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Ay\u015fe H\u00fcr<\/strong> \u201cKul cinsinin de Yusuf \u00e7ehreli \u00c7erkeslerinden ve H\u0131rvat as\u0131ll\u0131lar\u0131n nefesleri mis kokanlar\u0131ndan sak\u0131n usan\u0131p bezmesinler\u2026\u201d<\/p><\/blockquote>\n (11. y\u00fczy\u0131lda ya\u015fam\u0131\u015f Kuhistan Sultan\u0131 Kabus’un o\u011fluna nasihat kitab\u0131 K\u00e2busname\u2019den)<\/p>\n Ba\u015fbakan\u2019\u0131n ba\u011fnaz otoriterli\u011finin son numunesi olan \u201ck\u0131zl\u0131-erkekli ya\u015fam\u201d tart\u0131\u015fmas\u0131ndan sonra \u0130slamc\u0131 yazarlardan Hayrettin Karaman, Ba\u015fbakan\u2019\u0131 savunmak i\u00e7in \u201ckad\u0131n ve erkek \u00f6\u011frencilerin bir veya birka\u00e7\u0131n\u0131n ayn\u0131 evlerde kalmalar\u0131n\u0131n M\u00fcsl\u00fcman milletimizin ahlak, gelenek ve g\u00f6rene\u011fine g\u00f6re me\u015fru olmad\u0131\u011f\u0131n\u0131\u201d s\u00f6yleyince, \u0130slamc\u0131 yazarlar\u0131n pek be\u011fendi\u011fi Osmanl\u0131lar\u0131n bu konulardaki pratiklerine bir g\u00f6z at\u0131p neyin \u2018me\u015fru oldu\u011funu\u2019 anlamaya \u00e7al\u0131\u015ft\u0131m.<\/p>\n G\u00dcNAH KE\u00c7\u0130S\u0130: OL\u0130VERA DESP\u0130NA <\/strong> Palamas\u2019\u0131n da esareti s\u0131ras\u0131nda cinsel tacize maruz kal\u0131p kalmad\u0131\u011f\u0131n\u0131 bilmiyoruz ama tarihe d\u00fc\u015fmanlar\u0131na reva g\u00f6rd\u00fc\u011f\u00fc \u00f6l\u00fcm \u015feklinden dolay\u0131 Kaz\u0131kl\u0131 Voyvoda olarak ge\u00e7en Romen boyar\u2019\u0131 (bir soyluluk unvan\u0131d\u0131r) Vlad Tepe\u015f Drakula\u2019nun 1442-1448 aras\u0131nda rehin tutuldu\u011fu II. Murad\u2019\u0131n Edirne\u2019deki saray\u0131nda ya\u015fad\u0131\u011f\u0131 tecav\u00fczlerden dolay\u0131 b\u00f6yle ac\u0131mas\u0131z biri oldu\u011funa dair kaynaklar var. (Drakula ile birlikte rehin olan karde\u015fi Radu ise, kendi iste\u011fi ile 1462\u2019ye kadar \u0130stanbul\u2019da kalm\u0131\u015ft\u0131r ki, bunu nas\u0131l yorumlamak gerekir bilmiyorum.)<\/p>\n YAZ OLUNCA AVRETLERE, KI\u015e OLUNCA O\u011eLANLARA <\/strong> “Osmanl\u0131’n\u0131n e\u015fcinselli\u011fi neredeyse tarihsel ve cinsel bir norma d\u00f6n\u00fc\u015ft\u00fcrmesine kar\u015f\u0131l\u0131k, Cumhuriyet eti\u011finin, e\u015fcinselli\u011fi kamusal s\u00f6ylemin d\u0131\u015f\u0131na \u00e7\u0131kard\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz\u201d diye s\u00f6ze giren Hilmi Yavuz, Fatih Sultan Mehmed\u2019in \u2018Avni\u2019mahlas\u0131yla yazd\u0131\u011f\u0131 gazellerden birinde Veyis adl\u0131 g\u00fczel bir o\u011flan\u0131 \u00f6vd\u00fc\u011f\u00fcn\u00fc, gazelin sonunda da \u201cEy Avni! Talihin yaver gitti ve o sevgili misafirin oldu. F\u0131rsat\u0131 ka\u00e7\u0131rma; zira Veyis bin cana bedeldir\u201d dedi\u011fini; Fatih\u2019in bir di\u011fer gazelinde ise Galata\u2019daki bir kilisede g\u00f6revli papaz\u0131 \u00f6ve \u00f6ve bitiremedi\u011fini yazd\u0131\u011f\u0131nda k\u0131yamet kopmu\u015ftu. Bu konu da hala ara\u015ft\u0131rmac\u0131s\u0131n\u0131 bekliyor\u2026<\/p>\n DEL\u0130 B\u0130RADER VE K\u0130TABI <\/strong> Kitab\u0131n yazar\u0131 ise Gazali mahlas\u0131yla yazan, as\u0131 ad\u0131 Mehmet olan, ama Deli Birader ad\u0131yla tan\u0131nan bir medreseliydi. Deli Birader, 1466\u2019da Bursa’da do\u011fmu\u015f, medrese e\u011fitimini tamamlad\u0131ktan sonra devrin \u00f6nemli din bilginlerinden olan Muhyiddin-i Acemi’den ders alm\u0131\u015f, Bursa’da Bayezid Pa\u015fa Medresesi\u2019nde m\u00fcderrislik yaparken Manisa Sanca\u011f\u0131\u2019nda bulunan \u015eehzade Korkut\u2019un (II. Bayezid’in o\u011flu idi) edebiyat \u00e7evresine girmi\u015fti. S\u00f6z\u00fcn\u00fc etti\u011fim