{"id":7511,"date":"2024-03-26T01:51:38","date_gmt":"2024-03-26T06:51:38","guid":{"rendered":"http:\/\/circassiancenter.com\/tr\/?p=7511"},"modified":"2024-03-26T16:59:44","modified_gmt":"2024-03-26T21:59:44","slug":"adige-kadinlarina-iliskin","status":"publish","type":"post","link":"https:\/\/www.circassiancenter.com\/tr\/adige-kadinlarina-iliskin\/","title":{"rendered":"AD\u0130GE KADINLARINA \u0130L\u0130\u015eK\u0130N"},"content":{"rendered":"

\"\"<\/p>\n

M\u0130JEY Mihail
\n<\/strong>\u00c7eviri: Ergun Y\u0131ld\u0131z
\nAdige Psalse Gazetesi, 12 May\u0131s 2001<\/p>\n

Hanceriy bir yaz\u0131s\u0131nda \u015f\u00f6yle bir olay anlat\u0131r:<\/p>\n

Ya\u015fl\u0131 bir Adige kad\u0131n\u0131n\u0131n sava\u015fta \u00fc\u00e7 o\u011flu varm\u0131\u015f. Bunlardan ikisi sava\u015fta can vermi\u015fler ve kad\u0131n\u0131n son kalan o\u011flunu da kan i\u00e7inde can \u00e7eki\u015firken bir at\u0131n s\u0131rt\u0131nda kap\u0131ya getirmi\u015fler bir g\u00fcn.<\/p>\n

Yaral\u0131 adam kap\u0131s\u0131n\u0131n \u00f6n\u00fcne gelir gelmez bir s\u00f6zc\u00fck bile s\u00f6yleyemeden bo\u015f bir \u00e7uval gibi at\u0131n \u00fczerinden yuvarlan\u0131p anas\u0131n\u0131n ayaklar\u0131 dibine d\u00fc\u015fm\u00fc\u015f ve orac\u0131kta can vermi\u015f. Kad\u0131n hi\u00e7 bir tela\u015f g\u00f6stermeden o\u011flunu getirenlere d\u00f6n\u00fcp sormu\u015f;<\/p>\n

– O\u011fullar\u0131m yi\u011fit\u00e7e sava\u015ft\u0131lar m\u0131 ?<\/p>\n

Di\u011ferleri yan\u0131tlam\u0131\u015flar.<\/p>\n

– Evet, kahramanca sava\u015ft\u0131lar, d\u00fc\u015fman kar\u015f\u0131s\u0131nda asla geriye d\u00f6nmeksizin yi\u011fit\u00e7e m\u00fccadele ettiler.<\/p>\n

Kad\u0131n ancak bu s\u00f6z\u00fc duyduktan sonra \u00f6len o\u011fullar\u0131 i\u00e7in a\u011flama\u011fa ba\u015flam\u0131\u015f. Bir yandan a\u011flay\u0131p bir yandan “babalar\u0131na yak\u0131\u015f\u0131r \u015fekilde ya\u015fay\u0131p \u00f6len yi\u011fit o\u011fullar\u0131m,g\u00fczel evlatlar\u0131m ” diyerek a\u011f\u0131tlar yak\u0131yormu\u015f. Kad\u0131n bir an duralam\u0131\u015f a\u011flamas\u0131n\u0131 kesmi\u015f ve \u015f\u00f6yle s\u00f6ylemi\u015f: “Hay\u0131r ben \u015fanss\u0131z, bahts\u0131z bir kad\u0131n de\u011filim, y\u00fcre\u011fim rahat o\u011fullar\u0131m\u0131n ak\u0131betlerini bilerek, yi\u011fit\u00e7e kahramanca \u00f6ld\u00fcklerinden emin olarak evlatlar\u0131m i\u00e7in a\u011flay\u0131p yas tutaca\u011f\u0131m ama \u015fanss\u0131z ve bahts\u0131z de\u011filim.”<\/p>\n

