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Erman Artun T\u00fcrkler, d\u00fcnya co\u011frafyas\u0131 \u00fczerinde s\u0131k s\u0131k yurt de\u011fi\u015ftirerek \u00e7ok geni\u015f bir alana yay\u0131lm\u0131\u015flar, bir\u00e7ok k\u00fclt\u00fcr ve dinin etkisi alt\u0131nda kalarak farkl\u0131 uygarl\u0131klar ya\u015fam\u0131\u015flard\u0131r. Bunun sonucunda Orta Asya\u2019dan g\u00fcn\u00fcm\u00fcze de\u011fi\u015fen, geli\u015fen, gelene\u011fe ba\u011fl\u0131 bir halk k\u00fclt\u00fcr\u00fc olmu\u015ftur. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn tarih i\u00e7indeki g\u00f6r\u00fcn\u00fcm\u00fc, de\u011fi\u015fmesi ve geli\u015fmesine paralel olarak bir de\u011fi\u015fim ve geli\u015fim i\u00e7inde olmu\u015ftur. Ayn\u0131 uygarl\u0131\u011fa ba\u011fl\u0131 k\u00fclt\u00fcrler ayn\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde birle\u015firler. Bir uygarl\u0131\u011f\u0131n d\u00fcnya g\u00f6r\u00fc\u015f\u00fc de o uygarl\u0131\u011fa \u00f6zg\u00fc bir halk k\u00fclt\u00fcr\u00fc do\u011furur. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri ya\u015fayan k\u00fclt\u00fcr toplulu\u011funun kendine \u00f6zg\u00fc d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne ve de\u011ferler sistemine g\u00f6re \u015fekillenir. K\u00fclt\u00fcre ba\u011fl\u0131 olarak \u015fekillenen her t\u00fcrl\u00fc birikim do\u011fal olarak o k\u00fclt\u00fcr\u00fcn bir par\u00e7as\u0131d\u0131r.<\/span><\/p>\n T\u00fcrk k\u00fclt\u00fcr\u00fc belirli bir co\u011frafyayla s\u0131n\u0131rland\u0131r\u0131lamayaca\u011f\u0131 i\u00e7in T\u00fcrklerin g\u00f6\u00e7\u00fcp yerle\u015ftikleri, devlet kurup egemen olduklar\u0131 \u00fclkelerin t\u00fcm\u00fcn\u00fc kapsamaktad\u0131r. T\u00fcrkler \u0130slamiyet\u2019ten \u00f6nce o g\u00fcnk\u00fc inan\u00e7 sistemlerine, k\u00fclt\u00fcr ve geleneklerine ba\u011fl\u0131 halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerine sahiptiler.<\/p>\n \u0130nan\u00e7 k\u00fclt\u00fcr\u00fc, k\u00fclt\u00fcr de halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerini etkiler. Bug\u00fcnk\u00fc halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinde, eski inan\u0131\u015f ve geleneklerin izlerini bulmak m\u00fcmk\u00fcnd\u00fcr. T\u00fcrklerin \u0130slamiyet\u2019i kabul etmelerinden sonra halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri yeni \u00f6zle \u0130slami renge b\u00fcr\u00fcnerek varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015flerdir. Yeni k\u00fclt\u00fcr gere\u011fi mitlerle \u00f6r\u00fcl\u00fc destan d\u00f6nemi \u00fcr\u00fcnleri \u0130slami \u00f6\u011felerle beslenerek yeniden yap\u0131lanm\u0131\u015ft\u0131r.<\/p>\n \u0130slamiyet \u00f6ncesi \u00e7e\u015fitli inan\u00e7 sistemlerinden etkilenen T\u00fcrkler, her k\u00fclt\u00fcrde oldu\u011fu gibi semavi bir dine ge\u00e7erken, eski inan\u00e7lar\u0131n\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fc yeni dine ta\u015f\u0131y\u0131p onun kal\u0131plar\u0131na uydurmu\u015flard\u0131r.<\/p>\n T\u00fcrk halk k\u00fclt\u00fcr\u00fc, Anadolu\u2019da geleneksel ya\u015fam\u0131 s\u00fcrd\u00fcren topluluklar\u0131n y\u00fczy\u0131llar boyunca kendi dil, k\u00fclt\u00fcr ve be\u011fenileriyle olu\u015fturup ya\u015fatt\u0131klar\u0131 k\u00fclt\u00fcr\u00fcn ortak ad\u0131d\u0131r. Bu k\u00fclt\u00fcr halk\u0131n duygu, d\u00fc\u015f\u00fcnce ve be\u011fenisiyle s\u00fcz\u00fclerek g\u00fcn\u00fcm\u00fcze gelmi\u015f, toplum, insan ve do\u011fa ger\u00e7e\u011fiyle \u015fekillenmi\u015ftir.<\/p>\n Sosyal yap\u0131 ait oldu\u011fu toplumun k\u00fclt\u00fcr \u00f6geleriyle bi\u00e7imlenir. K\u00fclt\u00fcr her toplumsal \u00f6gede yans\u0131mas\u0131n\u0131 bulan dokudur (Turan 1990:13). K\u00fclt\u00fcrle\u015fme ad\u0131 verilen evrensel s\u00fcre\u00e7te k\u00fclt\u00fcr varl\u0131klar\u0131, yeniyi alarak de\u011fi\u015fir, geli\u015fir (G\u00fcven\u00e7 1993:138). K\u00fclt\u00fcr; ya\u015fanan, ya\u015fatan ve ya\u015fayan varl\u0131k olarak ge\u00e7mi\u015ften gelece\u011fe s\u00fcrekliliktir (G\u00fcven\u00e7,1993:231). Her k\u00fclt\u00fcr olgusu k\u00fclt\u00fcr\u00fcn b\u00fct\u00fcn\u00fc gibi do\u011far, geli\u015fir, kaybolur veya yeni fonksiyonlarla geni\u015fler ve gen\u00e7le\u015fir (Y\u0131lmaz, 1994:2).<\/p>\n K\u00fclt\u00fcr toplumsald\u0131r. Ki\u015fi, i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumun k\u00fclt\u00fcr\u00fcnden soyutlanamaz. K\u00fclt\u00fcr tarihseldir, uzun bir ya\u015fam dilimi i\u00e7inde olgunla\u015f\u0131r. K\u00fclt\u00fcr bir ya\u015fam bi\u00e7imi, bir toplumsal davran\u0131\u015ft\u0131r. Bu olgu da bir s\u00fcre\u00e7 i\u00e7inde bir tarih \u00e7ana\u011f\u0131nda olu\u015fur (Artun,1996:12).<\/p>\n Orta Asya\u2019dan gelip Anadolu\u2019yu yurt tutan T\u00fcrkmenler g\u00f6\u00e7 yollar\u0131nda k\u00fclt\u00fcrle\u015fme yoluyla k\u00fclt\u00fcr al\u0131\u015fveri\u015finde bulunarak bunlar\u0131 Anadolu\u2019ya ta\u015f\u0131m\u0131\u015flard\u0131r. Yeni yurt Anadolu\u2019da tan\u0131\u015f\u0131lan k\u00fclt\u00fcrlerle ve yazlak-g\u00fczlek, k\u0131\u015flak ve konalgalar aras\u0131nda k\u00fclt\u00fcrle\u015fme s\u00fcrm\u00fc\u015ft\u00fcr. Ta\u015f\u0131nan Orta Asya ve g\u00f6\u00e7 yollar\u0131 k\u00fclt\u00fcr\u00fc, yeni yurt Anadolu k\u00fclt\u00fcr\u00fc ve \u0130slami k\u00fclt\u00fcr, y\u00fczy\u0131llar boyu s\u00fcren k\u00fclt\u00fcrle\u015fme s\u00fcrecinde yo\u011frularak yeni bir Anadolu k\u00fclt\u00fcr\u00fc olu\u015fturmu\u015ftur.<\/p>\n Anadolu\u2019ya ak\u0131p gelen insan dalgalar\u0131, dokuz y\u00fczy\u0131l \u00f6nce kendilerine \u00f6zg\u00fc inan\u0131\u015flar\u0131n\u0131, t\u00f6relerini, geleneklerini, sanatlar\u0131n\u0131 da beraberlerinde getirdiler. Anadolu ge\u00e7mi\u015f zaman i\u00e7inde \u00e7ok say\u0131da k\u00fclt\u00fcr\u00fc i\u00e7erisinde bar\u0131nd\u0131rm\u0131\u015f \u00e7e\u015fitli topluluklara yurt olmu\u015ftur. Bu k\u00fclt\u00fcrel miras Anadolu\u2019ya gelen topluluklara aktar\u0131lm\u0131\u015ft\u0131r. Bu k\u00fclt\u00fcr al\u0131\u015f veri\u015fi sonunda k\u00fclt\u00fcr, de\u011fi\u015fimini s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr (Erginer,1997:137).