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SHALAHO <\/span>Abu<\/strong><\/span><\/p>\n Ulusal k\u00fclt\u00fcr\u00fcn, ulusal d\u00fc\u015f\u00fcncenin ilerleme kaydetmesinde yaz\u0131n dilinin \u00f6nemini anlayarak, o de\u011ferli silah\u0131 halka kazand\u0131rma \u00e7abas\u0131 Adige halk\u0131n\u0131n duyarl\u0131 evlatlar\u0131n\u0131 her zaman kayg\u0131land\u0131rm\u0131\u015ft\u0131r. 19. y\u00fczy\u0131lda Adige yaz\u0131n\u0131 bir\u00e7ok defa Arap ve Rus alfabeleri ile ba\u015flam\u0131\u015ft\u0131. Ancak her defas\u0131nda ayaklar\u0131 \u00fczerinde do\u011frulma f\u0131rsat\u0131 bulamadan y\u0131k\u0131lmaya mahkum oluyordu.<\/span><\/p>\n Yaz\u0131n\u0131n ve yaz\u0131n dilinin \u00f6nemini vurgulayan ve Adige dilinin bir g\u00fcn bunu kazanaca\u011f\u0131ndan \u015f\u00fcphe duymayan Han\u00e7eri elyazmas\u0131 kitab\u0131 olan “Zapinski Wo \u00c7erkes’i” de \u015f\u00f6yle der: \u201cAdigeler yaz\u0131n\u0131n diline sahip olsalard\u0131, onlar\u0131n dili \u00e7abucak geli\u015firdi Ayr\u0131ca \u015fiirleri de \u00e7ok daha ilgin\u00e7 bir geli\u015fme seyri ortaya koyard\u0131.\u201d Eski Adige \u015fark\u0131lar\u0131n\u0131n ta\u015f\u0131d\u0131\u011f\u0131 b\u00fcy\u00fck anlamdan ve onlar\u0131n s\u00f6zlerinin olu\u015f bi\u00e7iminden haberdar olup bu g\u00f6r\u00fc\u015fe kat\u0131lmamak olas\u0131 de\u011fildir.<\/p>\n Bir\u00e7ok defa \u015fu t\u00fcr sorular\u0131n soruldu\u011funu duydum. “Bu dil i\u00e7in yaz\u0131 veya alfabe \u00e7\u0131karmak m\u00fcmk\u00fcn olur mu?\u201d Bu soruya hi\u00e7 korkmadan \u015fu cevab\u0131 vermek gerekir. \u201cKesinlikle m\u00fcmk\u00fcnd\u00fcr, hem de hi\u00e7 zorluk \u00e7ekilmeksizin.\u201d<\/p>\n Bu inanc\u0131 destekleyen Han\u00e7eri, Adige dili yaz\u0131n\u0131 hakk\u0131nda \u015eerel’\u0131kho M\u0131hamet Netakho o\u011flu Negume \u015eore Be\u00e7mize o\u011flu gibi ki\u015filerin kendi \u00e7al\u0131\u015fmalar\u0131n\u0131 aktar\u0131r.<\/p>\n \u0130nsanlar geli\u015ftirdikleri d\u00fc\u015f\u00fcnceleri ve ortaya koyduklar\u0131 bulu\u015flar\u0131 \u201cdil\u201d ve \u00fcr\u00fcnleri arac\u0131l\u0131\u011f\u0131yla sonraki nesillere ula\u015ft\u0131r\u0131rlar. Bu \u015fekilde insanl\u0131k bu y\u00fczy\u0131lda ortaya \u00e7\u0131kard\u0131\u011f\u0131 de\u011ferli bulu\u015flar\u0131 di\u011fer y\u00fczy\u0131la aktar\u0131r. Ve insanl\u0131k bilimi, alg\u0131lama yetene\u011fini ve zek\u00e2s\u0131n\u0131 geli\u015ftirerek varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr.<\/p>\n Adigeler \u00e7ok eskilerden beri etkili ve g\u00fczel olan edebiyata b\u00fcy\u00fck de\u011fer verirlerdi. Zeki bir insana kahraman bir sava\u015f\u00e7\u0131dan daha az sayg\u0131 g\u00f6sterilmezdi. Gen\u00e7ler bu t\u00fcr sanatsal de\u011ferlerle yeti\u015ftirilirdi. Bu y\u00fczden bir ki\u015fide zekilik ve kahramanl\u0131k \u00f6zelliklerini birlikle g\u00f6rmek m\u00fcmk\u00fcnd\u00fc. Adigelerin edebiyata verdikleri \u00f6nemi \u015fu atas\u00f6z\u00fc \u00e7ok g\u00fczel anlat\u0131r. \u201cK\u0131l\u0131\u00e7 yaras\u0131 iyile\u015fir, s\u00f6z yaras\u0131 iyile\u015fmez\u201d. Eski Adige edebiyat\u0131n\u0131n etkinli\u011fini ve g\u00fczelli\u011fini bir\u00e7ok \u015feyden anlamak m\u00fcmk\u00fcnd\u00fcr. Ancak uluslar ne kadar g\u00fczel bir edebiyata sahip olurlarsa olsunlar, halk\u0131n ba\u015f\u0131na gelenler ve hayat hakk\u0131nda edindi\u011fi tecr\u00fcbeler kaleme al\u0131nmad\u0131k\u00e7a s\u00f6zle \u00fcretilen d\u00fc\u015f\u00fcnce ve tecr\u00fcbeler fazlaca uzun \u00f6m\u00fcrl\u00fc olmazlar. S\u00f6ylenen s\u00f6zlerin en g\u00fczeli, en \u00fcnl\u00fcs\u00fc olsalar da s\u00f6zl\u00fc edebi \u00fcr\u00fcnler onu bilenler azald\u0131k\u00e7a unutulup gitmektedir.