{"id":17745,"date":"2018-07-11T19:34:27","date_gmt":"2018-07-11T16:34:27","guid":{"rendered":"http:\/\/dogadernegi.org\/?p=17745"},"modified":"2024-02-14T15:52:44","modified_gmt":"2024-02-14T12:52:44","slug":"aramizdaki-nasreddin","status":"publish","type":"post","link":"https:\/\/dogadernegi.org\/tr\/aramizdaki-nasreddin\/","title":{"rendered":"Aram\u0131zdaki Nasreddin"},"content":{"rendered":"

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\nPessinus\u2019ta g\u00fcn bat\u0131m\u0131. Gen\u00e7 adam bozk\u0131r\u0131n b\u00fck\u00fcml\u00fc yama\u00e7lar\u0131ndaki al\u0131\u00e7lar\u0131 ok\u015fad\u0131. S\u0131rt\u0131n\u0131 me\u015fe a\u011fac\u0131na verip ana g\u00f6\u011fs\u00fcne uzan\u0131r gibi yasland\u0131. G\u00fcnd\u00fcz toplad\u0131\u011f\u0131 ac\u0131bademlerden bir di\u015f k\u0131rd\u0131. A\u011fz\u0131na bir lokma att\u0131. Kararmakta olan g\u00f6\u011fe bakt\u0131. S\u0131n\u0131rlar\u0131n\u0131 yitiren bulutlara elini uzatt\u0131. Derken, sivri kayalar\u0131n ucundan y\u00fckselen ay\u0131 g\u00f6rd\u00fc. Sonra e\u015fe\u011fine d\u00f6nd\u00fc ve sordu. S\u00f6yle bakal\u0131m Nasreddin! G\u00fcne\u015f mi daha yararl\u0131, ay m\u0131? E\u015fek dedi ki: Ay yararl\u0131d\u0131r, \u00e7\u00fcnk\u00fc gece do\u011far. G\u00fcne\u015f geldi\u011finde zaten g\u00fcnd\u00fczd\u00fcr.<\/p>\n

Gen\u00e7 adam t\u00fcm geceyi orada ge\u00e7irdi. E\u015fe\u011fiyle, ayla ve karanl\u0131kla. Geceleyin r\u00fcyas\u0131nda a\u011fa\u00e7 olmu\u015ftu. Kendini beline kadar topra\u011fa g\u00f6mm\u00fc\u015f ve yemi\u015f verece\u011fim diye tutturmu\u015ftu. Ayaklar\u0131 \u00fc\u015f\u00fcy\u00fcp de k\u00f6klerine ayaz vurmasa, az kald\u0131 yemi\u015flerini d\u00f6kecekti ama olmad\u0131. Gece boyunca \u015fekilden \u015fekile girdi, insan s\u0131fat\u0131ndan \u00e7\u0131kt\u0131, hayvanlar ve bitkiler aras\u0131na kar\u0131\u015ft\u0131. Kah d\u00fcnyan\u0131n en d\u00fcr\u00fcst insan\u0131 oldu, kah en yalanc\u0131s\u0131. Yerde ve g\u00f6kte ne kadar hay huy varsa hepsini i\u00e7ine ald\u0131, sonra \u0131\u015f\u0131k olup her birine ayna tuttu. Sabah, uyku ile uyan\u0131kl\u0131k aras\u0131nda, r\u00fcyalar sabah \u00e7i\u011fi olmu\u015f hakikati mayalarken, g\u00f6zlerini yar\u0131m yamalak a\u00e7\u0131p e\u015fe\u011fine sordu. G\u00fcnayd\u0131n Nasreddin! Niye herkes ayr\u0131 y\u00f6ne gider? E\u015fek dedi ki: Herkes ayn\u0131 y\u00f6ne gitse, d\u00fcnya o yana devrilirdi.<\/p>\n

Me\u015fe a\u011fac\u0131, sabah\u0131n ilk \u0131\u015f\u0131klar\u0131yla g\u00fcne\u015fleniyordu. Gen\u00e7 adam aya\u011fa kalkt\u0131, gerindi. Bir ka\u00e7 dakika e\u015fe\u011fiyle yan yana durdu. S\u0131vac\u0131ku\u015flar\u0131n\u0131n kayalar aras\u0131nda yank\u0131lanan \u015fak\u0131malar\u0131na kulak kabartt\u0131lar. S\u0131rt\u0131n\u0131 e\u015fe\u011fine, y\u00fcz\u00fcn\u00fc me\u015fe a\u011fac\u0131na d\u00f6nd\u00fc. K\u0131sa s\u00fcre karars\u0131z kald\u0131ktan sonra, bir \u00e7\u0131rp\u0131da e\u015fe\u011fin s\u0131rt\u0131na z\u0131plad\u0131. E\u015fe\u011fin y\u00fcz\u00fc \u00f6ne, kayal\u0131klara, adam\u0131n y\u00fcz\u00fc ise arkaya, me\u015fe a\u011fac\u0131na ve gerisinde uzanan Pessinus\u2019a bak\u0131yordu. Deh, dedi gen\u00e7 adam e\u015fe\u011fine. Art\u0131k ikimiz bir Nasreddin olduk. Sen yakla\u015ft\u0131\u011f\u0131m\u0131z yeri g\u00f6r\u00fcyorsun, ben uzakla\u015ft\u0131\u011f\u0131m\u0131z\u0131. B\u00f6ylece tam nerede durmam\u0131z gerekti\u011fini bilece\u011fiz.<\/p>\n

Nasreddin\u2019in Paradoksal \u00d6znesi
\n<\/strong>Nasreddin f\u0131kralar\u0131, birbirinden \u00e7ok farkl\u0131, hatta birbirine z\u0131t hocalarla doludur. Bu karakterlerin yegane ortak noktas\u0131, Nasreddin Hoca\u2019n\u0131n kendine \u00f6zne olarak \u00f6znesizli\u011fi veya sonsuz \u00f6znelili\u011fi se\u00e7mi\u015f olmas\u0131d\u0131r. E\u015fe\u011fine ters binmesi, yani ne y\u00f6ne gidece\u011fi karar\u0131n\u0131 bir ba\u015fka canl\u0131ya b\u0131rakmas\u0131, kendisinin ise kendisi d\u0131\u015f\u0131ndaki her \u015feyle alakadar olmas\u0131, onun karakterinin temel yap\u0131ta\u015f\u0131d\u0131r. \u015e\u00f6yle de diyebiliriz. Hocan\u0131n e\u015fe\u011fine ters binmesi, onun mizahi s\u00f6ylemlerinden herhangi biri, bir detay, g\u00fcld\u00fcr\u00fcc\u00fcn\u00fcn bir ba\u015fka numaras\u0131 daha de\u011fildir. E\u015fe\u011fine ters binen adam, Anadolu\u2019nun Nasreddin Hoca k\u00fclt\u00fcn\u00fc \u00e7\u00f6z\u00fcmleyebilmemiz i\u00e7in bize verilen en de\u011ferli ipucudur. O, e\u015fe\u011fine d\u00fcz bindirildi\u011fi anda, her \u015feyini yitirir ve \u00f6znesinden m\u00fcsemma s\u0131radan bir kahramana d\u00f6n\u00fc\u015f\u00fcr. Onun tabiriyle, d\u00fcnya d\u00f6nd\u00fc\u011f\u00fc y\u00f6ne devrilir. Oysa Nasreddin Hoca k\u00fclt\u00fc g\u00fcc\u00fcn\u00fc \u00f6znesiz veya sonsuz \u00f6zneli bir halden, ben e\u015fittir her \u015fey eksi ben (paradoksal \u00f6zne) d\u00fc\u015f\u00fcncesinden al\u0131r. B\u00f6ylelikle bir toplumda ne kadar farkl\u0131 insan varsa, onun \u00f6znesinde birle\u015fip oradan d\u0131\u015far\u0131 yans\u0131yabilir. O, elle tutulur, g\u00f6zle g\u00f6r\u00fcl\u00fcr bir beden olmaktan daha ziyade, g\u00f6r\u00fcp ge\u00e7irdi\u011fi her \u015feyin onu g\u00f6renlere ve oradan ge\u00e7enlere yans\u0131d\u0131\u011f\u0131 bir aynad\u0131r.<\/p>\n