<\/p>\n B\u00f6ylece g\u00fcn\u00fcm\u00fczde Anadolu\u2019nun sosyo-k\u00fclt\u00fcrel yap\u0131la\u015fmas\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r. K\u00fclt\u00fcr miras\u0131, insanl\u0131\u011f\u0131n ortak miras\u0131d\u0131r. Her millet hatta her uygarl\u0131k dil, k\u00fclt\u00fcr, tarih miras\u0131yla d\u00fcnyada yerini al\u0131r. Bireylerin k\u00f6kle\u015fmesi ve toplumsalla\u015fmas\u0131, bu miras\u0131n i\u00e7inde ger\u00e7ekle\u015fir. K\u00fclt\u00fcr varl\u0131klar\u0131n\u0131 da i\u00e7eren miras duygusu ge\u00e7mi\u015fte temel olarak simgesel bir bi\u00e7im alm\u0131\u015f olsa da yeni bir olay de\u011fildir. Ge\u00e7mi\u015fin halk k\u00fclt\u00fcrleri y\u00fczy\u0131llar boyunca gen\u00e7 ku\u015faklara miras olarak hizmet etmi\u015ftir. K\u00fclt\u00fcr miraslar\u0131 ge\u00e7mi\u015fin tan\u0131klar\u0131d\u0131r, bu y\u00f6nleriyle gelece\u011fin \u015fekillenmesinde etkendir.<\/p>\n Anadolu co\u011fraf\u00ee konumu nedeniyle tarih boyunca Asya, Avrupa, Afrika, M\u0131s\u0131r ve Mezopotamya k\u00fclt\u00fcr yollar\u0131n\u0131n kesi\u015fti\u011fi bir merkez olmu\u015ftur. Orta Asya\u2019dan Anadolu\u2019ya 9. y\u00fczy\u0131ldan ba\u015flayarak k\u00fc\u00e7\u00fck gruplar, 11.y\u00fczy\u0131ldan itibaren b\u00fcy\u00fck kitleler halinde gelmeye ba\u015flayan O\u011fuz ve T\u00fcrkmen boylar\u0131, Anadolu\u2019nun bug\u00fcnk\u00fc k\u00fclt\u00fcrel yap\u0131s\u0131n\u0131 olu\u015fturmaya ba\u015flam\u0131\u015flard\u0131r. Bu tarihi s\u00fcre\u00e7te Anadolu T\u00fcrkle\u015fmi\u015f, T\u00fcrkler de Anadolula\u015fm\u0131\u015ft\u0131r (Erden, 1998: 4-12). T\u00fcrk k\u00fclt\u00fcr\u00fc tarih s\u00fcrecinde kendine miras kalan k\u00fclt\u00fcrleri T\u00fcrk k\u00fclt\u00fcr potas\u0131nda eriterek kendi damgas\u0131n\u0131 vurmu\u015ftur. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri bir milletin mill\u00ee kimli\u011fini belirler, olu\u015ftuklar\u0131 toplumun ortak kabullerini alarak kendilerine \u00f6zg\u00fc gelenek yarat\u0131rlar (Y\u0131ld\u0131r\u0131m,1998:37).<\/p>\n Her inan\u00e7 sistemi, topluma uygun bir yap\u0131 kazan\u0131r. K\u00fclt\u00fcr tarihi a\u00e7\u0131s\u0131ndan temel s\u00fcre\u00e7 k\u00fclt\u00fcrle\u015fmedir. Anadolu\u2019da T\u00fcrkler k\u00fclt\u00fcrel etkile\u015fim i\u00e7inde yeni bir k\u00fclt\u00fcrel kimlik kazanm\u0131\u015flard\u0131r. T\u00fcrkler \u0130slamiyet k\u00fclt\u00fcr dairesine girdikten sonra yurt de\u011fi\u015ftirerek yeni yurtlar\u0131 Anadolu\u2019ya geldiler. Yeni yurtta k\u00fclt\u00fcr\u00fcn do\u011fas\u0131 gere\u011fi g\u00fcnl\u00fck ya\u015fam ve de\u011fer yarg\u0131lar\u0131 da de\u011fi\u015fikli\u011fe u\u011frad\u0131. Anadolu\u2019da ya\u015fayan k\u00fclt\u00fcr sentezi T\u00fcrk k\u00fclt\u00fcr potas\u0131nda eriyerek yeni bir ala\u015f\u0131m olu\u015fturdu.<\/p>\n T\u00fcrkiye halk k\u00fclt\u00fcr\u00fc, y\u00fczy\u0131llar\u0131n deneyimlerinden s\u00fcz\u00fclerek bi\u00e7imlenmi\u015f, ku\u015faktan ku\u015fa\u011fa aktar\u0131lan bir de\u011ferler b\u00fct\u00fcn\u00fcd\u00fcr. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleriyle ya\u015fad\u0131klar\u0131 y\u00f6re aras\u0131nda bir ba\u011f vard\u0131r.<\/p>\n Bu \u00fcr\u00fcnlerin \u015fekillenmesinde tarihi ve k\u00fclt\u00fcrel miras\u0131n \u00f6nemli bir rol\u00fc vard\u0131r. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri halk aras\u0131nda mayalanm\u0131\u015f, halk\u0131n k\u00fclt\u00fcr yap\u0131s\u0131n\u0131 belirleyen ya\u015fad\u0131\u011f\u0131 toplumun dokusudur. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinin halk\u0131n ortak duygu ve d\u00fc\u015f\u00fcncelerini dile getirmeleri bak\u0131m\u0131ndan T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn korunmas\u0131nda, ya\u015fat\u0131lmas\u0131nda \u00f6nemli i\u015flevleri bulunmaktad\u0131r(Artun, 1996:12-25)<\/p>\n Halk k\u00fclt\u00fcr\u00fc, \u00f6z\u00fc gere\u011fi statik de\u011fil dinamiktir. Halk k\u00fclt\u00fcr\u00fc halk ya\u015fay\u0131\u015f\u0131 bilimidir, k\u00fclt\u00fcr toplulu\u011funun ortak mal\u0131 oldu\u011fu i\u00e7in ulusal yap\u0131n\u0131n bir par\u00e7as\u0131d\u0131r. K\u00fclt\u00fcr do\u011fas\u0131 gere\u011fi de\u011fi\u015fkendir. Gelenek zaman boyutunda bir ba\u015fka gelene\u011fe ula\u015facakt\u0131r. Her halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcn\u00fc belli bir k\u00fclt\u00fcr i\u00e7inde olu\u015fur ve canl\u0131l\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr. Halk k\u00fclt\u00fcr\u00fc ge\u00e7mi\u015fteki bir k\u00fclt\u00fcr, ge\u00e7mi\u015ften g\u00fcn\u00fcm\u00fcze gelmi\u015f bir kal\u0131p de\u011fildir. Ya\u015fayan bir k\u00fclt\u00fcr toplulu\u011funun bug\u00fcnk\u00fc gereksinimini kar\u015f\u0131layan bir sosyal kurumdur.<\/p>\n Anadolu\u2019nun g\u00fcn\u00fcm\u00fczdeki evrensel de\u011ferler ta\u015f\u0131yan \u00f6zg\u00fcn k\u00fclt\u00fcr yap\u0131s\u0131n\u0131n olu\u015fmas\u0131nda T\u00fcrkler ana etken olmu\u015ftur. Anadolu pek \u00e7ok k\u00fc\u00e7\u00fck k\u00fclt\u00fcrel \u00e7evreyi ve onlar\u0131n k\u00fclt\u00fcrel yap\u0131lar\u0131n\u0131 i\u00e7inde bar\u0131nd\u0131rm\u0131\u015ft\u0131r. Bu k\u00fclt\u00fcr zenginli\u011fini kesin \u00e7izgilerle birbirinden ay\u0131rmak m\u00fcmk\u00fcn de\u011fildir.<\/p>\n Anadolu co\u011frafyas\u0131nda i\u00e7 i\u00e7e ya\u015fayan bu k\u00fclt\u00fcr zenginli\u011fi pek az ulusa nasip olmu\u015ftur. Bu bir k\u00fclt\u00fcr mozai\u011fi de\u011fildir; yurt tutulan Anadolu co\u011frafyas\u0131nda k\u00fclt\u00fcrlerin yaratt\u0131\u011f\u0131 ala\u015f\u0131m, yeni bir Anadolu k\u00fclt\u00fcr\u00fcd\u00fcr.<\/p>\n Anadolu tarihi y\u00f6n\u00fcyle \u00e7ok k\u00f6kl\u00fc bir ge\u00e7mi\u015fe sahiptir. Bu k\u00fclt\u00fcrel zenginlik halk \u00fcr\u00fcnlerine yans\u0131maktad\u0131r. Anadolu halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri, toplumsal ya\u015famda uyum sa\u011flay\u0131c\u0131, birlikteli\u011fi peki\u015ftirici, dayan\u0131\u015fmay\u0131 artt\u0131r\u0131c\u0131 \u00f6zelliklerini s\u00fcrd\u00fcrerek belli bir i\u015flev \u00fcstlenirler. Bu \u00fcr\u00fcnler tarihsel geli\u015fim s\u00fcrecinde Anadolu insan\u0131n\u0131n sanatsal be\u011fenisini belirleyen, estetik anlay\u0131\u015f\u0131n\u0131 sergiler. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri, kendi k\u00fclt\u00fcr\u00fcyle yabanc\u0131la\u015fmay\u0131 \u00f6nler. Gelene\u011fi s\u00fcrd\u00fcrenler k\u00fclt\u00fcr ta\u015f\u0131y\u0131c\u0131lar\u0131 olarak g\u00f6rev yapmaktad\u0131rlar.