{"id":4276,"date":"2020-07-23T11:21:29","date_gmt":"2020-07-23T08:21:29","guid":{"rendered":"https:\/\/tr.uyghuracademy.org\/?p=4276"},"modified":"2020-07-23T11:21:29","modified_gmt":"2020-07-23T08:21:29","slug":"uygur-atasozlerinde-kadin","status":"publish","type":"post","link":"https:\/\/tr.uyghuracademy.org\/?p=4276","title":{"rendered":"Uygur Atas\u00f6zlerinde Kad\u0131n"},"content":{"rendered":"

\"\"<\/span><\/strong><\/p>\n

Yrd. Do\u00e7. Dr. Ahmet KARAMAN<\/span><\/strong><\/p>\n

\u00d6zet:<\/span><\/strong><\/p>\n

Uygur s\u00f6zl\u00fc edebiyat\u0131n\u0131n \u00f6nemli bir \u00fcr\u00fcn\u00fc olan atas\u00f6zleri Uygur T\u00fcrk\u00e7esinde \u201cmaqal-temsil\u201d olarak adland\u0131r\u0131l\u0131r. Uzun bir medeniyet devrinin \u00fcr\u00fcn\u00fc olan atas\u00f6zleri halk\u0131n tecr\u00fcbesini ve haf\u0131zas\u0131n\u0131 yans\u0131tan ayna gibidir. Atas\u00f6zlerinin dili sanatl\u0131 ve derli topludur. Ge\u00e7mi\u015fin tecr\u00fcbesini az s\u00f6zle ama geni\u015f olarak anlatma imk\u00e2n\u0131na sahiptir. Atas\u00f6zlerinin dili ahenklidir. Ahenk, atas\u00f6zlerine \u015fiir ritmi kazand\u0131r\u0131rken atas\u00f6zlerinin insan haf\u0131zas\u0131nda kal\u0131c\u0131 yer etmesini sa\u011flayan bir fakt\u00f6rd\u00fcr. Maqaltemsiller Uygur halk\u0131n\u0131n hayat s\u00fczgecinden ge\u00e7irip dam\u0131tt\u0131\u011f\u0131 bir \u00f6z gibidir.<\/p>\n

Atas\u00f6zleri Uygur edebiyat\u0131nda \u201cmaqal-temsil\u201d olarak adland\u0131r\u0131lmakla birlikte bu \u00e7al\u0131\u015fmada \u201cmaqal-temsil\u201d yerine \u201catas\u00f6z\u00fc\u201d ifadesi kullan\u0131lm\u0131\u015ft\u0131r. De\u011ferlendirilen atas\u00f6zleri, Eziz Atavulla Sar\u0131t\u00e9kin taraf\u0131ndan haz\u0131rlanan\u201cUy\u0121ur Xelq MaqalTemsilliri\u201d adl\u0131 eserden taranm\u0131\u015ft\u0131r. \u0130\u00e7inde \u201cayal, xotun, qiz, ana\u201d gibi kad\u0131nla ilgili kelimeler bulunduran ya da kad\u0131n\u0131n dolayl\u0131 olarak ge\u00e7ti\u011fi ve sosyal hayattaki konumuyla ilgili olan atas\u00f6zleri se\u00e7ilmi\u015ftir.<\/p>\n

