tl\u0131 d\u00fcnyas\u0131na s\u0131k\u0131\u015ft\u0131r\u0131lamayacak kadar derindir. Bu derinli\u011fin kimi zaman bat\u0131l olarak tan\u0131mlanmas\u0131, Y\u00f6r\u00fcklerin bilgisinin yetersiz oldu\u011fu anlam\u0131na gelmez. Kim bilir? Belki de yerle\u015fik bilimin kodlar\u0131 Fatma Kad\u0131n\u2019\u0131n derinli\u011fini g\u00f6rebilmek i\u00e7in hen\u00fcz yeterli de\u011fildir.<\/p>\n\n\n\n
M\u00fclks\u00fcz Toplum<\/p>\n\n\n\n
Anadolu Y\u00f6r\u00fckleri bir toprak par\u00e7as\u0131n\u0131 m\u00fclk edinmenin insan\u0131 oyalayan ve ya\u015fam\u0131n asl\u0131ndan uzakla\u015ft\u0131ran bir davran\u0131\u015f oldu\u011funu \u00e7ok a\u00e7\u0131k olarak ifade eder: \u201cEkin ekme e\u011flenirsin \/ Ba\u011f dikme ba\u011flan\u0131rs\u0131n \/ S\u00fcr s\u00fcr\u00fcy\u00fc, \u00e7ek davar\u0131 \/ G\u00fcnden g\u00fcne be\u011fenirsin\u201d. G\u00f6\u00e7ebeli\u011fin her \u015feye ra\u011fmen bug\u00fcn de devam etmesinin temel nedeni, yayg\u0131n kan\u0131n\u0131n aksine ekonomik yetersizlikler de\u011fil, bu k\u00fclt\u00fcr\u00fcn m\u00fclkiyete ve yaz\u0131ya uzak duran kararl\u0131 felsefesidir. G\u00f6\u00e7ebe ruha g\u00f6re bu d\u00fcnyada edinilmesi gereken tek de\u011fer, m\u00fclks\u00fczl\u00fckt\u00fcr.<\/p>\n\n\n\n
Bununla birlikte, g\u00f6\u00e7ebenin m\u00fclkiyete ba\u011flanmamas\u0131 onun mek\u00e2n alg\u0131s\u0131n\u0131n dar oldu\u011fu anlam\u0131na gelmez. G\u00f6\u00e7erin mek\u00e2n\u0131 \u00e7o\u011fu zaman i\u00e7inde hareket edilen da\u011f\u0131n b\u00fct\u00fcn\u00fcne kar\u015f\u0131l\u0131k gelir. Da\u011f ve onun i\u00e7inde birbirine suyla ba\u011flanm\u0131\u015f her kar\u0131\u015f toprak, g\u00f6\u00e7erin mek\u00e2n\u0131d\u0131r. Da\u011f yoksa g\u00f6\u00e7ebe de yoktur. Nas\u0131l ki su, da\u011flardan denize akabilmek i\u00e7in bir yatak, nehir olu\u015fturur; g\u00f6\u00e7ebe de ayn\u0131 mant\u0131\u011f\u0131 ve yolu izler. Kendi derelerini ve nehirlerini olu\u015ftur. Ayaklar\u0131, g\u00f6zleri ve sezgileriyle ayn\u0131 anda da\u011f\u0131n her yerindedir. Bu nedenle g\u00f6\u00e7ebe mek\u00e2n\u0131n\u0131n y\u00fcz\u00f6l\u00e7\u00fcm\u00fc, fiziksel olarak bulundu\u011fu yerden \u00e7ok daha geni\u015ftir.<\/p>\n\n\n\n
G\u00f6\u00e7ebenin zihnindeki zaman ve mek\u00e2n \u00f6nce birbirini sadele\u015ftirir ve ard\u0131ndan tekle\u015fir. Ortada bir tek \u201can\u201d kal\u0131r. Her bir saniyenin i\u00e7ine do\u011fru derinle\u015fen bir an. B\u00f6ylesine derinle\u015fmi\u015f bir an duygusunun a\u011f\u0131rl\u0131\u011f\u0131, \u015f\u00fcphesiz ki yaln\u0131zca hareket ederek yani g\u00f6\u00e7erek ta\u015f\u0131nabilir. G\u00f6\u00e7ebe, s\u0131n\u0131rlar\u0131 konmam\u0131\u015f bir co\u011frafyan\u0131n ve ba\u015f\u0131 sonu i\u015faretlenmemi\u015f bir \u00e7a\u011f\u0131n i\u00e7inde, da\u011flardan denize do\u011fru akan ve sonra bulut olup yeniden ya\u011fan su zerreleri gibi t\u00fcm zamanlar ve mek\u00e2nlar aras\u0131nda savrulur.<\/p>\n\n\n\n