kitab\u0131 Piyale A\u011fa adl\u0131 birinin iste\u011fi \u00fczerine yazan ancak \u015eehzade Korkut\u2019un eseri be\u011fenmemesi \u00fczerine g\u00f6zden d\u00fc\u015ft\u00fc\u011f\u00fc ileri s\u00fcr\u00fclen Deli Birader, 1512\u2019de Korkut’un taht\u0131 ele ge\u00e7iren karde\u015fi (Yavuz) Sultan Selim taraf\u0131ndan \u00f6ld\u00fcrmesinden sonra, Bursa yak\u0131nlar\u0131ndaki Geyiklibaba T\u00fcrbesi’nde \u015feyhlik etmi\u015f, ard\u0131ndan Sivrihisar, Ak\u015fehir ve Amasya\u2019da medrese hocal\u0131\u011f\u0131 yapm\u0131\u015ft\u0131. Derken \u0130stanbul’a gelip Be\u015fikta\u015f’ta bir hamam a\u00e7m\u0131\u015f ama hamamda delikanl\u0131larla yapt\u0131\u011f\u0131 alemler \u0130stanbul halk\u0131n\u0131n diline d\u00fc\u015f\u00fcnce, \u00e7areyi uzaklara ka\u00e7makta bulmu\u015ftu. S\u0131\u011f\u0131nd\u0131\u011f\u0131 yer ne ilgin\u00e7tir ki, Mekke idi. Deli Birader hayat\u0131n\u0131 1535\u2019te burada kaybetmi\u015f ve bir din adam\u0131 oldu\u011fu i\u00e7in cenaze namaz\u0131 Kabe\u2019de k\u0131l\u0131nm\u0131\u015f ve Kabe yak\u0131nlar\u0131na defnedilmi\u015fti…<\/p>\n Buraya kadar anlatt\u0131klar\u0131m\u0131z devletl\u00fclerimizin keyifli ya\u015famlar\u0131 hakk\u0131nda. Ama Mustafa Akda\u011f\u2019\u0131n g\u00fcn\u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kard\u0131\u011f\u0131, 16. Y\u00fczy\u0131l Osmanl\u0131 tarihine damgas\u0131n\u0131 vuran \u2018suhte ayaklanmalar\u0131\u2019 (k\u0131yam\u0131) \u2018k\u0131zs\u0131z-erkekli\u2019 ya\u015fam\u0131n \u00e7ok y\u0131k\u0131c\u0131 da olabilece\u011fini d\u00fc\u015f\u00fcnd\u00fcr\u00fcyor.<\/p>\n O d\u00f6nemde Osmanl\u0131\u2019da din adam\u0131 olmak \u00fczere medreselerde okuyan ergenlik \u00e7a\u011f\u0131ndaki \u00f6\u011frencilere \u2018suhte\u2019 (softa) deniliyordu. Medrese e\u011fitimini ba\u015far\u0131yla tamamlayanlar devlette kad\u0131l\u0131k, naiplik, m\u00fcderrislik, imaml\u0131k gibi g\u00f6revlere atan\u0131yorlard\u0131. Medreselerde \u00f6\u011frenciler yat\u0131l\u0131 okuyorlar, imarethane denilen \u00f6\u011frenci yurtlar\u0131ndaki 3-5 ki\u015filik h\u00fccrelerde ya\u015f\u0131yorlard\u0131. Akda\u011f\u2019\u0131n anlat\u0131m\u0131yla \u201c\u00d6m\u00fcrlerinin en gen\u00e7 ve k\u0131zg\u0131n \u00e7a\u011f\u0131n\u0131, bu d\u0131\u015fa kapal\u0131, dar, karanl\u0131k ve kubbe bi\u00e7imindeki, tavan\u0131ndan karanl\u0131\u011f\u0131n hayalleri sarkan bu h\u00fccrelerde ge\u00e7irmek zorunda kalan \u00f6\u011frencilerin, ara s\u0131ra \u00e7\u0131kt\u0131klar\u0131 \u015fehrin sokak ya da \u00e7ar\u015f\u0131 ve pazarlar\u0131 da, onlar\u0131n gen\u00e7lik ihtiya\u00e7lar\u0131na kesinlikle kapal\u0131 bulunuyordu. Gizli \u00e7al\u0131\u015fan, yakaland\u0131k\u00e7a da \u015furaya buraya s\u00fcr\u00fclen fahi\u015feleri bulmak \u00e7ok zor bir i\u015fti (\u2026) medrese \u00f6\u011frencilerinin, gen\u00e7 \u00e7ocuklar ile d\u00fc\u015f\u00fcp kalkmalar\u0131, toplum ahl\u00e2k\u0131n\u0131 kemiren bir al\u0131\u015fkanl\u0131k h\u00e2linde s\u00fcr\u00fcp gidiyordu. Yaln\u0131z bunlar de\u011fil, \u2018levent\u2019 dedi\u011fimiz, k\u00f6yden kente gelmi\u015f, i\u015fsiz g\u00fc\u00e7s\u00fcz dola\u015fan ve \u2018bek\u00e2r odalar\u0131nda\u2019 her t\u00fcrl\u00fc ahl\u00e2ks\u0131zl\u0131\u011f\u0131 yapmaktan \u00e7ekinmeyen ergen kitleler de, bu do\u011fa d\u0131\u015f\u0131 cinsel sap\u0131kl\u0131klar\u0131 huy edinmi\u015flerdi. Kad\u0131n-erkek ili\u015fkilerini son derece k\u0131s\u0131tlayan, hatta fahi\u015feli\u011fe bile g\u00f6z yummay\u0131p, bu gibi kad\u0131nlar\u0131 oradan oraya s\u00fcren o d\u00f6nemin yobazl\u0131\u011f\u0131n\u0131n, asayi\u015f\u00e7ilerin cerime (para