{"id":7964,"date":"2021-06-28T17:51:40","date_gmt":"2021-06-28T22:51:40","guid":{"rendered":"http:\/\/circassiancenter.com\/tr\/?p=7964"},"modified":"2021-06-29T17:22:13","modified_gmt":"2021-06-29T22:22:13","slug":"setenay-guase","status":"publish","type":"post","link":"https:\/\/www.circassiancenter.com\/tr\/setenay-guase\/","title":{"rendered":"SETENAY GUA\u015eE"},"content":{"rendered":"

\"\"<\/p>\n

Y\u0130SMEYL \u00d6zdemir \u00d6zbay<\/strong>
\n<\/span> Mitoloji ve Nartlar<\/span><\/p>\n

Kuzey Kafkasya Halk Destanlar\u0131n\u0131n sembol\u00fc olmu\u015ftur Seteney Gua\u015fe. G\u00fczeldir, bilgedir, Nart kurultaylar\u0131nda \u00e7\u00f6z\u00fcmlenemeyen toplumsal sorunlar O’nun dudaklar\u0131 aras\u0131ndan \u00e7\u0131kan sihirli bir ka\u00e7 s\u00f6z ile hallolur.<\/span><\/p>\n

Yar\u0131 tanr\u0131\u00e7a-yar\u0131 insan bir \u00f6zelli\u011fi vard\u0131r. Grek mitolojisinde de rastlar\u0131z bu t\u00fcr kahramanlara, \u00f6rne\u011fin, Achilleus, Hector, Agamemnon, Paris yar\u0131
\ntanr\u0131-yar\u0131 insan kahramanlard\u0131r. Ne var ki, Grek mitolojisinde kad\u0131n kahramanlar\u0131n \u00e7o\u011fu salt tanr\u0131\u00e7a niteli\u011fi g\u00f6sterir. Athena, Hera Aphrodite, Artemis bu t\u00fcr tanr\u0131\u00e7alard\u0131r. Seteney Gua\u015fe ise Kuzey Kafkasya mitolojisinde tektir. Sayd\u0131p\u0131m\u0131z Grek tanr\u0131\u00e7alar\u0131n\u0131n kimi \u00f6zelliklerini tek ki\u015filikte birle\u015ftirmektedir. G\u00fczelli\u011fi ile Aphrodite, cesur ve bilge olu\u015fu ile Athena ve Hera’d\u0131r. Biraz da Artemis’tir Kuzey Kafkasya Mitolojisi’nde Seteney…<\/p>\n

Demirci Tlep\u015f ile olan ili\u015fkisi, Aphrodite ile ate\u015f ve demirciler tanr\u0131s\u0131 topal ve \u00e7irkin Hephaistos aras\u0131ndaki ba\u011fa benzer. Seteney’in \u00e7ok y\u00f6nl\u00fc i\u015flevlerine k\u0131yasla Grek tanr\u0131\u00e7alar\u0131n\u0131n i\u015flevleri tek y\u00f6nl\u00fcd\u00fcr. Seteney’in farkl\u0131 \u00f6zellikleri Grek Mitolojisinde ayr\u0131 bir tanr\u0131\u00e7a ile simgelenmi\u015ftir.<\/p>\n

Seteney i\u00e7in bilgedir demi\u015ftik, B\u00fcy\u00fck Nart Kurultaylar\u0131’n\u0131n \u00e7\u00f6zemedi\u011fi toplumsal sorunlar\u0131 \u00e7\u00f6zer demi\u015ftik. Bu \u00f6zelli\u011fi ile bat\u0131l\u0131 ara\u015ft\u0131rmac\u0131lar\u0131 ve Kafkasologlar\u0131 yanl\u0131\u015f yan\u0131lg\u0131lara itmi\u015ftir Seteney… Bu bilim adamlar\u0131 Nart toplulu\u011funu, dolay\u0131s\u0131yla Kuzey Kafkasya boylar\u0131n\u0131n anaerkil (Matriarkal) bir yap\u0131ya sahip olduklar\u0131 kan\u0131s\u0131na varm\u0131\u015flard\u0131r. Anaerkil sav\u0131na dayanak olarak da Sosr\u0131kua’n\u0131n “Seteney o\u011flu Sosr\u0131kua” (Seteneyko Sosr\u0131kua) olarak tan\u0131mlanmas\u0131n\u0131 g\u00f6stermi\u015flerdir. Oysa bu durum Seteney’in g\u00fc\u00e7l\u00fc ki\u015fili\u011fi nedeniyle yaln\u0131z Sosr\u0131kua i\u00e7in ge\u00e7erlidir.<\/p>\n