Nasreddin\u2019in paradoksal \u00f6zne felsefesi, \u00e7o\u011fu kez y\u00fczeysel bir \u00f6ng\u00f6r\u00fcyle, onun aptall\u0131\u011f\u0131 olarak \u00e7\u00f6z\u00fcmlenmi\u015ftir. \u00d6yle ki, Hoca bir g\u00fcn yolda giderken, kaybolursam kendimi tan\u0131yay\u0131m diye, k\u0131\u00e7\u0131na bir kabak ba\u011flar. Adam\u0131n biri kaba\u011f\u0131 usulca al\u0131p kendi k\u0131\u00e7\u0131na ba\u011flar ve Hoca\u2019n\u0131n \u00f6n\u00fcnde y\u00fcr\u00fcmeye ba\u015flar. Hoca adam\u0131 g\u00f6r\u00fcnce \u201cBu adam Nasreddin Hoca, ama acaba ben kimim?\u201d diye sorar. Nasreddin\u2019in kurdu\u011fu oyunun i\u00e7indeki oyun, onun aptall\u0131\u011f\u0131n\u0131 de\u011fil, \u00f6znelli\u011fin cisimler aras\u0131nda yer de\u011fi\u015ftirebilen unutulmu\u015f do\u011fas\u0131n\u0131 g\u00f6sterir. Bunu, \u00f6znenin insan t\u00fcr\u00fcn\u00fcn bireylerine ve \u00e7ekirdek ailelerine hapsedildi\u011fi toplum d\u00fczenini hicvederek ba\u015far\u0131r. E\u015fe\u011fine ters biner, k\u0131\u00e7\u0131ndaki kaba\u011f\u0131 kendi kimli\u011finin \u00fczerinde g\u00f6r\u00fcr, bazen de kendinin, kar\u0131s\u0131n\u0131n veya o\u011flunun aptall\u0131\u011f\u0131yla e\u011flenir. Zira g\u00fclmece ve g\u00fclme, bireycili\u011fin ve bireyin geride durdu\u011fu anlarda zuhur edebilir.<\/p>\n

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Kendi Cenaze Namaz\u0131n\u0131 K\u0131lan Adam
\n<\/strong>Musalla ta\u015f\u0131 bo\u015f. \u00dczerinde ne bir tabut, ne ba\u015fka bir \u015fey. Hoca ge\u00e7mi\u015f ba\u015f\u0131na, dua ediyor. Hocay\u0131 b\u00f6yle g\u00f6renler, merak etmi\u015f, arkas\u0131nda birikmi\u015f. Kalabal\u0131k gitgide b\u00fcy\u00fcm\u00fc\u015f. Ortada bir cenaze olmad\u0131\u011f\u0131n\u0131 g\u00f6renler, kendi aras\u0131nda g\u00fcl\u00fc\u015fmeye ba\u015flam\u0131\u015f. Bunu duyan Hoca arkas\u0131n\u0131 d\u00f6n\u00fcp ba\u011f\u0131rm\u0131\u015f: \u201cBe hey adamlar! G\u00f6rmez misiniz ki cenaze namaz\u0131 k\u0131l\u0131yorum.\u201d Biri at\u0131lm\u0131\u015f: \u201cHoca kimin cenaze namaz\u0131n\u0131 k\u0131l\u0131yorsun?\u201d Hoca cevap vermi\u015f: \u201cKendi cenaze namaz\u0131m\u0131\u201d.<\/p>\n

Nasreddin Hoca\u2019n\u0131n \u00f6znesizli\u011fi, kendini varken yok g\u00f6stermesi, esasen onun yokken var olmas\u0131yla sonu\u00e7lanm\u0131\u015ft\u0131r. Nasreddin, hiyerar\u015fik toplumun var olu\u015fa dair t\u00fcm kayg\u0131lar\u0131n\u0131 ters y\u00fcz edebilmek i\u00e7in yaln\u0131zca bulundu\u011fu an\u0131n \u00f6zneleri aras\u0131nda gezinmez, \u00f6l\u00fcm sonras\u0131ndaki zamanlar\u0131 da hayat\u0131n i\u00e7ine dahil eder. Ge\u00e7mi\u015fte ya\u015fam\u0131\u015flar\u0131n ve gelecekte ya\u015fayacaklar\u0131n \u00f6m\u00fcrleri aras\u0131nda bir kanat hafifli\u011fiyle dolan\u0131r. Kurall\u0131 d\u00fc\u015f\u00fcnmenin d\u00fcz mant\u0131\u011f\u0131n\u0131, do\u011fan\u0131n savrulgan mant\u0131\u011f\u0131yla s\u0131nar. Nasreddin\u2019i zamans\u0131z ve mek\u00e2ns\u0131z, yani \u00f6l\u00fcms\u00fcz k\u0131lan, belki tam da bu \u00f6zelli\u011fidir.<\/p>\n

\u0130ki Nasreddin
\n<\/strong>Nasreddin Hoca\u2019n\u0131n evreninde iki farkl\u0131 ki\u015fiyle kar\u015f\u0131la\u015f\u0131r\u0131z. Bunlardan ilkinin 1208\u2019de Sivrihisar\u2019da do\u011fdu\u011funa ve 1284 y\u0131l\u0131nda Ak\u015fehir\u2019de \u00f6ld\u00fc\u011f\u00fcne inan\u0131l\u0131r. Nasreddin Hoca bu haliyle tarihi bir zat, ya\u015fam\u0131\u015f bir filozoftur. Di\u011fer Nasreddin\u2019in ge\u00e7mi\u015fi ise muhtemelen on \u00fc\u00e7\u00fcnc\u00fc y\u00fczy\u0131ldan \u00e7ok daha eskilere uzan\u0131r ve o halen de ya\u015famaktad\u0131r. Ara\u015ft\u0131rmac\u0131 \u0130lhan Ba\u015fg\u00f6z\u2019\u00fcn c\u00fcmleleriyle \u201cHoca f\u0131kralar\u0131n\u0131n, belki de hi\u00e7birini, Nasreddin Hoca\u2019n\u0131n kendisi yaratm\u0131\u015f veya s\u00f6ylemi\u015f de\u011fildir. Nasreddin Hoca bir hikaye anlat\u0131c\u0131s\u0131d\u0131r. Halk\u0131m\u0131z, \u00e7e\u015fitli nedenlerle s\u00f6yleyip dinlemek istedikleri hikayeleri Nasreddin Hoca\u2019n\u0131n dilinden s\u00f6yletmi\u015ftir\u201d.<\/p>\n