Anadolu Y\u00f6r\u00fckleri ya\u015fam\u0131n seyrini \u015f\u00f6yle \u00f6zetler: \u201c\u00d6m\u00fcr biter yol bitmez\u201d. Bu s\u00f6z, g\u00f6\u00e7ebedeki \u00f6l\u00fcms\u00fczl\u00fck hissinin en yal\u0131n ifadesidir. G\u00f6\u00e7ebe bu nedenle \u00f6l\u00fcleri i\u00e7in de m\u00fclk edinmez ve mezarl\u0131klar olu\u015fturmaz. Onlar\u0131 Hakk\u2019a y\u00fcr\u00fcd\u00fckleri yerde topra\u011fa verir. Zaten ya\u015fama b\u00f6yle bakt\u0131\u011f\u0131n\u0131zda \u00f6l\u00fcm de g\u00f6\u00e7\u00fcn devam\u0131, yaln\u0131zca bir ba\u015fka halidir.<\/p>\n\n\n\n
Do\u011faya S\u00f6z\u00fcm Var<\/p>\n\n\n\n
Nas\u0131l ki m\u00fclkiyet g\u00f6\u00e7ebe i\u00e7in pek bir \u015fey ifade etmiyorsa yaz\u0131 da g\u00f6\u00e7ebe k\u00fclt\u00fcrde kendine yer edinememi\u015ftir. Zamana ve mek\u00e2na dair tecr\u00fcbelerin t\u00fcm\u00fc, oba oba, yurt yurt yay\u0131lan anlat\u0131lar\u0131n i\u00e7inde sakl\u0131d\u0131r. G\u00f6\u00e7ebe i\u00e7in anlat\u0131lar ve do\u011fan\u0131n kendisi, kitap ve k\u00fct\u00fcphanelerin yerine ge\u00e7er. Ya\u015fam t\u0131pk\u0131 insan gibi canl\u0131 olan anlat\u0131lardan \u00f6\u011frenilir.<\/p>\n\n\n\n
\u201cY\u00f6r\u00fcklerin \u00fc\u00e7 tabakal\u0131 mek\u00e2n anlay\u0131\u015f\u0131nda g\u00f6r\u00fcnen mek\u00e2n, sosyal ili\u015fki a\u011flar\u0131d\u0131r. Deneyimlenen, eyleme dayal\u0131 mek\u00e2n (ikinci mek\u00e2n), kurulan kar\u015f\u0131l\u0131kl\u0131 ili\u015fkilerin i\u00e7eri\u011fi hakk\u0131nda bilgi sunar. Anlat\u0131lan mek\u00e2nsa (\u00fc\u00e7\u00fcnc\u00fc mek\u00e2n) Y\u00f6r\u00fcklerin konumlar\u0131, ili\u015fki kurduklar\u0131 insanlar ve ili\u015fki a\u011flar\u0131 konusundaki duygu ve d\u00fc\u015f\u00fcnceleri, \u00e7ad\u0131r d\u0131\u015f\u0131 ya\u015famla kurduklar\u0131 ba\u011fa ili\u015fkin ifadeleri i\u00e7erir\u201d. Sar\u0131ke\u00e7ili Y\u00f6r\u00fckleri hakk\u0131nda ara\u015ft\u0131rmalar y\u00fcr\u00fcten antropolog Ay\u015fe Hilal Horzumlu, Y\u00f6r\u00fcklerdeki zamanla i\u00e7i i\u00e7e ge\u00e7mi\u015f mek\u00e2n alg\u0131s\u0131n\u0131n temelinde anlat\u0131lar\u0131n oldu\u011funu ifade ediyor.<\/p>\n\n\n\n
Y\u00f6r\u00fck, s\u0131n\u0131rlar\u0131, tarihi ve kayna\u011f\u0131 de\u011fi\u015fmeyen \u201c\u00f6l\u00fc\u201d bilgi kaynaklar\u0131na y\u00f6nelmek yerine, canl\u0131 anlat\u0131lara ve do\u011faya bakar. Bu nedenle onun zihni s\u0131ra d\u0131\u015f\u0131 bir esneme yetisine sahiptir. Do\u011fa, Y\u00f6r\u00fck\u2019\u00fcn tek k\u00fct\u00fcphanesidir. Bulutlar, nehirler, hayvanlarsa bu k\u00fct\u00fcphanenin bilgi y\u00fckl\u00fc kitaplar\u0131.<\/p>\n\n\n\n