Sosr\u0131kua d\u0131\u015f\u0131nda annesinin ad\u0131 ile an\u0131lan Nart kahraman\u0131 yoktur. Sosr\u0131kua ve Seteney’in Kuzey Kafkasya Mitolojisindeki etkinlikleri Kuzey Kafkasya boylar\u0131n\u0131n ge\u00e7mi\u015fte salt anaerkil bir yap\u0131ya sahip olduklar\u0131n\u0131 kan\u0131tlamaya yetmez. Her toplumda oldu\u011fu gibi belli bir zaman kesiminde anaerkil bir d\u00fczene rastlanabilir. ancak Seteney Gua\u015fe ile ilgili tekstlerin yo\u011fun bir bi\u00e7imde s\u00f6ylendi\u011fi \u00e7a\u011flarda Kuzey Kafkas boylar\u0131n\u0131n anaerkil s\u00fcreyi tamamlay\u0131p tamamlamad\u0131klar\u0131n\u0131 g\u00f6sterir kesin deliller hen\u00fcz saptanamam\u0131\u015ft\u0131r.<\/p>\n

Kuzey Kafkasya toplumlar\u0131n\u0131n Abazin-Abhaz-Adige gruplar\u0131nda bu kahraman\u0131 Seteney ismi ile ya\u015f\u0131ya gelmi\u015ftir. Asetin-Kara\u00e7ay-Balkar dillerinde \u015eatana veya Satana \u015feklinde de\u011fi\u015fikliklere u\u011fram\u0131\u015ft\u0131r.<\/p>\n

Seteney ismi g\u00fcn\u00fcm\u00fcz Kafkas dillerinde \u00e7i\u00e7eklerin en g\u00fczeli olan “G\u00fcl” anlam\u0131nda kullan\u0131lmaktad\u0131r. Dolay\u0131s\u0131 ile kad\u0131n g\u00fczelli\u011fi ve erdemin sembol\u00fc olan bu destan kahraman\u0131n\u0131n g\u00fczelli\u011fi, \u00e7i\u00e7eklerin en g\u00fczeli olan “g\u00fcl-rosa” ile e\u015f anlaml\u0131 tutulmu\u015ftur. Seteney s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ayr\u0131\u015f\u0131m\u0131ndan g\u00fclden ba\u015fka anlamlar da \u00e7\u0131kabilmektedir.<\/p>\n

\u015e\u00f6yle ki; Adige \u015five grubunda “SE” s\u00f6zc\u00fc\u011f\u00fc b\u0131\u00e7ak, k\u0131l\u0131\u00e7 anlam\u0131nda kullan\u0131lmaktad\u0131r. “TIN” veya “TEN” s\u00f6zc\u00fc\u011f\u00fc vermek veya l\u00fctufta bulunmak anlam\u0131ndad\u0131r. “SETIN” b\u0131\u00e7ak vermek s\u00f6zc\u00fc\u011f\u00fc, belki de kahraman\u0131m\u0131z\u0131n isminin k\u00f6k\u00fc olmu\u015ftur. \u00c7o\u011fu ara\u015ft\u0131rmac\u0131lar bu a\u00e7\u0131klamada birle\u015fmektedirler. Orta ve yeni \u00e7a\u011flarda silah\u015for ve \u015f\u00f6valyelerin \u00f6d\u00fcllendirili\u015fi, onlara soylu unvanlar verili\u015fi, k\u0131l\u0131\u00e7la (h\u00fck\u00fcmdarca, \u00f6zelliklede kad\u0131n h\u00fck\u00fcmdarlarca) kutsanmalar\u0131ndan sonra olurdu.<\/p>\n

Bat\u0131’da oldu\u011fu kadar T\u00fcrk-\u0130slam geleneklerinde de bu \u00f6zellikler son y\u0131llara kadar ya\u015fam\u0131\u015ft\u0131r (K\u0131l\u0131\u00e7 ku\u015fanma t\u00f6renleri gibi). Bu uluslararas\u0131 gelenekle Seteney’in g\u00fc\u00e7l\u00fc ki\u015fili\u011fi birle\u015fti\u011finde s\u00f6zc\u00fc\u011f\u00fcn k\u00f6kenine, do\u011fu\u015funa yakla\u015fabiliriz. Bu topluma d\u00fc\u015f\u00fcnce ve davran\u0131\u015flar\u0131 ile y\u00f6n verebilen, Nart kahramanlar\u0131na \u00f6nderlik eden kad\u0131n kahraman\u0131n onlara silah vermesi, toplum i\u00e7in y\u00f6neticilik ve unvanlar da\u011f\u0131tmas\u0131 ola\u011fand\u0131r. B\u00f6yle bir ara\u015ft\u0131rma ile ger\u00e7e\u011fe yakla\u015fmakta bir\u00e7ok bilim adam\u0131 birle\u015fmektedir.<\/p>\n