Hanceriy bu olay\u0131 anlatt\u0131ktan hemen sonra ekliyor ve \u015f\u00f6yle diyor:<\/p>\n

G\u00f6rd\u00fcn\u00fcz m\u00fc Adige kad\u0131n\u0131n\u0131, onun mitolojideki kad\u0131n kahramanlardan fark\u0131 nedir ?<\/p>\n

D\u0131\u015far\u0131dan Kafkas halklar\u0131n\u0131 g\u00f6zlemleyenler a\u00e7\u0131s\u0131ndan ele alacak olursak bunlar\u0131n pek \u00e7o\u011fu Adigelerin kad\u0131na bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 tam olarak kavrayabilmi\u015f de\u011fillerdir, hala da b\u00f6yleleri vard\u0131r g\u00fcn\u00fcm\u00fczde.<\/p>\n

Kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc s\u0131n\u0131rlayan do\u011fu k\u00fclt\u00fcrleri ile Adige k\u00fclt\u00fcr\u00fcn\u00fc bir tutanlar ne yaz\u0131k hala var. Elbetteki bu kanaat b\u00fcy\u00fck bir yan\u0131lg\u0131 oldu\u011fu gibi bu t\u00fcr d\u00fc\u015f\u00fcnenleri hakl\u0131 \u00e7\u0131kartacak hi\u00e7 bir \u00f6rnek de g\u00f6sterilemez.<\/p>\n

Hanceriy bir ba\u015fka yaz\u0131s\u0131nda Adigelerin kad\u0131na bak\u0131\u015flar\u0131n\u0131n Asya\u2019daki di\u011fer M\u00fcsl\u00fcman halklar gibi olmad\u0131\u011f\u0131na \u00f6rnek olarak Met \u00c7unat\u0131ko, Yusuf \u0130zzet Pa\u015fa\u2019dan aktararak \u015f\u00f6yle s\u00f6yler; ” Do\u011fu toplumlar\u0131nda oldu\u011fu \u015fekilde Adigelerde kad\u0131n a\u011f\u0131r i\u015flerde \u00e7al\u0131\u015ft\u0131r\u0131lmaz. Onlarda adet oldu\u011fu \u015fekilde bizde erkekler bir kenara \u00e7ekilip kad\u0131n\u0131 sert yama\u00e7larda ziraat i\u015flerinde tar\u0131m i\u015flerinde bah\u00e7e i\u015flerinde \u00e7al\u0131\u015ft\u0131rmazlar.”<\/p>\n

Adigelerde erke\u011fin kad\u0131na el kald\u0131rd\u0131\u011f\u0131, k\u00fcfretti\u011fi ya da a\u015fa\u011f\u0131lay\u0131c\u0131 s\u00f6zler s\u00f6yledi\u011fi duyulmu\u015f g\u00f6r\u00fclm\u00fc\u015f de\u011fildir. Bu t\u00fcr hareketler \u00e7ok b\u00fcy\u00fck bir ay\u0131p olarak kar\u015f\u0131lan\u0131r toplum taraf\u0131ndan. Dolay\u0131s\u0131yla da Adigelerin kad\u0131na bak\u0131\u015flar\u0131n\u0131 \u0130slam’\u0131n yakla\u015f\u0131m\u0131yla ayn\u0131 g\u00f6rmek ve Adigelerin kad\u0131n\u0131, M\u00fcsl\u00fcman Do\u011fu toplumlar\u0131n\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131 ile de\u011ferlendirdi\u011fini s\u00f6ylemek do\u011fru de\u011fildir.<\/p>\n

Adige t\u00f6resinin kad\u0131na verdi\u011fi de\u011feri ve kad\u0131na bak\u0131\u015f\u0131n\u0131 yans\u0131tan pek \u00e7ok \u00f6rnek vard\u0131r s\u00f6ylencelerimizde. Bu konuda Seteney Gua\u015fe, Adiyuh,\u00a0 Meli\u00e7\u0131phu, Dahena\u011fue, La\u015f\u0131n ve benzeri pek \u00e7ok \u00f6rnek g\u00f6rebilirsiniz.<\/p>\n