cezas\u0131) \u00e7\u0131karabilmek i\u00e7in, bir erkekle bir kad\u0131n\u0131 konu\u015furken de olsa yakalayabilme gayretlerinin, suhte ve leventlerin bu s\u00f6yledi\u011fimiz do\u011faya ayk\u0131r\u0131 al\u0131\u015fkanl\u0131klar\u0131n\u0131 b\u00fct\u00fcn b\u00fct\u00fcn kam\u00e7\u0131lamakta oldu\u011fu bir ger\u00e7ektir. Bu inceledi\u011fimiz s\u0131ralarda, hatta birer meyhane gibi kullan\u0131lan bozahanelerin i\u015fleticileri, bu gibi yerlere dolu\u015fan ergen m\u00fc\u015fterileri i\u00e7in \u2018taze o\u011flanlar\u2019 bulundurmakta ve yasaklar\u0131 da hi\u00e7e saymaktayd\u0131lar.\u201d<\/p>\n Mustafa Akda\u011f\u2019\u0131n e\u015fcinselli\u011fi do\u011fa d\u0131\u015f\u0131 g\u00f6ren, hatta \u015feytanla\u015ft\u0131ran dilini ve cinsel bunal\u0131mlar\u0131 sanki tek nedenmi\u015f gibi ele almas\u0131n\u0131 yele\u015ftirmemek m\u00fcmk\u00fcn de\u011fil. \u00c7\u00fcnk\u00fc suhtelerin sadece cinsel sorunlar\u0131 yoktu. Mezun olduktan sonra i\u015f bulamamak gibi ba\u015fka bir sorunlar\u0131 daha vard\u0131. \u0130kisi birle\u015fince ortaya ger\u00e7ekten vahim bir tablo \u00e7\u0131km\u0131\u015ft\u0131. \u00d6yle ki, \u00f6nce \u00fcmitsiz ve \u00f6fkeli suhteler 100-150\u2019\u015fer ki\u015filik b\u00f6l\u00fckler halinde \u00e7evre yerle\u015fimlerdeki halk\u0131 rahats\u0131z etmeye, cer, kurban, nezir ad\u0131 alt\u0131nda hara\u00e7 toplamaya ba\u015flad\u0131lar. Sonra i\u015fi e\u015fkiyal\u0131\u011fa vurdular. Anadolu\u2019da Tarsus\u2019tan bas\u00b8layarak, Toroslar\u2019\u0131 takiben, Sivas\u2019tan ve Erzincan\u2019dan Giresun\u2019un do\u011fusuna \u00e7ekilen bir hatt\u0131n bat\u0131s\u0131nda kalan b\u00f6lgelerde yo\u011fun suhte ayaklanmalar\u0131 g\u00f6r\u00fcld\u00fc. (Akda\u011f\u2019a g\u00f6re isyanlar K\u00fcrt b\u00f6lgelerinde \u00e7\u0131kmam\u0131\u015f, T\u00fcrk b\u00f6lgelerine m\u00fcnhas\u0131r kalm\u0131\u015ft\u0131, yani adeta \u2018milli\u2019 nitelikteydi.)<\/p>\n Suhteler Selanik, \u00dcsk\u00fcp, G\u00fcm\u00fclcine gibi Balkan \u015fehirlerine kadar uzanan geni\u015f bir co\u011frafyada \u00f6nce zenginlerin evlerini, sonra s\u0131radan insanlar\u0131n evlerini bast\u0131lar, yak\u0131\u015f\u0131kl\u0131 \u00e7ocuklar\u0131n\u0131 (bunlara \u2018y\u00fcz\u00fc t\u00fcys\u00fcz o\u011flan\u2019 anlam\u0131na \u2018s\u00e2der\u00fb\u2019 diyorlard\u0131) ka\u00e7\u0131rd\u0131lar. Ka\u00e7\u0131rma olay\u0131na \u2018o\u011flan \u00e7ekme\u2019 deniyordu. Baz\u0131 yerlerde hocalar\u0131 da \u00f6\u011frencilere yard\u0131m ediyordu. Bask\u0131nlardan paylar\u0131n\u0131 alan devlet g\u00f6revlileri vard\u0131. Olaylar Kanuni d\u00f6neminin (1520-1566) son y\u0131llar\u0131nda t\u0131rman\u0131\u015fa ge\u00e7en suhte ayaklanmalar\u0131 onun o\u011flu II. Selim d\u00f6neminde (1566-1574) zirveye \u00e7\u0131kt\u0131. Etraf\u0131 ya\u011fmalayan suhteler, g\u00fcvenlik g\u00fc\u00e7leri takip edince da\u011flara ka\u00e7\u0131p, saklan\u0131yor, bahar geldi\u011finde tekrar \u015fehir ve kasabalar\u0131 ya\u011fmal\u0131yorlard\u0131. Suhte ayaklanmalar\u0131n\u0131 bast\u0131rmak i\u00e7in \u2018il eri\u2019 denilen \u00f6zel kuvvetler kuruldu. Ancak suhteler bunlara, hatta zaman zaman Yeni\u00e7eri ocaklar\u0131na bile bask\u0131nlar d\u00fczenlediler. Suhte sorunu ancak y\u00fczy\u0131l\u0131n sonlar\u0131nda hafifledi ancak yerini i\u015fsiz askerlerin de kat\u0131lmas\u0131yla birlikte 1610\u2019a kadar s\u00fcrecek olan Celali \u0130syanlar\u0131 ald\u0131\u2026<\/p>\n Bu \u2018y\u0131k\u0131c\u0131\u2019 parantezi kapat\u0131p yine, \u2018zevk-u sefa\u2019 fasl\u0131na d\u00f6nelim.<\/p>\n II. Selim, III. Murad ve III. Mehmed d\u00f6nemlerinin tarih\u00e7isi, divan katibi, valisi Gelibolulu Mustafa Ali (\u00f6. 