<\/p>\n T\u00fcrk halk k\u00fclt\u00fcr\u00fc \u00e7ok zengin bir yap\u0131ya sahiptir. Bu zenginlik k\u00f6klerini tarihin derinliklerinden almaktad\u0131r. T\u00fcrkler, Sibirya\u2019dan Balkanlara, Yemenden Hindistan\u2019a, \u00c7in\u2019e kadar \u00e7ok geni\u015f co\u011frafyaya yay\u0131lm\u0131\u015f bu co\u011frafyalarda devletler kurmu\u015f, bir \u00e7ok uygarl\u0131\u011fa etki etmi\u015f, \u00e7e\u015fitli uygarl\u0131klardan ald\u0131\u011f\u0131 k\u00fclt\u00fcr \u00f6gelerini de T\u00fcrk k\u00fclt\u00fcr\u00fcyle yo\u011furmu\u015ftur. Bu hareketlilik T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fc s\u00fcrekli ve dinamik k\u0131lm\u0131\u015ft\u0131r. \u0130ki binli y\u0131llara girdi\u011fimiz bu y\u0131llarda bu dinamikler d\u00fcnyada hareketlenmi\u015f, \u00e7\u0131nar a\u011fac\u0131 hem k\u00f6klerinden hem dallar\u0131ndan filizler vermeye ba\u015flam\u0131\u015ft\u0131r (F\u0131\u011flal\u0131,1996:3). Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri halk\u0131n k\u00fclt\u00fcr yap\u0131s\u0131n\u0131 belirleyen ya\u015fad\u0131\u011f\u0131 toplumun dokusu milletin s\u00f6z sanatlar\u0131ndaki sembol\u00fcd\u00fcr.<\/p>\n Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri, belli bir k\u00fclt\u00fcr birikimi, d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ve inan\u00e7 sisteminin, ya\u015fama bi\u00e7iminin anlat\u0131c\u0131 ve s\u00f6yleyiciler taraf\u0131ndan \u00f6z\u00fcmlenip yorumlanmas\u0131yla \u00f6zg\u00fcn anlat\u0131mlara kavu\u015fur. Anonim \u00fcr\u00fcnler, bireysel ya\u015fant\u0131n\u0131n toplumsal \u00f6rnekleridir. Anadolu halk\u0131n\u0131n d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn yan\u0131 s\u0131ra estetik modelleri de halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinde temsil edilir. K\u00fclt\u00fcr \u00e7evresi de\u011fi\u015ftik\u00e7e toplumsal kurallar\u0131 etkileyen k\u00f6kl\u00fc farkl\u0131l\u0131k ve de\u011fi\u015fimler halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerine kademe kademe yans\u0131r.<\/p>\n Halk k\u00fclt\u00fcr\u00fc, bir b\u00f6lgedeki k\u00fclt\u00fcr \u00fcr\u00fcnlerinin t\u00fcm\u00fcd\u00fcr. Toplumun sosyo-ekonomik dinamiklerini ortaya \u00e7\u0131kartmakta, milletin k\u00fclt\u00fcr birli\u011fini sa\u011flamaktad\u0131r. Temel \u00f6zelliklerinden biri de yerelliktir. Gelenekler ili\u015fkiler gibi, yerel \u00f6zellikler ta\u015f\u0131yan g\u00fcnl\u00fck ya\u015fam zamanla \u00e7e\u015fitli etkenlere ba\u011fl\u0131 olarak genel, ya\u015fam i\u00e7inde g\u00f6r\u00fcl\u00fcr. Bireysel ya\u015fant\u0131n\u0131n toplumsalla\u015fm\u0131\u015f \u00f6rnekleri olan halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri \u00e7e\u015fitli d\u00fczeylerde ileti\u015fim sa\u011flama i\u015flevini de yerine getirir. Milletleri di\u011fer k\u00fclt\u00fcrlerden ay\u0131ran k\u00fclt\u00fcrel \u00f6zelliklerin esas\u0131 halk k\u00fclt\u00fcr\u00fcd\u00fcr.<\/p>\n Tarihsel s\u00fcre\u00e7te, her k\u00fclt\u00fcrde oldu\u011fu gibi T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fc belirleyen de\u011fer, norm, sosyal kontrol \u00f6\u011feleri ve formlar de\u011fi\u015fikli\u011fe u\u011fram\u0131\u015ft\u0131r. K\u00fclt\u00fcr, statik de\u011fildir. Zemindeki de\u011ferler ayn\u0131 kalmak \u015fart\u0131yla de\u011fi\u015fen ve geli\u015fen ili\u015fkiler a\u011f\u0131d\u0131r. K\u00fclt\u00fcr her toplumsal olgu ve de\u011fer gibi dinamik karakterle de\u011fi\u015ferek yenilenir.<\/p>\n Baz\u0131 halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinde eski inan\u00e7 sistemleri ve k\u00fclt\u00fcrlerinin ayin ve t\u00f6renlerine ait pratiklerinin Anadolu\u2019da yeni bir sentezle \u0130slami \u015fekil ve ruha d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6r\u00fcyoruz. T\u00fcrk k\u00fclt\u00fcr\u00fc Anadolu\u2019da \u015fekillenirken, halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri de yeniden yap\u0131lanmaya ba\u015flam\u0131\u015ft\u0131r. B\u00fcy\u00fck \u015fehirlerin \u00e7evresinde olu\u015fan \u00fcst k\u00fclt\u00fcr, mimaride, m\u00fczikte, edebiyatta yeni bir bak\u0131\u015f a\u00e7\u0131s\u0131 olu\u015fturmu\u015ftur. Anadolu\u2019da konar-g\u00f6\u00e7er ve k\u00f6y \u00e7evrelerinde \u0130slami k\u00fclt\u00fcr etkisiyle Orta Asya k\u00fclt\u00fcr\u00fcnden farkl\u0131, fakat b\u00fcy\u00fck \u015fehirlerin etraf\u0131nda olu\u015fan \u00fcst k\u00fclt\u00fcr\u00fc de yakalayamayan bir k\u00fclt\u00fcr olu\u015fmu\u015ftur. Konar-g\u00f6\u00e7er k\u00fclt\u00fcr\u00fcndeki halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinde g\u00f6\u00e7ebe ya\u015fam\u0131n ve do\u011fal \u00e7evrenin etkisi g\u00f6r\u00fcl\u00fcr. K\u00f6y ve kasaba halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinde \u00e7evrelerine ait \u00f6zelliklerin varl\u0131\u011f\u0131 dikkati \u00e7eker.<\/p>\n Her toplumun kendine \u00f6zg\u00fc bir yerle\u015fim, do\u011fa ili\u015fkileri, \u00fcretim-t\u00fcketim bi\u00e7imi vard\u0131r. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri bir anda ortaya \u00e7\u0131kmazlar. Olu\u015fum nedenleri ge\u00e7mi\u015fte yatmaktad\u0131r. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerini kavrayabilmek i\u00e7in olu\u015fumlar\u0131n\u0131, s\u00fcre\u00e7lerini, insan-do\u011fa-toplum ili\u015fkilerinin i\u015flevlerini bilmek zorunday\u0131z. Bir \u00fcr\u00fcn\u00fcn kendi i\u00e7inde ve di\u011fer olgularla ili\u015fkisini inceledikten sonra g\u00f6r\u00fcn\u00fc\u015f\u00fcn arkas\u0131nda yatan \u00f6z\u00fcn belirlenmesi gerekir. Toplumsal de\u011fi\u015fim s\u00fcrecini etkileyen, y\u00f6nlendiren ve belirleyen yap\u0131sal \u00f6\u011felere niteli\u011fini veren d\u00f6rt olgu vard\u0131r. Bunlar ekonomik, teknolojik, demografik ve ekolojik olgulard\u0131r.<\/p>\n Halk k\u00fclt\u00fcr\u00fc, k\u00fclt\u00fcr varl\u0131\u011f\u0131n\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturmaktad\u0131r. Halk k\u00fclt\u00fcr\u00fc y\u00fczy\u0131llar\u0131n deneyimlerinden s\u00fcz\u00fclerek bi\u00e7imlenmi\u015f, ku\u015faktan ku\u015fa\u011fa aktar\u0131larak g\u00fcn\u00fcm\u00fcze gelmi\u015f bir de\u011ferler b\u00fct\u00fcn\u00fcd\u00fcr. S\u00f6zl\u00fc gelenekte ya\u015fat\u0131lan \u00fcr\u00fcnlerle beslenen halk k\u00fclt\u00fcr\u00fcn\u00fcn \u00f6z\u00fcnde, ba\u011fl\u0131 bulundu\u011fu k\u00fclt\u00fcre ait \u00f6rnek de\u011ferler ve ahlak anlay\u0131\u015f\u0131 vard\u0131r. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri, toplumsal ve k\u00fclt\u00fcrel birlik olu\u015fturan ortak ve k\u00fclt\u00fcrel \u00f6zellikleri bulunan topluluklar\u0131n \u00fcr\u00fcnleridir. T\u00fcrk halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerine, T\u00fcrk toplumunun sa\u011f duyusu, g\u00fcnl\u00fck hayat\u0131, dini, gelene\u011fi, d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, be\u011fenisi yans\u0131r.