\u201cDili s\u00f6ylemedik hayvanlar \u00e7ok bilgili, Allah taraf\u0131ndan malumatl\u0131 canl\u0131lard\u0131r. Onlar\u0131 koruyup g\u00f6zeten kollayan erenler, evliyalar vard\u0131r. Hayvanlara insanlar tecr\u00fcbe etsin, bilsin diye bu bilgiler verilir. Hayvanlar bildirse de biz insanlar ne oldu\u011funun fark\u0131na varam\u0131yoruz\u201d. Sar\u0131ke\u00e7ili Cemal, do\u011fadaki hayvanlar\u0131 a\u00e7\u0131k bir dille insan\u0131n \u00fczerine koyuyor ve anla\u015f\u0131lmas\u0131 gereken bir kaynak olarak tan\u0131ml\u0131yor. Cemal\u2019in bu d\u00fc\u015f\u00fcncesi g\u00fcnl\u00fck g\u00f6\u00e7er ya\u015famda da kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulmu\u015ftur. Bu nedenle hayvanlar\u0131n i\u015faret etti\u011fi do\u011fa olaylar\u0131yla ilgili say\u0131s\u0131z anlat\u0131 bulunmaktad\u0131r. Ay\u015fe Hilal Horzumlu bunlar\u0131n baz\u0131lar\u0131n\u0131 \u015f\u00f6yle \u00f6zetliyor: \u201cKeklikler ak\u015fam saatlerinde \u00f6tt\u00fcklerinde ertesi g\u00fcn havan\u0131n so\u011fuk ve ya\u011f\u0131\u015fl\u0131 olaca\u011f\u0131 anlam\u0131na gelir. \u00c7akallar\u0131n ulumas\u0131 k\u0131\u015fa yorulur. Di\u011fer g\u00f6stergeyse k\u00f6stebeklerin toprakta b\u0131rakt\u0131\u011f\u0131 izdir. K\u00f6stebekler ge\u00e7tikleri yerlerde topra\u011f\u0131 d\u00fcrterek, iterek y\u00fczeyde iz b\u0131rak\u0131r. Bu izler d\u00fcz \u015ferit halinde ilerlerse k\u0131\u015f\u0131n az olaca\u011f\u0131na, kar\u0131\u015f\u0131k haldeyse k\u0131\u015f\u0131n sert ge\u00e7ece\u011fine h\u00fckmedilir. Kar\u0131ncalar yuvalar\u0131n\u0131 halka bi\u00e7iminde yaparsa \u00e7ok \u015fiddetli kar ya\u011faca\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr.\u201d<\/p>\n\n\n\n
Do\u011fa, g\u00f6\u00e7ebe insana yerle\u015fi\u011fin duyamayaca\u011f\u0131 s\u00f6zler anlat\u0131r. Bu s\u00f6zler kimi zaman ses, ba\u015fka zaman renk veya koku ve hatta sessizlik \u015feklinde duyulabilir. Her g\u00f6\u00e7ebenin de do\u011faya kar\u015f\u0131 verdi\u011fi s\u00f6z vard\u0131r. Zaman\u0131 ve mek\u00e2n\u0131 b\u00f6lmeden, yaln\u0131zca ya\u015fanas\u0131 anlar aras\u0131nda savrulmak.<\/p>\n\n\n\n
Ke\u00e7i Dili<\/p>\n\n\n\n
O sabah G\u00fclnar, Ermenek yolunda bir yama\u00e7ta uyanm\u0131\u015ft\u0131. Bir ta\u015f\u0131n \u00fczerine oturmu\u015f, g\u00f6\u00e7e haz\u0131rlanan obay\u0131 izliyordum. Ke\u00e7iler ve insanlar\u0131n sesleri birbirine ge\u00e7mi\u015fti. \u0130\u015fitti\u011fim seslere uzakta duran biri; \u201cbir kad\u0131nlar, bir \u00e7obanlar ba\u011f\u0131r\u0131yor; bir de ke\u00e7iler\u201d diyebilirdi. Fakat ya\u015fanan \u015fey rasgele sesler \u00e7\u0131karmaktan \u00e7ok daha fazlas\u0131, birbirine do\u011fru ak\u0131p giden bir muhabbetti. \u0130nsan ve di\u011fer canl\u0131lar aras\u0131nda bir muhabbet olabilece\u011fini o sabah Sar\u0131ke\u00e7ililerden \u00f6\u011frendim.<\/p>\n\n\n\n
