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YISMEYL \u00d6zdemir “Nart Destanlar\u0131, Kuzey Kafkasya’n\u0131n otokton halk\u0131 olan \u00c7erkeslerin binlerce y\u0131ldan bu yana \u00fcrettikleri ulusal destanlar b\u00fct\u00fcn\u00fcn\u00fcn ad\u0131d\u0131r.” K\u0131rg\u0131zlar\u0131n “Manus”, Finlilerin “Kalavel\u00fc”, \u0130ran’\u0131n “\u015eeh-namesi”si, “O\u011fuz Ka\u011fan”, “Ergenekon”, “Dede Korkut” gibi T\u00fcrk destanlar\u0131, “Alp-Er Tunga adl\u0131 iskit destan\u0131 bu t\u00fcrden destanlard\u0131r. Bunlara Orta Amerika’da Maya Uygarl\u0131\u011f\u0131n\u0131n \u0130spanyol k\u00fclt\u00fcr\u00fcyle kayna\u015fmas\u0131ndan do\u011fan Guatemala Destanlar\u0131’n\u0131 da ekleyebiliriz.<\/p>\n Destanlara genel ve k\u0131sa bir bak\u0131\u015ftan sonra Mythos ve Mythologia kavramlar\u0131n\u0131 a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmak gerekmektedir.<\/p>\n Mythos; Antik Grek dilinde s\u00f6z veya \u00f6yk\u00fc anlam\u0131na gelir. \u0130lkel insan taraf\u0131ndan s\u0131rr\u0131 \u00e7\u00f6z\u00fclemeyen do\u011fa olaylar\u0131n\u0131n ve evrenin insan dilinde \u015fekillenerek s\u00f6z haline gelmesi ile Mythoslar k\u0131sa \u00f6yk\u00fcler olarak do\u011fmu\u015f ve insano\u011flunun hayal g\u00fcc\u00fc ile s\u00fcslenerek ger\u00e7ek d\u0131\u015f\u0131 bir \u00f6zellik kazanarak geli\u015fmi\u015ftir. Ancak, eski Yunanca’da s\u00f6z anlam\u0131na gelen di\u011fer iki deyim daha vard\u0131r; Bunlar “Ephos” ve “Logos”tur. Mythos’un \u00f6yk\u00fc, masal anlam\u0131 yan\u0131nda “Ephos” daha de\u011fi\u015fik kavramlar i\u00e7in kullan\u0131l\u0131r. Do\u011fa ve Evren s\u0131rlar\u0131n\u0131n halk taraf\u0131ndan daha ustaca bir d\u00fczen ve \u00f6l\u00e7\u00fc i\u00e7inde s\u00f6ylenmesi, okuyu\u015flar haline getirilmesi Ephos’u ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Daha \u00f6l\u00e7\u00fcl\u00fc bir d\u00fczen i\u00e7erisinde anlatma \u00e7abas\u0131 ise ozanlar\u0131n ortaya \u00e7\u0131kmas\u0131nda etken olmu\u015ftur. Bu nedenle de ozan\u0131n bi\u00e7imli ve d\u00fczenli s\u00f6yleyi\u015fini tan\u0131mlayan Ephos giderek \u015fiir, ezgi, destan anlam\u0131na gelmi\u015ftir.<\/p>\n S\u00f6z anlam\u0131na kullan\u0131lan bir \u00fc\u00e7\u00fcnc\u00fc kavram Grek dilinde “Logos” s\u00f6zc\u00fc\u011f\u00fcd\u00fcr. Logos deyimini daha \u00e7ok do\u011fa bilginleri kullanm\u0131\u015ft\u0131r. Logos Yunan bilgini Herakleitos’un deyimi ile “Ger\u00e7e\u011fin insan s\u00f6z\u00fc ile gelmesidir.” Daha ba\u015fka birdeyi\u015fle ger\u00e7e\u011fin “yasal” bir d\u00fczene sokularak anlat\u0131lmas\u0131d\u0131r. Bu nedenledir ki, bat\u0131 