<\/p>\n K\u00fclt\u00fcr; toplumu olu\u015fturan bireyler, gruplar aras\u0131ndaki kurumla\u015fm\u0131\u015f ili\u015fkiler b\u00fct\u00fcn\u00fcd\u00fcr. Her t\u00fcrl\u00fc toplumsal olgu k\u00fclt\u00fcr potas\u0131nda eriyerek i\u00e7erik ve b\u00fct\u00fcnl\u00fck kazan\u0131r. K\u00fclt\u00fcr ki\u015filik mekanizmalar\u0131 yoluyla \u00e7evreye yans\u0131r, aktar\u0131l\u0131r. Halk k\u00fclt\u00fcr\u00fc bir d\u00fc\u015f\u00fcnce bir ya\u015fam bi\u00e7imi olarak k\u00fclt\u00fcr alanlar\u0131n\u0131 kapsar. Mill\u00ee k\u00fclt\u00fcr\u00fcn olu\u015fmas\u0131nda etkin bir rol oynar. Halk k\u00fclt\u00fcr\u00fc, T\u00fcrk k\u00fclt\u00fcr\u00fcnde yap\u0131lmas\u0131n\u0131 \u00f6ng\u00f6rd\u00fc\u011f\u00fc ve yasaklad\u0131\u011f\u0131 etkinliklerle, yapt\u0131r\u0131mlar\u0131yla y\u00f6nlendiricidir. Halk k\u00fclt\u00fcr\u00fc \u00fclkeyi ayakta tutan en \u00f6nemli g\u00fc\u00e7lerden birisidir.<\/p>\n Tanzimat, Me\u015frutiyet, Birinci D\u00fcnya Sava\u015f\u0131, Cumhuriyet T\u00fcrk toplumunu ve g\u00fcnl\u00fck ya\u015fam\u0131n\u0131 h\u0131zl\u0131 de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcmlere u\u011fratm\u0131\u015ft\u0131r. Toplumsal ya\u015famda geleneksel yap\u0131, yer yer \u00e7atlama\u011fa, k\u0131r\u0131lma\u011fa ve yerle\u015fmi\u015f de\u011ferler de\u011fi\u015fme\u011fe ba\u015flam\u0131\u015f, ge\u00e7i\u015f d\u00f6nemlerine \u00f6zg\u00fc ikilemler ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Cumhuriyetten sonra yurdumuz tar\u0131m, sanayi ve teknoloji alanlar\u0131nda b\u00fcy\u00fck de\u011fi\u015fiklik ya\u015fam\u0131\u015ft\u0131r. 1950\u2019li y\u0131llarda k\u00f6ylerden kentlere g\u00f6\u00e7lerin yo\u011funla\u015fmas\u0131 k\u00fclt\u00fcr \u00e7at\u0131\u015fmalar\u0131n\u0131 beraberinde getirmi\u015ftir. K\u00f6y ve \u015fehir k\u00fclt\u00fcr\u00fc h\u0131zl\u0131 etkile\u015fim ya\u015fam\u0131\u015ft\u0131r.<\/p>\n G\u00f6\u00e7ler nedeniyle \u00e7e\u015fitli k\u00fclt\u00fcrler b\u00fcy\u00fck \u015fehirlere ta\u015f\u0131nm\u0131\u015ft\u0131r. K\u00f6y k\u00fclt\u00fcr \u00e7evresiyle \u015fehir k\u00fclt\u00fcr \u00e7evresi i\u00e7 i\u00e7e ya\u015famaya ba\u015flam\u0131\u015ft\u0131r. Farkl\u0131 geleneklerin bir arada ya\u015famas\u0131 halk k\u00fclt\u00fcr\u00fcne yeni bir boyut getirmi\u015ftir (Artun, 1996:11-25). G\u00f6\u00e7le gelenler kentlile\u015fme s\u00fcrecini ya\u015famaktad\u0131r.<\/p>\n Doku kayna\u015fmas\u0131 hen\u00fcz tamamlanamam\u0131\u015ft\u0131r. Toplumsal ve k\u00fclt\u00fcrel de\u011fi\u015fiklikler halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinin de\u011fi\u015fip yeniden \u015fekillenmesine neden olurlar.<\/p>\n Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinin, ya\u015fad\u0131klar\u0131 y\u00f6reyle aras\u0131nda bir ba\u011f vard\u0131r. Bu \u00fcr\u00fcnlerin olu\u015fmas\u0131nda ve \u015fekillenmesinde y\u00f6renin tarihi ve k\u00fclt\u00fcrel miras\u0131n\u0131n \u00f6nemli bir rol\u00fc vard\u0131r. Yeni k\u00fclt\u00fcrle\u015fme ve topra\u011fa ba\u011fl\u0131 Anadolu ekonomisinin sanayi toplumuna ge\u00e7i\u015fi s\u00fcrecinde y\u00f6re insan\u0131n\u0131n bu de\u011fi\u015fim ve geli\u015fim kar\u015f\u0131s\u0131nda sosyo-ekonomik konumu de\u011fi\u015fmi\u015ftir. Bu h\u0131zl\u0131 de\u011fi\u015fim ve geli\u015fim geni\u015f bir zaman boyutunda olmad\u0131\u011f\u0131 i\u00e7in yeni ya\u015fama bi\u00e7imi Anadolu\u2019da bir bocalama yaratm\u0131\u015ft\u0131r. Farkl\u0131 geleneklerin bir arada ya\u015famas\u0131 halk k\u00fclt\u00fcr\u00fcne yeni bir boyut kazand\u0131rm\u0131\u015ft\u0131r.<\/p>\n G\u00fcn\u00fcm\u00fczde halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri kitle ileti\u015fim ara\u00e7lar\u0131yla yay\u0131lmaya ba\u015flam\u0131\u015ft\u0131r. Bu bir noktada teknolojinin s\u00f6zl\u00fc gelene\u011fin i\u015flevini \u00fcstlenmesidir. G\u00fcn\u00fcm\u00fczde halk k\u00fclt\u00fcr\u00fc yeni ortamlara, yeni \u015fartlara uyum g\u00f6stermeye, gelenek d\u0131\u015f\u0131 d\u00fc\u015f\u00fcncelerle beslenmeye ba\u015flam\u0131\u015ft\u0131r. Halk k\u00fclt\u00fcr\u00fc s\u00f6zl\u00fc, yaz\u0131l\u0131 k\u00fclt\u00fcr ortamlar\u0131n\u0131n yan\u0131 s\u0131ra elektronik k\u00fclt\u00fcr ortamlar\u0131nda yay\u0131l\u0131r hale gelmi\u015ftir. Gelenek sosyo- k\u00fclt\u00fcrel yap\u0131 i\u00e7inde ancak yeni i\u015flevler kazanarak var olan i\u015flevlerini koruyarak ya\u015fayabilir.<\/p>\n Tar\u0131m ve sanayinin geli\u015fmesi, ula\u015f\u0131m ve teknolojinin getirdi\u011fi yenilikler, ileti\u015fimin etkisi kendine \u00f6zg\u00fc yerel k\u00fclt\u00fcr\u00fc etkilemektedir. B\u00fcy\u00fck \u015fehirlerde \u015fehir merkeziyle, kenar semtleri aras\u0131nda iki ayr\u0131 k\u00fclt\u00fcr ya\u015famaktad\u0131r. B\u00fcy\u00fck \u015fehirlerde halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinde tar\u0131m \u00f6ncesi topluluklar\u0131n rit\u00fcele dayal\u0131 d\u00fc\u015f\u00fcnce yap\u0131s\u0131n\u0131n kal\u0131nt\u0131lar\u0131n\u0131, tar\u0131m topluluklar\u0131n\u0131n dini d\u00fc\u015f\u00fcnce yap\u0131s\u0131n\u0131, sanayi toplumlar\u0131n\u0131n laik d\u00fc\u015f\u00fcnce yap\u0131s\u0131n\u0131 i\u00e7 i\u00e7e buluyoruz.<\/p>\n T\u00fcrkiye h\u0131zl\u0131 bir k\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fim s\u00fcreci ya\u015famaktad\u0131r. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri k\u00fclt\u00fcrel yap\u0131m\u0131z\u0131n, ya\u015fama bi\u00e7imimizin en iyi tan\u0131klar\u0131 ve ta\u015f\u0131y\u0131c\u0131lar\u0131d\u0131r. Anadolu k\u00fclt\u00fcr\u00fcn\u00fcn \u00e7e\u015fitlili\u011fi halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerine b\u00fcy\u00fck bir zenginlik sa\u011flam\u0131\u015ft\u0131r.<\/p>\n Ya\u015fan\u0131lan son elli y\u0131lda, \u00e7a\u011flar boyu s\u00fcren k\u00fclt\u00fcr ikili\u011fi h\u0131zla ortadan kalkmaktad\u0131r. Bug\u00fcn, k\u00f6yl\u00fc ve \u00e7ift\u00e7i toplumdan kentli ve sanayile\u015fmi\u015f topluma ge\u00e7mekteyiz. Halk\u0131n yar\u0131s\u0131 art\u0131k ayd\u0131nla ayn\u0131 k\u00fclt\u00fcr \u00e7evresini payla\u015fmaktad\u0131r. K\u00f6yde kalanlar da ula\u015f\u0131m ve ileti\u015fim ara\u00e7lar\u0131yla kent k\u00fclt\u00fcr\u00fcne ba\u011flanm\u0131\u015flard\u0131r.<\/p>\n Teknoloji, gelene\u011fi yayan gezginci k\u00fclt\u00fcr ta\u015f\u0131y\u0131c\u0131lar\u0131n\u0131n yerini alarak gelene\u011fin dar \u00e7evrelerde s\u0131k\u0131\u015f\u0131p kalmas\u0131n\u0131 \u00f6nleyerek yay\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde halk k\u00fclt\u00fcr\u00fc yeni ortamlara, yeni \u015fartlara uyum g\u00f6stermeye, gelenek d\u0131\u015f\u0131 d\u00fc\u015f\u00fcncelerle beslenmeye ba\u015flam\u0131\u015ft\u0131r. Bu olgu geleneksel k\u00fclt\u00fcr\u00fc de etkilemi\u015ftir.