\u201cKe\u00e7inin temizli\u011fi var ya, insanlarda yok, ger\u00e7ekten yok. Benim burnum koku almaz, burnumla ben bir \u015fey bilmem. Sen oradan bat\u0131rsan da versen i\u00e7erim, ne bileyim ben. Ona versem bilir, i\u00e7mez. Ta\u015flarda yatacak, temiz yayl\u0131m yiyecek, elin i\u00e7ti\u011fi, s\u0131\u011f\u0131rlar\u0131n koyunlar\u0131n de\u011fdi\u011fi yerden, bulan\u0131k g\u00f6letlerden kokar yerden suyu i\u00e7mez.\u201d Sar\u0131ke\u00e7ili Y\u00f6r\u00fcklerinin kendilerini ke\u00e7i ismiyle tan\u0131mlamalar\u0131 bir tesad\u00fcf de\u011fil; ke\u00e7i onlar i\u00e7in di\u011fer t\u00fcm hayvanlardan farkl\u0131 bir ahbap. Y\u00f6r\u00fck Cemal Candan, ke\u00e7inin temizli\u011finden bu \u015fekilde bahsederken asl\u0131nda biraz da kendi k\u00fclt\u00fcr\u00fcn\u00fcn kodlar\u0131n\u0131 \u00e7\u00f6z\u00fcml\u00fcyor.<\/p>\n\n\n\n
Y\u00f6r\u00fcklerle birlikte g\u00f6\u00e7t\u00fc\u011f\u00fcm k\u0131sa s\u00fcrede onlar\u0131n ke\u00e7ilere sar\u0131larak uyuduklar\u0131n\u0131 g\u00f6rd\u00fcm. Bir ke\u00e7inin hastalanmas\u0131yla aile fertlerinden birinin sa\u011fl\u0131\u011f\u0131n\u0131n bozulmas\u0131 aras\u0131nda hi\u00e7 fark yoktu. Sar\u0131ke\u00e7ili, ke\u00e7iyle birlikte bir aileydi. Hayvanlar mal olman\u0131n \u00e7ok \u00f6tesinde, birer yolda\u015ft\u0131. Her birinin tek tek isim ve hayat hik\u00e2yeleri vard\u0131. O da\u011fda benden ba\u015fka herkes ke\u00e7ilerin seslerinden, bak\u0131\u015f ve edalar\u0131ndan ne istediklerini, ne d\u00fc\u015f\u00fcnd\u00fcklerini anl\u0131yordu. G\u00f6\u00e7ebenin ya\u015fam\u0131, da\u011flar ve di\u011fer canl\u0131larla et ve t\u0131rnak misali birbirine ge\u00e7mi\u015fti.<\/p>\n\n\n\n
Sar\u0131ke\u00e7ililerle biraz vakit ge\u00e7irdi\u011finizde ke\u00e7inin koyundan ve s\u0131\u011f\u0131rdan farklar\u0131yla ilgili pek \u00e7ok \u015fey \u00f6\u011frenirsiniz. Koyun ve s\u0131\u011f\u0131r, olumsuz y\u00f6nleriyle anlat\u0131l\u0131rken ke\u00e7i, temiz, kanaatk\u00e2r ve zeki bir canl\u0131 olarak konumland\u0131r\u0131l\u0131r: \u201cSar\u0131ke\u00e7ilinin \u00f6z\u00fc ke\u00e7idir. Y\u00f6r\u00fck de ke\u00e7i de e\u011flenmeyi sevmez. Dik yoku\u015f, a\u015f\u0131lacak bel ver ko\u015fal\u0131m. Amma bize d\u00fczden y\u00fcr\u00fc deme hocam. \u00d6l\u00fcr gideriz maazallah. Koyun muyuz biz? Ke\u00e7i nerde, biz orda. Biz bu da\u011f\u0131n adam\u0131y\u0131z.\u201d Sar\u0131ke\u00e7ili \u00e7oban arkada\u015f\u0131m Musa, ke\u00e7i ve hayatla ilgili s\u00fcr\u00fcp giden derslerine bu c\u00fcmlelerle ba\u015flam\u0131\u015ft\u0131. Hayatla ilgili o ana kadar \u00f6\u011frendiklerimi tersy\u00fcz eden bu c\u00fcmleler, her g\u00fcn daha da derin bir anlama do\u011fru uzan\u0131yor \u015fimdi…<\/p>\n\n\n\n
Toros Da\u011flar\u0131 ke\u00e7inin evcille\u015ftirildi\u011fi yerlerden biridir ve bu nedenle b\u00f6lgenin sarp ve zor ko\u015fullar\u0131na en iyi ke\u00e7iler uyum sa\u011flam\u0131\u015ft\u0131r. Koyunlar\u0131n bu da\u011fl\u0131k arazide ve g\u00f6\u00e7\u00fcn zahmetli seyri esnas\u0131nda sa\u011fl\u0131kl\u0131 ya\u015famas\u0131 zaten pek m\u00fcmk\u00fcn de\u011fildir. \u0130\u015fte bu nedenle Toroslar\u0131n k\u0131l ke\u00e7ileri bug\u00fcn pek \u00e7ok yerde atalar\u0131 yaban ke\u00e7isinin yerini doldurur. Yaban akrabalar\u0131ysa da\u011f\u0131n en sarp yerlerinde ya\u015famaya ve g\u00f6\u00e7er ya\u015fam\u0131n co\u011frafyas\u0131na ortakl\u0131k etmeye devam etmektedir.<\/p>\n\n\n\n