<\/p>\n Yaz\u0131n dilinin olmamas\u0131 Adige halk\u0131na y\u00fczy\u0131llar\u0131n biriktirdi\u011fi bir \u00e7ok edebi, s\u00f6zl\u00fc edebi \u00fcr\u00fcn\u00fc kaybettirmi\u015ftir.<\/p>\n Ancak b\u00fct\u00fcn bu kay\u0131plara ra\u011fmen elimizde eski \u00e7a\u011flarda Adige halk\u0131n\u0131n yaz\u0131n diline sahip oldu\u011funa dair bulgular vard\u0131r. Bu bulgulara g\u00f6re Adige halk\u0131n\u0131n eskiden yaz\u0131 dilini ba\u015flatm\u0131\u015f olduklar\u0131n\u0131, ancak ya\u015fad\u0131klar\u0131 bir\u00e7ok \u015fanss\u0131z olay y\u00fcz\u00fcnden bu \u00e7ok de\u011ferli varl\u0131ktan yoksun kald\u0131klar\u0131n\u0131 anlayabiliriz. \u00d6rne\u011fin s\u00fclale ve aile armalar\u0131n\u0131n bu d\u00fc\u015f\u00fcnceyi kan\u0131tlad\u0131\u011f\u0131n\u0131 s\u00f6yleyenler var. Yaz\u0131n\u0131n ba\u015flang\u0131c\u0131n\u0131 olu\u015fturan av ve di\u011fer i\u015flerle ilgili resimleri g\u00f6steren de\u011fi\u015fik armalar 1983 y\u0131l\u0131nda Mekho\u015f da\u011f\u0131 yak\u0131nlar\u0131nda bulunmu\u015ftur. Yap\u0131lan bilimsel incelemeler sonucunda bunlar\u0131n 12 bin y\u0131l \u00f6ncesine ait oldu\u011fu anla\u015f\u0131l\u0131r. (\u201cAd\u0131geyskaya Pravda\u201d gazetesi 10 A\u011fustos 1983’te bununla ilgili yay\u0131n yapt\u0131.)<\/p>\n Ayn\u0131 \u015fekilde ara\u015ft\u0131rmac\u0131 \u00c7ernigovski’nin P\u015fexe \u0131rma\u011f\u0131 etraf\u0131nda ve Wo\u015ftene da\u011f\u0131 yak\u0131nlar\u0131nda buldu\u011fu tabletlere yontulan armalar\u0131n da bunlar\u0131n bir benzeri oldu\u011fu anla\u015f\u0131lm\u0131\u015ft\u0131r. Bat\u0131 Kafkasya\u2019da avlan\u0131lmas\u0131 yasak ormanlarda b\u00fcy\u00fck ta\u015f yaz\u0131tlara kaz\u0131nm\u0131\u015f olan armalar da \u015f\u00fcphesiz Adige yaz\u0131n dilinin birer halkas\u0131n\u0131 olu\u015fturmaktad\u0131r. Bu yaz\u0131tlar\u0131n \u00fczerinden 4 bin y\u0131l ge\u00e7mi\u015ftir. (\u201c\u0130zvestiya\u201d gazetesi 24 Aral\u0131k 1969’da bu konuda yay\u0131n yapt\u0131.) 196O’l\u0131 y\u0131llarda Maykop’ta bulunan \u201cMaykop Tabletleri\u201d adl\u0131 yaz\u0131tlar hakk\u0131nda bir\u00e7ok bilim adam\u0131 g\u00f6r\u00fc\u015f bildirmi\u015ftir. Baz\u0131lar\u0131 bu yaz\u0131tlar\u0131n 3200 y\u0131ll\u0131k baz\u0131lar\u0131 da 2300 y\u0131ll\u0131k oldu\u011funu s\u00f6yl\u00fcyorlar. Ara\u015ft\u0131rmalar \u00fclkemizde bulunan en eski yaz\u0131tlar\u0131n bunlar oldu\u011funu ortaya koymu\u015ftur. Bu ta\u015f yaz\u0131tlar hakk\u0131nda \u00fclke, eyalet ve yerel gazetelerde bir \u00e7ok defa de\u011fi\u015fik g\u00f6r\u00fc\u015fler belirten yaz\u0131lar \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n Her nas\u0131lsa da insanl\u0131k yazmaya ba\u015flayal\u0131 beri Adigeler 19. y\u00fczy\u0131la kadar yaz\u0131n diline sahip olamam\u0131\u015flard\u0131r.