<\/p>\n Yeni k\u00fclt\u00fcrle\u015fme ve topra\u011fa ba\u011fl\u0131 ekonomiden sanayi toplumuna ge\u00e7i\u015f s\u00fcrecinde y\u00f6re insan\u0131n\u0131n de\u011fi\u015fim ve geli\u015fim kar\u015f\u0131s\u0131nda sosyo-ekonomik konumu de\u011fi\u015fmi\u015ftir. Bu h\u0131zl\u0131 de\u011fi\u015fim ve geli\u015fim geni\u015f bir zaman boyutunda olmad\u0131\u011f\u0131 i\u00e7in yeni ya\u015fama bi\u00e7imi bir bocalama yaratm\u0131\u015ft\u0131r.<\/p>\n B\u00fcy\u00fck \u015fehirlere g\u00f6\u00e7ler nedeniyle \u00e7e\u015fitli k\u00fclt\u00fcrler ta\u015f\u0131nm\u0131\u015ft\u0131r. K\u00f6y k\u00fclt\u00fcr \u00e7evresiyle \u015fehir k\u00fclt\u00fcr \u00e7evresi i\u00e7 i\u00e7e ya\u015famaya ba\u015flam\u0131\u015ft\u0131r. Farkl\u0131 geleneklerin bir arada ya\u015famas\u0131 halk k\u00fclt\u00fcr\u00fcne yeni bir boyut getirmi\u015ftir (Artun, 1996:11-25).<\/p>\n Tar\u0131m toplumundan sanayi toplumuna ge\u00e7en toplumumuz, bu g\u00fcn art\u0131k bilgi ve ileti\u015fim toplumuna ge\u00e7i\u015f a\u015famas\u0131ndad\u0131r. Toplumlar aras\u0131 haberle\u015fme olanaklar\u0131n\u0131n \u00e7ok s\u0131n\u0131rl\u0131 oldu\u011fu d\u00f6nemlerde k\u00fclt\u00fcrler ve uygarl\u0131klar aras\u0131 ili\u015fkiler dar alanda kalm\u0131\u015ft\u0131r. Genellikle kom\u015fu k\u00fclt\u00fcrlerin birbirini etkiledi\u011fi d\u00f6nemlerin aksine g\u00fcn\u00fcm\u00fczde co\u011fraf\u00ee bak\u0131mdan \u00e7ok uzaktaki k\u00fclt\u00fcrler bile h\u0131zl\u0131 bir etkile\u015fim i\u00e7indedir. Sanayi ve tar\u0131m\u0131n geli\u015fmesi, ula\u015f\u0131m ve teknolojinin getirdi\u011fi yenilikler, ileti\u015fim halk k\u00fclt\u00fcr\u00fcn\u00fc etkilemektedir. K\u00f6yden kente g\u00f6\u00e7 olgusu halk k\u00fclt\u00fcr\u00fcn\u00fcn do\u011fal ortam\u0131n\u0131 de\u011fi\u015ftirmi\u015ftir.<\/p>\n Sanayile\u015fme ve ileti\u015fim toplumlar\u0131 etkilemi\u015f, h\u0131zl\u0131 k\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fime neden olmu\u015f, ya\u015fama bi\u00e7iminin de\u011fi\u015fmesinin yan\u0131 s\u0131ra, bir k\u00fclt\u00fcr \u015fokuyla kar\u015f\u0131 kar\u015f\u0131ya b\u0131rakm\u0131\u015ft\u0131r. D\u00fcnya k\u00fcreselle\u015fme s\u00fcrecine girmi\u015ftir. K\u00fcreselle\u015fmeyle, farkl\u0131 k\u00fclt\u00fcrlerden insanlar\u0131 bir araya getirecek ortak bir paydaya do\u011fru gidi\u015f ba\u015flam\u0131\u015ft\u0131r. Bu da halk k\u00fclt\u00fcrleri i\u00e7in tehlike \u00e7anlar\u0131n\u0131n \u00e7al\u0131nmas\u0131d\u0131r, ancak k\u00fcreselle\u015fme olgusu k\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fime ba\u011fl\u0131 halk k\u00fclt\u00fcr\u00fcn\u00fcn do\u011fal ak\u0131\u015f\u0131n\u0131 h\u0131zland\u0131r\u0131p a\u015f\u0131nd\u0131rmaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n D\u00fcnyan\u0131n her toplumundaki bireyler kendi \u00f6zg\u00fcn k\u00fclt\u00fcrlerinde bulamad\u0131klar\u0131 ve g\u00f6remedikleri birey olma keyfini d\u00fcnya k\u00fclt\u00fcr\u00fcnde bulmakta ve kendilerini bu k\u00fclt\u00fcrle \u00f6zde\u015fle\u015ftirmektedir. TV ve fiber-optik teknolojileri kullan\u0131lmaya ba\u015fland\u0131, bunun yan\u0131 s\u0131ra uydu arac\u0131l\u0131\u011f\u0131yla b\u00fct\u00fcn d\u00fcnyaya her konuda an\u0131nda seslenme olana\u011f\u0131 bulundu. K\u00fcreselle\u015fme ya da yabanc\u0131 terminoloji ile “globalle\u015fme”, biri siyasal, biri ekonomik, biri de k\u00fclt\u00fcrel olarak \u00fc\u00e7 boyutu olan bir kavramd\u0131r (Kongar,1997:3).<\/p>\n Halk k\u00fclt\u00fcr\u00fc toplumsal ya\u015famda uyum sa\u011flay\u0131c\u0131 birlikteli\u011fi, peki\u015ftirici, dayan\u0131\u015fmay\u0131 artt\u0131r\u0131c\u0131 \u00f6zelliklerini s\u00fcrd\u00fcrerek bir i\u015flev \u00fcslenir, kendi k\u00fclt\u00fcr\u00fcyle yabanc\u0131la\u015fmay\u0131 \u00f6nler. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinin halk\u0131n ortak duygu ve d\u00fc\u015f\u00fcncelerini dile getirmeleri bak\u0131m\u0131ndan T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn korunmas\u0131nda, ya\u015fat\u0131lmas\u0131nda \u00f6nemli i\u015flevleri vard\u0131r. Halk k\u00fclt\u00fcr\u00fc, her uygarl\u0131\u011f\u0131n yarat\u0131c\u0131s\u0131 olan insanlar\u0131n kimlik ve ki\u015fili\u011finin temel belirleyicisidir (G\u00fcnay,1999:24). K\u00fcreselle\u015fme etkisiyle halk k\u00fclt\u00fcr\u00fcn\u00fcn halkla ba\u011flar\u0131 zay\u0131flamaya ba\u015flayarak kendi kaynaklar\u0131n\u0131n yan\u0131 s\u0131ra yabanc\u0131 kaynaklarla beslenmeye ba\u015flam\u0131\u015ft\u0131r. Halk k\u00fclt\u00fcr\u00fc, k\u00fclt\u00fcr varl\u0131\u011f\u0131n\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturmaktad\u0131r. Halk k\u00fclt\u00fcr\u00fc, toplumsal ve k\u00fclt\u00fcrel birlik olu\u015fturan ortak ve k\u00fclt\u00fcrel \u00f6zellikleri bulunan topluluklar\u0131n \u00fcr\u00fcnleridir. Halk k\u00fclt\u00fcr\u00fc toplumun sosyo-ekonomik dinamiklerini ortaya \u00e7\u0131karmakta, milletin k\u00fclt\u00fcr birli\u011fini sa\u011flamaktad\u0131r. Milletleri di\u011fer k\u00fclt\u00fcrlerden ay\u0131ran k\u00fclt\u00fcrel \u00f6zelliklerin esas\u0131 halk k\u00fclt\u00fcr\u00fcd\u00fcr.<\/p>\n G\u00fcn\u00fcm\u00fcz bir bilim ve teknoloji d\u00fcnyas\u0131 olarak kabul edilmektedir. Bilgi patlamas\u0131, bilimsel ve teknolojik alanda kaydedilen h\u0131zl\u0131 de\u011fi\u015fme ve geli\u015fmeler nedeniyle, g\u00fcn\u00fcm\u00fcz \u201cbili\u015fim\u201d d\u00f6nemi olarak kabul edilmektedir. Ekonomik ve teknik olgular\u0131n belirlenmesi sonucunda neredeyse uluslar aras\u0131ndaki s\u0131n\u0131rlar kaybolmu\u015f, bilgiye ula\u015fman\u0131n yan\u0131 s\u0131ra halk k\u00fclt\u00fcr\u00fcn\u00fc etkileyebilecek olumsuz olgulara ula\u015fmak kolay hale gelmi\u015ftir. Bireylerin ileti\u015fim ve etkile\u015fim gereksinmeleri boyut de\u011fi\u015ftirmi\u015f geleneksel de\u011ferler h\u0131zla kaybolmaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n T\u00fcrkiye h\u0131zl\u0131 bir k\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fim s\u00fcreci ya\u015famaktad\u0131r. Ya\u015fan\u0131lan son elli y\u0131lda, \u00e7a\u011flar boyu s\u00fcren k\u00fclt\u00fcr ikili\u011fi h\u0131zla ortadan kalkmaktad\u0131r. Bug\u00fcn k\u00f6yl\u00fc ve \u00e7ift\u00e7i toplumdan kentli ve sanayile\u015fmi\u015f topluma ge\u00e7mekteyiz. Tar\u0131m toplumundan sanayi toplumuna ge\u00e7en toplumumuz, bu g\u00fcn art\u0131k bilgi ve ileti\u015fim toplumuna ge\u00e7i\u015f a\u015famas\u0131ndad\u0131r. Sanayi ve tar\u0131m\u0131n geli\u015fmesi, ula\u015f\u0131m ve teknolojinin getirdi\u011fi yenilikler, ileti\u015fim halk k\u00fclt\u00fcr\u00fcn\u00fc etkilemektedir.