dillerinde lege, lex, legal, l\u0131w deyimleri yasa ve d\u00fczen anlam\u0131nda \u015fekillenmi\u015f ve yerle\u015fmi\u015ftir. Mythos ne denli ger\u00e7ek d\u0131\u015f\u0131 ise, ne denli insano\u011flunun yaratma g\u00fcc\u00fcyle s\u00fcslenmi\u015fse, logos da o denli ki\u015finin hay\u00e2l g\u00fcc\u00fc d\u0131\u015f\u0131nda, ger\u00e7e\u011fin ta kendisidir. K\u0131sacas\u0131 logos bilimdir. Mythos ise ephosa yak\u0131nd\u0131r, dengeli bir bi\u00e7imde kayna\u015fm\u0131\u015ft\u0131r. Logos ise bu iki kavramdan uzakla\u015farak do\u011fal bilimine ad olmu\u015ftur. Logos Greklerin “phisiologia” dedikleri b\u00fct\u00fcn i\u00e7inde, fizik, kimya, matematik ve hatta, co\u011frafya, tarih bilimlerine ad olmu\u015ftur. Bu bak\u0131mdan mythos ile logos g\u00fcn ge\u00e7tik\u00e7e birbirine z\u0131t kavramlar olarak geli\u015fmi\u015f ve bat\u0131 dillerine yerle\u015fmi\u015ftir.<\/p>\n Burada \u015f\u00f6yle bir soru akla gelmektedir. Ger\u00e7ek olmayan mythos ile ger\u00e7ek olan logos mythologic kavram\u0131nda nas\u0131l birle\u015fmi\u015ftir? \u00c7erkes Mythologia’s\u0131n\u0131n b\u00fct\u00fcn\u00fcn\u00fc kapsayan Nart Destanlar\u0131, \u0130sadan \u00f6nceki \u00e7a\u011flardan bug\u00fcne Kuzey Kafkasya halklar\u0131n\u0131n dilinde, m\u00fczi\u011finde, sanat\u0131nda yer etmi\u015ftir. Ba\u015flang\u0131c\u0131n\u0131 tarih \u00e7a\u011flar\u0131 i\u00e7inde tam olarak saptamak \u00e7ok zordur, ancak do\u011fan\u0131n ve evrenin \u00e7\u00f6z\u00fclemeyen s\u0131rlar\u0131n\u0131n dile getirilmesi olan mythos’un, insan dilinin ve s\u00f6zc\u00fcklerin ortaya \u00e7\u0131kmas\u0131 ile ba\u015flad\u0131\u011f\u0131 dikkate al\u0131n\u0131rsa; Nart Destanlar\u0131’n\u0131n ba\u015flang\u0131c\u0131 hakk\u0131nda okuyucunun bir fikri olur kan\u0131s\u0131nday\u0131z.<\/p>\n Bu sav\u0131m\u0131z\u0131 kan\u0131tlayan bilimsel \u00e7al\u0131\u015fmalar giderek artmaktad\u0131r. \u00d6rne\u011fin, Abhaz bilim adam\u0131 A. Xha\u015fba’n\u0131n ara\u015ft\u0131rmalar\u0131ndan, destanlarda ge\u00e7en yer isimlerinin saptanmas\u0131 ve bu yerlerde yap\u0131lan kaz\u0131lar sonucu, destanlar\u0131n do\u011fdu\u011fu \u00e7a\u011flardaki, Kuzey Kafkasya ya\u015fam ve uygarl\u0131\u011f\u0131n\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karan belgelerin varl\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Bu konularda, destanlarda ad\u0131 ge\u00e7en, kullan\u0131ld\u0131\u011f\u0131ndan s\u00f6z edilen ara\u00e7 ve gere\u00e7lerin ortaya \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir.<\/p>\n Ger\u00e7ekte, halk\u0131n anonim sanat \u00fcr\u00fcn\u00fc olan destanlar\u0131n ba\u015flang\u0131c\u0131n\u0131 zaman birimi olarak, kronolojik olarak saptamak olanak d\u0131\u015f\u0131d\u0131r. Akademi \u00fcyesi \u0130.A. Orbeli’nintsir halk destan\u0131n\u0131n tarihinin saptanmas\u0131 konusundaki \u015fu s\u00f6z\u00fc ilgin\u00e7tir: “Destan bi\u00e7iminde yaz\u0131lan halk yap\u0131t\u0131n\u0131n tarihini saptamak, suyunu tuzlu bir denize ak\u0131tan bir \u0131rma\u011f\u0131n, tuzlulu\u011funa, rengine ve ak\u0131\u015f\u0131na g\u00f6re incelenerek, k\u00fc\u00e7\u00fck bir su halinde do\u011fdu\u011fu, yery\u00fcz\u00fcne ilk \u00e7\u0131kt\u0131\u011f\u0131 \u00e7a\u011fa kadar izlenmesinden daha zordur.”<\/p>\n B\u00fct\u00fcn bu zorluklara kar\u015f\u0131n, metinlerde ge\u00e7en kimi olaylar o destan\u0131n do\u011fdu\u011fu, \u00e7a\u011flar hakk\u0131nda yakla\u015f\u0131k olarak bir bilgi verebilmektedir. \u00d6rne\u011fin, Nart Tlep\u015f’\u0131n Bizans Saray\u0131na silah yap\u0131p hediye etmesi \u00f6yk\u00fcs\u00fc, bu destan\u0131n \u0130sa’dan sonraki \u00e7a\u011flarda, \u00c7erkes halk\u0131 aras\u0131nda s\u00f6ylenmeye ba\u015fland\u0131\u011f\u0131n\u0131 kan\u0131tlamaktad\u0131r.<\/p>\n Kuzey Kafkasya Halk Destanlar\u0131’na ad olan “Nart” s\u00f6zc\u00fc\u011f\u00fc hakk\u0131nda da k\u0131saca bir a\u00e7\u0131klama yapmakta yarar vard\u0131r; Kuzey Kafkasya’da konu\u015fulan Ad\u0131\u011fe \u015fivelerinde “ne: g\u00f6z” “T\u0131n veya Ten: vermek” anlam\u0131na gelir. Abhaz ve Abazin dillerinde de vermek fiili ayn\u0131 k\u00f6kendendir. “Y\u0131step: ona veririm, a-te-re: vermek” “Ne: g\u00f6z” ile “Ten: vermek” fiili mastar\u0131n\u0131n birle\u015fmesinden olu\u015fan “netin” veya “nert\u0131n” g\u00f6z vermek, g\u00f6z\u00fcn\u00fc veren, g\u00f6z\u00fcn\u00fc budaktan esirgemeyen mitoloji kahramanlar\u0131na ad olmu\u015ftur.<\/p>\n Nart deyiminin etimolojik incelemesi bizi bir ba\u015fka ger\u00e7e\u011fe g\u00f6t\u00fcr\u00fcr. Bilindi\u011fi gibi, Kuzey Kafkasya k\u00f6kenli olmayan kimi ara\u015ft\u0131rmac\u0131lar, Nart destanlar\u0131n\u0131n \u00c7erkes orijinli olam\u0131yaca\u011f\u0131n\u0131, Kafkasya’ya d\u0131\u015far\u0131dan gelme olabilece\u011fini, \u00f6zellikle Mo\u011fol, \u0130ran ve Alan k\u00f6kenli olabilece\u011fini ileri s\u00fcrm\u00fc\u015flerdir. Bu sav\u0131 kan\u0131tlamak i\u00e7in de Nart kahramanlar\u0131n\u0131n isimlerinin bug\u00fcn ya\u015fayan \u00c7erkes \u015fivelerinin hi\u00e7birinde bulunmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015flerdir. Bu g\u00f6r\u00fc\u015f tam anlam\u0131 ile, ger\u00e7ek\u00e7i olmayan, zorlama bir temele dayanmaktad\u0131r. Nart kahramanlar\u0131n\u0131n isimleri kimi