Milletlerin k\u00fclt\u00fcr\u00fcnde kad\u0131n \u00e7ok farkl\u0131 obje olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Kimi k\u00fclt\u00fcrde \u201ctanr\u0131\u00e7a\u201d olarak g\u00f6r\u00fclen kad\u0131n ba\u015fka bir k\u00fclt\u00fcrde utan\u00e7 duyulan bir varl\u0131k olarak g\u00f6r\u00fclebilmektedir. \u0130ncelenen Uygur atas\u00f6zlerinde kad\u0131n olgusu genelde erkek egemen bak\u0131\u015f a\u00e7\u0131s\u0131yla ele al\u0131nm\u0131\u015ft\u0131r. Uygur atas\u00f6zlerine bak\u0131ld\u0131\u011f\u0131nda kad\u0131n; ya\u015fam bi\u00e7imi a\u00e7\u0131s\u0131ndan s\u00fcrekli denetim alt\u0131nda tutulmas\u0131 gereken bir varl\u0131k olarak g\u00f6r\u00fclmektedir. Yaln\u0131z ya\u015famamal\u0131 mutlaka bir erkekle hayat\u0131n\u0131 birle\u015ftirmelidir. Ancak annelik ve yuva kurma s\u00f6z konusu oldu\u011funda kad\u0131n kutsal bir varl\u0131k h\u00fcviyetine b\u00fcr\u00fcnmektedir. Uygur atas\u00f6zlerinde kad\u0131nla ilgili olumsuz yarg\u0131lar \u00e7ok olsa da kad\u0131ns\u0131z bir d\u00fcnyan\u0131n varl\u0131\u011f\u0131 da m\u00fcmk\u00fcn g\u00f6r\u00fcnmemektedir.<\/p>\n

Bu \u00e7al\u0131\u015fmada Uygur medeniyetinde kad\u0131na bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 tespit ederken konu tarih\u00ee belgelere dayand\u0131r\u0131lmam\u0131\u015f, kad\u0131n\u0131n yaln\u0131zca atas\u00f6zlerindeki duru\u015flar\u0131 esas al\u0131nm\u0131\u015ft\u0131r. Bu nedenle baz\u0131 atas\u00f6zlerindeki kad\u0131na bak\u0131\u015f a\u00e7\u0131s\u0131 tarih\u00ee ger\u00e7eklerle \u00f6rt\u00fc\u015fmeyebilir hatta tarih\u00ee ger\u00e7eklere ters d\u00fc\u015febilir. Kad\u0131nla ilgili olumsuz yarg\u0131lar ta\u015f\u0131yan atas\u00f6zlerinin m\u00fcnferit baz\u0131 hadiselerin zamanla genelle\u015fmesiyle ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 belirtmek gerekir.<\/p>\n

Anahtar s\u00f6zler<\/span><\/strong>: Uygur, atas\u00f6z\u00fc, temsil-maqal, kad\u0131n.<\/p>\n

Giri\u015f<\/span><\/strong><\/p>\n

Atas\u00f6z\u00fc, G\u00fcncel T\u00fcrk\u00e7e S\u00f6zl\u00fck\u2019te \u201cUzun deneme ve g\u00f6zlemlere dayan\u0131larak s\u00f6ylenmi\u015f ve halka mal olmu\u015f, \u00f6\u011f\u00fct verici nitelikte s\u00f6z, deme, mesel, sav, darb\u0131mesel.\u201d olarak tan\u0131mlanmaktad\u0131r.<\/p>\n

T\u00fcrkiye T\u00fcrk\u00e7esinde atas\u00f6z\u00fc ya da atalar s\u00f6z\u00fc olarak kullan\u0131lan kavram Orhun Yaz\u0131tlar\u0131\u2019nda sab: s\u00f6z, haber (Tekin 2008: 164), Uygur d\u00f6nemi eserle rinde sab~sav: s\u00f6z, haber, \u015f\u00f6hret (Cafero\u011flu 1993: 127, 131) ve Karahanl\u0131 d\u00f6nemi eserlerinden D\u00eev\u00e2n\u00fc L\u00fcgati\u2019t-T\u00fcrk\u2019te s\u0101w~saw (Ercilasun ve Akkoyunlu 2014: 810), Kutadgu Bilig\u2019de sav (Dil\u00e2\u00e7ar 1988: 115) \u015feklinde ge\u00e7mektedir.<\/p>\n