1600), Div\u00e2n\u2019\u0131nda “Zenne ra\u011fbet eder mi \u00e2kil olan\/Tab-\u0131 Ali civ\u00e2ne maildir.\u201d (Akl\u0131 ba\u015f\u0131nda olan kad\u0131na e\u011filim g\u00f6sterir mi? Ali’nin yarad\u0131l\u0131\u015f\u0131nda delikanl\u0131ya y\u00f6neli\u015f vard\u0131r) demi\u015f, d\u00f6nemin e\u015fcinselli\u011fe bak\u0131\u015f\u0131n\u0131 en g\u00fczel \u00f6zetleyen eserlerden biri olan Mev\u00e2id\u00fcn Nefais fi Kavaidil-Mecalis\u2019i (G\u00f6rg\u00fc ve Toplum Kurallar\u0131 \u00dczerinde Ziyafet Sofralar\u0131) kaleme alm\u0131\u015ft\u0131. Bu kitapta e\u015fcinsellik (o\u011flanc\u0131l\u0131k) toplumun bir ger\u00e7e\u011fi olarak bir yandan kabulleniliyor ve konuyla ilgili ayr\u0131nt\u0131l\u0131 bilgiler verilirken, bir yandan da k\u00f6t\u00fcleniyordu.<\/p>\n Gelibolulu Mustafa Ali, Mev\u00e2id’in \u00e7e\u015fitli b\u00f6l\u00fcmlerinde Osmanl\u0131 eyaletlerinde ya\u015fayan \u00e7e\u015fitli \u0131rk ve etnik k\u00f6kenden toplumlar\u0131n delikanl\u0131lar\u0131 hakk\u0131nda k\u0131sa k\u0131sa bilgiler veriyordu. \u00d6rne\u011fin \u201cT\u00fcys\u00fczler soyundan namert lokmas\u0131 olanlar\u0131n \u00e7o\u011fu Arabistan pi\u00e7leri ve Anadolu T\u00fcrklerinin veled -i zinalar\u0131d\u0131r, onlar\u0131n s\u00fcrd\u00fc\u011f\u00fc g\u00fczellik ve cazibe s\u00fcresini hi\u00e7bir diyar\u0131n t\u00fcys\u00fczleri s\u00fcrmez,\u201d diyordu. \u00d6rne\u011fin \u201cEdirne, Bursa ve \u0130stanbul’un ince bellileri her y\u00f6nden kusursuzlukta ve g\u00fczellikte onlardan ileridir,\u201d diyordu. \u00d6rne\u011fin \u201cK\u00fcrt t\u00fcys\u00fczleri, anadan do\u011fma evba\u015f olanlar\u0131n tecr\u00fcbesine g\u00f6re sa\u011fl\u0131kl\u0131, yumu\u015fak ve uysal ve her ne teklif olunsa dinleyip yapmalar\u0131 \u00e7ok olur. Hele bellerinden a\u015fa\u011f\u0131s\u0131n\u0131 k\u0131na ile boyat\u0131r, dizlerine ininceye kadar boyanarak kendilerini s\u00fcslerler,\u201d diyordu. \u201cUzun boylu, sal\u0131narak y\u00fcr\u00fcyenleri kullanmak isteyenler Rumeli k\u00f6\u00e7eklerinden \u015fa\u015fmas\u0131nlar. Kul cinsinin de Yusuf \u00e7ehreli \u00c7erkeslerinden ve H\u0131rvat as\u0131ll\u0131lar\u0131n nefesleri mis kokanlar\u0131ndan sak\u0131n usan\u0131p bezmesinler,\u201d diyordu. \u201cAma G\u00fcrc\u00fc, Rus ve G\u00f6rel cinsi, \u00f6teki esnaf\u0131n g\u00fcbresi gibidir. Onlara bakarak Macar soyundan olanlar, ba\u015fka tayfalar\u0131n tabiata uygun ve makbul olanlar\u0131d\u0131r. Gel gelelim, \u00e7o\u011fu efendisine, h\u0131yanet eder; d\u00fc\u015f\u00fcp kalkmalar\u0131ndan, davran\u0131\u015flar\u0131ndan her ki\u015fi onlar\u0131n \u00e7irkin y\u00f6nlerini g\u00f6r\u00fcr,\u201d diyordu. \u201c\u015ea\u015f\u0131lacak olan budur ki M\u0131s\u0131r evba\u015flar\u0131 Habe\u015flilere d\u00fc\u015fk\u00fcnd\u00fcr. Araya so\u011fukluk girer, her biri insan\u0131n samurudur, derler. Asl\u0131nda yatak hizmetinde usta olurlarm\u0131\u015f, yani esbap buhurlamay\u0131, yatak ve yast\u0131k d\u00f6\u015femeyi candan isterlermi\u015f. Erke\u011finde, di\u015fisinde adaml\u0131k belli imi\u015f: her ne semte g\u00f6r\u00fcl\u00fcrse uysal ve g\u00fczel davranarak yumu\u015fakl\u0131k g\u00f6stermeleri kolaym\u0131\u015f,\u201d diyordu…<\/p>\n Bundan \u00e7eyrek as\u0131r sonra, IV. Murad (1623-1640) \u0130ran Seferi s\u0131ras\u0131nda Revan kalesini kendisine sava\u015fs\u0131z teslim eden kale kumandan\u0131 Emirg\u00fbneo\u011flu Tahmasp Kulu Han adl\u0131 bir e\u015fcinseli \u0130stanbul\u2019a getirecek, ad\u0131n\u0131 Yusuf yap\u0131p musahipli\u011fine atayacakt\u0131. Padi\u015fah\u0131n Yusuf Pa\u015fa\u2019ya verdi\u011fi hediyelerden biri