S\u00f6ylencelerden \u00f6rnekledi\u011fim bu kad\u0131nlar hepsi ayn\u0131 ya da birbirinin benzeri karakterde de\u011fillerdir. Onlara ili\u015fkin anlat\u0131lan olaylar da belki birbirinin tersi olaylard\u0131r. Ancak bunlar\u0131n hepsinde Adige kad\u0131n\u0131na ili\u015fkin, Adigelerin kad\u0131na bak\u0131\u015f\u0131na g\u00fczel \u00f6rnekler bulabilirsiniz.<\/p>\n

Bu s\u00f6ylencelerde \u00f6rneklerini g\u00f6rebilece\u011finin bak\u0131\u015f a\u00e7\u0131s\u0131 ve de\u011ferlendirme bi\u00e7imi bir ka\u00e7 y\u00fczy\u0131ldan g\u00fcn\u00fcm\u00fcze dek \u00f6nemini yitirmeksizin devam edegelen bir Adige t\u00f6residir.<\/p>\n

\u00d6rne\u011fin Seteney Gua\u015fe’yi ele alal\u0131m. Onun Mitolojideki yeri di\u011fer kahramanlarla kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda hi\u00e7 te k\u00fc\u00e7\u00fcmsenmeyecek de\u011fin \u00f6nemlidir. \u00dcstelik daha ileri giderek “belki de Seteney Gua\u015fe olmaks\u0131z\u0131n Nart Destanlar\u0131 bu g\u00fcnk\u00fc \u00f6nemini kazanamazd\u0131” diyebilirim.<\/p>\n

V.\u0130.Abaev bu konuda \u015f\u00f6yle s\u00f6yler: “E\u011fer Nart Destanlar\u0131\u2019ndan bir erkek kahraman eksilse bir \u015fey olmaz ama Seteney bu destanlar\u0131n -olmazsa olmaz-karakteridir.”<\/p>\n

\u015eoten Askerbiy bir yaz\u0131s\u0131nda “Kad\u0131n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc ve de\u011ferini g\u00f6steren bu destan\u0131n bir benzerinin d\u00fcnya k\u00fclt\u00fcrlerinde ve mitolojilerinde olmad\u0131\u011f\u0131n\u0131” s\u00f6yler. Nart destanlar\u0131ndaki erkek kahramanlar\u0131n pek \u00e7o\u011funun \u00f6ld\u00fc\u011f\u00fcn\u00fc ya da bir \u015fekilde ya\u015famlar\u0131n\u0131n son buldu\u011funu g\u00f6r\u00fcrs\u00fcn\u00fcz ancak bu destanlar\u0131n hi\u00e7 bir yerinde Seteney Gua\u015fe’nin \u00f6ld\u00fc\u011f\u00fcn\u00fc s\u00f6ylenmez. Bir yoruma g\u00f6re bu onun ya\u015fam\u0131n\u0131n son bulmas\u0131n\u0131 kabullenemeyen o halk\u0131n iste\u011finden ve destan\u0131 ba\u011flay\u0131\u015f bi\u00e7iminden kaynaklan\u0131r.<\/p>\n