Orhun Yaz\u0131tlar\u0131\u2019n\u0131n gerek yaz\u0131l\u0131\u015f ama\u00e7lar\u0131 ve konular\u0131 gerekse k\u0131sa olu\u015flar\u0131, atas\u00f6zlerine, ba\u015fka t\u00fcr metinlerde oldu\u011fu kadar rastlamam\u0131za olanak vermemektedir (Aksan 2007: 95). An\u0131tlarda Bilge Ka\u011fan\u2019a ait \u00f6zdeyi\u015f niteli\u011findeki s\u00f6zlerin atas\u00f6zleri mi yoksa Bilge Ka\u011fan\u2019a ait s\u00f6zler mi oldu\u011funu tespit edecek an\u0131tlardan \u00f6nceki d\u00f6neme ait yeterli malzeme bulunmamaktad\u0131r. Bu nedenle Aksan\u2019\u0131n bunlar\u0131 atas\u00f6z\u00fc olarak de\u011ferlendirmedi\u011fi kan\u0131s\u0131nday\u0131m.<\/p>\n

Eski Uygur d\u00f6nemi eserlerinde ise atas\u00f6zlerinin kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Berlin Turfan yazmalar\u0131 aras\u0131nda T II Y 19 i\u015faretini ta\u015f\u0131yan bir t\u0131p kitab\u0131n\u0131n bo\u015f kalan sahifelerinde yaz\u0131l\u0131 bulunan atas\u00f6zleri ayr\u0131ca bir ba\u015fl\u0131k alt\u0131nda s\u0131ralanm\u0131\u015ft\u0131r: yime bir T\u00fcrk sav\u0131nda bar (\u201cyine T\u00fcrk ata-s\u00f6zlerinde var\u201d) (Arat 2007: 272).<\/p>\n

D\u00eevanu L\u00fcg\u00e2ti\u2019t-T\u00fcrk\u2019te Ka\u015fgarl\u0131 Mahmut \u201cZorluklar\u0131 yumu\u015fas\u0131n, derinlikleri ve en dipteki noktalar\u0131 a\u00e7\u0131klans\u0131n diye hikmetler, seciler, atas\u00f6zleri, \u015fiirler, recezler ve nesirlerle s\u00fcsledim.\u201d(Ercilasun ve Akkoyunlu 2014: 2). Div\u00e2nu L\u00fcg\u00e2ti\u2019t-T\u00fcrk\u2019te bulunan 274 atas\u00f6z\u00fcnden 56\u2019s\u0131 ya aynen ya da ufak tefek de\u011fi\u015fikliklerle bug\u00fcn h\u00e2l\u00e2 Do\u011fu T\u00fcrkistan\u2019da Uygurlar aras\u0131nda ya\u015famaktad\u0131r (\u00d6ztop\u00e7u 1992: 40).<\/p>\n

Kutadgu Bilig\u2019de kullan\u0131lan vezin Eski Yunanlarda atas\u00f6z\u00fc, hikmet gibi t\u00fcrler i\u00e7in geli\u015ftirilen \u00f6zel bir ko\u015fukta kullan\u0131lan vezne benzemektedir (bk. Dil\u00e2\u00e7ar 1988: 163). Dolay\u0131s\u0131yla Kutadgu Bilig yaz\u0131l\u0131\u015f amac\u0131 y\u00f6n\u00fcyle de \u00e7e\u015fitli
\nhikmetleri ve atas\u00f6zlerini i\u00e7ermektedir. Kutadgu Bilig\u2019de ge\u00e7en atas\u00f6zlerinin birka\u00e7\u0131 bug\u00fcn Uygurlar aras\u0131nda ya\u015famaktad\u0131r. Kutadgu Bilig\u2019deki kad\u0131nlarla ilgili baz\u0131 beyitlerin anlamlar\u0131 da Uygur atas\u00f6zleriyle benzerlik g\u00f6stermektedir. Bu beyitleri ilgili atas\u00f6zleriyle birlikte de\u011ferlendirdik.<\/p>\n