Sar\u0131ke\u00e7ili Y\u00f6r\u00fcklerine yol boyunca ikinci bir hayvan daha e\u015flik eder: Deve. Art\u0131k t\u00fcm Sar\u0131ke\u00e7ili ailelerinde olmasa da g\u00f6\u00e7 s\u0131ras\u0131nda y\u00fck deveyle ta\u015f\u0131n\u0131r ve onun ya\u015fam\u0131n bereketi oldu\u011fu kabul edilir. Ne var ki bug\u00fcn pek \u00e7ok g\u00f6\u00e7er aile develerini satarak trakt\u00f6rle g\u00f6\u00e7 ediyor: \u201cSahip oldu\u011fu \u00f6zellikler deveyi Y\u00f6r\u00fckler i\u00e7in vazge\u00e7ilmez k\u0131lar. Her ne kadar develerden vazge\u00e7mek zorunda kalm\u0131\u015f olsalar bile bu durum Y\u00f6r\u00fckler aras\u0131nda travma yaratm\u0131\u015f gibidir. Deveden bahsederken \u00e7o\u011fu bir i\u00e7 \u00e7ekip uzaklarda b\u0131rakt\u0131klar\u0131 dostlar\u0131n\u0131n hik\u00e2yelerini anlatmaya ba\u015flar bir bir.\u201d Ay\u015fe Hilal Horzumlu deve ve Y\u00f6r\u00fck aras\u0131nda anlat\u0131lar \u00fczerinden devam eden sonsuz ili\u015fkiyi b\u00f6yle tasvir ediyor.<\/p>\n\n\n\n
Heredot\u2019un Y\u00f6r\u00fckleri<\/p>\n\n\n\n
D\u00fcnyan\u0131n neresinde ya\u015farsa ya\u015fas\u0131n, nas\u0131l hareket ederse etsin, g\u00f6\u00e7ebe her an bahar\u0131n pe\u015findedir. \u00d6z\u00fc bahar olan anlar aras\u0131nda savrulur. Bahar, g\u00f6\u00e7ebenin yolda\u015f\u0131 hayvanlar\u0131n en temel ihtiyac\u0131n\u0131n yani taze otlar\u0131n zaman\u0131d\u0131r. K\u0131\u015flaktan yaylaya do\u011fru yola \u00e7\u0131kt\u0131\u011f\u0131 g\u00fcn, yolu \u00fczerindeki taze otlar da boy vermeye ba\u015flar. Davar g\u00f6\u00e7er, \u00e7ad\u0131r s\u00f6k\u00fcl\u00fcr. Buradaki otlar birka\u00e7 hafta i\u00e7inde sarar\u0131r. Fakat Y\u00f6r\u00fck buradan \u00e7oktan gitmi\u015f, gitti\u011fi yerde bahar\u0131 yeniden yakalam\u0131\u015ft\u0131r. B\u00f6yle b\u00f6yle Y\u00f6r\u00fck bahar\u0131n \u00f6mr\u00fcn\u00fc uzat\u0131r. R\u0131zk\u0131yla kavu\u015fur. G\u00fcnler ge\u00e7er, yer de\u011fi\u015fir, fakat an de\u011fi\u015fmez. Kendi i\u00e7inde derinle\u015fir durur. Y\u0131l biter, bahar bitmez.<\/p>\n\n\n\n
Bahar\u0131n a\u015fa\u011f\u0131dan yukar\u0131lara do\u011fru t\u0131rmand\u0131\u011f\u0131 da\u011flar, bu nedenle t\u00fcm \u00e7a\u011flar boyunca g\u00f6\u00e7ebe toplumlara da ev sahipli\u011fi yapm\u0131\u015ft\u0131r. Yaln\u0131zca Toroslar de\u011fil, Anadolu\u2019nun hemen t\u00fcm da\u011fl\u0131k alanlar\u0131, geni\u015f Akdeniz Havzas\u0131, Ortado\u011fu ve Orta Asya\u2019n\u0131n \u00f6nemli k\u0131sm\u0131 g\u00f6\u00e7er co\u011frafyalar\u0131d\u0131r. G\u00f6\u00e7ebeli\u011fin Neolitik d\u00f6nemden de eski, avlay\u0131c\u0131 toplay\u0131c\u0131 yerle\u015fik toplumlara paralel olarak geli\u015fen bir ba\u015fka k\u00fclt\u00fcrel yaz\u0131l\u0131m oldu\u011funu ifade eden kaynaklar bulunmaktad\u0131r.<\/p>\n\n\n\n