Geriye ayd\u0131nlat\u0131lmas\u0131 gereken bir husus kalmaktad\u0131r: g\u00fcl ile Seteney aras\u0131ndaki ili\u015fki, Kuzey Kafkasyal\u0131lar g\u00fczellikte ve bilgelikte e\u015fi bulunmayan bu kahraman ile \u00e7i\u00e7eklerin en g\u00f6z al\u0131c\u0131s\u0131 olan, bir tanr\u0131\u00e7aya yak\u0131\u015fan “G\u00dcL”\u00fc \u015fekilde ve anlamda birle\u015ftirmi\u015ftir.<\/p>\n

G\u00fcl ile Seteney isminin aras\u0131ndaki ili\u015fki bir rastlant\u0131 sonucu, Arapgir il\u00e7esinde ya\u015fayan H\u0131msat adl\u0131 bir Kabardey nineden derledi\u011fimiz bir k\u00fc\u00e7\u00fck text ile ayd\u0131nlanm\u0131\u015f olmaktad\u0131r. Bu teksti burada k\u0131saltarak vermekteyiz:
\n“Seteney bir g\u00fcn evinin bah\u00e7esinde oturmu\u015f s\u0131rma i\u015flerken, uzakta da\u011f yamac\u0131nda, o\u011flu gen\u00e7 Sosr\u0131kua’n\u0131n devlerle kavgaya tutu\u015ftu\u011funu, devlerin onu \u00f6ld\u00fcrmek i\u00e7in, dizlerinden yaralamaya \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131, bunun i\u00e7inde da\u011fdan Sosr\u0131kua’n\u0131n \u00fczerine demir tekerler yuvarlad\u0131klar\u0131n\u0131 g\u00f6r\u00fcr. O\u011flunun \u00f6l\u00fcm ile kar\u015f\u0131 kar\u015f\u0131ya oldu\u011funu anlar, gergefindeki s\u0131rma i\u015flemesini bir tarafa f\u0131rlatarak o\u011flunu kurtarmaya ko\u015far. Bah\u00e7e \u00e7itinden atlarken aya\u011f\u0131na beyaz g\u00fcllerin dikeni batar, aya\u011f\u0131ndan damlayan kanlarla bir anda b\u00fct\u00fcn beyaz g\u00fcller k\u0131rm\u0131z\u0131ya d\u00f6n\u00fc\u015f\u00fcr. O g\u00fcnden bu yana Kuzey Kafkasyal\u0131lar k\u0131rm\u0131z\u0131 g\u00fcl anlam\u0131na gelen Seteney ismini k\u0131z \u00e7ocuklar\u0131na ad olarak se\u00e7erler.”<\/p>\n

Bu k\u00fc\u00e7\u00fck tekst, Kuzey Kafkasya Mitolojisinde karanl\u0131k kalan bir kavram\u0131 az da olsa ayd\u0131nlatmas\u0131 bak\u0131m\u0131ndan \u00f6nemlidir. \u00c7\u00fcnk\u00fc Hada\u011ftle asker’in “Nartlar”\u0131nda, ne Dumesil’in “Mythe et Epopee” adl\u0131 yap\u0131t\u0131nda, nede son olarak 1975 y\u0131l\u0131nda yay\u0131nlanan Meremku\u0131l Vladimir’in “Nart\u0131 Abazinsky Narodny Epos” adl\u0131 yap\u0131t\u0131nda bu konu bu denli ayd\u0131nl\u0131\u011fa kavu\u015fturulamam\u0131\u015ft\u0131r. Bu k\u0131sa \u00f6yk\u00fc \u00f6teden beri savunulan Kuzey Kafkasya ve Grek mitolojilerinin aras\u0131ndaki benzerlik ve Grek mitolojisinin Kafkasya mitolojisinden etkilenmi\u015f oldu\u011fu savlar\u0131n\u0131 da desteklemektedir. Tanr\u0131\u00e7a Aphrodite ile Seteney’in benze\u015fimi bu sav’\u0131n bir b\u00f6l\u00fcm\u00fcd\u00fcr. Grek mitolojisine g\u00f6re: “K\u0131skan\u00e7l\u0131k y\u00fcz\u00fcnden di\u011fer tanr\u0131lar yak\u0131\u015f\u0131kl\u0131 Adonis’in \u00fczerine bir yaban domuzu salarlar. Sevgilisinin yard\u0131m\u0131na ko\u015fan Aphrodite’nin aya\u011f\u0131na beyaz g\u00fcl\u00fcn dikeni batar. Yaradan akan bir damla kan Tanr\u0131\u00e7an\u0131n \u00e7i\u00e7e\u011fi olan beyaz g\u00fclleri k\u0131rm\u0131z\u0131ya boyar.” Ancak bu destan textinin Kuzey Kafkasya’dan Antik Grek’e ge\u00e7ti\u011fini \u0131srarla savunmaktay\u0131z. Zira Antik Yunan dilinde “Aphrodite” s\u00f6zc\u00fc\u011f\u00fc ile “g\u00fcl” s\u00f6zc\u00fc\u011f\u00fc aras\u0131ndan etimolojik veya \u00f6yk\u00fcsel hi\u00e7bir ili\u015fki bulunmamaktad\u0131r. Oysa \u00c7erkes dillerinde g\u00fcl\u00fcn kar\u015f\u0131l\u0131\u011f\u0131 hala Seteney olarak ya\u015famaktad\u0131r.<\/p>\n