bug\u00fcn Emirg\u00e2n dedi\u011fimiz semtteki \u2018Feridun Bah\u00e7esi\u2019 idi. Dimitri Kantemir ve Eremya \u00c7elebi\u2019ye bak\u0131l\u0131rsa, padi\u015fah bu bah\u00e7edeki konakta, Musa \u00c7elebi ve Silahtar Mustafa Pa\u015fa gibi d\u00f6nemin \u00fcnl\u00fc e\u015fcinselleri ile sabaha kadar oturak alemleri d\u00fczenlerdi. Bir yandan da, halk\u0131n ahlak bek\u00e7ili\u011fini yapard\u0131. \u00d6yle ki IV. Murad devrinde, baz\u0131 kaynaklara g\u00f6re 14 bin, baz\u0131lar\u0131na g\u00f6re 20 bin ki\u015fi kahvehanelere gitti\u011fi, t\u00fct\u00fcn, afyon veya i\u00e7ki i\u00e7ti\u011fi gerek\u00e7esiyle katledilmi\u015fti\u2026 \u00dcstelik bu katliam i\u015finde padi\u015fah da bizzat yer alm\u0131\u015ft\u0131\u2026<\/p>\n Halbuki d\u00f6nemin a\u00e7\u0131k s\u00f6zl\u00fc yazar\u0131 Evliya \u00c7elebi\u2019den \u00f6\u011frendi\u011fimize g\u00f6re o tarihlerde e\u015fcinsel meslek erbablar\u0131na \u2018hizan-\u0131 dilberan\u2019 (d\u00fc\u015fk\u00fcn ahlaks\u0131z gen\u00e7ler) denirdi. Bunlar \u2018defter-i h\u00eezan\u2019a kaydedilerek devlet taraf\u0131ndan vergilendirilirdi. \u00c7elebi\u2019ye g\u00f6re \u201cH\u00eez\u00e2n-\u0131 Dilber\u00e2n esnaf\u0131 nefer (ki\u015fi) 500, bunlar bir alay yersiz, yurtsuz, d\u00fcs\u00b8k\u00fcn, ahl\u00e2ks\u0131z, y\u00fczs\u00fczlerdir ki kendi kadir ve k\u0131ymetlerini bilmeyip Babulluk\u2019ta, Kalatyonoz\u2019da, Finde\u2019de, Kumkap\u0131\u2019da, San Pavla\u2019da, Meydanc\u0131k\u2019ta, Kiliseard\u0131\u2019nda, Tatavla\u2019da ve \u00e7es\u00b8it \u00e7es\u00b8it i\u00e7ki i\u00e7ilen yerlerde s\u00fcr\u00fc s\u00fcr\u00fc gezip bo\u011faz\u0131 toklu\u011funa avlan\u0131rkan suba\u015f\u0131 tuza\u011f\u0131na d\u00fc\u015f\u00fcp sonunda defterli olur\u201d idi. \u00c7elebi\u2019ye bak\u0131l\u0131rsa yine o tarihlerde \u201cDeyyuslar esnaf\u0131\u201d 212 ki\u015fi, \u201cAhmak pezevenkler esnaf\u0131\u201d 300 ki\u015fi idi. Bu ki\u015filer di\u011fer meslek erbab\u0131yla birlikte, padi\u015fah\u0131 \u0130ran Seferi\u2019ne u\u011furlayan esnaf alay\u0131na kat\u0131lm\u0131\u015flard\u0131 \u00fcstelik\u2026<\/p>\n Evliya \u00c7elebi\u2019nin konumuzla ilgili bir ba\u015fka if\u015faat\u0131 da, I. Ahmet\u2019in talihsiz o\u011flu Gen\u00e7 Osman\u2019\u0131n kendisini tahttan indiren Yeni\u00e7eriler taraf\u0131ndan \u00f6ld\u00fcr\u00fclmeden (1622) \u00f6nce \u0131rz\u0131na ge\u00e7ildi\u011fiydi. Ancak Seyahatname\u2019nin bu sayfalar\u0131, 1896 y\u0131l\u0131nda orijinal yazmay\u0131 ilk kez yay\u0131mlayan kurulun i\u00e7indeki Necib As\u0131m Bey taraf\u0131ndan y\u0131rt\u0131larak imha edildi\u011fi i\u00e7in bunu yak\u0131n tarihe kadar duymam\u0131\u015ft\u0131k. As\u0131m Bey bu eylemini \u015fu tan\u0131d\u0131k s\u00f6zlerle gerek\u00e7elendirmi\u015fti: \u201cTarihimiz i\u00e7in bu sayfa kara bir lekedir. Bunu gelecek ku\u015faklara g\u00f6stermek do\u011fru olmad\u0131\u011f\u0131 i\u00e7in y\u0131rtt\u0131m!”<\/p>\n Biz de bu \u2018kara\u2019 sayfay\u0131 kapatal\u0131m ve resmi tarih\u00e7ilerin \u2018Lale Devri\u2019 ad\u0131n\u0131 takt\u0131\u011f\u0131 III. Ahmed d\u00f6neminin (1718-1730) \u00fcnl\u00fc \u015fairi Nedim\u2019in lise kitaplar\u0131nda kesinlikle rastlayamayaca\u011f\u0131n\u0131z \u015fu beyitle ne\u015felenelim: “\u0130zn alub cum’a nem\u00e2z\u0131na dey\u00fb m\u00e2derden\/Bir g\u00fcn u\u011fr\u0131layal\u0131m \u00e7erh-i sitem-perverden\/Dola\u015fub iskeleye do\u011fr\u0131 nih\u00e2n yollardan\/Gidelim serv-i rev\u00e2n\u0131m y\u00fcr\u00fc Sad’\u00e2b\u00e2de.”