ailelerin ismi olarak toplumun i\u00e7inde bug\u00fcn bile ya\u015famaktad\u0131r. \u00d6rne\u011fin, Nartuuke, Nasranleue, A\u00e7\u0131muz, Nart v.b. Nart destanlar\u0131n\u0131n yabanc\u0131 k\u00f6kenli oldu\u011fu sav\u0131nda direnenlerin ba\u015f\u0131nda Prof. George Dumesil gelmektedir. Dumesil “Mytho et Epupe’e” adl\u0131 yap\u0131t\u0131n\u0131n 441 nci sayfas\u0131ndan ba\u015flayarak Nartlara ay\u0131rd\u0131\u011f\u0131 b\u00f6l\u00fcmde, Hint-Avrupa uluslar\u0131 grubundan sayd\u0131\u011f\u0131 Osetleri (ki iran veya Alan, \u0130skit as\u0131ll\u0131 kabul etmektedir.) kaybolmu\u015f bir Hint-Avrupa halk\u0131n\u0131 yeniden bulmu\u015fcas\u0131na, bat\u0131 d\u00fcnyas\u0131n\u0131n g\u00f6z\u00fcnde b\u00fcy\u00fcmek, incelenmemi\u015f, bakir bir konuda tek adam olmak amac\u0131yla bu sava sar\u0131lm\u0131\u015ft\u0131r. Yaln\u0131z Nart s\u00f6zc\u00fc\u011f\u00fc de\u011fil, Ne\u015fren Jak’e, Bad\u0131nokue, Peterez, Adiyukh, P\u0131sab\u0131da, gibi kahraman isimlerinin tek tek etimolojik a\u00e7\u0131klamalar\u0131nda bu sav\u0131n ne denli ve ger\u00e7eklerden ve bilimsel dayanaktan yoksun oldu\u011fu ortaya \u00e7\u0131kmaktad\u0131r. Dumezil analizlerinde, “\u00fc\u00e7l\u00fc i\u015flev kuram\u0131”\u2122 ortaya atarak, \u00e7ok b\u00fcy\u00fck bir yan\u0131lg\u0131ya d\u00fc\u015fmektedir. Dumezil’in anlatt\u0131\u011f\u0131 g\u00f6r\u00fc\u015fe g\u00f6re, bir babadan olan \u00fc\u00e7 o\u011ful, \u00fc\u00e7 b\u00fcy\u00fck ailenin ba\u015flang\u0131c\u0131 olmu\u015ftur. Bu ailelerin her birinin toplumsal i\u015flevi farkl\u0131d\u0131r. Birinci aile asker s\u0131n\u0131f\u0131n\u0131 ikinci aile ruhbanlar\u0131 ve \u00fc\u00e7\u00fcnc\u00fc aile ise \u00e7ift\u00e7i n\u00fcfusunu simgelemektedir. Ayr\u0131ca bu \u00fc\u00e7 aile ayn\u0131 yerle\u015fim yerinde, bir hiyerar\u015fik d\u00fczende \u00fcst, orta ve alt mahallelerde oturmaktad\u0131r. Dumezil bu ortak \u00f6zelli\u011fi 1930 y\u0131l\u0131nda ke\u015ffetti\u011fini ileri s\u00fcrmekte ve bundan kendisine \u00f6v\u00fcn\u00e7 \u00e7\u0131karmaktad\u0131r. Dumezil’in bahsetti\u011fi bu \u00fc\u00e7l\u00fc sistem, tarih sahnesine \u00e7\u0131km\u0131\u015f, gelmi\u015f ge\u00e7mi\u015f toplumlar\u0131n \u00e7o\u011funda varoldu\u011fu bilinen bir ger\u00e7ektir. Yeni bir bulgu da de\u011fildir. Bu t\u00fcr yaln\u0131\u015f yakla\u015f\u0131mlara Hada\u011fatle Asker, \u015eorten Askerby, Veremkuul Vladimir gibi ara\u015ft\u0131rmac\u0131lar yapt\u0131klar\u0131n\u0131n \u00f6ns\u00f6zlerinde bilimsel bir bi\u00e7imde yan\u0131t vermi\u015flerdir. \u00d6zellikle Hada\u011fat’le Asker’in “Nartlar” adl\u0131 7 ciltlik \u00fcnl\u00fc