Felsefi bir eser olmas\u0131 y\u00f6n\u00fcyle Atabet\u00fc\u2019l-Hakay\u0131k\u2019ta atas\u00f6zlerine rastlanmaktad\u0131r. Bu eserde bug\u00fcnk\u00fc Uygur atas\u00f6zlerinden alt\u0131 tanesine rastlayabildik (\u00d6ztop\u00e7u 1992: 43).<\/p>\n

Bug\u00fcnk\u00fc Uygur T\u00fcrk\u00e7esinde \u201cmaqal-temsil\u201d ad\u0131yla bilinen atas\u00f6zlerinin tarih\u00ee kaynaklar\u0131n\u0131 Orhun, Eski Uygur, Karahanl\u0131 d\u00f6nemleri olarak s\u0131ralayabiliriz.<\/p>\n

Yeni Uygur T\u00fcrk\u00e7esinde atas\u00f6z\u00fc i\u00e7in ikileme bi\u00e7iminde \u201cmaqal-temsil\u201d kelimesi kullan\u0131lmaktad\u0131r. Asl\u0131nda \u201cmaqal-temsil\u201d tam atas\u00f6z\u00fcn\u00fc kar\u015f\u0131lamamaktad\u0131r. \u201cMaqal\u201d s\u00f6zl\u00fckte: \u201cHayat tecr\u00fcbelerini esas alarak halk taraf\u0131ndan yarat\u0131l\u0131p geni\u015f kitlelere yay\u0131lm\u0131\u015f derli toplu, betimleyici, e\u011fitici \u00f6zelli\u011fi olan c\u00fcmle ya da s\u00f6z grubu.\u201d (UT\u0130L 5: 32) olarak tan\u0131mlanmaktad\u0131r. \u201cTemsil\u201d ise \u201cGe\u00e7mi\u015fteki \u00e7e\u015fitli hadiseleri, ki\u015filerin iyi k\u00f6t\u00fc \u00f6zelliklerini hayvan ve nesne lerin \u00f6zelli\u011fine b\u00fcr\u00fcnd\u00fcr\u00fclerek anlat\u0131lan hikmetli s\u00f6zler.\u201d (UT\u0130L 2: 189) bi\u00e7iminde tan\u0131mlanm\u0131\u015ft\u0131r. Tan\u0131mdan anla\u015f\u0131ld\u0131\u011f\u0131 gibi \u201cmaqal\u201d kelimesi atas\u00f6zlerini ifade ederken \u201ctemsil\u201d ise daha \u00e7ok deyimleri ifade etmektedir. Ancak biz \u00e7al\u0131\u015fmam\u0131zda \u201catas\u00f6z\u00fc\u201d kelimesini kullanmay\u0131 tercih ettik. Halk edebiyat\u0131n\u0131n bir t\u00fcr\u00fc olarak Uygur atas\u00f6zlerinin genel \u00f6zelliklerini \u015f\u00f6yle s\u0131ralayabiliriz:<\/p>\n

1. Uygur atas\u00f6zleri ge\u00e7mi\u015fin tecr\u00fcbesini bar\u0131nd\u0131ran ahenkli s\u00f6zlerdir. Bu ahenk, kimi zaman vezin, kafiye, durak gibi ritmik \u00f6zelliklerle onlar\u0131n ak\u0131lda kalmas\u0131n\u0131 ve yeri geldi\u011finde pratik olarak kullan\u0131lmas\u0131n\u0131 sa\u011flar.
\n2. Atas\u00f6zleri felsefi d\u00fc\u015f\u00fcnce i\u00e7eren terbiye edici \u00f6zelliklere sahip yayg\u0131n s\u00f6zlerdir.
\n3. Soyut d\u00fc\u015f\u00fcnceleri somutla\u015ft\u0131ran, dile a\u00e7\u0131kl\u0131k \u00f6zelli\u011fi kazand\u0131ran, fikirleri tam ifade eden s\u00f6zlerdir.
\n4. Atas\u00f6zleri ki\u015filere ders veren tarih\u00ee bir s\u00f6zl\u00fck niteli\u011findedir.
\n5. Atas\u00f6zleri \u00e7a\u011flar boyunca a\u011f\u0131zdan a\u011f\u0131za yay\u0131lm\u0131\u015ft\u0131r.
\n6. Konu olarak Uygur atas\u00f6zleri \u00fcretim eme\u011fi ile ilgili olanlar ve toplumsal hayatla ilgili olanlar olmak \u00fczere iki \u00e7e\u015fide ayr\u0131l\u0131r (\u0130smayil 1998: 559-562).<\/p>\n