Nasreddin, bu ikinci kimli\u011fi ile, dokunulmaz bir ki\u015filik, halk ile erk ve halk ile halk aras\u0131na konumland\u0131r\u0131lm\u0131\u015f bir anti-kahramand\u0131r. Anadolu insan\u0131 her ne zaman devletle ve kendi aras\u0131nda bir sorun ya\u015fasa, onun yard\u0131m\u0131na ko\u015fmu\u015ftur. Erkin ve onun dayatt\u0131\u011f\u0131 sistemin t\u00fcm zafiyetleri Nasreddin\u2019in mizahi karakteri \u00fczerinden hicvedilir. B\u00f6ylelikle toplum bir yandan bask\u0131lar kar\u015f\u0131s\u0131nda sesini y\u00fckseltirken, di\u011fer yandan g\u00fcndelik hayat\u0131n\u0131 ve ili\u015fkilerini korur. Erkin sanall\u0131\u011f\u0131 ve de\u011fi\u015fkenli\u011fi konusunda \u00f6m\u00fcrleri a\u015fan bir g\u00f6rg\u00fcye sahip Anadolu halklar\u0131, onunla m\u00fccadeleyi de sanal bir el\u00e7iye ve f\u0131kralar\u0131n de\u011fi\u015fken evrenine devretmi\u015f, Nasreddin’i \u00f6znesizle\u015ftirirken, kendini de nesnesizle\u015ftirmi\u015ftir. Anadolu insan\u0131, mizah\u0131 yaln\u0131zca erke de\u011fil, kendi zafiyetlerine kar\u015f\u0131 da kullan\u0131r ve b\u00f6ylelikle \u00f6zele\u015ftiri yoluyla kendi d\u00fc\u015f\u00fcnsel geli\u015fimini besler, var olu\u015funu sa\u011falt\u0131r. Hi\u00e7bir toplumsal kurgu ve olu\u015fum, kusurdan ari de\u011fildir. Mizah, topluluklar\u0131n i\u00e7indeki zaaflar\u0131 g\u00fclmece yoluyla onar\u0131r ve daha b\u00fcy\u00fck zafiyetlerin a\u015f\u0131s\u0131 olur. \u0130zah\u0131n y\u0131prat\u0131c\u0131 kaba kuvvetinden korur ve hatta onun a\u00e7t\u0131\u011f\u0131 yaralar\u0131 onar.<\/p>\n

\u00d6yle ki, bir g\u00fcn Timur Ak\u015fehir\u2019e bir fil b\u0131rakm\u0131\u015ft\u0131r. Hayvan bah\u00e7eleri, bostanlar\u0131 harap eder. \u015eehirli bir araya gelip bir heyet se\u00e7erek Timur\u2019dan bu fili Ak\u015fehir\u2019den kald\u0131rmas\u0131n\u0131 istemeye karar verir. Hoca da heyettedir. Yola \u00e7\u0131k\u0131l\u0131r, Timur\u2019un saray\u0131na yakla\u015f\u0131nca insanlardan bir k\u0131sm\u0131 korkudan yava\u015f\u00e7a s\u0131v\u0131\u015f\u0131r. Saray\u0131n kap\u0131s\u0131na gelince \u00f6tekiler de ka\u00e7ar. Hoca, Timur\u2019un huzuruna gelince yaln\u0131z kald\u0131\u011f\u0131n\u0131 anlar. Timur ne istedi\u011fini sorunca: \u201cSiz Ak\u015fehir\u2019e bir fil b\u0131rakt\u0131n\u0131z, yaln\u0131z ba\u015f\u0131na \u00e7ok can\u0131 s\u0131k\u0131l\u0131yor, bir de di\u015fi fil g\u00f6nderseniz de hayvanca\u011f\u0131z g\u00f6nl\u00fcn\u00fc e\u011flese. Bunu ricaya geldim\u201d der.<\/p>\n

\"\"<\/strong>Ya\u015fayan Nasreddinler
\n<\/strong>Nasreddin\u2019in ya\u015fayan kimli\u011fi Sivrihisar\u2019\u0131n sokaklar\u0131nda bug\u00fcn de gezinmeye, kahvelerde insanlar\u0131 g\u00fcld\u00fcrmeye ve devlet erkan\u0131n\u0131 mizahla \u015fa\u015f\u0131rtmaya devam ediyor. \u00c7avu\u015fun Hamdi lakab\u0131yla bilinen Hamdi Y\u00fccel Sivrihisarl\u0131lar\u0131n \u201cNasreddin Hoca\u2019n\u0131n bir ba\u015fka versiyonu\u201d dedikleri emekli bir belediye \u00e7al\u0131\u015fan\u0131. Daha tan\u0131\u015ft\u0131\u011f\u0131m\u0131z an, \u00c7avu\u015fun Hamdi anlatmaya ba\u015fl\u0131yor: \u201cArena geldi, Bedrettin Dalan belediye ba\u015fkan\u0131yken buraya hibe yapt\u0131\u011f\u0131 kep\u00e7eyi, almaya geliyorlar. Se\u00e7im zaman\u0131 geldiydi bize. O da, Dalan\u2019\u0131n verdi\u011fi kep\u00e7e de, bir m\u00fcteahhite aitmi\u015f. M\u00fcteahhitin \u00fcst\u00fcnde zimmeti, tapusu, kayd\u0131. Ondan sonra gelirken duyduk biz bunlar\u0131 (Arena ekibini kast ediyor), kep\u00e7eyi g\u00f6t\u00fcrd\u00fck bir kayan\u0131n ard\u0131na saklad\u0131k. Arena\u2019n\u0131n sahibi var ya hani program\u0131 yapan adam neydi bilmem ad\u0131n\u0131 da, \u015fimdi bize soruyor \u2018kep\u00e7e nerede\u2019 diye. Tekerlerinin \u00fcst\u00fcnde. Ee, kep\u00e7e nerde? Nerde olacak dedik ya tekerlerinin \u00fcst\u00fcnde. Ee tamam da tekerler nerde? Kep\u00e7enin alt\u0131nda. Git bul arkada\u015f ya! Bizim bura b\u00f6yle ko\u00e7um. Burada ufac\u0131k bir \u00e7ocu\u011fa sor sana hi\u00e7 ummad\u0131\u011f\u0131n bir \u015fey der. Bak ben sana bizim burada en bir delimizin sana s\u00f6yledi\u011fini s\u00f6yleyeyim. Ezan okundu muydu millet ne yapar, ko\u015fa ko\u015fa camiye gider. Kimin ard\u0131na durur, imam\u0131n ard\u0131na. \u0130mam\u0131n ard\u0131na durur de\u011fil mi? \u0130mam namaz\u0131 k\u0131ld\u0131r\u0131r d\u0131\u015far\u0131 \u00e7\u0131kar. \u0130mam der ki o deliye: Sen hi\u00e7 camiye gelmezdin niye geldin? Niye geleyim, Allah\u2019\u0131ma bir demi\u015f, hi\u00e7 olmazsa bir vakit de olsa g\u00f6revimi yapay\u0131m. Peki demi\u015f, deli, senin arkana durduk biz namaz\u0131m\u0131z\u0131 k\u0131ld\u0131k Cenab-\u0131 Allah\u2019a bir rekat da olsa g\u00f6revimizi yapt\u0131k. Sen kendi g\u00f6revini yap\u0131yon mu demi\u015f. \u0130mam \u015f\u00f6yle bir durmu\u015f, tamam m\u0131. Ee ben her g\u00fcn hep be\u015f vakit namaz k\u0131ld\u0131r\u0131yorum. Tamam be\u015f vakit namaz k\u0131ld\u0131r\u0131yon amma sen kendi namaz\u0131n\u0131 k\u0131l\u0131yon mu? demi\u015f. Bir d\u00fc\u015f\u00fcn bak bu laf\u0131 bir \u00e7\u0131kart bakal\u0131m \u00e7\u0131karabilin mi?\u201d<\/p>\n