G\u00f6\u00e7ebe ya\u015fam\u0131n Anadolu\u2019daki ge\u00e7mi\u015fi T\u00fcrklerin yerle\u015fmesinden \u00e7ok daha eskiye dayanmaktad\u0131r. \u201cBurada insan\u0131n ba\u015fka bir ya\u015fam bi\u00e7imine tan\u0131kl\u0131k ediyorum, bildiklerimiz aras\u0131ndaki en ak\u0131ll\u0131 ya\u015fam bi\u00e7imi. Ne \u015fehirleri, ne de duvarlar\u0131 var. Fakat evlerini yanlar\u0131nda ta\u015f\u0131yorlar. Tarlalar\u0131 yok. Fakat hayvanlar\u0131yla birlikte ya\u015f\u0131yorlar.\u201d Heredot, milattan \u00f6nce 630 y\u0131l\u0131nda Bodrum civar\u0131nda k\u0131\u015flayan Y\u00f6r\u00fckleri b\u00f6yle anlat\u0131yor. \u00c7i\u00e7ero da milat \u00f6ncesi ellili y\u0131llarda Toroslarda k\u0131\u015f ve yaz aras\u0131nda hareket eden g\u00f6\u00e7ebe topluluklar\u0131 tarif ediyor. Anadolu\u2019da ke\u00e7ilerle birlikte yap\u0131lan g\u00f6\u00e7, hi\u00e7 \u015f\u00fcphesiz binlerce y\u0131ld\u0131r kesintisiz olarak devam ediyor.<\/p>\n\n\n\n
Alman Ara\u015ft\u0131rmac\u0131 Albert Kunze, bug\u00fcn Toroslarda son izlerine rastlanan g\u00f6\u00e7er topluluklar\u0131n, kadim g\u00f6\u00e7ebe k\u00fclt\u00fcr\u00fcyle 11. y\u00fczy\u0131lda Anadolu\u2019ya yerle\u015fen T\u00fcrk kavimlerinin k\u00fclt\u00fcrel kar\u0131\u015f\u0131m\u0131 sonucunda ortaya \u00e7\u0131km\u0131\u015f olabilece\u011fini ifade ediyor. Tarihsel geli\u015fimi ne olursa olsun, yak\u0131n zamana kadar Anadolu\u2019da farkl\u0131 g\u00f6\u00e7ebe topluluklar ard\u0131\u015f\u0131k \u015fekilde ya\u015f\u0131yordu. Karadeniz\u2019de Laz ve G\u00fcrc\u00fc g\u00f6\u00e7erler, Bat\u0131 Anadolu ve Orta Toroslarda T\u00fcrkler, T\u00fcrkmenler, Tahtac\u0131lar, Do\u011fu Toroslarda a\u011f\u0131rl\u0131kl\u0131 olarak K\u00fcrtler, Orta Anadolu\u2019da T\u00fcrk, T\u00fcrkmen ve Tatar g\u00f6\u00e7erleri Anadolu\u2019nun ana g\u00f6\u00e7ebe topluluklar\u0131 aras\u0131nda yer al\u0131yordu. Osmanl\u0131\u2019n\u0131n son d\u00f6nemlerinde y\u00fcr\u00fct\u00fclen zorunlu isk\u00e2n politikas\u0131 ve bunun cumhuriyet d\u00f6neminde de dolayl\u0131 yollarla s\u00fcrd\u00fcr\u00fclmesi sonucunda Anadolu\u2019daki g\u00f6\u00e7ebe topluluk say\u0131s\u0131 parmakla say\u0131lacak kadar azald\u0131. Bug\u00fcn Anadolu\u2019daki en kalabal\u0131k g\u00f6\u00e7er toplulu\u011funu G\u00fcneydo\u011fu Toroslar\u0131n Ko\u00e7erleri, K\u00fcrt g\u00f6\u00e7erler olu\u015fturuyor. Orta Toroslardaki Sar\u0131ke\u00e7ililerinin say\u0131s\u0131ysa birka\u00e7 y\u00fcze kadar \u00e7ekilmi\u015f durumda.<\/p>\n\n\n\n