\u00dcretimle ilgili olan Uygur atas\u00f6zleri de kendi i\u00e7inde \u201c\u00e7ift\u00e7ilikle ilgili atas\u00f6zleri, bah\u00e7\u0131vanl\u0131k ve hayvanc\u0131l\u0131kla ilgili olan atas\u00f6zleri, tebabetle ilgili atas\u00f6zleri\u201d olmak \u00fczere \u00fc\u00e7e ayr\u0131l\u0131r.<\/p>\n

Toplumsal hayatla ilgili olan atas\u00f6zleri ise \u201cs\u0131n\u0131f m\u00fccadelesini yans\u0131tan atas\u00f6zleri, felsefi g\u00f6r\u00fc\u015fleri yans\u0131tan atas\u00f6zleri, geleneksel hayat tecr\u00fcbelerini yans\u0131tan atas\u00f6zleri\u201d olmak \u00fczere \u00fc\u00e7e ayr\u0131l\u0131r (\u0130smayil 1998: 562-586).<\/p>\n

Atas\u00f6zlerinde Kad\u0131n<\/strong><\/span><\/p>\n

Her atas\u00f6z\u00fc, toplumsal ya\u015fant\u0131 i\u00e7indeki bireyin uymas\u0131 beklenen ya bir genel kural veya bir d\u00fcstur niteli\u011findedir. Bu nedenle de atas\u00f6zleri, milletlerin karakterlerini, hayat kar\u015f\u0131s\u0131nda tav\u0131r ve zihniyetlerini ifade eden \u00f6zl\u00fc s\u00f6zlerdir
\n(\u00c7obano\u011flu 2004: 1).<\/p>\n

\u201cUygur Atas\u00f6zlerinde Kad\u0131n\u201d ba\u015fl\u0131kl\u0131 bu \u00e7al\u0131\u015fmam\u0131zda atas\u00f6zlerine yans\u0131yan \u2018kad\u0131n\u2019\u0131 de\u011ferlendirmeye \u00e7al\u0131\u015ft\u0131k. \u00c7obano\u011flu\u2019nun da ifade etti\u011fi gibi atas\u00f6zleri topluma \u0131\u015f\u0131k tutan, toplumun tecr\u00fcbelerini sonraki ku\u015faklara aktaran
\nbir haf\u0131zad\u0131r. Bu y\u00f6n\u00fcyle atas\u00f6zleri toplumda kad\u0131na bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 yakalamada yol g\u00f6sterici bir unsur olarak g\u00f6r\u00fclebilir. Uygur atas\u00f6zlerinde \u2018kad\u0131n\u2019\u0131 de\u011ferlendirirken \u201cana, ayal, xotun, qiz\u201d kelimelerinin ge\u00e7ti\u011fi atas\u00f6zlerini esas ald\u0131k. De\u011ferlendirdi\u011fimiz \u00f6rneklerde kad\u0131n hakk\u0131ndaki yarg\u0131lar\u0131 kad\u0131na de\u011fer veren, kad\u0131n\u0131 a\u015fa\u011f\u0131layan, kad\u0131nla erke\u011fi mukayese eden, kad\u0131n\u0131 ba\u015fka varl\u0131klara benzeten veya onlarla kar\u015f\u0131la\u015ft\u0131ran ve kad\u0131nlarla ilgili \u00f6\u011f\u00fct veren atas\u00f6zleri bi\u00e7iminde s\u0131n\u0131fland\u0131rd\u0131k.<\/p>\n