<\/p>\n Yaz\u0131n dilimizi ilk ba\u015flatan \u015eerel’\u0131kho M\u0131hamet dir. M\u0131hamet’in babas\u0131 Netakho ya\u015flan\u0131p elden ayaktan d\u00fc\u015f\u00fcnceye kadar ard\u0131 arkas\u0131 kesilmeyen ak\u0131nlara kat\u0131l\u0131r. Bu konu hakk\u0131nda s\u00f6zl\u00fc edebiyat\u0131m\u0131zda de\u011fi\u015fik \u00f6yk\u00fc ve \u015fark\u0131lar yer alm\u0131\u015ft\u0131r. Netakho kavgalar ve sava\u015flarda iki omurgas\u0131n\u0131 k\u0131rd\u0131r\u0131p, \u00fcst\u00fcne \u00fcstl\u00fck tek g\u00f6z\u00fcnden de mahrum kald\u0131ktan sonra g\u00fcnahlar\u0131n\u0131 ba\u011f\u0131\u015flatmak i\u00e7in ya\u015fl\u0131 haliyle Kabe’ye gider. K\u00fc\u00e7\u00fck o\u011flu M\u0131hamet de yan\u0131ndad\u0131r. \u0130kisi de \u201cHac\u0131\u201d unvan\u0131n\u0131 kazan\u0131rlar ancak birlikte d\u00f6nemezler. Babas\u0131n\u0131 kaybeden \u00e7ocuk yaban ellerde s\u0131\u011f\u0131nacak bir yer bulamadan sokakta kal\u0131r. Sonunda tesad\u00fcfen kar\u015f\u0131la\u015ft\u0131\u011f\u0131 iyi bir insan\u0131n yard\u0131m\u0131yla Mekke’de bir medreseye yerle\u015ftirilir. Orada be\u015f y\u0131l okur. Bir y\u0131\u011f\u0131n zorluklar \u00e7ekip hayat\u0131n \u00e7etin dalgalanmalar\u0131ndan nasibini ald\u0131ktan sonra bir\u00e7ok tecr\u00fcbeler edinip Do\u011fu k\u00fclt\u00fcr\u00fc hakk\u0131nda iyi bir e\u011fitime ve bilgi hazinesine sahip olarak \u00fclkesine d\u00f6ner. K\u00f6y\u00fc olan Be\u011fund\u0131r’e yerle\u015fir. Bu arada ya\u015f\u0131 da ilerlemi\u015ftir.<\/p>\n M\u0131hamet bir\u00e7ok arkada\u015f\u0131n\u0131n u\u011fra\u015ft\u0131\u011f\u0131 ak\u0131nlara kat\u0131lma, d\u00fc\u011f\u00fcne gitme, e\u011flenme gibi \u015feylerle ilgilenmez. Evden \u00e7\u0131kmadan, ba\u015f\u0131n\u0131 kitaplardan kald\u0131rmadan s\u00fcrekli okur. Bu y\u00fczden onunla alay edenler de olur. Ancak o bu t\u00fcrl\u00fc engellemelere kendini kapt\u0131rmadan bir kez yakalad\u0131\u011f\u0131 \u201ckendini e\u011fitmenin\u201d verdi\u011fi zevki daha da artt\u0131rman\u0131n ger\u00e7ek m\u00fccadelesini verir. Bunu da sadece kendini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc i\u00e7in yapmazd\u0131. \u0130nsan\u0131n kendini geli\u015ftirebilmesi i\u00e7in bilimin ve e\u011fitimin derin anlam\u0131n\u0131 fark eden M\u0131hamet i\u00e7inden \u00e7\u0131kt\u0131\u011f\u0131 toplumun okumaya ve e\u011filime olan uzakl\u0131\u011f\u0131ndan dolay\u0131 derin \u00fcz\u00fcnt\u00fc duyard\u0131. Bu kutsal g\u00f6reve ba\u015flang\u0131\u00e7 yapma iste\u011fi onun zihnini her zaman me\u015fgul eder. M\u0131hamet bu i\u015fin b\u00fcy\u00fck zorlu\u011funu ba\u015flang\u0131\u00e7ta kavrayamadan tavan\u0131 sazla \u00f6rt\u00fcl\u00fc k\u00fc\u00e7\u00fck evini medrese olarak a\u00e7ar. \u00d6\u011frencileri ile birlikte durmak dinlenmek bilme\u00acden toprak i\u015fler, hayvan bak\u0131c\u0131l\u0131\u011f\u0131 yapar. \u00d6\u011frencilerin okuma-yazma-y\u0131 \u00f6\u011frenmeleri M\u0131hamet’i \u00e7ok memnun eder… Ancak \u00e7ok ge\u00e7meden \u00f6\u011frencilerin kula\u011fa ho\u015f gelmesi i\u00e7in s\u00fcsleyerek okuduklar\u0131 Arap\u00e7a kelimelerden hi\u00e7 bir \u015fey anlamad\u0131klar\u0131n\u0131 g\u00f6r\u00fcr. Bu y\u00fczden M\u0131hamet’in kafas\u0131nda \u00f6\u011frencilerin bu kitaplardaki bilgilerden kendi dilleriyle faydalanabilecekleri bir y\u00f6ntemin geli\u015ftirilmesi d\u00fc\u015f\u00fcncesi do\u011far. Bu d\u00fc\u015f\u00fcncelerini geli\u015ftirerek kendini Adige tarihini \u00f6\u011frencilere \u00f6\u011fretme sevdas\u0131na kapt\u0131r\u0131r.