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M. Tekin Ko\u00e7kar<\/strong> <\/span><\/p>\n 1. Giri\u015f K\u00fcreselle\u015fme s\u00fcrecinden etkilenen Anadolu k\u00f6yl\u00fc ya\u015fam\u0131, ileti\u015fim ara\u00e7lar\u0131n\u0131n yayg\u0131nla\u015fmas\u0131, ula\u015f\u0131m olanaklar\u0131n\u0131n artmas\u0131, e\u011fitim s\u00fcrecindeki de\u011fi\u015fikliklerle birlikte, k\u00f6y n\u00fcfusundaki art\u0131\u015f, sanayinin geli\u015fmesi ve buna ba\u011fl\u0131 olarak tar\u0131m alanlar\u0131n\u0131n azalmas\u0131, kendi kendine yetememe gibi etmenler, k\u00f6yl\u00fcn\u00fcn ekonomik ve sosyal ya\u015fam\u0131nda b\u00fcy\u00fck de\u011fi\u015fikliklere yol a\u00e7m\u0131\u015ft\u0131r. Bu da geleneksel ya\u015fam\u0131n terk edilmesi, k\u00f6yden kente ya da ba\u015fka \u00fclkelere g\u00f6\u00e7 etmek gibi \u00e7e\u015fitli ka\u00e7\u0131\u015f yollar\u0131n\u0131n aranmas\u0131na neden olmu\u015ftur.<\/p>\n Bu s\u00fcre\u00e7 k\u00fclt\u00fcr de\u011fi\u015fimini de h\u0131zland\u0131rm\u0131\u015ft\u0131r. Geleneksel k\u00fclt\u00fcr\u00fcn korunmas\u0131n\u0131 sa\u011flayan ataerkil aile d\u00fczeni, ya\u015fl\u0131lara sayg\u0131 g\u00f6sterme, akranlar aras\u0131 ili\u015fkiler, \u00e7ocuk bak\u0131m\u0131, geleneksel bar\u0131nma ve di\u011fer sosyal kurumlar yerini yeni teknoloji \u00fcr\u00fcnlerine b\u0131rakmaktad\u0131r. Bu de\u011fi\u015fimin yerinde saptanmas\u0131 amac\u0131yla yukar\u0131da s\u00f6z\u00fc edilen de\u011fi\u015fim s\u00fcrecini ya\u015fam\u0131\u015f bir g\u00f6\u00e7men k\u00f6y\u00fc olan Eski\u015fehir ili, Sivrihisar il\u00e7esi, Ertu\u011frul k\u00f6y\u00fc \u00f6rnek olarak se\u00e7ilmi\u015ftir.<\/p>\n 2. Ertu\u011frul K\u00f6y\u00fc Tarih\u00e7esi Osmanl\u0131 devletine s\u0131\u011f\u0131nan g\u00f6\u00e7menler, yeni yerle\u015ftirildikleri bu topraklara madd\u00ee ve manev\u00ee k\u00fclt\u00fcr unsurlar\u0131n\u0131 da birlikte getirmi\u015flerdi. Her g\u00f6\u00e7men grubu kendi y\u00f6resinde ya\u015fatt\u0131\u011f\u0131 gelenekleri, dili, aile yap\u0131s\u0131, geleneksel hukuk kurallar\u0131, inan\u00e7 sistemleri ile beraber Osmanl\u0131 topraklar\u0131nda yeni bir hayata ba\u015flam\u0131\u015ft\u0131. XIX. y\u00fczy\u0131ldaki bu g\u00f6\u00e7 dalgas\u0131yla birlikte Osmanl\u0131 toplumunun sosyo-k\u00fclt\u00fcrel yap\u0131s\u0131 da kendisine yabanc\u0131 bu unsurlarla kayna\u015fmaya \u00e7al\u0131\u015ft\u0131. Bu temas kimi zaman k\u00fclt\u00fcrler aras\u0131nda etkile\u015fim ve uyum s\u00fcrecine girerken, kimi zaman da \u00e7at\u0131\u015fma ile sonu\u00e7land\u0131. K\u0131sacas\u0131 Rumeli, K\u0131r\u0131m ve Kafkasya g\u00f6\u00e7menleri Osmanl\u0131 devletinin sosyo-k\u00fclt\u00fcrel yap\u0131s\u0131nda \u00f6nemli etkilere yol a\u00e7t\u0131lar (Tavkul, 2001, ss.33 \u2013 54).<\/p>\n XIX. y\u00fczy\u0131l ba\u015flar\u0131nda Kafkasya\u2019dan Osmanl\u0131 topraklar\u0131na k\u00fc\u00e7\u00fck say\u0131larda g\u00f6\u00e7 hareketlerine rastlansa da, as\u0131l toplu g\u00f6\u00e7\u00fcn 1858 y\u0131l\u0131nda ba\u015flad\u0131\u011f\u0131 bilinmektedir. 1853 \u2013 1855 y\u0131llar\u0131 aras\u0131ndaki K\u0131r\u0131m sava\u015f\u0131n\u0131n Paris antla\u015fmas\u0131 ile sona ermesinin ard\u0131ndan Rus \u00c7ar\u0131 II. Aleksander, ordusunun b\u00fct\u00fcn g\u00fcc\u00fcn\u00fc Kafkasya\u2019ya y\u00f6neltmi\u015f ve Kafkasya\u2019n\u0131n kesin olarak ele ge\u00e7irilmesine karar vermi\u015fti (Habi\u00e7o\u011flu 1993, s.50). 1857 y\u0131l\u0131nda Rus ordusu kuzeyde Terek \u0131rma\u011f\u0131 havzas\u0131 ve Da\u011f\u0131stan\u2019\u0131n Hazar denizi k\u0131y\u0131lar\u0131ndan h\u00fccuma ge\u00e7erken, g\u00fcneyde Kafkas \u00f6tesindeki G\u00fcrcistan \u00fczerinden de \u00fc\u00e7\u00fcnc\u00fc bir sald\u0131r\u0131 ba\u015flatm\u0131\u015ft\u0131. 6 Eyl\u00fcl 1859\u2019da Rus ordusu taraf\u0131ndan ku\u015fat\u0131lan \u0130mam \u015eamil komutas\u0131ndaki Kafkas sava\u015f\u00e7\u0131lar\u0131n\u0131n Ruslara teslim olmalar\u0131yla Kafkasya\u2019n\u0131n Da\u011f\u0131stan ve \u00c7e\u00e7enistan b\u00f6lgeleri Rusya\u2019n\u0131n h\u00e2kimiyeti alt\u0131na girmi\u015f, bat\u0131 Kafkaslardaki Adige, Abhaz ve Kara\u00e7ay-Malkar b\u00f6lgelerinde Ruslara kar\u015f\u0131 sava\u015f gittik\u00e7e k\u0131z\u0131\u015fm\u0131\u015ft\u0131. \u0130nsan, silah ve malzeme kay\u0131plar\u0131n\u0131 Rus sald\u0131r\u0131lar\u0131 kar\u015f\u0131s\u0131nda telafi edemeyen bu halklar da giderek Rusya kar\u015f\u0131s\u0131nda yenilgi ile kar\u015f\u0131 kar\u015f\u0131ya gelmi\u015flerdi. 1863 y\u0131l\u0131 sonbahar\u0131nda Abzeh, \u015eaps\u0131\u011f ve Ub\u0131h kabileleri b\u00fcy\u00fck kitleler halinde Osmanl\u0131 devleti topraklar\u0131na g\u00f6\u00e7 etmeye ba\u015flam\u0131\u015flard\u0131. 1864 y\u0131l\u0131 ba\u015flar\u0131nda Abzeh ve \u015eaps\u0131\u011f kabilelerini kesin yenilgiye u\u011fratan Ruslar, m\u00fccadeleye devam eden Ub\u0131hlar\u0131 da 6 Mart 1864\u2019te teslim ald\u0131lar. Bat\u0131 Kafkasya\u2019n\u0131n da\u011f etekleri ve ovalar\u0131nda ya\u015fayan Adige kabileleri Rusya\u2019n\u0131n h\u00e2kimiyeti alt\u0131na girerken Kara\u00e7ay-Malkarl\u0131lar gibi da\u011fl\u0131 kabileler Kafkas da\u011flar\u0131n\u0131n sarp vadilerindeki k\u00f6ylerine \u00e7ekilerek Rusya\u2019n\u0131n Osmanl\u0131 devletine g\u00f6\u00e7 etmeye zorlad\u0131\u011f\u0131 di\u011fer halklardan ayr\u0131ld\u0131lar.<\/p>\n 1858\u20131864 y\u0131llar\u0131 aras\u0131nda y\u00fcz binleri bulan toplu bir g\u00f6\u00e7 hareketine maruz kalan Kafkasya\u2019dan 1865\u20131907 y\u0131llar\u0131 aras\u0131nda 165.000 Kafkasyal\u0131 muhacir daha Osmanl\u0131 devleti topraklar\u0131na g\u00f6\u00e7 etmi\u015fti (Habi\u00e7o\u011flu 1993, s.73). B\u00f6ylece 1855\u20131907 y\u0131llar\u0131 aras\u0131nda Osmanl\u0131 devleti topraklar\u0131na g\u00f6\u00e7 eden Kafkasyal\u0131lar\u0131n say\u0131s\u0131 600 bin\u2019i ge\u00e7mi\u015fti.