I. Kad\u0131na de\u011fer veren atas\u00f6zleri<\/strong><\/span><\/p>\n

Kad\u0131na de\u011fer veren atas\u00f6zleri kategorisinde on sekiz atas\u00f6z\u00fcn\u00fc de\u011ferlendirdik. Baz\u0131 atas\u00f6zleri birbirinin varyant\u0131 durumundad\u0131r. \u00d6rne\u011fin \u201cAyal ki\u015fi \u00f6yni\u00f1 zinniti.\u201d (Kad\u0131n evin s\u00fcs\u00fcd\u00fcr.) atas\u00f6z\u00fc ile \u201cQiz bala \u00f6y zinniti.\u201d (K\u0131z \u00e7ocu\u011fu ev ziynetidir.) atas\u00f6z\u00fc birbirinin varyant\u0131d\u0131r.<\/p>\n

Bu atas\u00f6zleri genel olarak kad\u0131na de\u011fer veren, kad\u0131n\u0131 vazge\u00e7ilmez g\u00f6ren ve kad\u0131ns\u0131z bir d\u00fcnyan\u0131n d\u00fc\u015f\u00fcn\u00fclemeyece\u011fini ortaya koyan \u00f6rneklerdir. Kad\u0131n veya k\u0131z bu gruptaki atas\u00f6zlerinde nazik, k\u0131r\u0131lgan, sayg\u0131n ve kutsall\u0131k atfedilen varl\u0131k olarak g\u00f6r\u00fclmektedir. Kad\u0131ns\u0131z evin cans\u0131z bir bedene benzetilmesi kad\u0131na verilen de\u011feri yans\u0131tmas\u0131 bak\u0131m\u0131ndan dikkat \u00e7ekicidir. Bu atas\u00f6zlerinde Eski T\u00fcrklerin kad\u0131na verdi\u011fi de\u011feri g\u00f6rebiliyoruz. Kad\u0131n hayat\u0131n her alan\u0131nda erke\u011finin yan\u0131ndad\u0131r ve onun tamamlay\u0131c\u0131s\u0131d\u0131r. Ziya G\u00f6kalp T\u00fcrk Medeniyeti Tarihi adl\u0131 eserinde kad\u0131n ve erke\u011fin birlikte bulunmalar\u0131 konusunu \u015f\u00f6yle a\u00e7\u0131klar: Ekonomik hayatta, aile hayat\u0131nda, siyasal meclislerde, sava\u015fta, avda, t\u00f6renlerde, yani mill\u00ee ziyafetlerde, sihirsel ayinlerde ve din\u00ee ibadetlerde kesinlikle kad\u0131n\u0131n erkekle birlikte bulunmas\u0131 gereklidir (G\u00f6kalp 2013: 278).<\/p>\n

1. Ayal ki\u015fi \u00f6yni\u00f1 zinniti.
\nKad\u0131n evin s\u00fcs\u00fcd\u00fcr.
\n2. Xotunsuz er qirsiz yer.
\nKad\u0131ns\u0131z erkek k\u0131rs\u0131z yer.
\n3 Xotunsiz \u00f6y cansiz ten.
\nKad\u0131ns\u0131z ev cans\u0131z beden.
\n4. Xotunsiz \u00f6ydin boran tozup turar.
\nKad\u0131ns\u0131z evden boran eksik olmaz.
\n5. Xotunluq rozigar g\u00fcldur, xotunsiz rozi\u0121ar \u00e7\u00f6ld\u00fcr.
\nKad\u0131nl\u0131 zaman g\u00fcld\u00fcr, kad\u0131ns\u0131z zaman \u00e7\u00f6ld\u00fcr.
\n6. Xotunum \u00f6ldi, qam\u00e7am sundi.
\nKad\u0131n\u0131m \u00f6ld\u00fc, kam\u00e7\u0131m k\u0131r\u0131ld\u0131.
\n7. Qiz bala \u00f6y zinniti.
\nK\u0131z \u00e7ocu\u011fu ev ziynetidir.
\n8. Qiz balini\u00f1 k\u00f6\u00f1li nazuk.
\nK\u0131z \u00e7ocu\u011funun g\u00f6nl\u00fc naziktir.
\n9. Qizliq \u00f6y xan k\u00f6vr\u00fcki.
\nK\u0131zl\u0131 ev han k\u00f6pr\u00fcs\u00fc.<\/p>\n