<\/p>\n Halk aras\u0131nda a\u011f\u0131zdan a\u011f\u0131za dola\u015fan ve sava\u015flarda ya\u015fanan olaylar\u0131 anlatan kahramanl\u0131k t\u00fcrk\u00fclerinin ajitatif a\u011f\u0131tlar\u0131n ve hik\u00e2yelerin g\u00fc\u00e7l\u00fc sesi M\u0131hamet’in d\u00fc\u015f\u00fcncelerini y\u00f6nlendirmekteydi. Bu d\u00fc\u015f\u00fcncelerin sonucu olarak M\u0131hamet Arap\u00e7a kitaplar\u0131 \u00c7erkesce’ye \u00e7evirmeye, s\u00f6zl\u00fc edebiyat\u0131n manzum eserlerini yazmaya karar verir. Ancak bu eserleri yaz\u0131 dili olmayan bir dile nas\u0131l \u00e7evirebilir, s\u00f6zl\u00fc edebiyat\u0131n manzum eserlerini nas\u0131l derleyebilirdi?<\/p>\n Ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 bu b\u00fcy\u00fck amaca ula\u015fabilmesi i\u00e7in ilk \u00f6nce Adigece alfabe bulmas\u0131 gerekirdi. M\u0131hamet y\u00fcksek da\u011flardan s\u0131\u00e7ray\u0131p \u015f\u0131r\u0131ldayarak akan su ayaklar\u0131n\u0131n u\u00e7urumdan a\u015fa\u011f\u0131 d\u00fc\u015ft\u00fc\u011f\u00fcnde sazl\u0131klarda, P\u015f\u0131ze k\u0131y\u0131s\u0131nda bulunan batakl\u0131kta kaybolmas\u0131 gibi, anadilinin en g\u00fczel sesleri olan g\u00fc\u00e7l\u00fc kahramanl\u0131k t\u00fcrk\u00fcleri ve hik\u00e2yelerinin kaleme al\u0131nmamas\u0131 nedeniyle zaman\u0131n sisli bulutlar\u0131 aras\u0131nda kaybolmas\u0131ndan korktu\u011fu i\u00e7in, anadilinin alfabesini \u00e7\u0131karma \u00e7al\u0131\u015fmalar\u0131na ba\u015flar. K\u0131rlang\u0131c\u0131n sabahki \u00f6t\u00fc\u015f\u00fcnden, kap\u0131s\u0131n\u0131n \u00f6n\u00fcndeki heybetli a\u011fac\u0131n ak\u015famki h\u0131\u015f\u0131rt\u0131 sesinden ve bir gezginin at\u0131n\u0131n gece horlamas\u0131ndan ilham alarak gece g\u00fcnd\u00fcz aral\u0131ks\u0131z \u00e7al\u0131\u015f\u0131p Arap alfabesinden al\u0131nm\u0131\u015f harflerle, Adige alfabesini d\u00fczenlemeye ba\u015flar. Hemen ard\u0131ndan bu alfabeyi okulundaki \u00e7ocuklara \u00f6\u011fretir. Ancak bu e\u011fitim imkan\u0131n\u0131 dikenin ortas\u0131nda ya\u015fayan k\u00fc\u00e7\u00fck Be\u011fund\u0131r k\u00f6y\u00fcnden di\u011fer k\u00f6ylere ula\u015ft\u0131ramaz. \u0130\u015f bununla da kalmaz, Ayn\u0131 k\u00f6yde bu i\u015fin ger\u00e7ekle\u015ftirilmesine engel olmak isteyenlerde \u00e7\u0131kar.<\/p>\n Egemen g\u00fc\u00e7ler M\u0131hamet’in bu \u00e7abalar\u0131n\u0131n ba\u015far\u0131ya ula\u015fmas\u0131n\u0131 istemiyor, hayat\u0131n kar\u015f\u0131lar\u0131na \u00e7\u0131kard\u0131\u011f\u0131 bu yenili\u011fi hi\u00e7 mi hi\u00e7 sindiremiyorlard\u0131. Bu yenili\u011fin ger\u00e7ekle\u015fmesine yard\u0131mc\u0131 olmak \u015f\u00f6yle dursun ona en \u00e7ok zarar\u0131 verebilmenin planlar\u0131n\u0131 yap\u0131yorlard\u0131.<\/p>\n Bu t\u00fcr planlar sonunda alt\u0131nda a\u00e7\u0131k bir tehdit yatan yalanc\u0131 bir tatl\u0131 dillilikle M\u0131hamet’i aldatarak kitaplar\u0131n\u0131 yakt\u0131r\u0131rlar. B\u00f6ylece ilk defa 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda ortaya \u00e7\u0131kan Adige yaz\u0131n\u0131 ayaklar\u0131 \u00fcst\u00fcne basma f\u0131rsat\u0131 bulamadan yok edilir.