\u00c7\u00fcnk\u00fc Seteney g\u00fczeldir, ak\u0131ll\u0131d\u0131r, al\u0131ml\u0131d\u0131r, o Nartlar\u0131n annesidir, dan\u0131\u015ft\u0131klar\u0131 ak\u0131l hocalar\u0131d\u0131r, ileri g\u00f6r\u00fc\u015fl\u00fcl\u00fc\u011f\u00fc ile onlar\u0131n g\u00f6z\u00fcd\u00fcr. Sevecenli\u011fi,iyili\u011fi ve g\u00fczeli g\u00f6sterendir, k\u0131sacas\u0131 namuslar\u0131d\u0131r. \u0130nceledi\u011finizde d\u00fcr\u00fcstl\u00fck ve a\u00e7\u0131k s\u00f6zl\u00fcl\u00fckte Seteney’i g\u00f6lgede b\u0131rakabilecek bir ba\u015fka tanr\u0131 yoktur Adige mitolojisinde. G\u00fcn\u00fcm\u00fczde bile Seteney g\u00fczelli\u011fin, d\u00fcr\u00fcstl\u00fc\u011f\u00fcn, ileri g\u00f6r\u00fc\u015fl\u00fcl\u00fc\u011f\u00fcn, asaletin ve akl\u0131n bir tan\u0131m\u0131 gibi g\u00f6r\u00fcl\u00fcr. Adigeler, Abhazlar, Asetinler kad\u0131n\u0131 y\u00fcceltmek ve \u00f6vmek istediklerinde “O, Seteney\u2019dir, Seteney gibidir” t\u00fcr\u00fcnde anlat\u0131mlar kullan\u0131rlar.<\/p>\n

Bir di\u011fer \u00f6rnek olarak Meli\u00e7iphu’\u0131 al\u0131rsak; o, Seteney gibi bilge, g\u00fczel, ak\u0131ll\u0131 de\u011fildir. Bu s\u00f6ylencenin ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00f6nem ataerkil topluma ge\u00e7ildikten sonraki zamand\u0131r. Bu s\u00f6ylencede verilmek istenen mesaj k\u0131saca “ger\u00e7ek kad\u0131n, g\u00fczelli\u011fi ile de\u011fil akl\u0131 ile kendisini kabul ettirendir” \u015feklinde \u00f6zetlenebilir.<\/p>\n

Buradaki kad\u0131n kahraman ilk bak\u0131\u015fta k\u00fc\u00e7\u00fck ve zay\u0131f,s\u0131radan, \u00fcstelik komik bile denebilecek bir ki\u015filiktir. Ancak incelendi\u011finde g\u00f6r\u00fcl\u00fcr ki burada da kad\u0131n\u0131n toplumdaki yerine, \u00f6nemine ve Adigelerin kad\u0131na bak\u0131\u015f\u0131na ili\u015fkin pek \u00e7ok \u00f6rnek vard\u0131r.<\/p>\n

Adigeler kad\u0131na en \u00e7ok de\u011fer veren halklardan biri olagelmi\u015flerdir her zaman. Gerek toplumu ilgilendiren genel i\u015flerde, gerek kendi toplulu\u011fu ve dar \u00e7evresi, gerekse aile \u00e7evresi i\u00e7erisinde her zaman kad\u0131n\u0131n \u00e7ok \u00f6nemli bir yeri ve de\u011feri olmu\u015ftur.<\/p>\n

B\u00fct\u00fcn bunlar\u0131n \u00f6tesinde yaln\u0131z Adige t\u00f6resini incelememiz bile kad\u0131n\u0131n yeri ve \u00f6nemi konusunda yeterince bilgi sahibi olmam\u0131z i\u00e7in yeterlidir.<\/p>\n

Hanceriy bir yaz\u0131s\u0131nda kad\u0131na g\u00f6sterilen sayg\u0131n\u0131n Adige t\u00f6resinde en \u00f6nemli geleneklerin ba\u015f\u0131nda yer ald\u0131\u011f\u0131n\u0131 belirterek \u015f\u00f6yle der: \u00d6ld\u00fcr\u00fclen birinin intikam\u0131n\u0131 almak i\u00e7in k\u0131l\u0131\u00e7 elde yola \u00e7\u0131kan bir grup, araya bir kad\u0131n ricac\u0131 girdi\u011finde yollar\u0131ndan d\u00f6ner ve silahlar\u0131n\u0131 b\u0131rak\u0131rlar. Bu ve bunun benzeri \u00f6rnekler pek \u00e7oktur eski Adige s\u00f6ylencelerinde.<\/p>\n