10. Qizliq \u00f6y qudsiz bolmas.
\nK\u0131zl\u0131 ev kutsuz olmaz.
\n11. Qizliq \u00f6yge Xizir amraq.
\nK\u0131zl\u0131 eve H\u0131z\u0131r dosttur.
\n12. Qizliq \u00f6yge qiriq at ba\u0121linar.
\nK\u0131zl\u0131 eve k\u0131rk at ba\u011flan\u0131r.
\n13. Qizni\u00f1 s\u00f6yg\u00fcsi qiriq yil bolidu.
\nK\u0131z\u0131n sevgisi k\u0131rk y\u0131l olur.
\n14. Qizi bar\u0121a, t\u00f6m\u00fcrmu \u00e9gilidu.
\nK\u0131z\u0131 olana demir de e\u011filir.
\n15. Qizi barni\u00f1 c\u00e9ni bar.
\nK\u0131z\u0131 olan\u0131n can\u0131 var.
\n16. Qizi barni\u00f1 nazi bar.
\nK\u0131z\u0131 olan\u0131n naz\u0131 olur.
\n17. Qizi bar \u00f6y seremcan.
\nK\u0131z\u0131 olan\u0131n evi d\u00fczenli.
\n18. Qizi bar \u00f6y g\u00fcli bar ba\u0121.
\nK\u0131z\u0131 olan ev g\u00fcl\u00fc olan ba\u011fd\u0131r.<\/p>\n

2. Kad\u0131n\u0131 de\u011fersiz veya g\u00fcvenilmez olarak g\u00f6steren atas\u00f6zleri<\/strong><\/span><\/p>\n

Kad\u0131nla ilgili olumsuz yarg\u0131lar i\u00e7eren \u00e7ok say\u0131da Uygur atas\u00f6z\u00fc bulunmaktad\u0131r. Kad\u0131n\u0131n hileci, vefas\u0131z, i\u015fe yaramaz, g\u00fcvenilmez oldu\u011funu belirten atas\u00f6zlerinin yan\u0131nda kad\u0131nla ya\u015faman\u0131n bela oldu\u011funu, ak\u0131ls\u0131zl\u0131k oldu\u011funu belirten atas\u00f6zleri de vard\u0131r. Baz\u0131 atas\u00f6zlerinde iyice a\u015fa\u011f\u0131lanan kad\u0131n H\u0131z\u0131r\u2019\u0131 bile yoldan \u00e7\u0131karacak \u015feytani biri olarak g\u00f6r\u00fclmektedir. Atas\u00f6zlerinde genel olarak yuva kurma, aile olma tavsiye edilirken bir \u00f6rnekte tek bir kad\u0131na ba\u011fl\u0131 olmayan erke\u011fin pek \u00e7ok kad\u0131na sahip olabilece\u011fi yarg\u0131s\u0131 g\u00f6r\u00fclmektedir: \u201cXotuni yoqni\u00f1 xotuni k\u00f6p.\u201d (Kad\u0131n\u0131 olmayan\u0131n kad\u0131n\u0131 \u00e7ok). Kad\u0131n\u0131 deve etinden ibaret g\u00f6ren atas\u00f6zleri ile Kutadgu Bilig\u2019de ge\u00e7en baz\u0131 beyitlerde benzerlikler g\u00f6r\u00fclmektedir:<\/p>\n