<\/p>\n K\u0131sa bir s\u00fcre sonra, b\u00fct\u00fcn bilgi ve becerisini harcamas\u0131na ra\u011fmen ba\u015far\u0131s\u0131 engellenen M\u0131hamet’in yar\u0131m b\u0131rakt\u0131\u011f\u0131 bu i\u015fi, Han\u00e7eri s\u00fcrd\u00fcrmeye karar verir. Ald\u0131\u011f\u0131 e\u011fitim do\u011frultusunda, Rus alfabesinden de yararlanarak kendi alfabesini haz\u0131rlar.<\/p>\n Bu alfabeyle s\u00f6zl\u00fc edebiyat\u0131n manzum eserlerini derlemeye ba\u015flar. \u0130\u00e7inde folklorik \u015fiirlerin de bulundu\u011fu elyazmas\u0131 kitab\u0131n haz\u0131rlanmas\u0131 Hanceri’nin s\u00f6yledi\u011fine g\u00f6re uzun zaman al\u0131r.<\/p>\n Yazar kendi alfabesinde yazd\u0131\u011f\u0131 bilimsel tarihi, sanatsal eserdeki yer adlar\u0131 ve s\u00f6z s\u00f6yleme tarzlar\u0131n\u0131 a\u00e7\u0131klar.<\/p>\n Negume \u015eore’de Adige yaz\u0131n dilinin ortaya \u00e7\u0131kmas\u0131nda b\u00fcy\u00fck \u00e7aba harcayanlardand\u0131r. Yazar Adigece alfabe haz\u0131rlayarak bununla, s\u00f6zl\u00fc sanat\u0131n muhtelif \u015fiirlerini kaleme al\u0131r. Bu \u015fiirleri i\u00e7eren elyazmas\u0131 kitaplar 17 tanedir. (Bunlar\u0131n i\u00e7inde 12 sayfal\u0131k, 20 sayfal\u0131k, 60 ve 95 sayfal\u0131k olanlar vard\u0131r.) \u015eark\u0131lar ve hik\u00e2yelerden olu\u015fan \u201c\u00c7erkes Narod\u0131m yi Xhebarijxer\u201d (\u00c7erkes halk\u0131n\u0131n Destanlar\u0131) ve \u201cAdige Narod\u0131m Yi Tarixh\u00e7’e\u201d (Adige Halk\u0131n\u0131n Tarihi) adl\u0131 kitaplar\u0131 yazm\u0131\u015ft\u0131r. Adigece’nin dilbilim temelini de ilk defa Negurme \u015eore atm\u0131\u015ft\u0131r: \u201cAd\u0131\u011fabzem Yi Gramettik\u201d (Adigecenin Grameri) adl\u0131 elyazmas\u0131 kitap bu konuda kaleme al\u0131nm\u0131\u015f ilk eserdi. Negume’nin halk\u0131n kendi dili ile okuyup yazmas\u0131 konusundaki derin duyarl\u0131l\u0131\u011f\u0131 bu sorunun \u00e7\u00f6z\u00fcm\u00fcnde-dur-durak bilmeden \u00e7al\u0131\u015fmas\u0131na neden oldu. Kabardey ovas\u0131nda anadil ile e\u011fitim yapan ilk okulu a\u00e7t\u0131. Kitab\u0131n kapa\u011f\u0131na Rus\u00e7a \u201cuydurma hik\u00e2yeler, palavralar\u201d anlam\u0131na gelen “Basni” kelimesi yaz\u0131l\u0131d\u0131r. Yazar tekstleri yazarken \u201cHik\u00e2ye l\u201d, \u201cHik\u00e2ye 2\u201d diye numaraland\u0131r\u0131p hikayelerini nesir olarak yazar. Ancak, alt anlam\u0131 ta\u015f\u0131yan bu k\u00fc\u00e7\u00fck hik\u00e2yelerin lirik yap\u0131s\u0131 ve hik\u00e2yelerde ge\u00e7en olaylar\u0131n kahraman\u0131 olan hayvanlar\u0131n sonunda insanlara bir ders vermesi Bersey’in bu eserlerini daha \u00e7ok “Basni” t\u00fcr\u00fcne yakla\u015ft\u0131r\u0131r. Bersey\u2019in yaz\u0131lar\u0131nda Adige s\u00f6zl\u00fc sanat\u0131ndan al\u0131nma eserler olmakla birlikte, di\u011fer halklar\u0131n folklorundan al\u0131nma eserlere de rastlan\u0131r. Yazar\u0131n bu hikayeleri “Basni” tarz\u0131n\u0131 \u00f6l\u00e7\u00fct alarak yazmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. Bunlar\u0131 sadece okumaya ba\u011fl\u0131 olarak alfabe ile yaz\u0131lan ve belge olarak sonraki nesillere aktar\u0131lan eserler olarak de\u011ferlendirmek gerekir. Ancak bu eserleri sadece bu \u015fekilde ele almak ta do\u011fru de\u011fildir. Bu eserler ayn\u0131 zamanda ustal\u0131kla yaz\u0131lm\u0131\u015f derin pedagojik anlam ta\u015f\u0131yan tekstlerdir. Bersey “Basni”lerinde s\u00f6zl\u00fc sanat gelene\u011finin bir gere\u011fi olarak, a\u00e7g\u00f6zl\u00fcl\u00fck, \u00e7ekemezlik, tembellik, doland\u0131r\u0131c\u0131l\u0131k, k\u0131skan\u00e7l\u0131k ve zalimli\u011fi yermek suretiyle k\u00f6t\u00fcye engel olup, iyi olan\u0131 kay\u0131rmay\u0131 ama\u00e7lar. Bu arada s\u00f6zl\u00fc sanatta gelenekle\u015fen hayvan karakterlerini de i\u015flemeyi ihmal etmez: Bersey\u2019in hikayelerinde tilki kurnaz ve k\u0131skan\u00e7, kurt g\u00fc\u00e7l\u00fc ve zalim, horoz kibirli, tav\u015fan korkak ve \u00f6dlektir.