<\/p>\n G\u00fcn\u00fcm\u00fcz T\u00fcrk\u00e7esiyle \u015fair \u015f\u00f6yle diyor: “Annenden cuma namaz\u0131na gidece\u011fiz diye izin al\u0131p sitemlik felekten bir g\u00fcn \u00e7alal\u0131m. Gizli yollardan iskeleye do\u011fru dola\u015f\u0131p, y\u00fcr\u00fc selvi boylu sevgilim Sadabad’e gidelim.” Nedim\u2019i (ve benzer temalar\u0131 i\u015fleyen, Kanuni d\u00f6nemi \u015fairleri Baki\u2019yi ve Fuzuli\u2019yi) savunmak i\u00e7in \u2018Divan \u015fiiri sembolizminden\u2019 dem vuracaklara: \u201cKad\u0131nlar cuma namaz\u0131na gitmediklerine g\u00f6re, Nedim’in ayartmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 servi boylu, erkek familyas\u0131ndan biri olmal\u0131\u201d, deyip yolumuza devam edelim.<\/p>\n Neyse ki, 18\/19. y\u00fczy\u0131l divan \u015fairlerinden Enderunlu Faz\u0131l Bey (\u00f6.1810) o\u011flan sevgililerinden \u00f6vg\u00fcyle bahseden a\u00e7\u0131k s\u00f6zl\u00fc biriydi. \u201c\u015eairiz, \u015feyn verir \u015fan\u0131m\u0131za\/Giremez fahi\u015fe divan\u0131m\u0131za’\u201d (Fahi\u015feler kitab\u0131m\u0131za giremez, \u015fairiz, bu \u015fan\u0131m\u0131za leke s\u00fcrer) \u015feklindeki \u00fcnl\u00fc beytin de m\u00fcellifi olan \u015fairimiz, Defter-i A\u015fk adl\u0131 eserinde d\u00f6rt erkek sevgilisini (ilki ad\u0131n\u0131 vermedi\u011fi bir delikanl\u0131, ikincisi S\u00fcleyman Bey, \u00fc\u00e7\u00fcnc\u00fcs\u00fc hanende \u015eehlevendim Abdullah A\u011fa, d\u00f6rd\u00fcnc\u00fcs\u00fc \u0130smail adl\u0131 bir k\u00f6\u00e7ek); bir sevgilisinin merak\u0131n\u0131 gidermek i\u00e7in yazd\u0131\u011f\u0131 Hubanname adl\u0131 eserinde \u00e7e\u015fitli memleketlerin erkeklerini; sevgilisinin \u201ckad\u0131nlarla birlikte olurum\u201d tehdidi \u00fczerine yazd\u0131\u011f\u0131 Zenanname adl\u0131 eserinde o memleketlerin kad\u0131nlar\u0131n\u0131; \u00c7enginame adl\u0131 eserinde d\u00f6neminin erkek raks\u00e7\u0131lar\u0131n\u0131 (k\u00f6\u00e7ekleri) anlatm\u0131\u015ft\u0131. Divan adl\u0131 eserinde ise devrin b\u00fcy\u00fcklerine d\u00fczd\u00fc\u011f\u00fc \u00f6vg\u00fcler ve o\u011flanlar i\u00e7in yaz\u0131lm\u0131\u015f gazeller yer al\u0131yordu.<\/p>\n Daha hamamlar\u0131n e\u015fcinsel k\u00fclt\u00fcrdeki yerine, k\u00f6\u00e7eklik gelene\u011fine, Kalenderilik ve Bekta\u015filikteki \u2018m\u00fccerretlik\u2019 k\u00fclt\u00fcr\u00fcne, Yeni\u00e7eri Oca\u011f\u0131\u2019ndaki \u2018civelek\u2019 taburlar\u0131na, musikideki e\u015fcinsel g\u00f6ndermelere ve elbette kad\u0131n e\u015fcinselli\u011fine de\u011finemeden yerimiz bitti. (Kad\u0131ns\u0131z ve geleceksiz bir hayat\u0131n tetikledi\u011fi, 16. y\u00fczy\u0131la damgas\u0131n\u0131 vuran \u2018medreseli\u2019 ayaklanmalar\u0131na internet n\u00fcshas\u0131nda k\u0131saca da olsa de\u011finiyorum.)<\/p>\n \u00d6zetin \u00f6zeti, e\u015fcinselli\u011fin ay\u0131p say\u0131lmas\u0131, Bat\u0131 tipi reformlara h\u0131z verilen, dolay\u0131s\u0131yla kad\u0131n-erkek ili\u015fkilerinin normalle\u015fmeye ba\u015flad\u0131\u011f\u0131 Tanzimat D\u00f6nemi\u2019nden (1839\u2019dan) itibaren oldu. D\u00f6nemin alimi ve resmi tarih\u00e7isi Ahmet Cevdet Pa\u015fa, Maruzat adl\u0131 eserinde son durumu \u015f\u00f6yle \u00f6zetlemi\u015fti: “…Kad\u0131n d\u00fc\u015fk\u00fcnleri \u00e7o\u011fald\u0131, delikanl\u0131 merakl\u0131lar\u0131 azald\u0131. O\u011flanc\u0131l\u0131k sanki yere batt\u0131. \u0130stanbul\u2019da eskiden beri delikanl\u0131lara kar\u015f\u0131 olan a\u015fk ve ilgi k\u0131zlara y\u00f6neldi. Sultan \u00dc\u00e7\u00fcnc\u00fc Ahmed zaman\u0131ndan beri devam eden K\u00e2\u011f\u0131thane seyri daha fazla ra\u011fbet buldu. Gerek orada, gerek Bayezid Meydan\u0131\u2019nda arabalara i\u015faret verme usul\u00fc ba\u015flad\u0131. Devletin \u00f6nde gelenleri aras\u0131nda kulamparal\u0131\u011f\u0131yla me\u015fhur K\u00e2mil ve \u00c2li Pa\u015falar