Eskilerde t\u00fcm toplumu ilgilendiren \u00f6nemli konularda kad\u0131nlara dan\u0131\u015f\u0131ld\u0131\u011f\u0131 zamanlar ve bu t\u00fcr olaylar\u0131 anlatan pek \u00e7ok \u00f6rnek vard\u0131r. Ancak zaman i\u00e7erisinde Adigelerde de kad\u0131n toplum i\u015flerinden \u00e7ekilmi\u015ftir. Buna kar\u015f\u0131n yine de aile ve toplumdaki sayg\u0131nl\u0131\u011f\u0131 ayn\u0131 \u015fekilde g\u00fcn\u00fcm\u00fczde de devam etmektedir.<\/p>\n

Adige t\u00f6resinde kad\u0131na sayg\u0131 yaln\u0131z namus kavram\u0131 ile a\u00e7\u0131klanamaz. Erkek i\u00e7in \u00f6ng\u00f6r\u00fclmeyen pek \u00e7ok hak kad\u0131na verilmi\u015f ve sayg\u0131 bu ili\u015fkilerin temeline olmazsa olmaz ko\u015ful olarak konulmu\u015ftur. Bir kad\u0131n\u0131n hat\u0131r\u0131n\u0131 k\u0131rmak, onu incitmek ve ona kar\u015f\u0131 sayg\u0131s\u0131zca davranmak en ay\u0131p i\u015flerden biri olarak g\u00f6r\u00fcl\u00fcr.<\/p>\n

Adigelerde kad\u0131na verilen de\u011fer ya\u015fam\u0131n her alan\u0131nda belirgin bir bi\u00e7imde g\u00f6zlemlenebilir. 1829 y\u0131l\u0131nda Kafkasya\u2019da bulunan Bel\u00e7ikal\u0131 bilimadam\u0131 Jan Charl De Bess \u015f\u00f6yle anlat\u0131r kitab\u0131nda: “Bir atl\u0131 yolda bir kad\u0131n ile kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda, at\u0131ndan iner ve at\u0131n\u0131 kad\u0131na verir binmesi i\u00e7in; e\u011fer kad\u0131n bunu kabul etmezse adam at\u0131n\u0131n gemini tutarak kad\u0131na gidece\u011fi yere kadar yaya olarak e\u015flik eder.”<\/p>\n

Bir atl\u0131 yolda bir erkekle kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda e\u011ferinin \u00fczerinde hafif\u00e7e do\u011frulup onu selamlamas\u0131 yeterliydi. Ancak e\u011fer bir kad\u0131nla kar\u015f\u0131la\u015fm\u0131\u015fsa at\u0131ndan inip onu selamlamak ve ona bir s\u00fcre e\u015flik ettikten sonra yoluna devam etmek gerekirdi. Bir gurup erke\u011fin oturdu\u011fu bir odaya kad\u0131n davet edildi\u011finde ya da \u00f6yle bir ortama kad\u0131n geldi\u011finde kad\u0131n en iyi yere oturtulur ve erkekler aya\u011fa kalkarak ona g\u00fczel s\u00f6zler s\u00f6ylerler g\u00f6nl\u00fcn\u00fc al\u0131rlard\u0131. Sofrada olan\u0131n iyisi kad\u0131na sunulurdu. Odada bir kad\u0131n oldu\u011fu s\u00fcrece sert bir ifade ile konu\u015fulmaz. K\u00f6t\u00fc s\u00f6z ve k\u00fcf\u00fcr benzeri s\u00f6zc\u00fckler asla kullan\u0131lmaz, bu t\u00fcr konu\u015fmalar kad\u0131na duyurulmazd\u0131.<\/p>\n