yap\u0131t\u0131n\u0131n akademiye sunu\u015f yaz\u0131s\u0131nda inand\u0131r\u0131c\u0131 bir bi\u00e7imde yan\u0131t verilmi\u015ftir. Destanlarda ana unsur insan ya\u015fam\u0131n\u0131 daha mutlu, daha renkli k\u0131lacak olan insan sevgisini dile getirmektir. Bat\u0131 d\u00fcnyas\u0131nda h\u00fcmanizm’in edebiyata ve sanata yans\u0131d\u0131\u011f\u0131 yeni \u00e7a\u011f\u0131n ba\u015flang\u0131c\u0131 g\u00f6z\u00f6n\u00fcne al\u0131nacak olursa, Kuzey Kafkasya halk\u0131nda ya\u015fam\u0131n ve edebiyat\u0131n binlerce y\u0131l \u00f6ncesi h\u00fcmanizm”e y\u00f6nelik olu\u015fu ger\u00e7e\u011fini ortaya koyar. Bu bir yerde atalar\u0131m\u0131z\u0131n tarih s\u00fcreci i\u00e7inde ula\u015ft\u0131\u011f\u0131 uygarl\u0131k d\u00fczeyi ve \u00f6\u00e7l\u00fcs\u00fcn\u00fc de g\u00f6stermektedir.<\/p>\n Nart destanlar\u0131nda g\u00f6\u00e7ebelikten tar\u0131m’a, yerle\u015fik uygarl\u0131\u011fa ge\u00e7i\u015f izlerini bulmak \u00e7ok kolayd\u0131r. Yar\u0131 tanr\u0131, yar\u0131 insan olarak nitelendirilen destan kahramanlar\u0131nda \u00fcretim ve t\u00fcketim kolektiftir. Ba\u015flang\u0131\u00e7ta bu b\u00f6yledir. Nart Tlep\u015f’in ora\u011f\u0131 bulma \u00f6yk\u00fcs\u00fc halk\u0131n yerle\u015fik uygarl\u0131\u011fa ve tar\u0131ma ge\u00e7i\u015f s\u00fcreci a\u00e7\u0131s\u0131ndan \u00e7ok \u00f6nemli izler ta\u015f\u0131maktad\u0131r. Destan metinlerinde Nartlar\u0131n tahtadan yap\u0131lm\u0131\u015f sabanlarla topra\u011f\u0131 i\u015fledikleri, meyve, \u00fcz\u00fcm yeti\u015ftirdikleri, \u015farap (Saneps) mayalad\u0131klar\u0131, ar\u0131 yeti\u015ftirdiklerini \u00f6\u011frenmekteyiz. Yine destanlardan Nart’lar\u0131n ate\u015fi bulmalar\u0131 (\u00f6zellikle Sosr\u0131kua ve Nesren Jack’e ile ilgili text’lerde) \u00e7eli\u011fe su vermeleri, madeni silahlar yapmalar\u0131, bir toplumun maden \u00e7a\u011f\u0131 uygarl\u0131\u011f\u0131na ge\u00e7i\u015fi bak\u0131m\u0131ndan b\u00fcy\u00fck anlam ta\u015f\u0131maktad\u0131r.<\/p>\n Destanlar, sosyolojik a\u00e7\u0131dan ge\u00e7irilen \u00e7a\u011flar\u0131n izlerini ta\u015f\u0131malar\u0131 bak\u0131m\u0131ndan da ilgin\u00e7tir; Matriarkal (anaerkil) d\u00fczen \u00e7a\u011f\u0131n\u0131n gelenek, g\u00f6renek ve \u00f6zellikleri, Seteney Gua-\u015fe’nin toplumsal g\u00f6revlerinden anla\u015f\u0131lmaktad\u0131r. Seteney’de ak\u0131ll\u0131d\u0131r, bilgedir. Nartlar\u0131n dan\u0131\u015fma organ\u0131d\u0131r. T\u00fcm destan textlerinin ba\u015f kahraman\u0131d\u0131r.