Bir kahve ziyareti yapt\u0131\u011f\u0131m\u0131z Sivrihisar\u2019\u0131n Hortu k\u00f6y\u00fcnde (bu g\u00fcnk\u00fc ad\u0131 Nasreddin Hoca) f\u0131kralarla ilgilendi\u011fimizi duyan k\u00f6yl\u00fclerden biri s\u00f6ze at\u0131l\u0131yor: \u201cBi tane anlatay\u0131m o zaman ben sana yav. Zaman\u0131nda ula\u015f\u0131m arac\u0131 yo\u011fmu\u015f, merkeplerlen Sivrihisar\u2019a al\u0131\u015fveri\u015fe gidilirmi\u015f, merkeplerle giderlermi\u015f al\u0131\u015fveri\u015fe. Hoca\u2019n\u0131n, hoca ufak, hocan\u0131n babas\u0131 hasta olmu\u015f, hocay\u0131 yollam\u0131\u015flar. Sekiz on arkada\u015f merkeplere binerler, orda da\u011fda e\u015fk\u0131yalar \u00f6n\u00fcn\u00fc keser, \u00f6n\u00fcn\u00fc kesince merkeplerden inen ka\u00e7m\u0131\u015f. Hoca da merkebin alt\u0131na s\u0131\u011f\u0131nm\u0131\u015f. Sen ne gezen burda demi\u015f haydutlar. Anam \u00f6ld\u00fc de babam\u0131n yan\u0131nda gezerim demi\u015f. Tutmu\u015f koyuvermi\u015fler \u00f6yle deyince.\u201d<\/p>\n

Hortu, ayn\u0131 zamanda Nasreddin Hoca\u2019n\u0131n do\u011fdu\u011fu k\u00f6y kabul ediliyor. Sivrihisar\u2019\u0131n tarihteki yeri ise Nasreddin ile s\u0131n\u0131rl\u0131 de\u011fil. Ana tanr\u0131\u00e7a Kibele\u2019nin b\u00fcy\u00fck mabedi Sivrihisar\u2019\u0131n yan\u0131 ba\u015f\u0131ndaki Pessinus\u2019ta. Mabedi ziyarete gelenler diz \u00e7\u00f6k\u00fcp kollar\u0131n\u0131 a\u00e7arak g\u00fcne\u015fin Sivrihisar kayal\u0131klar\u0131ndan y\u00fckseli\u015fini beklermi\u015f. Burada y\u00fczlerce y\u0131l boyunca bahar\u0131n geli\u015fi m\u00fczik ve danslarla kutlanm\u0131\u015f. Bu b\u00f6lge ayn\u0131 zamanda Yunus Emre\u2019nin de memleketi kabul ediliyor. Sivrihisar co\u011frafyas\u0131 ge\u00e7irdi\u011fi de\u011fi\u015fimlere ra\u011fmen bug\u00fcn hala g\u00f6z kama\u015ft\u0131r\u0131yor.<\/p>\n

Nasreddin\u2019in bir ba\u015fka co\u011frafyas\u0131 ise Ak\u015fehir. Hoca\u2019n\u0131n maya \u00e7ald\u0131\u011f\u0131 g\u00f6lle \u00f6zde\u015fle\u015fen Ak\u015fehir, bug\u00fcn yaz\u0131k ki o g\u00f6l\u00fcn\u00fc yitirmi\u015f. Ne var ki, Ak\u015fehir halk\u0131n\u0131n Nasreddin Hoca sevgisi y\u00fczy\u0131llard\u0131r s\u00fcr\u00fcyor ve her y\u0131l Nasreddin Hoca i\u00e7in bir \u015fenlik d\u00fczenleniyor. Ak\u015fehir\u2019in sokaklar\u0131, Nasreddin zaman\u0131n\u0131n co\u011frafyas\u0131ndan par\u00e7alar ta\u015f\u0131maya devam ediyor.<\/p>\n

Sivrihisarl\u0131 \u00c7avu\u015fun Hamdi, uzun s\u00fcren sohbetlerimiz s\u0131ras\u0131nda Nasreddin gibi d\u00fc\u015f\u00fcnmenin s\u0131rlar\u0131n\u0131 bize ara ara tekrar ediyordu: \u201cZaten kuzum burda her \u015fey dostluktur, herkes birbirini \u00e7ok sever. E\u011fer bir g\u00fcn bana kimse k\u00fcfretmemi\u015fse, o gece uyuyamam. \u0130lla ge\u00e7 de olsa birini telefonla aray\u0131p kendime k\u00fcfrettiririm\u201d.<\/p>\n

Hoca\u2019daki Cinsellik
\n<\/strong>Nasreddin\u2019in cinselli\u011fi rahat\u00e7a konu edindi\u011fi, kah zaaflar\u0131n\u0131 alaya ald\u0131\u011f\u0131, kah sapk\u0131nl\u0131klar\u0131 kendi \u00fczerine alarak ele\u015ftirdi\u011fi, veyahut da toplumun kapal\u0131 kap\u0131lar ard\u0131nda ya\u015fad\u0131klar\u0131n\u0131 hi\u00e7 bir sans\u00fcr uygulamadan konu edindi\u011fi \u00e7ok say\u0131da f\u0131kra bulunur.\u00a0 \u00d6yle ki, Hoca\u2019ya bir g\u00fcn sorarlar: Hoca Efendi, erkeklik organ\u0131 b\u00fcy\u00fck olan insan sevi\u015fmeden \u00e7ok mu zevk al\u0131r? Hoca der ki: Hamall\u0131\u011f\u0131 o adam yapar, tad\u0131n\u0131 ba\u015fkas\u0131 \u00e7\u0131kar\u0131r.<\/p>\n