<\/p>\n T\u00fcrkiye\u2019de k\u00fclt\u00fcrel de\u011fi\u015fim gere\u011fi ya\u015fama bi\u00e7iminin de\u011fi\u015fmesi pek \u00e7ok eski gelenek ve g\u00f6renekleri de de\u011fi\u015fime u\u011fratmaktad\u0131r. Yak\u0131n bir gelecekte farkl\u0131 y\u00f6relerimizde otantik geleneksel nitelikleriyle \u00fcretilmekte olan halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerini, bunlara ba\u011fl\u0131 inan\u00e7, davran\u0131\u015f ve de\u011fer yarg\u0131lar\u0131n\u0131n de\u011fi\u015fmesiyle bulamayaca\u011f\u0131z. Bug\u00fcn ge\u00e7 kalm\u0131\u015f say\u0131lmay\u0131z. Toplumumuz her ne kadar h\u0131zl\u0131 bir k\u00fclt\u00fcrel de\u011fi\u015fimle kar\u015f\u0131 kar\u015f\u0131ya kalsa da eski ile yeni i\u00e7 i\u00e7e ya\u015famaktad\u0131r. Anadolu k\u00fclt\u00fcr\u00fcn\u00fcn otantik \u00f6rneklerinin uzmanlar taraf\u0131ndan belirlenip halk k\u00fclt\u00fcr\u00fc m\u00fczelerinde saklan\u0131p gelecek ku\u015faklara aktar\u0131lmas\u0131 zaman kaybetmeden hayata ge\u00e7irilmesi gereken bir g\u00f6revdir (Artun, 2000:163).<\/p>\n Gelenekler i\u00e7inde bulunduklar\u0131 \u00e7evrenin sosyo-ekonomik durumuna g\u00f6re davran\u0131\u015f kal\u0131plar\u0131 geli\u015ftirirler. Ula\u015f\u0131m ve teknolojinin getirdi\u011fi yenilikler yerel k\u00fclt\u00fcr\u00fc etkilemi\u015ftir. D\u00fcnya k\u00fcreselle\u015fme s\u00fcrecine girmi\u015ftir. K\u00fcreselle\u015fmeyle, farkl\u0131 k\u00fclt\u00fcrlerden insanlar\u0131 bir araya getirecek ortak bir paydaya do\u011fru gidi\u015f ba\u015flam\u0131\u015ft\u0131r. Bu da halk k\u00fclt\u00fcrleri i\u00e7in tehlike \u00e7anlar\u0131n\u0131n \u00e7al\u0131nmas\u0131d\u0131r, ancak k\u00fcreselle\u015fme olgusu k\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fime ba\u011fl\u0131 halk k\u00fclt\u00fcr\u00fcn\u00fcn do\u011fal ak\u0131\u015f\u0131n\u0131 h\u0131zland\u0131r\u0131p a\u015f\u0131nd\u0131rmaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n Bu h\u0131zl\u0131 de\u011fi\u015fim ve geli\u015fim beraberinde ne yapmal\u0131y\u0131z sorusunu da getirmektedir. Mill\u00ee k\u00fclt\u00fcr\u00fcn bi\u00e7imlenmesinde, halk k\u00fclt\u00fcr\u00fcn\u00fcn \u00f6nemi b\u00fcy\u00fckt\u00fcr. T\u00fcrk halk k\u00fclt\u00fcr\u00fcn\u00fc \u00fclkeye ve d\u00fcnyaya tan\u0131tma \u00e7al\u0131\u015fmalar\u0131 k\u00fclt\u00fcr politikalar\u0131 do\u011frultusunda yap\u0131lmal\u0131d\u0131r. K\u00fclt\u00fcr politikalar\u0131, g\u00fcn\u00fcm\u00fcz ve gelece\u011fin k\u00fclt\u00fcr yap\u0131s\u0131n\u0131n belirlenmesinde k\u00fclt\u00fcrel miras\u0131n korunmas\u0131 ve tan\u0131t\u0131lmas\u0131nda etkin rol oynar.<\/p>\n Halk k\u00fclt\u00fcr\u00fc s\u00f6zl\u00fc, yaz\u0131l\u0131 k\u00fclt\u00fcr ortamlar\u0131n\u0131n yan\u0131 s\u0131ra elektronik k\u00fclt\u00fcr ortamlar\u0131nda yay\u0131l\u0131r hale gelmi\u015ftir. Gelenek sosyo- k\u00fclt\u00fcrel yap\u0131 i\u00e7inde ancak yeni i\u015flevler kazanarak var olan i\u015flevlerini koruyarak ya\u015fayabilir. K\u00fclt\u00fcr\u00fcn tarihsel s\u00fcre\u00e7 ve bi\u00e7imlenmesinde k\u00fclt\u00fcrel her varl\u0131k ulusal mirast\u0131r. Bu da beraberinde se\u00e7ici olmam\u0131z gereklili\u011fini g\u00fcndeme getirir. Her eskiyi koruma \u00e7abas\u0131 yeniyi almay\u0131 engeller (O\u011fuz, 2001:5).<\/p>\n K\u00fclt\u00fcr, insanl\u0131\u011f\u0131n ortak miras\u0131d\u0131r. Her millet; dil, k\u00fclt\u00fcr, tarih miras\u0131yla d\u00fcnyada yerini al\u0131r. Bireylerin k\u00f6kle\u015fmesini ve toplumsalla\u015fmas\u0131n\u0131 sa\u011flayan k\u00fclt\u00fcr miraslar\u0131 ge\u00e7mi\u015fin tan\u0131klar\u0131d\u0131r, bu y\u00f6nleriyle gelece\u011fin \u015fekillenmesinde etkendirler. Sosyal yap\u0131, ait oldu\u011fu toplumun k\u00fclt\u00fcr \u00f6geleriyle \u015fekillenir. Sosyal yap\u0131 bir de\u011ferler ve kurumlar b\u00fct\u00fcn\u00fcn\u00fcn meydana getirdi\u011fi, geli\u015fme \u00f6zelli\u011fi g\u00f6steren, ki\u015fileri ortak noktalarda birle\u015ftiren bir sosyal ya\u015fama bi\u00e7imidir (Tural,1994:14).<\/p>\n Halk k\u00fclt\u00fcr\u00fc toplumsal ya\u015famda birlikteli\u011fi peki\u015ftirici, dayan\u0131\u015fmay\u0131 artt\u0131r\u0131c\u0131 \u00f6zelliklerini s\u00fcrd\u00fcrerek bir i\u015flev \u00fcslenir, halk\u0131n kendi k\u00fclt\u00fcr\u00fcne yabanc\u0131la\u015fmas\u0131n\u0131 \u00f6nler. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerinin halk\u0131n ortak duygu ve d\u00fc\u015f\u00fcncelerini dile getirmeleri bak\u0131m\u0131ndan T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn korunmas\u0131nda, ya\u015fat\u0131lmas\u0131nda \u00f6nemli i\u015flevleri vard\u0131r. Halk k\u00fclt\u00fcr\u00fc, uygarl\u0131klar\u0131n yarat\u0131c\u0131s\u0131 olan insanlar\u0131n kimlik ve ki\u015fili\u011finin temel belirleyicisidir (G\u00fcnay,1999:24).<\/p>\n \u00c7a\u011fda\u015f gen\u00e7, mill\u00ee k\u00fclt\u00fcr\u00fcn\u00fc seven, koruyan, kollayan, aktaran, de\u011fi\u015fim ve geli\u015fimleri \u00f6z\u00fcmseyen, mill\u00ee k\u00fclt\u00fcrden kopmadan evrensel k\u00fclt\u00fcrde yerini alabilen insan tipidir. Gen\u00e7lere ya\u015fad\u0131\u011f\u0131 toplumun k\u00fclt\u00fcrel de\u011ferlerini tan\u0131ma f\u0131rsat\u0131 ne \u00f6l\u00e7\u00fcde veriliyor? \u00d6zellikle T\u00fcrk k\u00fclt\u00fcr\u00fc, k\u00fclt\u00fcr\u00fcn \u00f6\u011felerinden biriymi\u015f gibi k\u00fclt\u00fcre girmi\u015f Bat\u0131, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn \u00f6z\u00fcne ters diye nitelenen konulardan ay\u0131klanmal\u0131d\u0131r. Bir gencin kendi k\u00fclt\u00fcr\u00fcne yabanc\u0131la\u015fmas\u0131, be\u011feni y\u00f6n\u00fcnden halktan kopmamas\u0131 i\u00e7in ona ortak mill\u00ee k\u00fclt\u00fcr\u00fcn alt yap\u0131s\u0131 \u00f6\u011fretilip sevdirilmelidir. Gen\u00e7leri milletin ortak k\u00fclt\u00fcr de\u011ferleriyle besleyip haz\u0131rlamak ailenin ve e\u011fitimcilerin g\u00f6revidir. Gen\u00e7lere mill\u00ee k\u00fclt\u00fcr\u00fcn tarihi ve k\u00fclt\u00fcrel bir miras oldu\u011fu, mill\u00ee k\u00fclt\u00fcr donan\u0131m\u0131 almadan evrensel k\u00fclt\u00fcrde yer al\u0131namayaca\u011f\u0131 bilinci verilmelidir.