<\/p>\n Berseyin hik\u00e2yelerindeki bu tarz, onlar\u0131n ta\u015f\u0131d\u0131\u011f\u0131 y\u00fcksek e\u011fitici de\u011fer 19. y\u00fczy\u0131lda Adigelerde sanatsal k\u00fclt\u00fcr\u00fcn varl\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n Ekim devriminden \u00f6nce Adige alfabesini haz\u0131rlayarak bu alfabeyle elyazmas\u0131 kitap yazanlar\u0131n da, bu kitaplar\u0131 bast\u0131r\u0131p okullarda okutmaya \u00e7al\u0131\u015fanlar\u0131nda, ulusu okuma-yazma yetene\u011fi olan insanlar yapmaya ve anadilleriyle kendi edebiyat\u0131n\u0131 olu\u015fturmaya g\u00fc\u00e7leri yetmedi. Bu \u00f6zverili \u00e7abalara ra\u011fmen elde edilen ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n, o d\u00f6nemin sosyo-politik yap\u0131s\u0131ndan ve egemen s\u0131n\u0131flar\u0131n, emek\u00e7i kesimin e\u011fitim-\u00f6\u011fretim g\u00f6rmesini istememesinden kaynakland\u0131\u011f\u0131n\u0131 kolayca anlayabiliriz.<\/p>\n Adigece e\u011fitim-\u00f6\u011fretim yapman\u0131n ve yaz\u0131n dili olu\u015fturman\u0131n yolunu Ekim Sosyalist Devrimi ve Sovyet gelene\u011fi a\u00e7m\u0131\u015ft\u0131r. Anadil ile okumak isteyen emek\u00e7i kesim i\u00e7in bu b\u00fcy\u00fck bir sevin\u00e7 kayna\u011f\u0131yd\u0131. Bu sevinci o zamanlar yaz\u0131lm\u0131\u015f olan \u015fu \u015fiir \u00e7ok g\u00fczel ifade eder.<\/p>\n Dilsizler gibi yaz\u0131y\u0131 bilmeden ya\u015f\u0131yorduk Bu olay \u015fairin dedi\u011fi gibi \u201cr\u00fczgar\u0131 k\u0131r\u0131p yeri \u00e7atlatan\u201d o \u00e7etin zamanda insan ya\u015fam\u0131n\u0131n yeniden yap\u0131land\u0131\u011f\u0131 o g\u00fcnlerde, insanlara b\u00fcy\u00fck cesaret verip, \u00e7\u00f6z\u00fcmlenmesi gereken sorunlarda \u00f6zveriyle \u00e7al\u0131\u015fmas\u0131n\u0131 sa\u011fl\u0131yordu. Yetenekli insanlar b\u00f6ylesine g\u00fczel bir devirde h\u00fcnerlerini ortaya koyma imkan\u0131 bulabiliyorlard\u0131. Zaman\u0131n durumunu konu edinen \u015fiirler yaz\u0131lmaya ba\u015fland\u0131. Adigece bas\u0131mevinin bulunmamas\u0131 bu eserlerin yay\u0131nlanmas\u0131n\u0131 engelliyordu. Sovyet Y\u00f6netiminin ilk y\u0131llar\u0131nda, okuma-yazma bilip ustaca s\u00f6ylenmi\u015f sanatsal s\u00f6zleri sevenler, \u015fiir yazma yetene\u011fi olanlar, elyazmas\u0131 kitaplar yazmaya ba\u015flarlar.<\/p>\n Bunlar ger\u00e7ek kitap gibi haz\u0131rlanm\u0131\u015f, kendi \u015fiirlerinin yan\u0131 s\u0131ra ba\u015fkalar\u0131n\u0131n \u015fiirlerini de i\u00e7eren ciltli kitaplard\u0131r.<\/p>\n Ke\u00e7er\u0131kho Hamid’in 1918\u20131928 y\u0131llar\u0131 aras\u0131nda yazd\u0131\u011f\u0131 elyazmas\u0131 kitap buna bir \u00f6rnektir. Hamide Adigey’in ilk \u00f6\u011fretmenlerindendi. B\u00fcy\u00fck bir \u015fairlik yetene\u011fine sahipti, 20’li y\u0131llarda ya\u015f\u0131 ilerlemi\u015f \u00f6\u011fretmenlerin \u00e7\u0131kard\u0131\u011f\u0131 “Adige Psewu\u00e7” (Adige ya\u015fam bi\u00e7imi) ve \u201cKolhoz Birakh\u201d (Kolhoz Bayra\u011f\u0131) adl\u0131 gazetelerin sayfalar\u0131nda bu \u015fairin \u015fiirlerine rastlan\u0131r. Hamide\u2019nin yazd\u0131\u011f\u0131 bu elyazmas\u0131 kitapta kendi \u015fiirlerinin yan\u0131nda ba\u015fkalar\u0131n\u0131n yazd\u0131\u011f\u0131 \u015fiirler ve folklordan al\u0131nma \u015fiirler de vard\u0131r.