Baz\u0131 ara\u015ft\u0131rmac\u0131lar bu hikayelerin yak\u0131\u015ft\u0131rma ve uydurma oldu\u011funu savunsa da, cinsellik Nasreddin Hoca mizah\u0131n\u0131n ayr\u0131lmaz par\u00e7as\u0131d\u0131r. Bu f\u0131kralar\u0131n b\u00fcy\u00fck k\u0131sm\u0131nda Hoca f\u00fctursuz bir sapk\u0131n, iflah olmaz bir cinsellik d\u00fc\u015fk\u00fcn\u00fc olarak g\u00f6r\u00fcn\u00fcr ve kendini kasten k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcr\u00fcr. Burada yap\u0131lmak istenen \u015fey, hocan\u0131n halk ile halk aras\u0131ndaki arabulucu konumunu bir kere daha i\u015fletmek, onu bir ayna olarak konumland\u0131rmakt\u0131r. \u0130nsan nas\u0131l ki yerken, i\u00e7erken, \u00e7al\u0131\u015f\u0131rken veya e\u011flenirken hataya, kurnazl\u0131\u011fa ve sapk\u0131nl\u0131klara meyilli ise, ayn\u0131 durum cinsellik i\u00e7in de ge\u00e7erlidir. Nasreddin Hoca, ya\u015fam\u0131n t\u00fcm gizil k\u00f6\u015felerine dokunur, tabular\u0131 sorgular ve genel ge\u00e7er yarg\u0131lar\u0131 ters y\u00fcz ederken, cinselli\u011fe bir ayr\u0131cal\u0131k tan\u0131mam\u0131\u015f, onu da f\u0131kralar\u0131n\u0131n hedefi aras\u0131na koymu\u015ftur. Hoca\u2019n\u0131n ileri derecede cinsellik i\u00e7eren f\u0131kralar\u0131 b\u00f6yle okundu\u011funda, t\u0131pk\u0131 di\u011ferleri gibi g\u00fcld\u00fcr\u00fcrken sorgulayan ve sa\u011faltan bir duyguya sahiptir.<\/p>\n

\"\"<\/p>\n

Nasreddin, Din ve Devlet
\n<\/strong>Hoca\u2019n\u0131n \u00fczerine 1908 y\u0131l\u0131nda kapsaml\u0131 Karamanl\u0131ca bir eser veren Ioannis Nikolaidis, Nasreddin\u2019in kelime anlam\u0131n\u0131 \u201cdin telkin edici\u201d \u015feklinde kullanmaktad\u0131r. \u00d6te yandan, o bir Hoca olmas\u0131 nedeniyle ayn\u0131 zamanda devletin bir temsilcisidir. Ne var ki, ad\u0131 ve konumundan gelen bu \u00f6zelliklerini dini ve merkezi kurallar\u0131 yaymak yerine, daha ziyade onlar\u0131n zaaflar\u0131n\u0131 ele\u015ftirmek i\u00e7in kullan\u0131r. Yery\u00fcz\u00fcndeki haks\u0131zl\u0131klar\u0131 t\u00fcm a\u00e7\u0131kl\u0131\u011f\u0131yla yerer.<\/p>\n

\u00d6yle ki, Hoca sokakta leblebi yiyerek gidiyormu\u015f. \u00c7ocuklar \u201cBize de ver\u201d diye etraf\u0131n\u0131 al\u0131nca Hoca: \u201cSize leblebiyi Tanr\u0131\u2019n\u0131n verdi\u011fi gibi mi, yoksa kulun verdi\u011fi gibi mi da\u011f\u0131tay\u0131m?\u201d demi\u015f. \u00c7ocuklar \u201cElbet Tanr\u0131 gibi\u201d demi\u015fler. Hoca da kimine az, kimine \u00e7ok, kimine de hi\u00e7 leblebi vermemi\u015f. \u00c7ocuklar bu taksimi be\u011fenmemi\u015f. Hoca o vakit, g\u00f6ky\u00fcz\u00fcne d\u00f6nerek, \u201cG\u00f6r\u00fcyorsun ya\u201d demi\u015f, \u201cBen hi\u00e7bir \u015fey s\u00f6ylemedim, ama \u00e7ocuklar bile senin adaletini be\u011fenmiyor\u201d.<\/p>\n

Hoca\u2019n\u0131n devleti ve ac\u0131mas\u0131z y\u00f6neticilerini alaya almas\u0131, Anadolu halklar\u0131n\u0131n y\u00fcz y\u0131llar boyunca kar\u015f\u0131la\u015ft\u0131klar\u0131 haks\u0131zl\u0131klara kar\u015f\u0131 geli\u015ftirdi\u011fi sistemli bir tepkidir. Hoca ve Timur aras\u0131nda ge\u00e7en f\u0131kralar, bu iki karakterin tarih i\u00e7inde kar\u015f\u0131la\u015fmas\u0131n\u0131n bir sonucu de\u011fil, Anadolu\u2019nun Timur\u2019u temsili olarak zalim bir y\u00f6netici, Nasreddin\u2019i ise halk\u0131n s\u00f6zc\u00fcs\u00fc olarak se\u00e7mi\u015f olmas\u0131d\u0131r. \u0130lhan Ba\u015fg\u00f6z\u2019\u00fcn \u00e7\u00f6z\u00fcmlemesiyle durum \u015f\u00f6yle okunabilir: \u201c\u00d6z idarecilerini ele\u015ftirmekten, onlar\u0131 k\u00f6t\u00fclemekten ho\u015flanmayan halk, Timur\u2019a bu hikayelerle veryans\u0131n eder; k\u0131zg\u0131nl\u0131\u011f\u0131n\u0131 ondan al\u0131r. \u00c7\u00fcnk\u00fc, sevilmeyen bir yabanc\u0131 zalime hakaret etmenin hi\u00e7 bir sak\u0131ncas\u0131 yoktur.\u201d Oysa Timur\u2019un Anadolu\u2019ya geli\u015fi Nasreddin\u2019in \u00f6l\u00fcm\u00fcnden yakla\u015f\u0131k y\u00fcz yirmi y\u0131l sonrad\u0131r. F\u0131kralar\u0131n pek \u00e7o\u011fu, Timur\u2019u Nasreddin\u2019in kar\u015f\u0131s\u0131na salt insan kimli\u011fi ile \u00e7\u0131kararak onun mizah yoluyla mat edili\u015fini sergiler. Hoca, devlet g\u00fcc\u00fc ellerinden al\u0131nd\u0131\u011f\u0131nda y\u00f6neticilerin asl\u0131nda s\u0131radan birer insan oldu\u011funu hat\u0131rlat\u0131r ve onlar\u0131 g\u00f6revlerini tevazu s\u0131n\u0131rlar\u0131 i\u00e7inde y\u00fcr\u00fctmeleri i\u00e7in f\u0131kralar\u0131yla s\u0131nar.<\/p>\n

\u00d6yle ki, Timur Nasreddin Hoca ile hamama gider. Bir ara Hoca\u2019ya sorar: \u201cHoca Efendi, ben sat\u0131l\u0131k olsayd\u0131m, bana ne de\u011fer bi\u00e7erdin?\u201d Hoca: \u201cOn ak\u00e7e ederdin sultan\u0131m\u201d deyince Timur \u201c\u0130nsaf et Hoca, on ak\u00e7e benim belimdeki pe\u015ftamal\u0131n de\u011feridir\u201d. Hoca: \u201cBen de zaten ona de\u011fer bi\u00e7mi\u015ftim\u201d der.<\/p>\n