<\/p>\n Son \u00e7a\u011flarda \u00fcretilen destanlar, daha yeni kahramanlar yaratm\u0131\u015ft\u0131r. Destanlar\u0131n en \u00f6nemli ismi Sosr\u0131kua, Setency’i g\u00f6lgelemese bile, Kuzey Kafkasya halklar\u0131n\u0131n erkek kahraman\u0131 olarak Patriarkal (babaerkil) d\u00fczenin simgesi haline gelmi\u015ftir. Hatta, Nart halk\u0131n\u0131n tek dan\u0131\u015fma makam\u0131 olan annesi Seteney Gua\u015fe’nin kar\u015f\u0131 oldu\u011fu baz\u0131 konularda “Kad\u0131n s\u00f6z\u00fcn\u00fcn k\u0131lavuz olamayaca\u011f\u0131” bi\u00e7imindeki s\u00f6z\u00fc ile art\u0131k babaerkil \u00e7a\u011fa ge\u00e7ilmekte oldu\u011funu belirtmektedir.<\/p>\n Halk arka arkaya gelen evrimle\u015fmelerle ilerlemeye y\u00f6neliktir. Art\u0131k \u00fcnl\u00fc “Nart Destanlar\u0131” \u00e7a\u011f\u0131 gerilerde kalm\u0131\u015ft\u0131r. Bir Abazin atas\u00f6z\u00fc; “Nartlar\u0131n sonu gelirken toplant\u0131lar\u0131 artar” der. Mitolojideki Nartlar\u0131n sonu art\u0131k gelmi\u015ftir. Ancak onlar\u0131n isimleri, destanlar\u0131, tarihleri, etno\u011frafik \u00f6zellikleri ve \u00f6z k\u00fclt\u00fcrlerinin miras\u0131 olan “Nart Destanlar\u0131” \u00f6l\u00fcms\u00fczle\u015fmi\u015ftir. SETENEY \u00c7\u0130\u00c7E\u011e\u0130 <\/b>(Kabardey Texti)<\/p>\n G\u00fczel Seteney bir g\u00fcn Kuban k\u0131y\u0131s\u0131nda gezerken, \u00e7al\u0131 k\u00fcmeleri aras\u0131nda g\u00fczel bir \u00e7i\u00e7ek g\u00f6r\u00fcr.<\/p>\n “B\u00f6ylesine g\u00fczel, b\u00f6ylesine tanr\u0131sal, b\u00fcy\u00fcleyici, bir \u00e7i\u00e7ek bana yara\u015f\u0131r, bu \u00e7i\u00e7e\u011fi bah\u00e7eye dikeyim! dikeyim ki \u00e7i\u00e7ekler a\u00e7s\u0131n, g\u00f6renler bu g\u00fczelli\u011fe \u015fa\u015fs\u0131n!” diye d\u00fc\u015f\u00fcn\u00fcr. \u00c7i\u00e7e\u011fi k\u00f6k\u00fcnden s\u00f6ker, getirip bah\u00e7esine diker. Ak\u015fam olur, mutlu bir g\u00fcl\u00fcmseme ile uyuyakal\u0131r. Sabahleyin uyan\u0131nca bir de ne g\u00f6rs\u00fcn; Dikti\u011fi \u00e7i\u00e7ek boynunu b\u00fckm\u00fc\u015f, yapraklar\u0131 buru\u015fmu\u015f, solup gitmi\u015f. Seteney nedenini anlamad\u0131\u011f\u0131 bu duruma \u00e7ok \u00fcz\u00fclm\u00fc\u015f ve ko\u015farak yine nehir k\u0131y\u0131s\u0131na gitmi\u015f, ayn\u0131 \u00e7i\u00e7ekten bir k\u00f6k daha getirmi\u015f, ikinci kez, tekrar dikmi\u015f. “Birincisi tutmad\u0131, ama bu tutacak, g\u00fczel \u00e7i\u00e7ekler a\u00e7acak” d\u00fc\u015f\u00fcncesi ile, yine mutlu, yine umutlu uykuya dalm\u0131\u015f. Sabah uyand\u0131\u011f\u0131nda, yine solmu\u015f buru\u015fmu\u015f bir \u00e7i\u00e7ek ve yine \u00fcz\u00fcnt\u00fc.<\/p>\n “Neden onu ormandan s\u00f6k\u00fcp getirdim, ya\u015fam\u0131n\u0131 engelledim!” s\u00f6ylenir, d\u00f6v\u00fcn\u00fcr, \u00fcz\u00fcl\u00fcr… Derken birden bire g\u00f6ky\u00fcz\u00fc karar\u0131r, g\u00f6k g\u00fcrlemesi, arkas\u0131ndan ortal\u0131k \u015fim\u015feklerle ayd\u0131nlan\u0131r, daha sonra bardaktan bo\u015fan\u0131rcas\u0131na ya\u011fmur ba\u015flar.