<\/p>\n 1861 y\u0131l\u0131ndaki g\u00f6\u00e7lerde \u00e7o\u011funlukla Da\u011f\u0131stanl\u0131lar\u0131n g\u00f6\u00e7 ettikleri g\u00f6r\u00fcl\u00fcrken, 1863 \u2013 1864 y\u0131llar\u0131ndaki toplu g\u00f6\u00e7lerde Adige ve Abaza kabilelerinin \u00e7o\u011funlukta oldu\u011fu dikkati \u00e7ekmekteydi. Bu g\u00f6\u00e7 s\u0131ras\u0131nda Ub\u0131hlar\u0131n tamam\u0131 Osmanl\u0131 devleti topraklar\u0131na g\u00f6\u00e7 ederken, Abzeh, \u015eaps\u0131\u011f, Natuhay, Jane, Temirgoy kabilelerinin b\u00fcy\u00fck \u00e7o\u011funlu\u011fu, Besleneylerin ise yar\u0131s\u0131 Osmanl\u0131 topraklar\u0131na g\u00f6\u00e7 etmi\u015flerdi. Kabardeyler ise bu g\u00f6\u00e7ten fazla etkilenmemi\u015fler ve n\u00fcfuslar\u0131n\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu Kafkasya\u2019da kalm\u0131\u015ft\u0131. 1877 \u2013 1878 Osmanl\u0131-Rus sava\u015f\u0131 sonras\u0131nda da Kafkasya\u2019dan Osmanl\u0131 topraklar\u0131na g\u00f6\u00e7ler h\u0131z kazand\u0131. Bu d\u00f6nemde Abhazlar\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc Osmanl\u0131 topraklar\u0131na g\u00f6\u00e7 ettiler. Elbrus da\u011f\u0131 \u00e7evresindeki sarp da\u011fl\u0131k arazide ya\u015fayan Kara\u00e7ay-Malkarl\u0131lar da g\u00f6\u00e7 hareketinden etkilendiler ve 1885 y\u0131l\u0131nda Osmanl\u0131 topraklar\u0131na k\u00fc\u00e7\u00fck bir g\u00f6\u00e7 kafilesi g\u00f6nderdiler. Kara\u00e7ay-Malkarl\u0131lar\u0131n ikinci b\u00fcy\u00fck g\u00f6\u00e7 hareketi 1904 y\u0131l\u0131nda ger\u00e7ekle\u015fti. Bu s\u0131rada Rusya\u2019da ya\u015fanan Burjuva Devrimi hareketlerinin yan\u0131 s\u0131ra, Japonlarla sava\u015facak Rus ordusuna Kara\u00e7ay\u2019dan zorla asker al\u0131nmas\u0131 ve di\u011fer nedenlerden dolay\u0131 Kara\u00e7ayl\u0131lar Anadolu\u2019ya g\u00f6\u00e7lere ba\u015flad\u0131lar (Tavkul, 2001).<\/p>\n Bug\u00fcn, Rusya Federasyonu\u2019nda Kuzey Kafkasya B\u00f6lgesinin Kara\u00e7ay-\u00c7erkes Cumhuriyeti s\u0131n\u0131rlar\u0131 i\u00e7erisinde yer alan Kara\u00e7ay b\u00f6lgesindeki Teberda, Duut, Cazl\u0131k, U\u00e7kulan, Kart-Curt, Hurzuk, U\u00e7k\u00f6ken ve C\u00f6getey b\u00f6lgeleri ile Balkar b\u00f6lgesinde yer alan \u00c7egem, Holam, Baksan ve B\u0131z\u0131ng\u0131 b\u00f6lgelerinden Anadolu’ya yap\u0131lan zorunlu g\u00f6\u00e7 1904 y\u0131l\u0131n\u0131n A\u011fustos ay\u0131nda ba\u015flad\u0131… Osmanl\u0131 misyonerleri olan Efendi’lerin de katk\u0131s\u0131yla bu b\u00f6lgelerden yola \u00e7\u0131kan 1200 hane (Her hanenin 8-12 ki\u015fiden olu\u015ftu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcrse yakla\u015f\u0131k 10 bin ki\u015fi) uzun ve yorucu bir yolculukla Sohum ve Novorosiysk limanlar\u0131na Eyl\u00fcl ay\u0131n\u0131n sonlar\u0131na do\u011fru ula\u015ft\u0131. Burada haftalarca “Kutsal Topraklar” (Mekke-Medine)’a gitmek i\u00e7in bekletilen m\u00fclteciler, hastal\u0131k ve a\u00e7l\u0131\u011f\u0131n yan\u0131 s\u0131ra Kazak\u2019lar\u0131n sald\u0131r\u0131lar\u0131yla da m\u00fccadele ettiler. Haftalar sonra nihayet bulunan gemilere bindirilerek Kas\u0131m ay\u0131 sonlar\u0131na do\u011fru \u0130stanbul ve \u0130zmit limanlar\u0131na binlerce kay\u0131p vererek ula\u015ft\u0131lar.<\/p>\n Limanlarda karantina alt\u0131na al\u0131nan Kara\u00e7ayl\u0131lar haftalarca bekletildikten sonra karantinadan \u00e7\u0131kar\u0131larak Anadolu i\u00e7lerine da\u011f\u0131t\u0131lmak \u00fczere tekrar yollara d\u00fc\u015ft\u00fcler. Bir grup Yalova-\u00c7\u0131narc\u0131k\u2019a yerle\u015ftirildi. B\u00fcy\u00fck bir k\u0131sm\u0131 da Ankara\u2019ya getirilerek G\u00f6lba\u015f\u0131 civar\u0131nda \u00e7ad\u0131rlarda aylarca tutuldu. Bu s\u00fcre zarf\u0131nda ta\u015f, kerpi\u00e7 ve kam\u0131\u015f daml\u0131 evlerden olu\u015fan ve d\u00f6nemin h\u00fck\u00fcmeti taraf\u0131ndan yapt\u0131r\u0131lan Ankara-Ya\u011fl\u0131p\u0131nar, Konya Ba\u015fh\u00fcy\u00fck, Eski\u015fehir-Sivrihisar-Ertu\u011frul (Yakap\u0131nar), Afyon-G\u00f6k\u00e7eyayla (Kilise) k\u00f6ylerine yerle\u015ftirildiler.<\/p>\n Atayurtlar\u0131ndan \u00e7e\u015fitli zorluklar ve entrikalarla uzakla\u015ft\u0131r\u0131lan Kara\u00e7ayl\u0131lar\u0131n g\u00f6\u00e7 etme gerek\u00e7elerini, bu s\u00fcre\u00e7te ya\u015fananlar\u0131 ya\u015fl\u0131lar\u0131m\u0131zdan baz\u0131lar\u0131 \u015f\u00f6yle anlat\u0131yor:<\/p>\n 1889 Kafkasya do\u011fumlu Bolur Ailesinden \u00c7akga (\u00d6l\u00fcm\u00fc 1988); \u201cK\u00f6y\u00fcm\u00fczden yediy\u00fcz hane \u00e7\u0131km\u0131\u015ft\u0131k. Bu yediy\u00fcz hane b\u00fcy\u00fck yolculu\u011fa \u00e7\u0131kmak istememi\u015ftik. Ama k\u00f6y\u00fcm\u00fcz\u00fcn Hac\u0131 Efendisi \u00e7ok k\u0131zm\u0131\u015ft\u0131\u2026 Bir g\u00fcn Cuma namaz\u0131ndan sonra Hac\u0131 Efendi: \u201c\u2026\u0130stanbul\u2019a pasaport al\u0131p gidemeyenler i\u00e7in bu Kuban nehrinin suyu domuzun kan\u0131 gibi olsun.