Anadolu g\u00f6\u00e7ebelerinin zorunlu isk\u00e2n\u0131 etnik a\u00e7\u0131dan olmasa da k\u00fclt\u00fcrel k\u0131r\u0131m anlam\u0131na geliyor. Yaz\u0131k ki say\u0131lar\u0131 \u00e7ok azalmas\u0131na kar\u015f\u0131n g\u00f6\u00e7erler bug\u00fcn de yerle\u015fik d\u00fczenin a\u011f\u0131r bask\u0131s\u0131 alt\u0131nda. \u00d6zellikle Toroslarda ke\u00e7ilerin ormana girmesine y\u00f6nelik yasaklar, bu co\u011frafyan\u0131n \u00f6z belle\u011fini ta\u015f\u0131yan bir toplulu\u011fu, Anadolu Y\u00f6r\u00fcklerini t\u00fcm\u00fcyle yok etme noktas\u0131na getirdi. Yak\u0131n zaman \u00f6nce yap\u0131lan yasal d\u00fczenlemeyle bask\u0131lar nispeten hafifledi.<\/p>\n\n\n\n
\u00c7ad\u0131r ve \u00c7oban<\/p>\n\n\n\n
G\u00f6\u00e7ebe kendini yolda\u015f\u0131n\u0131n t\u00fcy\u00fcyle, ke\u00e7i k\u0131l\u0131yla \u00f6rter. K\u0131l \u00e7ad\u0131r yani yurt onun i\u00e7in yaln\u0131zca ev de\u011fil, ayn\u0131 zamanda ke\u00e7ilerle aras\u0131ndaki ba\u011f\u0131n hi\u00e7 kopmayan bir m\u00fchr\u00fcd\u00fcr. \u00c7ad\u0131rda ak\u015fam yeme\u011fine oturdu\u011fumuzda yurdun \u015feklinin s\u00fcrekli de\u011fi\u015fti\u011fini fark etmi\u015ftim. Sanki sihirli bir el, r\u00fczg\u00e2r\u0131n y\u00f6n\u00fcne g\u00f6re \u00e7ad\u0131r\u0131n bir yan\u0131n\u0131 a\u00e7\u0131p \u00f6teki taraf\u0131n\u0131 kapat\u0131yor, yer ve g\u00f6kle tek v\u00fccut olmam\u0131z\u0131 sa\u011fl\u0131yordu. Sar\u0131ke\u00e7ili Y\u00f6r\u00fckleri kendilerini hi\u00e7bir zaman tek duyunun g\u00fcd\u00fcs\u00fcne hapsetmiyor, be\u015f duyular\u0131n\u0131 ve sezgilerini ayn\u0131 anda i\u015fletiyordu. Tat al\u0131rken tenindeki r\u00fczg\u00e2r\u0131 hissedebiliyor, konu\u015furken koku alabiliyor ve en ince sesleri bile i\u015fitebiliyordu. Yurt, her \u015feyden \u00e7ok bu \u00e7ok duyulu ya\u015fam i\u00e7in tasarlam\u0131\u015f evdi. Y\u00f6r\u00fcklerin, bulunduklar\u0131 co\u011frafyadan yal\u0131t\u0131lm\u0131\u015f mek\u00e2nlarda ya\u015fayamamalar\u0131, isk\u00e2n projelerinin \u00e7o\u011funlukla ba\u015far\u0131s\u0131z olmas\u0131, asl\u0131nda belki de bundand\u0131.<\/p>\n\n\n\n
\u0130nsan\u0131n asl\u0131nda bir yata\u011fa ihtiyac\u0131 olmad\u0131\u011f\u0131n\u0131, t\u00fcm yery\u00fcz\u00fcn\u00fcn hepimizin \u00e7ok ki\u015filik yata\u011f\u0131 oldu\u011funu da yine Musa\u2019dan \u00f6\u011frendim. \u00c7oban olman\u0131n anlam\u0131, Musa\u2019ya g\u00f6re \u00e7ok yal\u0131nd\u0131: Yer ve g\u00f6kle bir olmak. \u00c7oban, ke\u00e7ileriyle birlikte y\u00fcr\u00fcrken duyu ve sezgilerinin kap\u0131lar\u0131n\u0131 ard\u0131na kadar a\u00e7arak do\u011fan\u0131n i\u00e7inde ne varsa ama ne varsa her \u015feyi buyur eder. Kap\u0131n\u0131n i\u00e7inden gelen sesler, renkler, kokular, anlat\u0131lar saliseler i\u00e7inde birle\u015ferek \u00e7oban\u0131n ayak bast\u0131\u011f\u0131 her yer hakk\u0131nda muhakeme yapmas\u0131n\u0131 sa\u011flar. \u0130\u015fte bu nedenle y\u00fcr\u00fcyen \u00e7oban, hareket eden insan olmaktan daha \u00e7ok kendi yata\u011f\u0131nda \u00e7\u0131nlayarak akan dereye benzer. \u0130li\u015fki kurdu\u011fu her \u015feyi okur ve onlardan anlam \u00e7\u0131kar\u0131r; hem de \u00e7o\u011fu zaman tek s\u00f6zc\u00fck bile kullanmadan.<\/p>\n\n\n\n