Kad\u0131n\u0131n g\u00f6z\u00fc \u00f6n\u00fcnde hayvanlar kam\u00e7\u0131lanmaz, onlara vurulmaz, bir yolculu\u011fa \u00e7\u0131k\u0131lacaksa, kad\u0131nlar s\u00fcr\u00fcc\u00fcn\u00fcn at\u0131\u00a0 ya da \u00f6k\u00fcz\u00fc kam\u00e7\u0131lad\u0131\u011f\u0131n\u0131 g\u00f6rmeyecek \u015fekilde oturtulurlard\u0131.<\/p>\n

\u00c7e\u015fmelerde ya da derelerde kad\u0131n suyunu doldurup i\u015fini bitirmedik\u00e7e atl\u0131lar oraya atlar\u0131n\u0131 sulamak i\u00e7in girmezlerdi. D\u00f6rtnala giden atl\u0131 e\u011fer kad\u0131nlar\u0131n oldu\u011fu bir yerden ge\u00e7iyorsa yava\u015flard\u0131. Silah\u0131n\u0131 g\u00f6stererek tutmaz, kad\u0131n\u0131n oldu\u011fu yerde silah \u00e7\u0131kmazd\u0131. E\u011fer erkek bir kap\u0131 \u00f6n\u00fcnden ge\u00e7erken bir kad\u0131n\u0131n odun k\u0131rd\u0131\u011f\u0131n\u0131 ya da benzer a\u011f\u0131r bir i\u015f yapt\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcrse yan\u0131na gider o i\u015fi kad\u0131n\u0131n elinden al\u0131p kendisi yapar ve sonra yoluna giderdi. Yolculukta kad\u0131n\u0131n rahat etmesi i\u00e7in b\u00fcy\u00fck \u00f6zen g\u00f6sterilirdi. E\u011fer da\u011fda, ormanda ya da yolda yemek yenecekse kad\u0131na yemek yapt\u0131r\u0131lmaz bu i\u015f erkekler taraf\u0131ndan yap\u0131l\u0131rd\u0131.<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Adige toplumu t\u00f6resinin gere\u011fi olarak kad\u0131n\u0131 en \u00fcst derecede tutmakta ve ona haketti\u011fi de\u011feri vermektedir. Bunun yan\u0131 s\u0131ra b\u00fcy\u00fck s\u0131k\u0131nt\u0131lar \u00e7ekip bask\u0131lara u\u011frayan, pek \u00e7ok hakk\u0131 gaspedilen kad\u0131nlar da olmu\u015ftur toplumumuzun i\u00e7erisinde. Ancak bunun as\u0131l sorumlusu Adige toplumu ve t\u00f6resi olmay\u0131p sonradan pek \u00e7ok gelene\u011fimizin deforme olmas\u0131na yola\u00e7an din kaynakl\u0131 davran\u0131\u015f bi\u00e7imleri ve bunu kendi \u00e7\u0131karlar\u0131 i\u00e7in en iyi \u015fekilde kullanan feodalitedir.<\/p>\n

Bu t\u00fcr istisnalar hi\u00e7 bir zaman Adige toplumunu ve t\u00f6resini t\u00fcm\u00fcyle sorumlu k\u0131lmaz ve kapsamaz. Yinede g\u00fcn\u00fcm\u00fczde bile o d\u00f6nemlerden kalm\u0131\u015f ve Adige k\u00fclt\u00fcr\u00fcne uygun olmayan pek \u00e7ok hatal\u0131 davran\u0131\u015f bi\u00e7imi ne yaz\u0131k ki hala g\u00f6r\u00fclmektedir.<\/p>\n","protected":false},"excerpt":{"rendered":"

MİJEY Mihail Çeviri: Ergun Yıldız Adige Psalse Gazetesi, 12 Mayıs 2001 Hanceriy bir yazısında şöyle bir olay anlatır: Yaşlı bir Adige kadınının savaşta üç oğlu varmış. Bunlardan ikisi savaşta can vermişler ve kadının son kalan oğlunu da kan içinde can çekişirken bir atın sırtında kapıya getirmişler bir gün. Yaralı adam kapısının önüne gelir gelmez bir 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