ile onlara mensup olanlar kalmad\u0131…”<\/p>\n Cevdet Pa\u015fa iyimser bir yorum yapm\u0131\u015f elbet. E\u015fcinsellik, insanl\u0131k tarihi kadar eski bir insanl\u0131k hali. Muhtemelen insanl\u0131k var olduk\u00e7a da var olacak… E\u015fcinselli\u011fin biyolojik, sosyo-k\u00fclt\u00fcrel, siyasal nedenleri ve i\u015flevleri ba\u015fl\u0131 ba\u015f\u0131na ara\u015ft\u0131rma konusu. K\u0131zl\u0131-erkekli ya\u015fam\u0131 i\u00e7lerine sindiremeyenlerin e\u015fcinselli\u011fi nas\u0131l sindirdiklerini de \u2018muhafazak\u00e2r-demokrat\u2019 yazarlar anlat\u0131r herhalde.<\/p>\n Yaz\u0131m\u0131z\u0131 Jurnal adl\u0131 g\u00fcnl\u00fc\u011f\u00fcne \u201ctarih, galiplerin propagandas\u0131d\u0131r\u201d diye yazan, sahici muhafazakar-demokrat d\u00fc\u015f\u00fcn\u00fcr Cemil Meri\u00e7 ba\u011flas\u0131n: \u201cD\u00fc\u015f\u00fcnmek, insan \u00fczerine d\u00fc\u015f\u00fcnmek mutlaka yasak b\u00f6lgelerden birka\u00e7\u0131na dal\u0131p \u00e7\u0131kmakla olur. Zaten demokrasi ve liberalizm yasak b\u00f6lgeleri kald\u0131rmak manas\u0131na gelir. O halde din vaktiyle en basit jestlere kadar b\u00fct\u00fcn insan hayat\u0131n\u0131 d\u00fczenlemeye kalk\u0131\u015fm\u0131\u015ft\u0131r: \u0130\u00e7ki i\u00e7meyeceksin, domuz yemeyeceksin, zina yapmayacaks\u0131n. Osmanl\u0131 bunlar\u0131n hepsini yapt\u0131. Ama g\u00f6zlenerek, korkarak ve \u015fuuru yaraland\u0131k\u00e7a yaraland\u0131. Hay\u0131r uyuzla\u015ft\u0131. \u0130kiy\u00fczl\u00fc bir hayvan oldu Osmanl\u0131. Tanr\u0131\u2019y\u0131 ve kulu aldatan bir panay\u0131r g\u00f6zba\u011fc\u0131s\u0131. Elinde tesbih, evinde o\u011flan, duda\u011f\u0131nda dua\u2026\u201d<\/p>\n Bilmem bunun \u00fcst\u00fcne s\u00f6z s\u00f6ylemeye gerek var m\u0131?<\/p>\n \u00d6zet Kaynak\u00e7a: <\/strong> Evliya Celebi Seyahatnamesi, I. Cilt, 1. Kitap, Haz\u0131rlayan: Orhan S\u00b8aik G\u00f6kyay, Yap\u0131 Kredi Yay\u0131nlar\u0131, 1996; Selim S. Kuru, \u201cSex in the Text: Deli Birader and Ottoman Literary Canon,\u201d Middle Eastern Literatures, 10:2, 2007, s. 157-174; Gelibolulu Mustafa \u00c2li, G\u00f6rg\u00fc ve Toplum Kurallar\u0131 \u00dczerinde Ziyafet Sofralar\u0131\/Mev\u00e2id\u00fcn Nefais fi Kavaidil-Mecalis-1, Yay\u0131na Haz\u0131rlayan: Orhan \u015eaik G\u00f6kyay, Terc\u00fcman 1001 Temel Eser Yay\u0131nlar\u0131, 1978; Murat Bardak\u00e7\u0131, Osmanl\u0131’da Seks\/Sarayda Gece Dersleri, G\u00fcr Yay\u0131nlar\u0131, 1993; Mustafa Akda\u011f, \u201cMedreseli \u0130syanlar\u0131\u201dhttp:\/\/www.egitim.aku.edu.tr\/ MedreseIsyan. pdf; Sema Nilg\u00fcn Erdo\u011fan, Sexual life in Ottoman Society, D\u00f6nence Bas\u0131m ve Yay\u0131n Hizmetleri, 1996; Enderunlu Faz\u0131l, Hubann\u00e2me ve Zen\u00e2nn\u00e2me, Yeni \u015eark Kitabevi,1975; Cemil Meri\u00e7, Jurnal-1, \u0130leti\u015fim, 2012.<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Ayşe Hür Radikal Gazetesi, 10 Kasım 2013 “Kul cinsinin de Yusuf çehreli Çerkeslerinden ve Hırvat asıllıların nefesleri mis kokanlarından sakın usanıp bezmesinler…” (11. yüzyılda yaşamış Kuhistan Sultanı Kabus’un oğluna nasihat kitabı Kâbusname’den) Başbakan’ın bağnaz otoriterliğinin son numunesi olan “kızlı-erkekli yaşam” tartışmasından sonra İslamcı yazarlardan Hayrettin Karaman, Başbakan’ı savunmak için “kadın ve erkek öğrencilerin bir veya […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"0","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[29],"tags":[],"class_list":["post-12734","post","type-post","status-publish","format-standard","hentry","category-tarih","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/12734","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/comments?post=12734"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/12734\/revisions"}],"predecessor-version":[{"id":12736,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/12734\/revisions\/12736"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=12734"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=12734"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=12734"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/strong> Radikal Gazetesi, 10 Kas\u0131m 2013<\/p>\n