Kazan \u00d6ld\u00fc
\n<\/strong>Hoca\u2019n\u0131n hemen t\u00fcm f\u0131kralar\u0131nda kar\u015f\u0131 durdu\u011fu temel meselelerden biri de maddiyat ve maddiyat\u00e7\u0131l\u0131kt\u0131r. Parag\u00f6z g\u00f6r\u00fcnd\u00fc\u011f\u00fc f\u0131kralarda bile kendiyle alay etmek yoluyla kalenderli\u011fin ve tamah\u0131n de\u011ferini anlat\u0131r. Bir \u015feyi emek harcamadan elde etti\u011finde sorgulamadan sevinenlerin veya ba\u015fkalar\u0131ndan fazlas\u0131n\u0131 kazand\u0131klar\u0131nda itiraz etmeyenlerin, bir e\u015fyay\u0131 yitirdiklerinde ya da en k\u00fc\u00e7\u00fck bir haks\u0131zl\u0131\u011fa u\u011frad\u0131klar\u0131nda k\u0131l\u0131 k\u0131rk yarmalar\u0131 Hoca\u2019y\u0131 \u00e7ileden \u00e7\u0131kar\u0131r ve ona g\u00f6re yery\u00fcz\u00fcndeki adaletsizli\u011fin temelini olu\u015fturur. Muhtemeldir ki, emek harcanmadan elde edilen herhangi bir \u015fey, asl\u0131nda bir ba\u015fkas\u0131n\u0131n yitirdi\u011fidir. Hoca, benli\u011fin doyumsuzlu\u011funu ve her y\u00f6ne yanl\u0131l\u0131\u011f\u0131n\u0131 k\u0131sk\u0131vrak yakalar ve \u00e7o\u011fu zaman kendini de feda ederek insan zihninin bu ham yanlar\u0131n\u0131 birer birer ortaya \u00e7\u0131kar\u0131r. Bir tencere do\u011furduktan sonra \u00f6len kazan\u0131n hikayesi, bu \u00e7at\u0131\u015fmay\u0131 en sade dille anlatan f\u0131kralardan biridir.<\/p>\n

Karamanl\u0131ca nakledilen f\u0131kralardan birinde; Hoca bir defa hamama kedip geyindikten sonra, hamama hizmet edenler hocaya hor bak\u0131p yar\u0131m y\u0131rt\u0131k bir pe\u015ftamal ile bir de eski havli serip, hi\u00e7 de iltifat eylemediler. Nihayet Hoca hamamdan \u00e7\u0131karkene ainenin \u00fczerine hamam paras\u0131 olarak o vaktin en zengininin vermekte oldu\u011f\u0131 bir ak\u00e7eyi b\u0131rak\u0131p gitti. Yine biraz vakit sonra Hoca hamama gitti\u011finde son derece\u00a0ikram ve iltifat g\u00f6r\u00fcp hamamdan \u00e7\u0131karkene aineye bu defa yaln\u0131z bir pul b\u0131rakt\u0131. Hamamc\u0131: “Hoca bu nedir?” dedi\u011finde, “Bu g\u00fcnki ihtiram\u0131n\u0131za ge\u00e7en haftadaki \u00fccret ve ge\u00e7en haftakine de bu haftaki bir pul \u00fccret yak\u0131\u015f\u0131r” deyip gider.<\/p>\n

Nasreddin Hoca, hemen her f\u0131rsatta maddiyat d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcn\u00fcn g\u00fcl\u00fcn\u00e7l\u00fc\u011f\u00fcn\u00fc g\u00f6sterir.\u00a0 Ye k\u00fcrk\u00fcm ye f\u0131kras\u0131, bu d\u00fc\u015f\u00fcncenin \u00e7a\u011flar\u0131 a\u015fan \u00f6rneklerinden biri. Hoca zaman zaman bunun da \u00f6tesine ge\u00e7erek, kendisine iyi davranan h\u0131rs\u0131za bir \u015fartla paralar\u0131n yerini s\u00f6yler. O \u015fart da h\u0131rs\u0131z\u0131n \u00e7ald\u0131klar\u0131n\u0131 Hoca\u2019ya k\u00f6t\u00fc davranan di\u011fer h\u0131rs\u0131zlarla payla\u015fmamas\u0131d\u0131r. Nasreddin\u2019e g\u00f6re vicdanl\u0131 bir davran\u0131\u015f, paradan ve alt\u0131nlardan kat be kat de\u011ferlidir.<\/p>\n

D\u00fcnyay\u0131 G\u00fcld\u00fcren Nasreddin
\n<\/strong>Nasreddin Hoca k\u00fclt\u00fc ve f\u0131kralar\u0131, t\u0131pk\u0131 Hoca\u2019n\u0131n kendisi gibi s\u0131n\u0131rlar\u0131 a\u015fm\u0131\u015f, d\u00fcnyan\u0131n pek \u00e7ok farkl\u0131 \u00fclkesine ve hemen t\u00fcm dillerine yay\u0131lm\u0131\u015ft\u0131r. Hoca, Balkanlar\u2019dan, Kuzey Afrika\u2019ya, Arabistan, Hindistan\u2019a ve \u00c7in\u2019e kadar uzan\u0131r ve bu b\u00f6lgelerde farkl\u0131 isimlerle ya\u015far. F\u0131kralar\u0131 ve karakteri Anadolu\u2019nun Nasreddin\u2019i ile b\u00fcy\u00fck benzerlikler g\u00f6sterir. Bunlardan hangisinin di\u011ferinden eski oldu\u011fu konusunu, \u00f6rne\u011fin, Araplar\u2019\u0131n Cuha\u2019s\u0131n\u0131n m\u0131 Hoca\u2019dan, yoksa Hoca\u2019n\u0131n m\u0131 Cuha\u2019dan t\u00fcredi\u011fini tart\u0131\u015fan \u00e7ok say\u0131da yay\u0131n olsa da, bu soruya Nasreddin Hoca\u2019n\u0131n tarihsel kimli\u011fi i\u00e7erisinde bir yan\u0131t bulmak imkans\u0131zd\u0131r. Nasreddin Hoca k\u00fclt\u00fc muhtemelen daha \u201cNasreddin\u201d ad\u0131 konmam\u0131\u015fken buradan d\u00fcnyaya yay\u0131lm\u0131\u015f ve gitti\u011fi co\u011frafyalar\u0131n do\u011furdu\u011fu k\u00fclt\u00fcrler i\u00e7inde isim ve \u015fekil de\u011fi\u015ftirmi\u015ftir.<\/p>\n

Nasreddin k\u00fclt\u00fcn\u00fcn binlerce y\u0131l \u00f6nce Anadolu\u2019dan yay\u0131lmaya ba\u015flad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcrebilecek baz\u0131 ipu\u00e7lar\u0131 bulunur. Bunlardan biri, e\u015fe\u011fidir. Anadolu, e\u015fe\u011fin evcille\u015ftirildi\u011fi co\u011frafyalardan biridir ve \u00e7a\u011flar boyunca, Dionysos \u00f6ncesinde ve sonras\u0131nda, Anadolu\u2019nun erk ve d\u00fczen kar\u015f\u0131t\u0131 felsefesinin bir simgesi olmu\u015ftur.\u00a0 Keza, paran\u0131n, ticaretin ve ilk b\u00fcy\u00fck devletlerin, yani Hoca\u2019n\u0131n ele\u015ftirdi\u011fi insan ili\u015fkilerinin do\u011fdu\u011fu ilk co\u011frafya yine Anadolu\u2019dur. Ba\u015fka bir de\u011fi\u015fle Anadolu\u2019nun Nasreddin Hoca gibi bir anti-kahraman yaratma ihtiyac\u0131, d\u00fcnyan\u0131n di\u011fer yerlerinden daha eski olabilir. Di\u011fer bir konu ise Hoca\u2019n\u0131n f\u0131kralar\u0131 i\u00e7indeki s\u00f6z ve d\u00fc\u015f\u00fcncelerin Anadolu\u2019daki di\u011fer halk filozoflar\u0131 ve \u015fairleriyle b\u00fcy\u00fck benzerlikler g\u00f6stermesidir. \u00d6rne\u011fin, Pir Sultan Abdal da kendi cenaze namaz\u0131n\u0131 k\u0131lmaktan bahseder. \u00d6te yandan, Nasreddin Hoca Anadolu\u2019da konu\u015fulan t\u00fcm dillerin i\u00e7inde kendine yer edinmi\u015ftir. Kaydedilebilmi\u015f en \u00e7ok f\u0131kra \u00e7e\u015fidi ve say\u0131s\u0131 yine buradad\u0131r.<\/p>\n