\u201d dedi. B\u00f6yle s\u00f6yler s\u00f6ylemez hepimiz yola b\u00fcy\u00fck haz\u0131rl\u0131k yaparak \u00e7\u0131kt\u0131k. Gemilerle \u0130stanbul\u2019a vard\u0131k. Padi\u015fah \u00f6nce bize \u00e7ok k\u00f6t\u00fc yerler vermi\u015fti\u2026 Bizim ya\u015fl\u0131lar\u0131m\u0131z da Padi\u015fah\u2019a g\u00fcm\u00fc\u015fl\u00fc elbiselerle s\u00fcsleyerek, bey k\u0131z\u0131 gibi giyindirip \u00fc\u00e7 k\u00f6le k\u0131z\u0131 verdiler… Onlar\u0131 kand\u0131rd\u0131k\u2026 Ondan sonra bize iyi yerleri verdi\u2026 (\u2026) Orada \u00e7ok k\u00f6y\u00fcm\u00fcz vard\u0131. Kafkasya\u2019da\u2026(\u2026) \u015eimdi bu \u00fclkeyi bize nasib eden Tanr\u0131 bizi cennete g\u00f6ndermi\u015f diye d\u00fc\u015f\u00fcn\u00fcyorum ve o kadar \u00e7ok seviniyorum\u201d (KO\u00c7KAR, 1986)<\/p>\n 1905 y\u0131l\u0131n\u0131n Haziran ay\u0131nda Sultan Abd\u00fclhamit d\u00f6nemindeki g\u00f6\u00e7 politikalar\u0131 \u00e7er\u00e7evesinde yapt\u0131r\u0131lan toprak daml\u0131, kerpi\u00e7ten yap\u0131lm\u0131\u015f evlere yerle\u015ftirilen Kara\u00e7ayl\u0131lar yak\u0131n zamanlara kadar kendi geleneksel k\u00fclt\u00fcrlerini s\u00fcrd\u00fcrmenin yan\u0131 s\u0131ra \u00e7evre k\u00f6ylerden etkilenip onlar\u0131 da etkileyerek ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015ft\u0131lar. Anadolu k\u00f6yl\u00fcs\u00fc ile birlikte \u00c7anakkale, Trablusgarp ve Musul\u2019da Birinci D\u00fcnya Sava\u015f\u0131na, \u0130n\u00f6n\u00fc, Dumlup\u0131nar\u2019da Ulusal Kurtulu\u015f Sava\u015f\u0131na kat\u0131ld\u0131lar. Yunan \u0130\u015fgalini, \u0130kinci D\u00fcnya Sava\u015f\u0131 ile Kore Sava\u015f\u0131\u2019n\u0131n hatta K\u0131br\u0131s harek\u00e2t\u0131n\u0131n ac\u0131lar\u0131n\u0131 ya\u015fad\u0131lar. \u00c7anakkale Sava\u015f\u0131\u2019nda yaln\u0131zca Ertu\u011frul K\u00f6y\u00fc\u2019nden 64 \u015fehit verilmi\u015ftir.<\/p>\n Bu arada, 1921 \u2013 1948 y\u0131llar\u0131 aras\u0131nda Avrupa\u2019daki de\u011fi\u015fik \u00fclkelerde ya\u015fayan ve \u00e7e\u015fitli nedenlerle Sovyetler Birli\u011fi\u2019nden ka\u00e7m\u0131\u015f olan, T\u00fcrk\u00e7e konu\u015fan ve M\u00fcsl\u00fcman olan halklar\u0131n T\u00fcrk H\u00fck\u00fcmeti taraf\u0131ndan g\u00f6\u00e7men olarak kabul edilmesi ile birlikte T\u00fcrkiye\u2019ye gelen y\u00fczlerce Kafkasyal\u0131 g\u00f6\u00e7men \u0130stanbul, Ankara, \u0130zmir, Eski\u015fehir, Bursa, Adana gibi b\u00fcy\u00fck \u015fehirlere \u00e7e\u015fitli i\u015f olanaklar\u0131 sa\u011flanarak yerle\u015ftirildiler. Ancak 1960\u2019l\u0131 y\u0131llardan itibaren Birle\u015fmi\u015f Milletlerin tan\u0131d\u0131\u011f\u0131 G\u00f6\u00e7men Stat\u00fcs\u00fc nedeniyle bir k\u0131sm\u0131 Amerika Birle\u015fik Devletleri\u2019ne g\u00f6\u00e7 etti. Daha \u00f6nce g\u00f6\u00e7men gelen di\u011fer gruplar\u0131n da bir b\u00f6l\u00fcm\u00fc yine ayn\u0131 stat\u00fcden ve akrabal\u0131k ili\u015fkilerinden yararlanarak bu g\u00f6\u00e7 dalgas\u0131 ile ABD\u2019ye g\u00f6\u00e7 ettiler<\/p>\n 1990\u2019l\u0131 y\u0131llarda g\u00f6\u00e7 yasalar\u0131ndaki zorla\u015ft\u0131rmalara ra\u011fmen yine evlenme, i\u015f\u00e7i \u00e7a\u011f\u0131rma gibi de\u011fi\u015fik yollarla ABD\u2019ye g\u00f6\u00e7 s\u00fcrd\u00fcr\u00fcld\u00fc.<\/p>\n Son durumda Ertu\u011frul k\u00f6y\u00fc ile birlikte, Anadolu i\u00e7erisine da\u011f\u0131n\u0131k olarak yerle\u015fmi\u015f olan k\u00f6ylerden yakla\u015f\u0131k her aileden bir veya birka\u00e7 ki\u015fi olmak \u00fczere % 45\u2019e yak\u0131n Kara\u00e7ayl\u0131, ABD\u2019ne g\u00f6\u00e7 etti.<\/p>\n Ertu\u011frul k\u00f6y\u00fc bu g\u00f6\u00e7\u00fcn ekonomik, sosyal ve k\u00fclt\u00fcrel a\u00e7\u0131dan en fazla etkiledi\u011fi k\u00f6ylerden biri olarak g\u00f6ze \u00e7arpmaktad\u0131r.<\/p>\n 3. Ertu\u011frul K\u00f6y\u00fcndeki Geli\u015fme S\u00fcre\u00e7leri Balkan ve Kafkas g\u00f6\u00e7lerinin Osmanl\u0131\u2019ya yapt\u0131\u011f\u0131 sosyo\u2014ekonomik etkileri ara\u015ft\u0131ran Do\u00e7. Dr. G\u00fclfettin \u00c7elik, \u201c19\u2019uncu y\u00fczy\u0131lda zirai \u00fcretimde emek problemi \u00e7ok a\u00e7\u0131k ortadad\u0131r. Ancak, o problemi a\u015fmaya yeni bir imk\u00e2n olmu\u015ftur g\u00f6\u00e7ler. Bir y\u00f6n\u00fcyle bir felaket gibi olan bir geli\u015fme, bu d\u00f6nemde ekonomiyi yeniden organize etme, ekonomiyi canland\u0131rma noktas\u0131nda da Osmanl\u0131 i\u00e7in bir avantaj olmu\u015ftur\u201d diyor. Bu g\u00f6\u00e7ler s\u0131ras\u0131nda yerle\u015fimle ilgili bir\u00e7ok problem de ya\u015fanm\u0131\u015ft\u0131. Haydarpa\u015fa\u2019dan Ba\u011fdat\u2019a kadar uzanacak demiryolu in\u015fa edilirken, \u00f6zellikle Ankara\u2013Eski\u015fehir b\u00f6lgesinde \u00e7ok b\u00fcy\u00fck yerle\u015fim alanlar\u0131 mevcuttu. Almanlar B Plan\u0131 projesi d\u00e2hilinde Ba\u011fdat\u2019a kadar uzanan b\u00f6lgeyi kontrol alt\u0131na almak i\u00e7in buralara Alman kolonileri yerle\u015ftirmek istedi. Sultan Abd\u00fclhamit buna izin vermedi. Demiryolu g\u00fczerg\u00e2h\u0131 hatt\u0131na \u00e7ok yo\u011fun olarak Kafkasya g\u00f6\u00e7menlerinden olu\u015fan n\u00fcfus yerle\u015ftirdi (Akda\u011f, 2004).<\/p>\n Osmanl\u0131 devletinin Kafkas g\u00f6\u00e7menlerinin isk\u00e2n\u0131 ile g\u00f6revlendirdi\u011fi Muhacirin Komisyonu\u2019nun isk\u00e2n memurlar\u0131 Kafkas g\u00f6\u00e7menlerinin Anadolu halklar\u0131ndan farkl\u0131 gelenekleri, d\u00fcnya g\u00f6r\u00fc\u015fleri, dilleri, aile yap\u0131lar\u0131 ve hukuk sistemleri ile kar\u015f\u0131la\u015fm\u0131\u015flard\u0131. \u00d6zellikle Kafkasya halklar\u0131n\u0131n toplumsal yap\u0131lar\u0131nda son derece \u00f6nemli bir yeri olan sosyal tabakala\u015fma sistemi ve k\u00f6lelik kurumu Osmanl\u0131 devletinin isk\u00e2n politikas\u0131nda s\u0131k\u0131nt\u0131lara yol a\u00e7\u0131yordu. Toplumsal d\u00fczenlerine ve geleneklerine s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 olan Kafkas muhacirlerinin bu tutumlar\u0131 Osmanl\u0131 devletini isk\u00e2n i\u015flerinde \u00e7\u00f6z\u00fclmesi g\u00fc\u00e7 bir problemle kar\u015f\u0131 kar\u015f\u0131ya b\u0131rakm\u0131\u015ft\u0131 (Tavkul, 2001, s.33).