\n<\/strong>
\nOrhan Gazi zaman\u0131nda (1326-1359) Osmanl\u0131lara esir d\u00fc\u015fen Bizans\u2019\u0131n Selanik Ba\u015fpiskoposu Gregory Palamas, Osmanl\u0131\u2019da sapk\u0131nl\u0131\u011f\u0131n \u00e7ok yayg\u0131n oldu\u011funu, \u00f6zellikle Hristiyan esirlere y\u00f6nelik tacizlerin \u00e7ok oldu\u011funu yazar hat\u0131rat\u0131nda. \u2018O\u011flanc\u0131l\u0131\u011f\u0131n\u2019, I. Bayezid d\u00f6neminde ba\u015flad\u0131\u011f\u0131n\u0131 kabul eden kaynaklar ise su\u00e7u Bayezid\u2019in kar\u0131lar\u0131ndan S\u0131rp as\u0131ll\u0131 Olivera Despina\u2019ya atarlar. G\u00fcya bu gavur hatunun kocas\u0131 i\u00e7in buldu\u011fu H\u0131ristiyan o\u011flanlarla ba\u015flam\u0131\u015ft\u0131r e\u015fcinselli\u011fin Osmanl\u0131\u2019da kurumsalla\u015fmas\u0131 ve saraydaki \u2018i\u00e7 o\u011flanlar\u0131\u2019 \u00f6rg\u00fctlenmesinin n\u00fcvesini bu o\u011flanlar olu\u015fturmu\u015ftur\u2026<\/p>\n
\n<\/strong>
\nPeki II. Murad, kendisinin emri \u00fczerine Mercimek Ahmed\u2019in Fars\u00e7a\u2019dan \u00e7evirdi\u011fi, 11. Y\u00fczy\u0131lda ya\u015fam\u0131\u015f Kuhistan Sultan\u0131 Kabus’un o\u011fluna nasihat kitab\u0131 K\u00e2busname\u2019deki \u015fu sat\u0131rlar\u0131 okudu\u011funda \u015fa\u015f\u0131rm\u0131\u015f m\u0131yd\u0131 acaba: “… ve yaz olunca avretlere meylet ve k\u0131\u015f\u0131n o\u011flanlara, ta ki bedenen sa\u011flam olas\u0131n. Zira ki o\u011flan teni s\u0131cakt\u0131r, yaz\u0131n iki s\u0131cak bir yere gelirse teni az\u0131t\u0131r ve avret teni so\u011fuktur, k\u0131\u015f\u0131n iki so\u011fuk bir yere gelse teni kurutur vesselam.”<\/p>\n
\n<\/strong>
\n\u2018Osmanl\u0131 sultanlar\u0131n\u0131n kahkahalarla okudu\u011fu kitap\u2019 olarak \u00fcnlenen Kitab-\u0131 D\u00e2fi\u2018\u00fc ‘l-gum\u00fbm ve R\u00e2fi\u2018\u00fc ‘l-hum\u00fbm\u2019un (k\u0131saca \u2018Gamlar\u0131 Def Eden Kitap\u2019) ilk b\u00f6l\u00fcm\u00fc nik\u00e2h\u0131n meziyetlerine ve sevi\u015fmenin faydalar\u0131na; ikinci b\u00f6l\u00fcm \u2018kulampara\u2019 (aktif e\u015fcinsel) karde\u015flerin ve zampara biraderlerin aras\u0131nda ge\u00e7en tart\u0131\u015fmalara; \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm servi boylu yal\u0131n y\u00fczl\u00fc ve lale yanakl\u0131 o\u011flanlarla sohbetin zevklerine; d\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcm g\u00fcm\u00fc\u015f tenli kad\u0131nlar ve yasemin g\u00f6\u011f\u00fcsl\u00fc k\u0131zlarla oyna\u015fman\u0131n hazlar\u0131na; be\u015finci b\u00f6l\u00fcm, r\u00fcyalarda ya\u015fanan baz\u0131 hallere ve hayvanlarla ili\u015fkilere; alt\u0131nc\u0131 b\u00f6l\u00fcmde o\u011flanlar\u0131n (pasif e\u015fcinsellerin) ve ne id\u00fc\u011f\u00fc belirsizlerin durumlar\u0131na; yedinci b\u00f6l\u00fcmde gidilerin (pezevenk ?) ve boynuzlular\u0131n hik\u00e2yelerine dairdi.<\/p>\n
\n<\/strong> SUHTE AYAKLANMALARI <\/strong><\/p>\n
\n<\/strong>T\u00dcYS\u00dcZ O\u011eLANLAR KILAVUZU <\/strong><\/p>\n
\n<\/strong>EM\u0130RG\u00c2N ADI NEREDEN GEL\u0130YOR? <\/strong><\/p>\n
\n<\/strong> GEN\u00c7 OSMAN\u2019IN BA\u015eINA GELENLER <\/strong><\/p>\n
\n<\/strong> ENDERUNLU FAZIL\u2019IN O\u011eLANLARI <\/strong><\/p>\n
\n<\/strong>AHMET CEVDET PA\u015eA\u2019NIN SAPTAMASI <\/strong><\/p>\n