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Nasreddin\u2019in \u00c7ocuklar\u0131
\n<\/strong>Kayna\u011f\u0131 ne olursa olsun, bug\u00fcn Nasreddin Hoca Anadolu\u2019nun ve yery\u00fcz\u00fcn\u00fcn k\u0131lcallar\u0131nda ya\u015famaya ve insanlara umut vermeye devam etmektedir. O, kusursuz bir bedene; daima do\u011fru bir muhakemeye sahip olan ve her sorunu tek ba\u015f\u0131na \u00e7\u00f6zebilen ideal kahramanlardan bir \u00e7\u0131rp\u0131da ayr\u0131\u015f\u0131r. Onun kahramanl\u0131\u011f\u0131 ola\u011fan olmaktan gelir. Hatalar\u0131, zay\u0131fl\u0131klar\u0131 ve hatta utan\u0131lacak davran\u0131\u015flar\u0131 ile kahvelerde, sokaklarda ve evlerde gezer ve insanl\u0131\u011fa s\u0131radanl\u0131\u011f\u0131n g\u00fczelli\u011fini anlat\u0131r. Bize hatalar\u0131m\u0131z\u0131 d\u00fczeltmek ve kendimizi d\u0131\u015fardan g\u00f6rebilmek i\u00e7in bir \u015fans tan\u0131r ve yol g\u00f6sterir. B\u00f6ylece kahraman kar\u015f\u0131t\u0131 bir kahraman, bir anti-kahraman olarak meydana \u00e7\u0131kar. F\u0131kralar\u0131yla zamanlar\u0131, mekanlar\u0131 ve farkl\u0131 toplumlar\u0131 mayalar.<\/p>\n

\u0130zah de\u011fil, mizah. Nasihat de\u011fil, muhabbet. S\u0131ra de\u011fil, meydan. Nasreddin\u2019e selam! Kim bilir, belki de Gezi\u2019nin ruhunda, mizah\u0131nda ve duvar yaz\u0131lar\u0131nda, onun g\u00f6le \u00e7ald\u0131\u011f\u0131 mayadan bir k\u00fc\u00e7\u00fck tutam vard\u0131r. Nasreddin\u2019in \u00e7ocuklar\u0131, kahramans\u0131z bir insanl\u0131k i\u00e7in \u00e7\u0131kt\u0131klar\u0131 yolculu\u011fu s\u00fcrd\u00fcr\u00fcyordur. Mizah ve muhabbet meydanlar\u0131nda. Kim bilir?<\/p>\n

Bana Hikaye Anlat
\n<\/strong>Pessinus\u2019ta bir sabah. \u201cBana bir hikaye anlat\u201d der, e\u015fek Nasreddin. \u201cD\u00fcn gece hepsini Ay ald\u0131 g\u00f6t\u00fcrd\u00fc\u201d diye yan\u0131tlar Hoca. \u201cT\u00fcm hikayeler gitti\u201d. E\u015fek: Ya ne olacak \u015fimdi? Hoca yan\u0131tlar: Ne olacak, hikayesiz kald\u0131k. E\u015fek: Yok bize de\u011fil, Ay\u2019a ne olacak? Hikaye olmay\u0131nca Ay da olmaz ki.<\/p>\n

Bu duruma \u00fcz\u00fclen Hoca ve e\u015fe\u011fi, t\u00fcm g\u00fcn\u00fc y\u00fcr\u00fcyerek ge\u00e7irir. Hikayelerini bulmak i\u00e7in dere tepe d\u00fcz gider. K\u00f6yleri kasabalar\u0131 gezer. Art\u0131k hi\u00e7 bir yer yerde hi\u00e7 bir hikaye anlat\u0131lmad\u0131\u011f\u0131 i\u00e7in herkesin y\u00fcz\u00fc as\u0131kt\u0131r. Halk\u0131n hep bir acelesi vard\u0131r. Kimse kimseyi dinlemez. Para i\u00e7in yalan, kavga, h\u0131rs\u0131zl\u0131k al\u0131p ba\u015f\u0131n\u0131 gitmi\u015ftir. Karde\u015f karde\u015fe sava\u015fa tutu\u015fmu\u015ftur. Dereler kir pas i\u00e7indedir, akmaktan vaz ge\u00e7mi\u015ftir. G\u00f6ller kurumu\u015f, ku\u015flar g\u00f6\u00e7 edemez olmu\u015ftur. Hava her dakika biraz daha \u0131s\u0131n\u0131r. R\u00fczgar hepten kesilir.<\/p>\n

Hoca ve e\u015fe\u011fi, devrin alimlerini, kad\u0131lar\u0131n\u0131 tek tek dola\u015f\u0131r. Hi\u00e7 biri bu derdin \u00e7aresini bulamaz. Solu\u011fu padi\u015fah\u0131n saray\u0131nda alan Nasreddin\u2019ler \u201cSultan\u0131m. Biz hikayelerimizi kaybettik. Bize ancak sen yard\u0131m edebilirsin\u201d derler. Sultan: \u201cDerdiniz bu olsun. Hikayeye ne gerek. Al\u0131n \u015fu alt\u0131nlar\u0131. Size \u00f6m\u00fcr boyu i\u015f, a\u015f, bir de ev veriyorum\u201d deyince, e\u015fek ve Hoca birbirine bakarlar. \u201cBizim i\u015fimiz, de a\u015f\u0131m\u0131z da var. Biz hikayelerimizi ar\u0131yoruz Sultan\u0131m\u201d diyerek m\u00fcsaade isterler.<\/p>\n

G\u00fcn d\u00f6n\u00fcp, tekrar hava karard\u0131\u011f\u0131nda, Hoca ve e\u015fek d\u00fc\u015f\u00fcnmeye ba\u015flar. \u201cMadem ki hikayelerimizi Ay g\u00f6t\u00fcrd\u00fc, onu sakland\u0131\u011f\u0131 yerden \u00e7\u0131kar\u0131rsak, Ay da hikayelerimiz de yeniden do\u011far.\u201d Gece boyunca Ay\u2019\u0131n nereye sakland\u0131\u011f\u0131n\u0131 arayan Nasreddin\u2019ler, yorgun d\u00fc\u015f\u00fcp bir kuyunun yan\u0131na \u00e7\u00f6ker. Su \u00e7ekmek i\u00e7in kuyuya e\u011filen Hoca seslenir. \u201cBuldum, Ay kuyuya d\u00fc\u015fm\u00fc\u015f!\u201d Hemen bir ip at\u0131p kuyuya, Ay\u2019\u0131 yakalarlar. Var g\u00fc\u00e7leriyle as\u0131l\u0131p Ay\u2019\u0131 kuyudan \u00e7ekerler. \u00d6ylesine kuvvetli as\u0131l\u0131rlar ki Ay\u2019a, ipin bo\u015falmas\u0131yla birlikte s\u0131rt \u00fcst\u00fc yere d\u00fc\u015ferler. Bir de ne g\u00f6rs\u00fcnler? Ay \u00fczerlerinde, gecenin karanl\u0131\u011f\u0131nda \u0131\u015f\u0131l \u0131\u015f\u0131l parl\u0131yor. Sevin\u00e7ten orac\u0131kta uykuya dalarlar.<\/p>\n