<\/p>\n Daha ertesi g\u00fcn, G\u00fczel Seteney, g\u00f6zlerini, ya\u011fmurlar\u0131n y\u0131kad\u0131\u011f\u0131 dipdiri, canl\u0131 ayd\u0131nl\u0131k, p\u0131r\u0131l p\u0131r\u0131l bir sabaha a\u00e7ar, a\u00e7ar ama, bir de ne g\u00f6rs\u00fcn; \u00f6ld\u00fc\u011f\u00fcne \u00fcz\u00fcld\u00fc\u011f\u00fc \u00e7i\u00e7ekler, ye\u015fil mi ye\u015fil, canl\u0131 m\u0131 canl\u0131, ona bak\u0131p g\u00fcl\u00fcmsemezler mi?<\/p>\n “G\u00fczel Seteney Mutludur, \u0130lkel insan\u0131n suyla tan\u0131\u015fmas\u0131d\u0131r bu k\u0131sa \u00f6yk\u00fc.<\/p>\n (P\u0131narba\u015f\u0131 il\u00e7esi’nin Methiye K\u00f6y\u00fcnden Hacawad Umar’dan derlenmi\u015ftir.)<\/p>\n","protected":false},"excerpt":{"rendered":" YISMEYL Özdemir Kafdağı, Kuzey Kafkasya Kültür Derneği Aylık Kültür Sanat ve Haber Dergisi, Yıl 1, Sayı 2, Mart 1987 “Nart Destanları, Kuzey Kafkasya’nın otokton halkı olan Çerkeslerin binlerce yıldan bu yana ürettikleri ulusal destanlar bütününün adıdır.” Ulusların sinesinde, benliğinde derin .izler bırakan doğal afetler, savaşlar, işgaller, halkın dilinde uzun yüzyıllar söylene söylene günümüze dek ulaşırken, […]<\/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-8125","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\/8125","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=8125"}],"version-history":[{"count":3,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/8125\/revisions"}],"predecessor-version":[{"id":8854,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/8125\/revisions\/8854"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=8125"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=8125"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=8125"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/span><\/span><\/b> Kafda\u011f\u0131, Kuzey Kafkasya K\u00fclt\u00fcr Derne\u011fi
\nAyl\u0131k K\u00fclt\u00fcr Sanat ve Haber Dergisi, Y\u0131l 1, Say\u0131 2,\u00a0 Mart 1987 <\/span><\/p>\n
\n<\/b>
\nUluslar\u0131n sinesinde, benli\u011finde derin .izler b\u0131rakan do\u011fal afetler, sava\u015flar, i\u015fgaller, halk\u0131n dilinde uzun y\u00fczy\u0131llar s\u00f6ylene s\u00f6ylene g\u00fcn\u00fcm\u00fcze dek ula\u015f\u0131rken, bir yanda da destan kal\u0131b\u0131 ve bi\u00e7imi i\u00e7inde \u015fekillenir.<\/span><\/p>\n
\n\u0130lk \u00e7a\u011f Grek dilinde bulunan “mythologein”, yani masal anlatmak fiili giderek destanlar\u0131 inceleyen, destanlar bilimi anlam\u0131na gelmi\u015ftir.