<\/p>\n Adigeler \u00d6zerk Y\u00f6netime sahip olduktan sonra sosyo-ekonomik ve politik geli\u015fmelere \u00e7abucak ayak uydurdular. Bu arada k\u00fclt\u00fcrleri de b\u00fcy\u00fck ilerlemeler kaydeder. Bununla birlikte kitap yazma ve kitap bast\u0131rma i\u015fi de planl\u0131 ve d\u00fczenli bir \u015fekilde geli\u015fme g\u00f6sterir. 1923 y\u0131l\u0131nda \u201cAdigece Kitap Basma Komisyonu\u201d kuruldu ancak o zamanlar bas\u0131mevi olmad\u0131\u011f\u0131 i\u00e7in Moskova\u2019daki “Kuzeydo\u011fu Bas\u0131m evi”nde Arap harfleriyle yay\u0131mlanm\u0131\u015f ders kitaplar\u0131 Adigece’ye \u00e7evrilerek, ekonomik, politik, edebi ve tar\u0131m bilimi ile ilgili kitaplar \u00e7\u0131kart\u0131lmaya ba\u015flan\u0131r. \u201cAdige Kalendar” (Adige Takvimi), \u201cAdige Al\u0131fba\u201d (Adige Alfabesi), \u201cYinme Apoye Al\u0131fba\u201d (B\u00fcy\u00fckler i\u00e7in Alfabe), \u201cN\u0131bce\u011fhu” (Arkada\u015f) adl\u0131 kitaplar bunlar aras\u0131nda say\u0131labilir. Ayn\u0131 zamanda Rus\u00e7a yaz\u0131l\u0131p Adigece’ye \u00e7evrilen kitaplar da vard\u0131r. “Lenin’in Biyografisi”, “Lenin ve i\u015f\u00e7iler”, “Tabiat”, “Co\u011frafya” vb…<\/p>\n Sanatsal eserleri (s\u00f6zl\u00fc edebiyat\u0131n \u00fcr\u00fcnleri ve \u015fairlerin kendi \u015fiirlerini) i\u00e7eren \u201cAdige Edebiyat\u0131 Derlemesi\u201d (Bu kitap ayn\u0131 zamanda 125 atas\u00f6z\u00fc ve 11 wored de (\u015fark\u0131) i\u00e7erir), Hatkho Ahmed’in eserleri olan “Tthsahujj Pil\u0131j” (K\u0131z\u0131l Kahraman) Bu eser ilk defa “Adige Makh” (Adige Sesi) adl\u0131 gazetede 1923 y\u0131l\u0131nda yay\u0131mlanm\u0131\u015ft\u0131 ve \u201cRevolyutyem Yi Wored\u201d (Devrim \u015eark\u0131s\u0131) adl\u0131 kitaplar\u0131n yan\u0131 s\u0131ra yazar\u0131n bilmedi\u011fimiz (Hapisteki Adam\u0131n R\u00fcyas\u0131) adl\u0131 eserlerin topland\u0131\u011f\u0131 bir derlemedir. 1924 y\u0131l\u0131nda Moskova da yay\u0131nlanm\u0131\u015ft\u0131r.<\/p>\n Ayn\u0131 y\u0131l ayn\u0131 yay\u0131nevinde “Psatlh” (S\u00f6z) ad\u0131yla yaz\u0131msal-sanatsal bir kitap yay\u0131nlan\u0131r. Kitab\u0131n \u00f6ns\u00f6z\u00fcnde \u015f\u00f6yle yazar: Bundan \u00f6nce \u00e7\u0131kan kitab\u0131n ad\u0131 “Adige Litaraturem Yiw\u011fhoy\u0131\u011fh” (Adige Edebiyat\u0131 Derlemesi) idi. Komisyon bu ismin ger\u00e7ek Adigece olan bir isimle de\u011fi\u015ftirilmesini uygun g\u00f6rerek kitaba “Psatlhe” (S\u00f6z) demi\u015ftir. \u201cPsatlhe\u201d haz\u0131r oldu\u011fu zaman (\u015fimdilik tarihi belli de\u011fil) derginin eki olarak \u00e7\u0131kacakt\u0131r.<\/p>\n \u201cPsatlhe\u201d say\u0131ca \u00e7ok \u00e7e\u015fitli materyallerden olu\u015fur. Siyasal, politik, sosyo-ekonomik, k\u00fclt\u00fcrel, yaz\u0131nsal, t\u0131bbi (hekimsel) konular i\u00e7erir. Ancak kitapta en \u00e7ok yeri kaplayan folklorik eserler b\u00f6l\u00fcm\u00fc 198 atas\u00f6z\u00fc, 4 xhoxhu, 44 wored ve hikayenin yan\u0131nda “Lenim Yi P\u015f\u0131natlh” (Lenin Mar\u015f\u0131) adl\u0131 \u015fiiri de i\u00e7ine al\u0131r.