<\/p>\n 1914 y\u0131l\u0131na kadar ge\u00e7en s\u00fcre, bu g\u00f6\u00e7menlerin yerle\u015fmelerini tamamlamalar\u0131 i\u00e7in ge\u00e7en s\u00fcre\u00e7 olarak ge\u00e7ti. Bu tarihten sonra ba\u015flayan I. D\u00fcnya Sava\u015f\u0131\u2019nda g\u00f6\u00e7menler tekrar yokluk, k\u0131tl\u0131k ve g\u00f6\u00e7le kar\u015f\u0131la\u015ft\u0131lar. Bir\u00e7ok gen\u00e7 ve orta ya\u015fl\u0131 erkek sava\u015fa kat\u0131ld\u0131. Ekonomik g\u00fc\u00e7l\u00fckler kalanlar\u0131n da bir b\u00f6l\u00fcm\u00fcn\u00fcn g\u00f6\u00e7 etmesine yol a\u00e7t\u0131. Ancak her \u015feye ra\u011fmen Yakap\u0131nar k\u00f6y\u00fc bu olumsuzluklara direndi.<\/p>\n Cumhuriyetin ilan\u0131 Yakap\u0131nar i\u00e7in ger\u00e7ek bir kurtar\u0131c\u0131yd\u0131. Ulusal Kurtulu\u015f Sava\u015f\u0131\u2019nda k\u00f6y\u00fcn hemen t\u00fcm erkeklerinin sava\u015fta olmas\u0131na ra\u011fmen k\u00f6y kad\u0131nlar\u0131 kalan hayvanlar\u0131na bakarak, tarlalarda \u00e7al\u0131\u015farak ya\u015fl\u0131 ve \u00e7ocuklar\u0131n hayatta kalmalar\u0131n\u0131 sa\u011flad\u0131lar. Cumhuriyet\u2019le birlikte k\u00f6y ya\u015fam\u0131na sava\u015ftan sa\u011f olarak d\u00f6nen erkeklerin de kat\u0131lmas\u0131yla yeniden canlanan k\u00f6y ya\u015fam\u0131 1950\u2019li y\u0131llar\u0131n sonuna kadar k\u00fc\u00e7\u00fck ve b\u00fcy\u00fck ba\u015f hayvan bak\u0131m\u0131, at\u00e7\u0131l\u0131k, tah\u0131l ve ay\u00e7i\u00e7e\u011fi ekimi gibi gelir kaynaklar\u0131 sayesinde artarak s\u00fcrd\u00fc. Bu y\u0131llarda yakla\u015f\u0131k 1000 n\u00fcfuslu k\u00f6yde 27 bin k\u00fc\u00e7\u00fckba\u015f, 1200 s\u0131\u011f\u0131r, 3000\u2019e yak\u0131n da at bulundu\u011fu san\u0131lmaktad\u0131r. 1950 y\u0131l\u0131ndan sonra ortaya \u00e7\u0131kan T\u00fcrkiye\u2019deki h\u0131zl\u0131 ekonomik geli\u015fmeler, do\u011fal olarak Yakap\u0131nar k\u00f6y\u00fcn\u00fc de etkiledi. Bu tarihlerde yap\u0131lan Marshall Yard\u0131m\u0131 \u00e7er\u00e7evesinde kimi k\u00f6yl\u00fcler ald\u0131klar\u0131 ucuz kredi ve yard\u0131mlarla makine tar\u0131m\u0131na y\u00f6neldiler. B\u00f6ylelikle k\u0131sa zamanda ekonomik gelirlerini artt\u0131rd\u0131lar. Ancak geleneksel tar\u0131mda \u0131srar eden k\u00f6y \u00e7o\u011funlu\u011fu ise mal ve hayvan varl\u0131klar\u0131n\u0131 ellerinden \u00e7\u0131karmaya y\u00f6neldiler. K\u0131sa s\u00fcrede fakirle\u015fen k\u00f6yl\u00fc buldu\u011fu f\u0131rsatlar\u0131 de\u011ferlendirerek b\u00fcy\u00fck kentlere, Eski\u015fehir\u2019e ve daha \u00f6nce belirtildi\u011fi gibi A.B.D.\u2019ye g\u00f6\u00e7 ettiler. New Jersey eyaleti, Paterson kentinde k\u00fc\u00e7\u00fck bir koloni kuran bir k\u0131s\u0131m Kara\u00e7ayl\u0131lar burada ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrmeye devam etmektedirler.<\/p>\n 1985 n\u00fcfus say\u0131m\u0131nda 568 olan k\u00f6y n\u00fcfusu (Bice, 1991, s.123), son y\u0131llarda kente ve A.B.D.\u2019ne yap\u0131lan g\u00f6\u00e7lerle hane say\u0131 70\u2019e k\u00f6y n\u00fcfusu da 300\u2019e kadar d\u00fc\u015fm\u00fc\u015f durumdad\u0131r. K\u00f6yde bulunan her aileden bir ya da birka\u00e7 ki\u015fi A.B.D.\u2019de ya\u015famaktad\u0131r. K\u00f6yde kalanlar ise tar\u0131m ve hayvanc\u0131l\u0131k a\u00e7\u0131s\u0131ndan T\u00fcrkiye genelinde ya\u015fanan ekonomik problemler nedeniyle olduk\u00e7a zorluk \u00e7ekmektedirler. Bug\u00fcn k\u00f6ydeki b\u00fcy\u00fckba\u015f hayvan say\u0131s\u0131 toplam 50 civar\u0131nda, k\u00fc\u00e7\u00fckba\u015f hayvan say\u0131s\u0131 5000 civar\u0131nda, Kafkasyal\u0131lar\u0131n efsanelerine konu olan at ise hi\u00e7 yoktur. K\u00f6ydeki kimi aileler de A.B.D.\u2019de ya\u015fayan akrabalar\u0131ndan g\u00f6nderilen bir miktar d\u00f6viz sayesinde ge\u00e7imlerini sa\u011flamaya \u00e7al\u0131\u015fmaktad\u0131rlar.<\/p>\n 3.2. K\u00fclt\u00fcrel A\u00e7\u0131dan: Ben anlatay\u0131m Kilise K\u00f6y\u00fc\u2019n\u00fcn[2] karanl\u0131k hik\u00e2yesini B\u00fcy\u00fck gemilere doldurup bizi ta\u015f\u0131d\u0131lar M\u00fcsl\u00fcman \u00fclkedir diye gelip indik \u0130stanbul\u2019a \u00c7am a\u011fa\u00e7lar\u0131, so\u011fuk akan sular, b\u00fcy\u00fck da\u011flar, \u2026\u2026<\/p>\n Bir taraf\u0131ndan tutup sayd\u0131m bize verilen yerleri Onlar \u00e7ok fazlayd\u0131, onsekiz k\u00f6y idiler, g\u00fcc\u00fcm\u00fcz yetmedi Bize verilen tarlalar\u0131 biz s\u00fcrm\u00fc\u015ft\u00fck \u2026\u2026<\/p>\n Bi\u00e7iminde, o d\u00f6nemde ya\u015fanan kavgalar\u0131 ayr\u0131nt\u0131lar\u0131 ile uzun uzad\u0131ya anlatan bir destan\u0131ms\u0131 a\u011f\u0131t olarak s\u00fcr\u00fcp gidiyor.<\/p>\n Kara\u00e7ayl\u0131larda \u00fc\u00e7 sosyal tabaka vard\u0131: 1- Biy veya Tavbiy (prens), 2- \u00d6zden (Soylu, h\u00fcr k\u00f6yl\u00fc), 3- Kul (k\u00f6le-serf). Biy veya Tavbiy ad\u0131 verilen prensler Kara\u00e7ayl\u0131lar\u0131n siyas\u00ee yap\u0131s\u0131nda s\u00f6z sahibi olan ve halk\u0131 y\u00f6neten tabakayd\u0131. \u00d6zden ad\u0131 verilen soylular ise kimi zaman ekonomik a\u00e7\u0131dan biy (prens)lerden daha g\u00fc\u00e7l\u00fc olsalar bile y\u00f6netimde s\u00f6z sahibi de\u011fillerdi ve biy\u2019lere ba\u011fl\u0131yd\u0131lar. Kul ad\u0131 verilen k\u00f6le tabakas\u0131 hi\u00e7 bir \u00f6zg\u00fcrl\u00fc\u011fe ve madd\u00ee varl\u0131\u011fa sahip de\u011fildi. Bunlar al\u0131n\u0131p sat\u0131labilirdi. Genellikle kom\u015fu Kafkas halklar\u0131ndan esir edilen ya da sat\u0131n al\u0131nan ki\u015filerden olu\u015furlard\u0131. Anadolu topraklar\u0131na yap\u0131lan g\u00f6\u00e7te Osmanl\u0131 devletinin isk\u00e2n politikas\u0131na kar\u015f\u0131 \u00e7\u0131kan Kafkasyal\u0131lar, Kafkasya’da sahip olduklar\u0131 toplumsal yap\u0131y\u0131, sosyal tabakala\u015fma sistemini ve k\u00f6lelik kurumunu Osmanl\u0131 topraklar\u0131nda da devam ettirmeyi istiyorlard\u0131. Bu konuda \u00f6zellikle kabilelerin reisi konumundaki biylerin ve h\u00fcr tabakay\u0131 olu\u015fturan \u00f6zdenlerin \u0131srarl\u0131 olduklar\u0131 dikkati \u00e7ekiyordu. Kafkasya\u2019da kabileleri \u00fczerinde b\u00fcy\u00fck bir n\u00fcfuz