<\/p>\n K\u00fclt\u00fcr politikalar\u0131n\u0131n ilkeleri bilimsel \u00e7al\u0131\u015fmalarla ak\u0131lc\u0131 ve ger\u00e7ek\u00e7i olarak saptan\u0131r. Toplumun ger\u00e7eklerine madd\u00ee ve manev\u00ee de\u011ferlere uygun esaslara dayand\u0131r\u0131l\u0131r. Toplumun k\u00fclt\u00fcrel miras\u0131 sonucu olu\u015fan ya\u015fama bi\u00e7imi inan\u00e7 ve de\u011ferleri g\u00fcnl\u00fck k\u00fclt\u00fcr politikalar\u0131yla yeniden yap\u0131lanamaz. E\u011fitim ve k\u00fclt\u00fcr politikalar\u0131 mill\u00eedir. K\u00fclt\u00fcr politikalar\u0131 evrensellikten kopmadan k\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fimle sa\u011fl\u0131kl\u0131, ilkeli politikalarla s\u00fcrer. K\u00fclt\u00fcrel kimlik olu\u015fturma politikalar\u0131 belirlenirken mill\u00eelik, \u00e7a\u011fda\u015fl\u0131k, demokratiklik, evrensellik ilkelerinden taviz verilemez.<\/p>\n K\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fimi yozla\u015fma, yabanc\u0131la\u015fma olarak alg\u0131layan dura\u011fan insan tipi yeti\u015ftirmeyi ama\u00e7layan k\u00fclt\u00fcr politikalar\u0131 faydadan \u00e7ok zarar getirir.<\/p>\n Sonu\u00e7<\/b><\/p>\n K\u00fcreselle\u015fmeyle ulusal de\u011ferlerin, ulusal k\u00fclt\u00fcr\u00fcn korunmas\u0131 gereklili\u011fi kendini g\u00f6stermeye ba\u015flam\u0131\u015ft\u0131r. K\u00fcreselle\u015fme kar\u015f\u0131s\u0131nda b\u00fcy\u00fck bir tehlike i\u00e7inde olan halk k\u00fclt\u00fcr\u00fc derleme ve ara\u015ft\u0131rma politikalar\u0131n\u0131n tekrar g\u00f6zden ge\u00e7irilmesi, programlar\u0131n yeniden geli\u015ftirilmesi ve yap\u0131land\u0131r\u0131lmas\u0131 ger\u00e7e\u011fini g\u00fcndeme getirmi\u015ftir.<\/p>\n Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri k\u00fcreselle\u015fmeyle birlikte h\u0131zla de\u011fi\u015fmeye, hatta yok olmaya ba\u015flam\u0131\u015ft\u0131r. Halk k\u00fclt\u00fcr\u00fc miras\u0131 olan bu \u00fcr\u00fcnlerin yeni ku\u015faklara aktar\u0131lmas\u0131 zorunlulu\u011fu ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Halk k\u00fclt\u00fcr\u00fc ve halk edebiyat\u0131 \u00fcr\u00fcnleri T\u00fcrk ruhunun ve d\u00fcnyaya bak\u0131\u015f\u0131n\u0131n en \u00e7ok yans\u0131t\u0131ld\u0131\u011f\u0131 \u00fcr\u00fcnlerdir.<\/p>\n \u00c7e\u015fitli etkiler nedeniyle s\u00fcrekli yeni ya\u015fam ko\u015fullar\u0131 ortaya \u00e7\u0131kt\u0131\u011f\u0131ndan, toplumlar ve k\u00fclt\u00fcrler de s\u00fcrekli bir de\u011fi\u015fim i\u00e7indeler. Bu de\u011fi\u015fim bazen yava\u015f yava\u015f ger\u00e7ekle\u015fiyor, bazen de bir patlama bi\u00e7iminde olabiliyor. Pek \u00e7ok toplum i\u00e7in Bat\u0131 k\u00fclt\u00fcr\u00fc ve ona ba\u011fl\u0131 olan maddesel ve teknik \u00fcst\u00fcnl\u00fckle kar\u015f\u0131la\u015fmak, varl\u0131klar\u0131n\u0131 tehdit eden bir \u015fok etkisi yap\u0131yor, \u00e7\u00fcnk\u00fc bu onlar\u0131n geleneksel toplum yap\u0131s\u0131n\u0131n sorgulanmas\u0131na yol a\u00e7\u0131yor. Bu da hangi y\u00f6ne gidece\u011fini bilememek, ki\u015fili\u011fini ve kendine g\u00fcvenini yitirmek gibi sonu\u00e7lara neden olabiliyor.<\/p>\n Mill\u00ee k\u00fclt\u00fcr\u00fcn bi\u00e7imlenmesinde, halk k\u00fclt\u00fcr\u00fcn\u00fcn \u00f6nemi b\u00fcy\u00fckt\u00fcr. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnlerine e\u011fitimin her kademesinde yer verilerek tan\u0131t\u0131lmal\u0131 ve sevdirilmelidir. Halk k\u00fclt\u00fcr\u00fcn\u00fc \u00fclkeye ve d\u00fcnyaya tan\u0131tma \u00e7al\u0131\u015fmalar\u0131 k\u00fclt\u00fcr politikalar\u0131 do\u011frultusunda y\u00f6nlendirilmelidir. Bireysel gayretler, yerel kurum ve kurulu\u015flar\u0131n iyi niyetle yapt\u0131klar\u0131 \u00e7al\u0131\u015fmalar desteklenip amaca uygun duruma gelmesi sa\u011flanmal\u0131d\u0131r.<\/p>\n Mill\u00ee k\u00fclt\u00fcr b\u00fct\u00fcn y\u00f6re k\u00fclt\u00fcrlerinin matematiksel toplam\u0131d\u0131r. Mill\u00ee k\u00fclt\u00fcr denince yerellikten \u00e7\u0131km\u0131\u015f, onu a\u015farak yurt b\u00fct\u00fcnl\u00fc\u011f\u00fcnde, b\u00fct\u00fcn bir millet taraf\u0131ndan benimsenmi\u015f ortak de\u011ferleri, ya\u015fama bi\u00e7imlerini ve bunlara ba\u011fl\u0131 unsurlar\u0131 anl\u0131yoruz. K\u00fclt\u00fcr toplumu olu\u015fturan bireyler, gruplar aras\u0131ndaki kurumla\u015fm\u0131\u015f ili\u015fkiler b\u00fct\u00fcn\u00fcd\u00fcr. Her t\u00fcrl\u00fc toplumsal olgu k\u00fclt\u00fcr potas\u0131nda eriyerek i\u00e7erik ve b\u00fct\u00fcnl\u00fck kazan\u0131r. K\u00fclt\u00fcr ki\u015filik mekanizmalar\u0131 yoluyla \u00e7evreye yans\u0131r, aktar\u0131l\u0131r. Ki\u015fisel ve kaynaksal kurumlarla beslenerek toplumda yarat\u0131lan k\u00fclt\u00fcr\u00fcn y\u00f6resel ve b\u00f6lgesel farkl\u0131l\u0131klar\u0131 olmas\u0131 do\u011fald\u0131r.<\/p>\n K\u00fclt\u00fcr\u00fcn, “insan, aile sosyal \u00e7evre, e\u011fitim, sosyal de\u011ferler vb.” gibi insani; “bayrak, millet, vatan, dil, din, tarih \u00f6rf \u00e2det gelenek vb”, gibi evrensel boyutlar\u0131 vard\u0131r. K\u00fclt\u00fcr milletleri birbirinden ay\u0131ran \u00f6zelliklerdir. Uygarl\u0131k ortak bir de\u011ferdir. Ayn\u0131 uygarl\u0131\u011fa ba\u011fl\u0131 k\u00fclt\u00fcrler ayn\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde birle\u015firler. Topluluklardaki ki\u015fi ve gruplar\u0131n yenilikleri ve milletleraras\u0131 etkile\u015fim k\u00fclt\u00fcr de\u011fi\u015fikli\u011fine neden olur.<\/p>\n K\u00fclt\u00fcr politikalar\u0131, g\u00fcn\u00fcm\u00fcz ve gelece\u011fin k\u00fclt\u00fcr yap\u0131s\u0131n\u0131n belirlenmesinde, k\u00fclt\u00fcrel miras\u0131n korunmas\u0131 ve tan\u0131t\u0131lmas\u0131nda etkin bir rol oynar. K\u00fclt\u00fcr politikalar\u0131n\u0131n ilkeleri bilimsel \u00e7al\u0131\u015fmalarla ak\u0131lc\u0131 ve ger\u00e7ek\u00e7i olarak saptan\u0131r. Toplumun ger\u00e7eklerine madd\u00ee ve manev\u00ee de\u011ferlere uygun esaslara dayand\u0131r\u0131l\u0131r. Toplumun k\u00fclt\u00fcrel miras\u0131 sonucu olu\u015fan ya\u015fama bi\u00e7imi inan\u00e7 ve de\u011ferleri g\u00fcnl\u00fck k\u00fclt\u00fcr politikalar\u0131yla yeniden yap\u0131land\u0131r\u0131lamaz. E\u011fitim ve k\u00fclt\u00fcr politikalar\u0131 mill\u00eedir. K\u00fclt\u00fcr politikalar\u0131 evrensellikten kopmadan k\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fimle sa\u011fl\u0131kl\u0131, ilkeli politikalarla s\u00fcrer. K\u00fclt\u00fcrel kimlik olu\u015fturma politikalar\u0131 belirlenirken mill\u00eelik, \u00e7a\u011fda\u015fl\u0131k, demokratiklik, evrensellik ilkelerinden taviz verilmez. K\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fimi yozla\u015fma yabanc\u0131la\u015fma olarak alg\u0131layan dura\u011fan insan tipi yeti\u015ftirmeyi ama\u00e7layan k\u00fclt\u00fcr politikalar\u0131 faydadan \u00e7ok zarar getirir.