<\/p>\n Daha sonra Krasnodardo Adigece kitaplar\u0131n bas\u0131lmas\u0131 i\u00e7in bir bas\u0131mevi kurulur. 1926 y\u0131l\u0131nda yay\u0131nlanan “Psatlhe” (No 2) adl\u0131 kitap bu bas\u0131mevinin \u00e7\u0131kard\u0131\u011f\u0131 ilk kitaplardan biridir. Bu kitab\u0131 olu\u015fturan 8 b\u00f6l\u00fcm yukar\u0131da verilmi\u015fti<\/p>\n B\u00f6ylece “Adige Edebiyat\u0131 Derlemeleri” adl\u0131 kitapla ba\u015flay\u0131p “Psatlhe” ile devam eden bu edebi sanatsal eserler Adigece kitap yay\u0131nlaman\u0131n ilk ad\u0131m\u0131n\u0131 olu\u015fturdular. Halen \u00e7\u0131kmakta olan “Zekho\u015fn\u0131\u011fh” dergisinin kapa\u011f\u0131n\u0131 \u00e7evirdi\u011finiz zaman ilk sayfada \u201c1924 y\u0131l\u0131ndan beri yay\u0131nlanmaktad\u0131r\u201d yaz\u0131s\u0131n\u0131 okursunuz. Tabii ki bu derginin temeli o kitaplara dayan\u0131r. Ancak Adigece’nin y\u00fcksek edebi de\u011fer kazanmas\u0131na paralel olarak, derginin \u00e7\u0131k\u0131\u015f \u015feklinde zaman zaman farkl\u0131l\u0131klar g\u00f6sterir. Belli bir yay\u0131n periyoduna sahip olmayan bu kitaplardan sonra yay\u0131n hayat\u0131n\u0131 bu g\u00fcne kadar s\u00fcrd\u00fcren “Zekho\u015fn\u0131\u011fh” periyodik olarak y\u0131lda 4 kez \u00e7\u0131kan edebi-sanatsal bir dergi g\u00f6r\u00fcn\u00fcm\u00fc kazan\u0131r. “Zekho\u015fn\u0131\u011fh” sadece say\u0131 ve konu olarak de\u011fil ideolojik, sanatsal de\u011fer a\u00e7\u0131dan da b\u00fcy\u00fck geli\u015fmeler g\u00f6stererek bir\u00e7ok de\u011fi\u015fik tarzdan olu\u015fan edebiyat\u0131n g\u00f6zdesi olur.<\/p>\n Bug\u00fcnk\u00fc Adige yaz\u0131n\u0131 \u00fclkemizde bulunan bir\u00e7ok ulusun yaz\u0131n dili aras\u0131nda b\u00fcy\u00fck yer tutan ve sanatsal de\u011fer ta\u015f\u0131yan zengin Adige edebiyat\u0131n\u0131n \u00fcr\u00fcn\u00fc olan say\u0131s\u0131z de\u011fi\u015fik kitap \u00e7\u0131kar\u0131r. G\u00fcn\u00fcm\u00fcz Adige yaz\u0131n\u0131 anadilini, anadil edebiyat\u0131n\u0131 1. s\u0131n\u0131ftan ba\u015flayarak, okullarda e\u011filim Enstit\u00fclerin de, sosyal ve siyasal bilimlerde ve bilimsel pedagojide kullan\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":" SHALAHO Abu Ulusal kültürün, ulusal düşüncenin ilerleme kaydetmesinde yazın dilinin önemini anlayarak, o değerli silahı halka kazandırma çabası Adige halkının duyarlı evlatlarını her zaman kaygılandırmıştır. 19. yüzyılda Adige yazını birçok defa Arap ve Rus alfabeleri ile başlamıştı. Ancak her defasında ayakları üzerinde doğrulma fırsatı bulamadan yıkılmaya mahkum oluyordu. Yazının ve yazın dilinin önemini vurgulayan ve 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\nAnadil ile eserler verilmesine b\u00fcy\u00fck katk\u0131lar\u0131 olan yazarlardan biri de Bersey Vumar’d\u0131r. 1853 y\u0131l\u0131nda \u00e7\u0131kard\u0131\u011f\u0131 \u201cAd\u0131\u011fabzem Yi Bukvar\u201d (Adigecenin Alfabesi) adl\u0131 kitab\u0131nda 12 destan ile 1 \u015fiir bulunmaktad\u0131r.<\/p>\n
\nAz zaman \u00f6nce okuma-yazma bilmeden uyuyorduk
\nBu gelenek bizi uykuda yakalad\u0131.
\nGeldi ve bizden olan insanlar\u0131 uyand\u0131rd\u0131.
\nDilimizi yaz\u0131nca \u00f6d\u00fcn\u00e7 dil almaktan vazge\u00e7tik
\nBa\u015fka insanlar\u0131n yolu yolumuz oldu
\n\u00d6zg\u00fcn gelene\u011fimizin yan\u0131nda, \u00f6zg\u00fcn yaz\u0131m\u0131z\u0131 bulduk.<\/p>\n