ve imtiyaza sahip bulunan bu tabakalar, sahip olduklar\u0131 g\u00fcc\u00fc Osmanl\u0131 topraklar\u0131nda da kaybetmek istemiyorlard\u0131. Bu y\u00fczden Osmanl\u0131 devletinin isk\u00e2n politikas\u0131na m\u00fcdahale ederek, toplu bir bi\u00e7imde, m\u00fcstakil ve b\u00fcy\u00fck k\u00f6yler halinde isk\u00e2n edilmeleri konusunda \u0131srar ediyorlard\u0131 (Tavkul, 2001, s.52). Ba\u015fbakanl\u0131k Osmanl\u0131 Ar\u015fivleri’nin \u0130rade Defterlerinin Meclis-i Vala b\u00f6l\u00fcm\u00fcnde yer alan 22848 say\u0131l\u0131 tezkirede, Amasya Mutasarr\u0131f\u0131 Abd\u00fclhamid Ziyaeddin bey Osmanl\u0131 devletine yazd\u0131\u011f\u0131 18 \u015eubat 1864 tarihli raporda Kafkas g\u00f6\u00e7menleri aras\u0131nda varl\u0131\u011f\u0131n\u0131 devam ettiren k\u00f6lelik kurumu hakk\u0131nda \u0130stanbul\u2019a bilgi vermektedir (Saydam 1997, s.139). Abd\u00fclhamid Ziyaeddin Bey raporunda \u201cKafkas muhacirleri memleketlerinde al\u0131\u015fm\u0131\u015f olduklar\u0131 vah\u015fi \u00e2detin burada da bozulmamas\u0131n\u0131 istemektedirler. Zira her kabile ve oyma\u011f\u0131n bir veyahud birka\u00e7 beyi bulunarak kabile halk\u0131 bunlar\u0131n h\u00fck\u00fcm ve zorbal\u0131\u011f\u0131 alt\u0131nda bulunmakla al\u0131\u015fm\u0131\u015f olduklar\u0131 ve b\u00fcy\u00fck bir n\u00fcfus aileleri ile birlikte kendilerinin esareti alt\u0131nda bulunmu\u015f olduklar\u0131ndan Osmanl\u0131 devletine geldiklerinde dahi eski \u00e2detlerini terk etmeyip, kabile ahalisi devlet ve h\u00fck\u00fcmet bilmeyerek kendi beyini en b\u00fcy\u00fc\u011f\u00fc tan\u0131makta ve onlar\u0131n emir ve tehiyyeleri \u00fczerine hareket etmektedirler.\u201d demektedir.<\/p>\n Kafkasya’da sahip olduklar\u0131 k\u00f6leler \u00fczerindeki m\u00fclkiyet haklar\u0131n\u0131 Osmanl\u0131 devleti topraklar\u0131 \u00fczerinde de devam ettirmek arzusunda olan Kafkasyal\u0131lar\u0131n prens ve soylu-h\u00fcr tabaka mensuplar\u0131 aras\u0131nda devlete kar\u015f\u0131 bir memnuniyetsizli\u011fe yol a\u00e7mamak i\u00e7in, Osmanl\u0131 h\u00fck\u00fcmeti ve Muhacirin Komisyonu bunlar\u0131n isteklerine a\u00e7\u0131k\u00e7a kar\u015f\u0131 \u00e7\u0131km\u0131yordu. Amasya Mutasarr\u0131f\u0131n\u0131n yukar\u0131daki tezkiresinde bu konuda \u201cKafkas muhacirlerinin \u00fcmeras\u0131 (beyleri) esirlerini ve kabilelerini ac\u0131 ve s\u0131k\u0131nt\u0131 vererek kullanmaya al\u0131\u015fm\u0131\u015f olduklar\u0131ndan ve bu durum Osmanl\u0131 devletinin kanun ve adaletine ayk\u0131r\u0131 bulundu\u011fundan hin-i isk\u00e2nda \u00fcmera (beyler) ile k\u00f6leleri ve oymak kabileleri m\u00fcmk\u00fcn mertebe ba\u015fka ba\u015fka mahallere isk\u00e2n olunacakt\u0131r\u201d denilmektedir.<\/p>\n \u0130sk\u00e2n komisyonlar\u0131 k\u00f6leler i\u00e7in de toprak tahsis etmekte, ancak bunlar\u0131n tapular\u0131n\u0131 onlar\u0131n m\u00fclkiyetlerini ellerinde tutan efendileri \u00fczerine yapmaktayd\u0131lar. Bu durumda kendisine toprak tahsis edilen k\u00f6lenin bu toprak \u00fczerinde hi\u00e7bir hakk\u0131 bulunmuyordu. Bu duruma itiraz eden k\u00f6le tabakas\u0131na mensup Kafkas g\u00f6\u00e7menlerinin istekleri Osmanl\u0131 h\u00fck\u00fcmeti taraf\u0131ndan kabul edildi (Habi\u00e7o\u011flu 1993, s. 171). B\u00f6ylelikle Kafkasya g\u00f6\u00e7menleri aras\u0131ndaki sosyal tabakala\u015fma d\u00fczeni resmi olarak kald\u0131r\u0131ld\u0131. Ancak Osmanl\u0131 Devletinin Kafkas g\u00f6\u00e7menleri aras\u0131ndaki sosyal tabakala\u015fma ve k\u00f6lelik kurumunu ortadan kald\u0131rmaya y\u00f6nelik yakla\u015f\u0131m\u0131 sayesinde Kafkas g\u00f6\u00e7menlerinin toplumsal yap\u0131lar\u0131nda \u00f6nemli bir yer tutan bu kurum, Kafkas g\u00f6\u00e7menlerinin da\u011f\u0131n\u0131k bir \u015fekilde isk\u00e2n edilmeleriyle yava\u015f yava\u015f etkisini kaybederek ortadan kalkt\u0131. Farkl\u0131 kabilelere mensup Kafkas g\u00f6\u00e7menleri aras\u0131nda Kafkasya\u2019daki eski aile ve soy adlar\u0131n\u0131n kullan\u0131lmaya devam edil mesi ve hangi ailenin hangi sosyal tabakaya mensup oldu\u011funun bilinmesi Kafkas g\u00f6\u00e7menleri aras\u0131nda \u015feklen de olsa biy, \u00f6zden ya da kul soyundan gelenler bi\u00e7iminde bir ayr\u0131m\u0131n ya\u015fanmas\u0131na neden oldu. B\u00f6ylece, sosyo-k\u00fclt\u00fcrel yap\u0131lar\u0131n\u0131 bir asimilasyon s\u00fcrecinde ya\u015famalar\u0131na ra\u011fmen koruyabilen Kafkasya g\u00f6\u00e7menlerinin, eski toplumsal yap\u0131lar\u0131na ait izler g\u00fcn\u00fcm\u00fcze kadar ula\u015fmay\u0131 ba\u015fard\u0131 (Tavkul, 2001, s.54).<\/p>\n Kendi aralar\u0131nda akraba evlili\u011fi yapmayan ve yabanc\u0131dan evlenme gelenekleri bulunmayan Kara\u00e7ayl\u0131lar sosyal a\u00e7\u0131dan, son y\u0131llara kadar bu geleneklerini de korudular. Bu gelenek Kara\u00e7ayl\u0131lar\u0131n ge\u00e7 evlenmelerine ve az \u00e7ocuk yapmalar\u0131na da neden olmaktad\u0131r. Ortalama evlenme ya\u015f\u0131 erkeklerde 30, kad\u0131nlarda 25 civar\u0131ndad\u0131r.<\/p>\n Kara\u00e7ayl\u0131lar\u0131n en \u00f6nemli geleneklerinden birisi de konukseverlikleridir. G\u00f6k\u00e7e\u2019ye g\u00f6re: \u201cB\u00fct\u00fcn \u00c7erkesler misafirperverdirler. Hane sahibi bey, onlarda vaki s\u0131n\u0131flamaya g\u00f6re, misafiri baya\u011f\u0131 \u00fc\u00e7\u00fcnc\u00fc s\u0131n\u0131ftan, kendisi birinci s\u0131n\u0131ftan adam olsa, yine ev sahibi misafirin huzurunda oturmayarak, ayakta onun hizmetini g\u00f6rd\u00fc\u011f\u00fc gibi, gerekti\u011fi an gece sabaha kadar uyumay\u0131p misafirin korur. Giydikleri elbiseler birbirlerine \u00e7ok benzedi\u011finden fakir ve zenginleri ay\u0131rt edilemez. Ayr\u0131ca fakirleri zengin ve zenginleri de kolay kolay fakir olamazlar. \u00c7\u00fcnk\u00fc karde\u015flik iddias\u0131nda olduklar\u0131ndan, birine laz\u0131m olan ne ise di\u011ferlerinden ister, o da yok demeden vermek suretiyle elindeki fazlal\u0131\u011f\u0131 da bu suretle t\u00fcketmi\u015f olur\u201d (G\u00f6k\u00e7e, 1979, s.48). G\u00fcn\u00fcm\u00fcz ko\u015fullar\u0131nda bu gelene\u011fin ayr\u0131nt\u0131s\u0131yla s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc s\u00f6ylemek zor. Ancak Anadolu\u2019da Kafkasya g\u00f6\u00e7menlerinin konukseverli\u011fi konusunda hala \u00f6vg\u00fcyle s\u00f6z edildi\u011fi bilinmektedir.