Nartlar\u0131n en ya\u015fl\u0131s\u0131 Wez\u0131rmes’ten kendi o\u011flu gen\u00e7 Sosr\u0131kua’ya kadar herkesin ak\u0131l hocas\u0131d\u0131r Seteney. Sava\u015f ve bar\u0131\u015fa karar vermek, hasat i\u00e7in yeni usuller bulmak, onun g\u00f6revlerindendir. Hastal\u0131k, k\u0131tl\u0131k, deprem gibi do\u011fal afetlerde toplumun son dan\u0131\u015fma mercii Seteney Gua\u015fe’dir. Adiyukh, Yem\u011fazei G\u0131a\u015fe, Ps\u0131tha Gua\u015fe gibi kad\u0131n kahramanlar salt g\u00fczellikte kad\u0131n olarak \u00fcn salm\u0131\u015flard\u0131r. Seteney Gua\u015fe ise tek ba\u015f\u0131na bir karr ve yarg\u0131 mercii gibi Nart halk\u0131n\u0131 etkilemektedir.<\/p>\n

Do\u011fan \u00e7ocuklar\u0131n isim annesidir. Ad\u0131n\u0131 verdi\u011fi her \u00e7ocu\u011fun kula\u011f\u0131na \u00fcflemek onun toplumsal g\u00f6revlerindendir. Kula\u011f\u0131na \u00fcflemedi\u011fi \u00e7ocuk geri zekal\u0131 olma\u011fa mahkumdur. Bu konuda o denli bencilce davran\u0131r ki, i\u015fine burnunu sokan Nart Tlep\u015f ile \u00e7at\u0131\u015fmaktan ve onu k\u0131rmaktan bile \u00e7ekinmez.
\nSeteney b\u00fct\u00fcn bu \u00f6zellikleri ile Kuzey Kafkasya sanat\u0131nda, toplumun isminde, zevkinde ve d\u00fc\u015f\u00fcncesinde destan \u00e7a\u011f\u0131ndan bug\u00fcne dek ya\u015famaktad\u0131r. Her \u00e7a\u011fda g\u00fczelli\u011fin, bilgeli\u011fin, akl\u0131n, sa\u011fduyunun, erdemin sembol\u00fc olagelmi\u015ftir.<\/p>\n","protected":false},"excerpt":{"rendered":"

YİSMEYL Özdemir Özbay Mitoloji ve Nartlar Kuzey Kafkasya Halk Destanlarının sembolü olmuştur Seteney Guaşe. Güzeldir, bilgedir, Nart kurultaylarında çözümlenemeyen toplumsal sorunlar O’nun dudakları arasından çıkan sihirli bir kaç söz ile hallolur. Yarı tanrıça-yarı insan bir özelliği vardır. Grek mitolojisinde de rastlarız bu tür kahramanlara, örneğin, Achilleus, Hector, Agamemnon, Paris yarı tanrı-yarı insan kahramanlardır. Ne var […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"0","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[34],"tags":[],"class_list":["post-7964","post","type-post","status-publish","format-standard","hentry","category-adige-mitolojisi","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7964","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/comments?post=7964"}],"version-history":[{"count":3,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7964\/revisions"}],"predecessor-version":[{"id":20171,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/7964\/revisions\/20171"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=7964"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=7964"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=7964"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}