\u0130\u00e7imizdeki G\u00f6\u00e7ebe<\/p>\n\n\n\n
Zaman ve mek\u00e2n insan zihninde birle\u015fti\u011finde ve ortaya an \u00e7\u0131kt\u0131\u011f\u0131nda \u00e7ok \u00f6nemli bir \u015fey olur. Hareket ba\u015flar. Bu, yerle\u015fik d\u00fczenin ara\u00e7lar\u0131yla denetlenemeyen, frenlenemeyen, d\u00f6ng\u00fcsel bir harekettir. Binlerce y\u0131ld\u0131r d\u00fczenlenen ve belli merkezi do\u011frularla y\u00f6netilen toplumlarda bile b\u00f6yle hareketler kendisini zaman zaman g\u00f6sterir ve ko\u015fullar ne olursa olsun durdurulamaz. \u0130\u015fte bu i\u00e7imizdeki gizli g\u00f6\u00e7ebenin yeniden yollara koyuldu\u011fu and\u0131r. \u0130nsan\u0131n bu hali ne pahas\u0131na olursa olsun korunmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc yerle\u015fik bile olsak ya\u015fam biz akt\u0131k\u00e7a s\u00fcrer. D\u00fcnya biz savrulduk\u00e7a d\u00f6ner.<\/p>\n\n\n\n
G\u00f6\u00e7ebe ruh \u015f\u00f6yle d\u00fc\u015f\u00fcn\u00fcr: B\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklerin merhemi, insan\u0131n zaman ve mek\u00e2n\u0131n zindan\u0131ndan kurtularak an i\u00e7inde \u00f6zg\u00fcrle\u015fmesidir. Bu nedenle \u00f6n\u00fcne \u00e7\u0131kan engellere hi\u00e7 aldanmadan, da\u011flardan denizlere ve denizlerden bir kere daha da\u011flara savrulmaya devam eder. Yerle\u015fik d\u00fczenin renkli tuzaklar\u0131na aldanmaz ve kendisine \u015funu s\u00f6yler: \u201cGitti\u011fin yolda engeller yoksa bil ki yanl\u0131\u015f yoldas\u0131n…\u201d<\/p>\n\n\n\n
Bir zamanlar Anadolu\u2019nun en \u0131ss\u0131z da\u011flar\u0131nda insan\u0131n ba\u015fka bir halini tan\u0131m\u0131\u015ft\u0131m. G\u00f6\u00e7 ettik\u00e7e kendini ve yery\u00fcz\u00fcn\u00fc temizleyen. Nehirler gibi. Onlar\u0131 hi\u00e7 unutmad\u0131m, unutamam. G\u00f6\u00e7ebe, insan\u0131n nehir hali… \u00d6yleyse sak\u0131n durma, savur kendini.<\/p>\n\n\n\n
Hayat; da\u011flarda dere, i\u00e7imizde g\u00f6\u00e7ebe…<\/p>\n\n\n\n
Bu yaz\u0131 Magma Dergisi\u2019nin alt\u0131nc\u0131 say\u0131s\u0131nda yay\u0131nlanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Yaz\u0131: G\u00fcven Eken<\/p>\n\n\n\n
Foto\u011fraf: Mahmut Koya\u015f<\/p>\n","protected":false},"excerpt":{"rendered":"
Sonsuz G\u00f6\u00e7 Ke\u00e7iler ve Hasan o g\u00fcn \u00e7ok y\u00fcr\u00fcm\u00fc\u015ft\u00fc. Ermenek\u2019in s\u0131rtlar\u0131ndan yukar\u0131lara, yaylaya g\u00f6\u00e7erken g\u00fcne\u015f s\u00fcr\u00fcn\u00fcn pe\u015fini hi\u00e7 b\u0131rakmam\u0131\u015ft\u0131. Hasan ak\u015fama do\u011fru yurda ula\u015ft\u0131. Fakat o ak\u015fam, her zaman yapt\u0131\u011f\u0131 gibi ke\u00e7ilerin yurt d\u00fczenini sa\u011flayamad\u0131. Hen\u00fcz kurulan \u00e7ad\u0131r\u0131n i\u00e7ine vard\u0131 ve orac\u0131kta y\u0131\u011f\u0131ld\u0131. Anas\u0131 Fatma Kad\u0131n, elini Hasan\u2019\u0131n aln\u0131na g\u00f6t\u00fcrd\u00fc. \u201cS\u0131cak \u00e7arpm\u0131\u015f seni\u201d dedi; \u201c\u015fimdi […]<\/p>\n