<\/p>\n Kara\u00e7ayl\u0131lar ve di\u011fer Kafkasya g\u00f6\u00e7menleri aras\u0131ndaki en \u00f6nemli geleneklerden birisi de \u201cd\u00fc\u011f\u00fcn\u201d gelene\u011fi\u2019dir. D\u00fc\u011f\u00fcn, Kafkasyal\u0131lar i\u00e7in ya\u015fam\u0131n \u00e7ok \u00f6nemli bir par\u00e7as\u0131d\u0131r. D\u00fc\u011f\u00fcn yapmak i\u00e7in mutlaka evlenme olmas\u0131 gerekmez. Konuk a\u011f\u0131rlama-u\u011furlamada, askere u\u011furlama-kar\u015f\u0131lamada, s\u00fcnnette, k\u0131\u015f e\u011flencelerinde, hasat e\u011flencelerinde\u2026 K\u0131saca her f\u0131rsatta k\u00f6y\u00fcn gen\u00e7 k\u0131z ve delikanl\u0131lar\u0131 \u201cd\u00fc\u011f\u00fcn\u201d yaparlar. D\u00fc\u011f\u00fcn i\u00e7in birka\u00e7 k\u0131z ve erke\u011fin bir araya gelmesi yeterlidir. Hemen bir m\u0131z\u0131ka ya da akordeon bulunur, i\u00e7lerinden bir ya da birka\u00e7\u0131 mutlaka bu \u00e7alg\u0131y\u0131 \u00e7almay\u0131 bildiklerinden, bir delikanl\u0131 bir k\u0131z\u0131 ortaya davet eder. M\u00fczik sesiyle birlikte \u00f6nce \u201cT\u00fcz Tepseu-Kaafe\u201d, ard\u0131ndan, \u201cWuig\u201d, \u201cSimd\u201d, \u201cLezginka\u201d ve \u201cApsuva\u201d gibi geleneksel danslar oynan\u0131r (Ko\u00e7kar, 1987). Yorulunca dinlenmek amac\u0131yla \u201c\u015eap \u015fap -\u015eaps\u201d denen el vurma oyunu oynan\u0131r. Bu s\u0131rada akraba olmayan gen\u00e7ler aras\u0131nda \u201cSamarkav\u201d ba\u015flar. Samarkav bir \u00e7e\u015fit gen\u00e7 k\u0131z ve erkeklerin tan\u0131\u015fma, \u015fakala\u015fma, birbirlerinin ki\u015filiklerini s\u00f6z ile s\u0131nama gelene\u011fidir. Bu gelenek ile gen\u00e7ler evlilik \u00f6ncesi birbirlerini tan\u0131ma f\u0131rsat\u0131 bulurlar ve evlenecekleri e\u015flerini se\u00e7ebilirler. Samarkav gelene\u011fi yaln\u0131zca d\u00fc\u011f\u00fcn s\u0131ras\u0131nda yap\u0131lmaz. Ba\u015fka f\u0131rsatlar da yarat\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131r. Yakap\u0131narda, kurulu\u015fun ilk y\u0131llar\u0131nda k\u00f6y \u00e7e\u015fmesi yaln\u0131zca bir taneydi ve k\u00f6ye 500m uzaktayd\u0131. \u0130kindi vakti ya\u015fl\u0131lar mescitte toplanmaya ba\u015flad\u0131klar\u0131nda k\u00f6y\u00fcn gen\u00e7 k\u0131zlar\u0131 kovalar\u0131yla su almak i\u00e7in \u00e7e\u015fmeye gelirlerdi. K\u00f6y delikanl\u0131lar\u0131 da \u00e7e\u015fmenin etraf\u0131nda yerlerini al\u0131rd\u0131. Burada s\u0131raya ge\u00e7en k\u0131zlar g\u00fcr\u00fcl g\u00fcr\u00fcl akan sudan kovalar\u0131n\u0131 doldurmadan \u00f6nce uzunca bir s\u00fcre \u00e7alkalayarak, sonra da temiz dolsun diye dolan kovay\u0131 bekleterek \u00e7e\u015fme ba\u015f\u0131nda m\u00fcmk\u00fcn oldu\u011fu kadar uzun zaman kalmaya \u00e7al\u0131\u015f\u0131rlard\u0131. Bu s\u0131rada da Samarkav yapt\u0131klar\u0131 delikanl\u0131lar ile konu\u015fma ve \u015fakala\u015fma f\u0131rsat\u0131 bulurlard\u0131. Bazen kovas\u0131 doldu\u011fu i\u00e7in, eve ge\u00e7 kalmak korkusuyla k\u0131zlar Samarkav\u2019\u0131 bitirmeden ayr\u0131l\u0131rlard\u0131. Samarkav\u2019\u0131 bitmeyen delikanl\u0131, k\u00fc\u00e7\u00fck ya\u015fta bir \u00e7ocu\u011fa \u015feker ya da para vererek biraz \u00e7e\u015fmeden uzakla\u015fan k\u0131z\u0131n kovas\u0131na bir avu\u00e7 toprak att\u0131r\u0131rd\u0131. Kirlenen suyu doldurmak i\u00e7in gen\u00e7 k\u0131z tekrar \u00e7e\u015fme ba\u015f\u0131na geldi\u011finde Samarkav devam ederdi.<\/p>\n Bu gelenek k\u00f6ydeki \u00e7e\u015fme say\u0131lar\u0131 artt\u0131\u011f\u0131nda da devam etti. Ancak 1990\u2019l\u0131 y\u0131llarda da\u011fdan getirilen yeni su, b\u00fcy\u00fck bir depo arac\u0131l\u0131\u011f\u0131yla evlere kadar getirilince bu g\u00fczel gelenek de sona erdi.<\/p>\n Yakap\u0131nar k\u00f6y\u00fc\u2019n\u00fcn sonbahar ve k\u0131\u015f e\u011flencelerinin ba\u015f\u0131nda geceleri yap\u0131lan k\u0131\u015fa haz\u0131rl\u0131k imeceleri ve k\u0131\u015f\u0131n yap\u0131lan gen\u00e7lerin davet toplant\u0131lar\u0131 gelirdi. K\u0131\u015f yiyeceklerinin imece usul\u00fc haz\u0131rlanmas\u0131 i\u00e7in yap\u0131lan toplant\u0131larda yine gen\u00e7ler d\u00fc\u011f\u00fcn yapar, \u00e7e\u015fitli oyunlar oynarlard\u0131. Elektrikle birlikte k\u00f6ye Televizyonun girmesi, kanallar\u0131n \u00e7o\u011falmas\u0131 ve dizi filmler, bu k\u0131\u015f e\u011flencelerini de sona erdirdi. \u015eimdi gen\u00e7ler art\u0131k evlerine kapan\u0131p dizi film seyretmeyi ye\u011flemektedirler.<\/p>\n Yakap\u0131narda K\u00f6y ya\u015fam\u0131nda \u00f6nemli bir yer tutan ve \u201curunuu\u201d denen imece gelene\u011fi ya\u015fam\u0131n her alan\u0131nda \u00e7ok \u00f6nemli bir yer tutmaktayd\u0131. Bunlardan birka\u00e7\u0131n\u0131 \u015f\u00f6yle s\u0131ralamak m\u00fcmk\u00fcn; K\u00f6y\u00fcn ortak mal\u0131 olan \u00e7ay\u0131rlardan imece usul\u00fc bi\u00e7ilen otlar herkese besledikleri hayvan oran\u0131nda da\u011f\u0131t\u0131l\u0131rd\u0131. Bu \u00e7ay\u0131rlar\u0131n parsellenip da\u011f\u0131t\u0131lmas\u0131 sonucu bu gelenek de kalkt\u0131.