Pessinus\u2019ta g\u00fcne\u015f Sivrihisar kayalar\u0131n\u0131n ard\u0131ndan y\u00fcz\u00fcn\u00fc hen\u00fcz g\u00f6sterirken, Hoca ve e\u015fe\u011fi kollar\u0131n\u0131 a\u00e7m\u0131\u015f g\u00fcn\u00fcn geli\u015fini izler. Ay, zar zor da olsa sakland\u0131\u011f\u0131 yerden \u00e7\u0131km\u0131\u015f, Nasreddin f\u0131kralar\u0131 Anadolu\u2019nun evleri, sokaklar\u0131 ve meydanlar\u0131nda yeniden s\u00f6ylenmeye ba\u015flam\u0131\u015ft\u0131r. Hikayeleri duyanlar\u0131n y\u00fcz\u00fc yeniden g\u00fcler. C\u00fcmle alem hatas\u0131ndan utan\u0131r, birbirine sar\u0131l\u0131r, elinde avuncunda ne varsa payla\u015f\u0131r. Zul\u00fcm ve kavgalar bir bir sona erer. Olan biteni sevin\u00e7le izleyen e\u015fek ve Hoca yerlerinden do\u011frulur. Hoca bir \u00e7\u0131rp\u0131da e\u015fe\u011fin s\u0131rt\u0131na z\u0131plar. E\u015fe\u011fin y\u00fcz\u00fc \u00f6ne, kayal\u0131klara, adam\u0131n y\u00fcz\u00fc ise arkaya, me\u015fe a\u011fac\u0131na ve gerisinde uzanan Pessinus\u2019a bakmaktad\u0131r.<\/p>\n

Deh, der Nasreddin Hoca e\u015fe\u011fine: Ay\u2019\u0131 kuyudan kurtarmak yetmez, daha g\u00f6l\u00fc mayalamak laz\u0131m!<\/p>\n

Yaz\u0131: G\u00fcven Eken
\nFoto\u011fraflar: Mahmut Koya\u015f<\/p>\n

*Magma Dergisi 2018 Haziran say\u0131s\u0131nda yay\u0131nlanm\u0131\u015ft\u0131r.<\/p>\n

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Pessinus\u2019ta g\u00fcn bat\u0131m\u0131. Gen\u00e7 adam bozk\u0131r\u0131n b\u00fck\u00fcml\u00fc yama\u00e7lar\u0131ndaki al\u0131\u00e7lar\u0131 ok\u015fad\u0131. S\u0131rt\u0131n\u0131 me\u015fe a\u011fac\u0131na verip ana g\u00f6\u011fs\u00fcne uzan\u0131r gibi yasland\u0131. G\u00fcnd\u00fcz toplad\u0131\u011f\u0131 ac\u0131bademlerden bir di\u015f k\u0131rd\u0131. A\u011fz\u0131na bir lokma att\u0131. Kararmakta olan g\u00f6\u011fe bakt\u0131. S\u0131n\u0131rlar\u0131n\u0131 yitiren bulutlara elini uzatt\u0131. Derken, sivri kayalar\u0131n ucundan y\u00fckselen ay\u0131 g\u00f6rd\u00fc. Sonra e\u015fe\u011fine d\u00f6nd\u00fc ve sordu. S\u00f6yle bakal\u0131m Nasreddin! G\u00fcne\u015f mi […]<\/p>\n

Daha Fazlas\u0131n\u0131 Oku… from Aram\u0131zdaki Nasreddin<\/span><\/a><\/p>\n","protected":false},"author":10,"featured_media":17752,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_uag_custom_page_level_css":"","footnotes":""},"categories":[60],"tags":[],"class_list":["post-17745","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haber"],"acf":[],"uagb_featured_image_src":{"full":["https:\/\/dogadernegi.org\/wp-content\/uploads\/2018\/07\/dsc-8673.jpg",2000,1335,false],"thumbnail":["https:\/\/dogadernegi.org\/wp-content\/uploads\/2018\/07\/dsc-8673-300x300.jpg",300,300,true],"medium":["https:\/\/dogadernegi.org\/wp-content\/uploads\/2018\/07\/dsc-8673-300x200.jpg",300,200,true],"medium_large":["https:\/\/dogadernegi.org\/wp-content\/uploads\/2018\/07\/dsc-8673-768x513.jpg",768,513,true],"large":["https:\/\/dogadernegi.org\/wp-content\/uploads\/2018\/07\/dsc-8673-1024x684.jpg",1024,684,true],"1536x1536":["https:\/\/dogadernegi.org\/wp-content\/uploads\/2018\/07\/dsc-8673-1536x1025.jpg",1536,1025,true],"2048x2048":["https:\/\/dogadernegi.org\/wp-content\/uploads\/2018\/07\/dsc-8673.jpg",2000,1335,false]},"uagb_author_info":{"display_name":"A. Erdem \u015eent\u00fcrk","author_link":"https:\/\/dogadernegi.org\/tr\/author\/erdem\/"},"uagb_comment_info":0,"uagb_excerpt":"Pessinus\u2019ta g\u00fcn bat\u0131m\u0131. Gen\u00e7 adam bozk\u0131r\u0131n b\u00fck\u00fcml\u00fc yama\u00e7lar\u0131ndaki al\u0131\u00e7lar\u0131 ok\u015fad\u0131. S\u0131rt\u0131n\u0131 me\u015fe a\u011fac\u0131na verip ana g\u00f6\u011fs\u00fcne uzan\u0131r gibi yasland\u0131. G\u00fcnd\u00fcz toplad\u0131\u011f\u0131 ac\u0131bademlerden bir di\u015f k\u0131rd\u0131. A\u011fz\u0131na bir lokma att\u0131. Kararmakta olan g\u00f6\u011fe bakt\u0131. S\u0131n\u0131rlar\u0131n\u0131 yitiren bulutlara elini uzatt\u0131. Derken, sivri kayalar\u0131n ucundan y\u00fckselen ay\u0131 g\u00f6rd\u00fc. Sonra e\u015fe\u011fine d\u00f6nd\u00fc ve sordu. S\u00f6yle bakal\u0131m Nasreddin! G\u00fcne\u015f mi…","_links":{"self":[{"href":"https:\/\/dogadernegi.org\/tr\/wp-json\/wp\/v2\/posts\/17745","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/dogadernegi.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/dogadernegi.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/dogadernegi.org\/tr\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/dogadernegi.org\/tr\/wp-json\/wp\/v2\/comments?post=17745"}],"version-history":[{"count":0,"href":"https:\/\/dogadernegi.org\/tr\/wp-json\/wp\/v2\/posts\/17745\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/dogadernegi.org\/tr\/wp-json\/wp\/v2\/media\/17752"}],"wp:attachment":[{"href":"https:\/\/dogadernegi.org\/tr\/wp-json\/wp\/v2\/media?parent=17745"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/dogadernegi.org\/tr\/wp-json\/wp\/v2\/categories?post=17745"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/dogadernegi.org\/tr\/wp-json\/wp\/v2\/tags?post=17745"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}