\nDestanlar\u0131n do\u011fu\u015fu ve konuyla ilgili deyimlere ili\u015fkin bu a\u00e7\u0131klamadan sonra as\u0131l konumuz olan Nart destanlar\u0131na d\u00f6nelim.<\/p>\n
\nB\u00f6yle bir \u00fc\u00e7l\u00fc toplum d\u00fczeni, feodal yap\u0131n\u0131n do\u011fmaya ba\u015flad\u0131\u011f\u0131 bir d\u00f6nemde ortaya \u00e7\u0131kan destanlarda ayn\u0131 \u00f6zelli\u011fin oldu\u011funu s\u00f6ylemek b\u00fcy\u00fck bir yan\u0131lg\u0131 olur.<\/p>\n
\nBu b\u00fcy\u00fck derleme, Hada\u011fat’le Asker’in sistemli \u00e7al\u0131\u015fmas\u0131 sonucu tamamlanm\u0131\u015ft\u0131r. 7 ciltlik bu b\u00fct\u00fcn,\u00f6ns\u00f6z, konuya girmi\u015f yaz\u0131n kurallar\u0131 metinler, \u015fark\u0131 melodileri, destanlar\u0131n derleni\u015finde dinlenen anlat\u0131mc\u0131lar ve \u015fark\u0131c\u0131lar, an\u0131lar ve sonu eklenen bir s\u00f6zc\u00fckten olu\u015fmaktad\u0131r. Adige dilinin \u00e7e\u015fitli \u015fivelerinde s\u00f6ylenen destanlar, asl\u0131nda sad\u0131k bir bi\u00e7imde 1946 – 1971 y\u0131llar\u0131 aras\u0131nda derlenmi\u015f ve Maykop Adige Bilimleri Ara\u015ft\u0131rma Enstit\u00fcs\u00fc taraf\u0131ndan yay\u0131mlanm\u0131\u015ft\u0131r.<\/p>\n
\nKuzey Kafkasyal\u0131lar\u0131n antik \u00e7a\u011flardan buyana t\u00fcm sanat verilerini ayd\u0131nl\u0131\u011fa \u00e7\u0131karacak olan bu destanlara ili\u015fkin \u00e7al\u0131\u015fmalar s\u00fcregelmektedir. Kafkas dilleri uzmanlar\u0131ndan P.K. Uslar 1896’larda; “Nart destanlar\u0131n\u0131n derlenip yay\u0131nlanmas\u0131n\u0131n \u00e7ok gecikece\u011fi, bu gecikmenin d\u00fcnya uygarl\u0131\u011f\u0131 i\u00e7in b\u00fcy\u00fck bir zaman kayb\u0131 olaca\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015ft\u00fcr. Y\u00fczy\u0131l sonra bu bilim adam\u0131n\u0131n arzusunu Hada\u011fat’le Asker, \u015eortan Askerby.Meremkul Vladimir gibi ara\u015ft\u0131rmac\u0131lar taraf\u0131ndan k\u0131smen de olsa yerine getirilmi\u015f olmas\u0131, ge\u00e7te olsa ulusal k\u00fclt\u00fcr a\u00e7\u0131s\u0131ndan mutluluk verici bir a\u015famad\u0131r. Hada\u011fat’le Asker’in ve di\u011fer ara\u015ft\u0131rmac\u0131lar\u0131n uzanamad\u0131\u011f\u0131 Anadolu bozk\u0131r\u0131na serpilmi\u015f ve kendi yaln\u0131zl\u0131\u011f\u0131 k\u00f6ylerimizde hala anlat\u0131lan di\u011fer destan texlerini derleyecek olan meslekten yeti\u015fme ger\u00e7ek Stnologlar\u0131n yak\u0131n bir zamanda yeti\u015fmesi umuduyla ba\u011flayal\u0131m s\u00f6zlerimizi.<\/p>\n
\nBilge Seteney kelebek kanatl\u0131d\u0131r
\nSevin\u00e7ten u\u00e7ar gider, gider de,
\nbir de “- \u015eimdi anlad\u0131m, Su
\nYa\u015famd\u0131r, Su Canl\u0131d\u0131r” der. (…)”<\/p>\n