<\/p>\n F\u0131r\u0131n yakmak k\u00f6yde zor i\u015fti. F\u0131r\u0131n yakmak isteyen bir aile k\u00f6yde ekmek ya da hamur i\u015fi ihtiyac\u0131 olanlara haber verir, f\u0131r\u0131n ortak olarak yak\u0131l\u0131rd\u0131. Bunun i\u00e7in gerekli tezek, saman ve \u00e7al\u0131-\u00e7\u0131rp\u0131 kom\u015fular taraf\u0131ndan getirilirdi. Yak\u0131lan f\u0131r\u0131nda ekmek ya da hamur i\u015flerini pi\u015firen kad\u0131nlar bir araya gelip konu\u015fma, dedikodu yapma, \u00f6rg\u00fc \u00f6rme gibi i\u015fleri de yapma f\u0131rsat\u0131 bulurlard\u0131. Yakap\u0131nar\u2019\u0131n ba\u011fl\u0131 oldu\u011fu Sivrihisar il\u00e7esindeki f\u0131r\u0131ndan d\u00fczenli olarak ekmek gelmesiyle birlikte bu f\u0131r\u0131n yakma gelene\u011fi de sona erdi.<\/p>\n K\u00f6y\u00fcn genel imece i\u015flerinden en \u00f6nemlisi harman yapma, bu\u011fday elde etme ve yak\u0131ndaki k\u00f6y\u00fcn de\u011firmenine g\u00f6t\u00fcrerek un elde etme idi. Makine tar\u0131m\u0131na ge\u00e7en k\u00f6yl\u00fc art\u0131k bu imeceyi de b\u0131rakt\u0131. B\u00fcy\u00fck arazi ekip bi\u00e7enler makineleri ile sat\u0131\u015flar\u0131n\u0131 toptan yaparak ya da siloya vererek bu imece i\u015fine de son verdiler.<\/p>\n Kara\u00e7ayl\u0131lar\u0131n Kafkasya\u2019dan getirdikleri geleneksel ya\u015fam bi\u00e7imi bunlarla s\u0131n\u0131rl\u0131 de\u011fildi. El sanatlar\u0131 (Ke\u00e7e yap\u0131m\u0131, sara\u00e7l\u0131k-deri i\u015flemecili\u011fi, tahta oymac\u0131l\u0131\u011f\u0131, yorgan yap\u0131m\u0131 v.b.), Halk oyunlar\u0131, Halk danslar\u0131, Halk \u015fark\u0131lar\u0131, Halk edebiyat\u0131 \u00fcr\u00fcnleri, s\u00fct \u00fcr\u00fcnleri haz\u0131rlama (Kefir, Tereya\u011f\u0131, Peynir), k\u0131\u015fa haz\u0131rl\u0131k (Et kurutma, tatl\u0131 ve hamur i\u015fleri) gibi i\u015fler art\u0131k Yakap\u0131nar k\u00f6y\u00fcn\u00fcn son 100 y\u0131lda ge\u00e7mi\u015fte b\u0131rakt\u0131\u011f\u0131 geleneksel ya\u015fam\u0131n an\u0131lar\u0131nda kald\u0131.<\/p>\n 4. Sonu\u00e7 Bu, g\u00fcn\u00fcm\u00fczde art\u0131k k\u00fcreselle\u015fen d\u00fcnyada bir zorunluluktur. Ancak toplum ya\u015fam\u0131nda \u00f6nemli yer tutan ve art\u0131k yok olma tehlikesi ile kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015f geleneksel kurumlar\u0131n yani t\u00f6re ve t\u00f6renlerin yerine teknolojinin gerektirdi\u011fi bi\u00e7imde toplumsal kurumlar\u0131n\u0131 yerle\u015ftirememi\u015f toplumlar\u0131n, di\u011fer toplumlara oranla geri kalm\u0131\u015fl\u0131\u011f\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. Ozankaya\u2019ya g\u00f6re: \u201cB\u00f6yle toplumlarda siyasal, d\u00fc\u015f\u00fcnsel alana egemen durumda bulunanlar\u0131n \u00e7o\u011fu \u201ctoplumsal kurum nedir, neden gereklidir, nas\u0131l olu\u015fur, nas\u0131l \u00e7al\u0131\u015f\u0131r\u2026\u201d sorular\u0131n\u0131 gere\u011fince d\u00fc\u015f\u00fcnm\u00fc\u015f ve kavram\u0131\u015f g\u00f6r\u00fcnmemektedirler. Sonu\u00e7 da apa\u00e7\u0131k ortadad\u0131r: Geri kalm\u0131\u015f \u00fclkeler \u015funun bunun elinde oyuncak olmakta, bilgisizlik, yoksulluk, sava\u015f ve benzeri bunal\u0131mlar i\u00e7inde debelenmektedirler. \u00c7\u00fcnk\u00fc toplumsal ya\u015famlar\u0131 gere\u011fince kurumla\u015fmam\u0131\u015f, dizgeli (sistemli) bir \u00f6rg\u00fctlenmeye kavu\u015fmam\u0131\u015f, folklor d\u00fczeyinden bilim ve sanat d\u00fczeyine y\u00fckselememi\u015ftir. Bu da\u011f\u0131n\u0131k ve \u00e7\u00f6z\u00fclm\u00fc\u015f durumu anlatan terimi de, yine o durumun sorumlusu olan s\u00f6m\u00fcrgeci \u00fclkelerin kendileri bulmu\u015flard\u0131r: Bu toplumlar\u0131 birer \u201cetnografya malzemesi\u201d olarak nitelemi\u015flerdir\u201d (Ozankaya, 1987).<\/p>\n <\/span>KAYNAK\u00c7A: M. Tekin Koçkar 1. Giriş Kültür, içgüdülere ve kalıtıma bağlı değildir. Her insanın doğduktan sonraki yaşantısı içinde kazandığı davranış biçimleri ile oluşur. Topluluk hayatı olmaksızın kültür söz konusu olamaz. Kültürün unsurları aynı topluluğun diğer üyeleriyle bir sosyal grup oluşturularak elde edilir. Bir grubun üyeleri tarafından paylaşılan alışkanlıklar, kabul edilen davranış, tutum ve değerler o grubun 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\n<\/b>
\nK\u00fclt\u00fcr, i\u00e7g\u00fcd\u00fclere ve kal\u0131t\u0131ma ba\u011fl\u0131 de\u011fildir. Her insan\u0131n do\u011fduktan sonraki ya\u015fant\u0131s\u0131 i\u00e7inde kazand\u0131\u011f\u0131 davran\u0131\u015f bi\u00e7imleri ile olu\u015fur. Topluluk hayat\u0131 olmaks\u0131z\u0131n k\u00fclt\u00fcr s\u00f6z konusu olamaz. K\u00fclt\u00fcr\u00fcn unsurlar\u0131 ayn\u0131 toplulu\u011fun di\u011fer \u00fcyeleriyle bir sosyal grup olu\u015fturularak elde edilir. Bir grubun \u00fcyeleri taraf\u0131ndan payla\u015f\u0131lan al\u0131\u015fkanl\u0131klar, kabul edilen davran\u0131\u015f, tutum ve de\u011ferler o grubun k\u00fclt\u00fcr\u00fcd\u00fcr (Tavkul, 1998, s.25). Ge\u00e7ti\u011fimiz son yirmi y\u0131l\u0131n, Anadolu Halk K\u00fclt\u00fcr\u00fc\u2019n\u00fcn h\u0131zl\u0131 de\u011fi\u015fim s\u00fcrecine, geli\u015fen teknolojinin de yard\u0131m\u0131yla b\u00fcy\u00fck \u00f6l\u00e7\u00fcde etki etmi\u015f oldu\u011fu g\u00f6r\u00fclmektedir. Teknolojik kay\u0131t olanaklar\u0131n\u0131n artmas\u0131 ile bu de\u011fi\u015fim s\u00fcrecine tan\u0131kl\u0131k etmek de kolayla\u015fm\u0131\u015ft\u0131r.<\/p>\n
\n<\/b>
\nOsmanl\u0131 Devleti ekonomik ve siyas\u00ee a\u00e7\u0131dan en g\u00fc\u00e7s\u00fcz d\u00f6nemini ya\u015fad\u0131\u011f\u0131 XIX. y\u00fczy\u0131lda, kaybetti\u011fi s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131ndan kendi topraklar\u0131na y\u00f6nelen b\u00fcy\u00fck bir g\u00f6\u00e7 ak\u0131m\u0131 ile kar\u015f\u0131 kar\u015f\u0131ya kald\u0131. Balkanlar\u2019dan, K\u0131r\u0131m\u2019dan ve Kafkasya\u2019dan Osmanl\u0131 devletine s\u0131\u011f\u0131nan T\u00fcrk ve M\u00fcsl\u00fcman kitleler, Osmanl\u0131 devletinin uygulad\u0131\u011f\u0131 isk\u00e2n politikas\u0131 neticesinde Anadolu, Orta Do\u011fu ve Rumeli\u2019deki Osmanl\u0131 topraklar\u0131na yerle\u015ftirildiler.<\/p>\n