<\/p>\n K\u00fclt\u00fcr\u00fcn\u00fc korumayan, gen\u00e7lere aktarmayan milletler yabanc\u0131 k\u00fclt\u00fcrlerin etkisiyle yok olurlar. Korumada ilke, statik de\u011fil dinamik olmal\u0131d\u0131r. K\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fimle, k\u00fclt\u00fcr yozla\u015fmas\u0131, k\u00fclt\u00fcr yabanc\u0131la\u015fmas\u0131 aras\u0131nda ince bir \u00e7izgi vard\u0131r. Gen\u00e7 ku\u015fak ya\u015fl\u0131 ku\u015fa\u011fa g\u00f6re Toplumsal geli\u015fim, bireylerin istek ve beklentilerinde de\u011fi\u015fim, bilgi birikiminin artmas\u0131 sonucu g\u00fcne uyum sa\u011flayacak etkin ve mutlu bireylerin yeti\u015fmesiyle bireylere kazand\u0131r\u0131lmas\u0131 gereken temel becerilerinin yan\u0131 s\u0131ra ulusal de\u011ferlerin, ulusal k\u00fclt\u00fcr\u00fcn korunmas\u0131 gereklili\u011fi kendini g\u00f6stermeye ba\u015flam\u0131\u015ft\u0131r. K\u00fcreselle\u015fme kar\u015f\u0131s\u0131nda b\u00fcy\u00fck bir tehlike i\u00e7inde olan ulusal k\u00fclt\u00fcr ve de\u011ferler irdelenip k\u00fclt\u00fcr ve e\u011fitim politikalar\u0131n\u0131n tekrar g\u00f6zden ge\u00e7irilmesi, programlar\u0131n yeniden geli\u015ftirilmesi ve yap\u0131land\u0131r\u0131lmas\u0131 ger\u00e7e\u011fini g\u00fcndeme getirmi\u015ftir.<\/p>\n Y\u0131llard\u0131r g\u00f6z ard\u0131 edilen ulusal k\u00fclt\u00fcr ve de\u011ferler \u00e7er\u00e7evesinde kayna\u011f\u0131n\u0131 halk k\u00fclt\u00fcr\u00fcnden alan \u00fcr\u00fcnlere e\u011fitim programlar\u0131nda yer verilmelidir. Halk k\u00fclt\u00fcr\u00fc \u00fcr\u00fcnleri k\u00fcreselle\u015fmeyle birlikte h\u0131zla de\u011fi\u015fmeye, hatta yok olmaya ba\u015flam\u0131\u015ft\u0131r. Halk k\u00fclt\u00fcr\u00fc miras\u0131 olan bu \u00fcr\u00fcnlerin e\u011fitim programlar\u0131nda yer alarak gelecek ku\u015faklara aktar\u0131lmas\u0131 zorunlulu\u011fu ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bunun yan\u0131 s\u0131ra e\u011fitim programlar\u0131 i\u00e7inde nas\u0131l ve hangi y\u00f6ntemlerle verilmesi gerekti\u011fi sorular\u0131na yan\u0131t aramak gerekmektedir.<\/p>\n KAYNAK\u00c7A:<\/span> Erman Artun Töre Fikir, Snat ve Edebiyat Dergisi Türkler, dünya coğrafyası üzerinde sık sık yurt değiştirerek çok geniş bir alana yayılmışlar, birçok kültür ve dinin etkisi altında kalarak farklı uygarlıklar yaşamışlardır. Bunun sonucunda Orta Asya’dan günümüze değişen, gelişen, geleneğe bağlı bir halk kültürü olmuştur. Halk kültürü ürünleri, Türk kültürünün tarih içindeki görünümü, değişmesi ve gelişmesine 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\n<\/span><\/b>T\u00f6re Fikir, Snat ve Edebiyat Dergisi<\/span><\/p>\n
\nk\u00fclt\u00fcrel de\u011fi\u015fim ve geli\u015fimi daha \u00e7abuk yakalayacakt\u0131r. Bunu yozla\u015fma, k\u00fclt\u00fcr\u00fcne yabanc\u0131la\u015fma olarak niteleyip gen\u00e7leri su\u00e7lay\u0131p, sorgulamak, d\u0131\u015flamak yanl\u0131\u015ft\u0131r.<\/p>\n
\nArtun<\/b>, Erman; 1995, \u201cOzandan A\u015f\u0131\u011fa Halk \u015eiiri Gelene\u011finin K\u00fclt\u00fcr Kaynaklar\u0131\u201d, \u0130\u00e7el K\u00fclt\u00fcr\u00fc.
\nArtun<\/b>, Erman; 1996, G\u00fcn\u00fcm\u00fczde Adana A\u015f\u0131kl\u0131k Gelene\u011fi ve A\u015f\u0131k Feymani, Adana, Hakan Ofset.
\nArtun<\/b>, Erman; 2000, \u201cHalk K\u00fclt\u00fcr\u00fc ve Folklorun T\u00fcrk K\u00fclt\u00fcr\u00fcndeki Yerine K\u00fclt\u00fcrel De\u011fi\u015fim ve\u00a0<\/span>Geli\u015fim A\u00e7\u0131s\u0131ndan Bak\u0131\u015f\u201d Adana Halk K\u00fclt\u00fcr\u00fc Ara\u015ft\u0131rmalar\u0131 1, Adana, Epsilon Ofset
\nErden<\/b>, Attila; 1998, Anadolu Giysi K\u00fclt\u00fcr\u00fc, Ankara, Dumat Ofset.
\nErginer, G\u00fcrb\u00fcz; 1997, Kurban\u0131n K\u00f6kenleri ve Anadolu\u2019da Kanl\u0131 Kurban T\u00f6renleri,\u00a0<\/span>\u0130stanbul.
\nF\u0131\u011flal\u0131<\/b>, Ethem Ruhi; 1996, T\u00fcrk D\u00fcnyas\u0131 ve Halk K\u00fclt\u00fcr\u00fc \u00dczerine Ara\u015ft\u0131rmalar, \u0130ncelemeler( Ali\u00a0<\/span>Abbas \u00c7\u0131nar), Mu\u011fla
\nG\u00fcnay<\/b>, Umay; 1999,\u201dOsmanl\u0131 \u0130mparatorlu\u011fu ve T\u00fcrk Halk K\u00fclt\u00fcr\u00fc\u201d, Osmanl\u0131 K\u00fclt\u00fcr ve Sanat C.9.Ankara, Yeni T\u00fcrkiye Yay\u0131nlar\u0131.
\nG\u00fcven\u00e7<\/b>, Bozkurt; 1993, T\u00fcrk Kimli\u011fi-K\u00fclt\u00fcr Tarihinin Kaynaklar\u0131, Ankara.
\nKongar<\/b>, Emre; 1997, K\u00fcreselle\u015fme ve K\u00fclt\u00fcrel Farkl\u0131l\u0131klar \u00c7er\u00e7evesinde Ulusal K\u00fclt\u00fcr, Kaynak:www.kongar.org\/makaleler\/mak_ku.phb.
\nTural<\/b>, Sad\u0131k; 1994, K\u00fclt\u00fcrel Kimlik \u00dczerine D\u00fc\u015f\u00fcnceler, Ankara.
\nTuran<\/b>, \u015eerafettin; 1990, T\u00fcrk K\u00fclt\u00fcr Tarihi, Bilgi Yay\u0131nevi, Ankara
\nY\u0131ld\u0131r\u0131m<\/b>, Dursun; \u201cS\u00f6zl\u00fc K\u00fclt\u00fcr ve Folklor ve Folklor Kavram\u0131 \u00dczerine D\u00fc\u015f\u00fcnceler\u201d, T\u00fcrk Biti\u011fi,Ak\u00e7a\u011f Yay\u0131nlar\u0131, Ankara.
\nY\u0131lmaz<\/b>, \u015eirin; 1994, \u201cProf.Dr.Umay G\u00fcnay, \u0130lk Halk Bilim \u00c7al\u0131\u015fmalar\u0131 \u00dczerine Bir Konu\u015fma\u201d
\nMill\u00ee Folklor, s.22, Ankara.
\nMeadel<\/b>,Cecile,1994,\u201d\u0130leti\u015fim Ara\u00e7lar\u0131\u201d, Thema Larausse, Milliyet Yay., \u0130stanbul
\nO\u011fuz<\/b>, \u00d6cal,2001\u201dK\u00fcreselle\u015fme ve Ulusal Kal\u0131t Kavramlar\u0131 Aras\u0131nda T\u00fcrk Halk Bilimi\u201d Milli
\nFolklor, Feryal Mat., Ankara
\nArtun<\/b>, Erman; 1996, G\u00fcn\u00fcm\u00fczde Adana A\u015f\u0131kl\u0131k Gelene\u011fi ve A\u015f\u0131k Feymani, Hakan Ofset , Adana
\nArtun<\/b>, Erman;2000, \u201cHalk K\u00fclt\u00fcr\u00fc ve Folklorun T\u00fcrk K\u00fclt\u00fcr\u00fcndeki Yerine K\u00fclt\u00fcrel De\u011fi\u015fim ve\u00a0<\/span>Geli\u015fim A\u00e7\u0131s\u0131ndan Bak\u0131\u015f\u201d Adana Halk K\u00fclt\u00fcr\u00fc Ara\u015ft\u0131rmalar\u0131 1, Epsilon Ofset, Adana
\nErden<\/b>, Attila; 1998, Anadolu Giysi K\u00fclt\u00fcr\u00fc, Ankara, Dumat Ofset.
\nErginer<\/b>, G\u00fcrb\u00fcz; 1997, Kurban\u0131n K\u00f6kenleri ve Anadolu\u2019da Kanl\u0131 Kurban T\u00f6renleri, \u0130stanbul.
\nKongar<\/b>, Emre; 1997, K\u00fcreselle\u015fme ve K\u00fclt\u00fcrel Farkl\u0131l\u0131klar \u00c7er\u00e7evesinde Ulusal K\u00fclt\u00fcr, Kaynak:eylem.com\/wkrekult.htm.
\nKongar<\/b>, Emre; 1997,K\u00fcresel: K\u00fclt\u00fcr, Kaynak:eylem.com \/kurekult.htm
\nTural<\/b>, Sad\u0131k; 1994, K\u00fclt\u00fcrel Kimlik \u00dczerine D\u00fc\u015f\u00fcnceler, Ankara.
\nY\u0131ld\u0131r\u0131m<\/b>, Dursun; \u201cS\u00f6zl\u00fc K\u00fclt\u00fcr ve Folklor ve Folklor Kavram\u0131 zerine D\u00fc\u015f\u00fcnceler\u201d, T\u00fcrk Biti\u011fi,Ak\u00e7a\u011f Yay\u0131nlar\u0131, Ankara.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"