\n<\/b>
\n3.1. Sosyo-Ekonomik A\u00e7\u0131dan:
\n<\/b>
\nKafkasya\u2019daki ya\u015famlar\u0131nda hayvanc\u0131l\u0131\u011f\u0131 \u00e7ok iyi bilen Kara\u00e7ayl\u0131lar, k\u00fc\u00e7\u00fck ve b\u00fcy\u00fck ba\u015f hayvan bak\u0131m\u0131 ile at bak\u0131m\u0131n\u0131 birer meslek edinmi\u015flerdi. Ertu\u011frul K\u00f6y\u00fc\u2019ne 150 hane ve 1200 ki\u015fi kadar yerle\u015fmelerine ra\u011fmen iki y\u0131l i\u00e7erisinde bir\u00e7o\u011fu s\u0131tma ve tifo gibi bula\u015f\u0131c\u0131 hastal\u0131klar nedeniyle ya\u015famlar\u0131n\u0131 yitirdiler. K\u0131sa s\u00fcrede k\u00f6y n\u00fcfusu yar\u0131 yar\u0131ya azald\u0131. \u0130\u015f olanaklar\u0131n\u0131n k\u0131s\u0131tl\u0131l\u0131\u011f\u0131 nedeniyle \u00e7obanl\u0131k ve hayvan bak\u0131c\u0131l\u0131\u011f\u0131 i\u00e7in civardaki da\u011f k\u00f6ylerine da\u011f\u0131ld\u0131lar.<\/p>\n
\n<\/b>
\nKara\u00e7ayl\u0131lar Kafkasya\u2019dan T\u00fcrkiye\u2019ye g\u00f6\u00e7 ettiklerinde orada y\u00fczy\u0131llard\u0131r s\u00fcrd\u00fcrd\u00fckleri yerel k\u00fclt\u00fcrlerini ve geleneklerini de beraberlerinde getirdiler. Anadolu gelenekleri ile pek fazla benzerlikleri olmayan bu gelenekler, \u00e7evre k\u00f6yler taraf\u0131ndan \u00e7ok yad\u0131rgand\u0131 ve y\u0131llarca d\u0131\u015fland\u0131lar. Bu da yerel \u00e7at\u0131\u015fmalara yol a\u00e7t\u0131. Ko\u00e7kar ailesinden Tahir\u2019in 1960\u2019l\u0131 y\u0131llarda yazd\u0131\u011f\u0131 \u015fu a\u011f\u0131t, o y\u0131llarda \u00e7ekilen s\u0131k\u0131nt\u0131lar\u0131 dile getirmesi bak\u0131m\u0131ndan \u00f6nemli bir belge niteli\u011findedir:<\/p>\n
\nT\u00fcrk Devletinin bize yapt\u0131\u011f\u0131 b\u00fcy\u00fck k\u00f6t\u00fcl\u00fc\u011f\u00fc
\nBiz \u00e7\u0131km\u0131\u015ft\u0131k B\u00fcy\u00fck Teberdi\u2019den[3] sevin\u00e7le
\nO g\u00fczel Kafkasya\u2019dan kopup geldik T\u00fcrk \u00fclkesine<\/p>\n
\nT\u00fcm akraba ve dostlar\u0131m\u0131z bizi a\u011flayarak u\u011furlad\u0131lar
\n\u015eam\u2019a gidiyoruz diye akraba ve dostlar\u0131 b\u0131rak\u0131p gittik
\nKaradeniz\u2019i uzunlamas\u0131na yar\u0131p ge\u00e7tik<\/p>\n
\nSiz as\u0131l dinleyin bundan sonraki k\u00f6t\u00fc haberleri
\nPadi\u015fah Sultan Hamit bizi Konya \u015eehri\u2019ne g\u00f6nderdi
\nOrada bar\u0131namad\u0131k geldik Kilise yaylalar\u0131na<\/p>\n
\nYa\u015fl\u0131lar\u0131m\u0131z g\u00f6r\u00fcr g\u00f6rmez buras\u0131n\u0131, \u00e7ok sevindiler
\nB\u00fcy\u00fck Teberdi\u2019yi burada da bulduk, ne g\u00fczel dediler
\n\u00c7ok be\u011fendiler: Buradan daha iyi bir yer nerede bulunur dediler<\/p>\n
\nT\u00fcrk H\u00fck\u00fcmetinin bize verdi\u011fi o yayla yerlerini
\nT\u00fcrkmen k\u00f6yleri ise bu yaylalar i\u00e7in bizi k\u00f6t\u00fc g\u00f6rd\u00fcler
\nTam altm\u0131\u015f y\u0131l kavga, d\u00f6v\u00fc\u015f, azap \u00e7ektirdiler<\/p>\n
\nBiz \u015fik\u00e2yet ettik h\u00fck\u00fcmete, onlar do\u011fru yapmad\u0131lar
\nDilek\u00e7elerimize olumsuz cevap verdiler
\n\u201cKafkazdan geldiniz siz, \u00c7erkessiniz\u201d diye horlad\u0131lar<\/p>\n
\n\u00dcst\u00fcm\u00fcze g\u00f6nderdiler T\u00fcrkmen k\u00f6yl\u00fclerini
\n\u00c7atma yolundan dizilip geliyorlar T\u00fcrkmen ka\u011fn\u0131lar\u0131
\nBeyaz akbabalar gibi toplan\u0131p geliyorlar T\u00fcrkmen s\u00fcr\u00fcleri<\/p>\n
\n<\/b>
\nTeknolojik geli\u015fmeler, Yakap\u0131nar \u00f6rne\u011finde oldu\u011fu gibi bir\u00e7ok g\u00fczel halk gelene\u011finin ortadan kalkmas\u0131na neden olmaktad\u0131r. Ulusal b\u00fct\u00fcnl\u00fc\u011f\u00fcm\u00fcze b\u00fcy\u00fck \u00f6l\u00e7\u00fcde katk\u0131 yapan ve Anadolu\u2019nun g\u00fczel renklerini olu\u015fturan g\u00f6\u00e7menlerin, kaybolmaya y\u00fcz tutmu\u015f gelenekleri T\u00fcrkiye\u2019deki ekonomik de\u011fi\u015fme ve geli\u015fmelere ba\u011fl\u0131 olarak, d\u00fcnyan\u0131n k\u00fc\u00e7\u00fclmesi ile birlikte sonu belli olmayan bir gelece\u011fe do\u011fru ilerlemektedir.<\/p>\n
\nAKDA\u011e<\/b>, Emin – S\u00f6ylemez, Ha\u015fim. \u201cS\u00fcrg\u00fcn Yurdu Anadolu\u201d, Aksiyon Dergisi \u0130stanbul: Say\u0131: 494, 2004.
\nB\u0130CE<\/b>, Hayati. Kafkasya\u2019dan Anadolu\u2019ya G\u00f6\u00e7ler, T\u00fcrkiye Diyanet Vakf\u0131 Yay\u0131n\u0131, Ankara, 1991.
\nG\u00d6K\u00c7E<\/b>, Cemal. Kafkasya ve Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun Kafkasya Siyaseti, \u015eamil E\u011fitim ve K\u00fclt\u00fcr Vakf\u0131 Yay\u0131n\u0131, \u0130stanbul, 1979.
\nHAB\u0130\u00c7O\u011eLU<\/b>, Bedri. Kafkasya\u2019dan Anadolu\u2019ya G\u00f6\u00e7ler, Nart Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1993.
\nKO\u00c7KAR<\/b>, M. Tekin. Bolurlan\u0131 Cakga \u0130le Ki\u015fisel G\u00f6r\u00fc\u015fme, (Bant Kayd\u0131), Eski\u015fehir \u2013 \u00c7ifteler \u0130l\u00e7esi, 1986.
\nKO\u00c7KAR<\/b>, M. Tekin. \u201cKafkas Halkdanslar\u0131 \u00d6\u011fretim Y\u00f6ntemleri ve Teknikleri\u201d, \u015eamil E\u011fitim ve K\u00fclt\u00fcr Vakf\u0131, \u0130stanbul, 1987.
\nOZANKAYA<\/b>, \u00d6zer. \u201cUlus\u2019mu, Etnografya Malzemesi Mi?\u201d, Cumhuriyet Gazetesi, Say\u0131: 22523, s.2, 7 May\u0131s 1987.
\nSAYDAM<\/b>, Abdullah. K\u0131r\u0131m ve Kafkas G\u00f6\u00e7leri (1856\u20131876), T\u00fcrk Tarih Kurumu, Ankara, 1997.
\nTAVKUL<\/b>, Ufuk. Osmanl\u0131 Devletinin Kafkas Muhacirlerinin K\u00f6lelik Kurumuna Yakla\u015f\u0131m\u0131, Bilig, Say\u0131:17, s.34, 2001.
\nTAVKUL<\/b>, Ufuk. K\u00fclt\u00fcr Teorilerinin I\u015f\u0131\u011f\u0131 Alt\u0131nda Kafkas K\u00fclt\u00fcr\u00fcn\u00fcn Sosyolojik Analizi, K\u0131r\u0131m Dergisi, Say\u0131: 6 (22), s.28, 1998.<\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"