Qiz bala t\u00f6ge g\u00f6\u015fi. (K\u0131z \u00e7ocu\u011fu deve etidir.)
\nKutadgu Bilig\u2019de:
\nti\u015fi asl\u0131 et ol k\u00fcdezg\u00fc etig y\u0131d\u0131r et k\u00fcdezmese bolmaz itig (Ka\u00e7alin: 236)<\/p>\n

Kad\u0131n\u0131n asl\u0131 ettir; eti muhafaza etmeli; g\u00f6zetmezsen, et kokar; bunun \u00e7aresi yoktur (Arat 1988: 327).
\n1. Ayal ki\u015fi d\u00f6ni qorqutar.
\nKad\u0131n \u00f6r\u00fcmce\u011fi korkutur.
\n2. Ayal ki\u015fini u\u00e7urup k\u00f6r, ustirini kaplap (k\u00f6r).
\nKad\u0131n\u0131 oynat (k\u0131zd\u0131r) g\u00f6r, usturay\u0131 bileyip (g\u00f6r).
\n3. Ayal ki\u015fi \u00f6\u00e7ke y\u00e9\u0121i.
\nKad\u0131n ke\u00e7i ya\u011f\u0131d\u0131r.
\n4. Ayalni\u00f1 ordi\u0121a \u00e7iqqini, i\u015fni\u00f1 buzul\u0121ini.
\nKad\u0131n\u0131n evden \u00e7\u0131kan\u0131, i\u015fin bozulan\u0131.
\n5. Ayali soqu\u015fqaq adem alemni\u00f1 tin\u00e7liqini bilmes.
\nKad\u0131n\u0131 d\u00f6v\u00fc\u015fken olan insan d\u00fcnyan\u0131n huzurunu bilmez.
\n6. Ayali\u00f1 d\u00fc\u015fmen bolsa, mi\u00f1 d\u00fc\u015fmendin yaman.
\nKad\u0131n\u0131n d\u00fc\u015fmansa bin d\u00fc\u015fmandan daha k\u00f6t\u00fc.
\n7. Ayali\u00f1\u0121a \u00e7irayi\u00f1ni ber, k\u00f6\u00f1l\u00fc\u00f1ni berme, bala\u00f1\u0121a k\u00f6\u00f1l\u00fc\u00f1ni ber, \u00e7irayi\u00f1ni
\nberme.
\nKad\u0131n\u0131na y\u00fcz ver, g\u00f6nl\u00fcn\u00fc verme; \u00e7ocu\u011funa g\u00f6nl\u00fcn\u00fc ver, y\u00fcz verme.
\n8. Ayali\u00f1 hurun bolsa aq unda yobdan \u00e9ter.
\nKar\u0131n tembel ise ak undan m\u0131s\u0131r eri\u015ftesi yapar.
\n9. Xotun aldi\u00f1 balada qaldi\u00f1, almisa\u00f1 talada (qaldi\u00f1).
\nKad\u0131n ald\u0131n belaya kald\u0131n, almasan d\u0131\u015far\u0131da (kald\u0131n).
\n10. Xotun aldin u\u00e7a\u00f1\u0121a otun aldi\u00f1.
\nKad\u0131n ald\u0131n omzuna odun ald\u0131n.
\n11. Xotun almisam talada qaldim, xotun alsam balada qaldim.
\nKad\u0131n almasam d\u0131\u015far\u0131da kald\u0131m, kad\u0131n alsam belada kald\u0131m.
\n12. Xotun buzuq erge bala, er buzuq bali\u0121a (bala).
\nKad\u0131n bozuk, erke\u011fe bela; er bozuk, \u00e7ocu\u011fa bela.
\n13. Xotun qilsa erge yanar, er qilsa bali\u0121a (yanar).
\nKad\u0131n ne yaparsa erke\u011fe d\u00f6ner, erkek ne yaparsa \u00e7ocu\u011fa d\u00f6ner.
\n14. Xotun k\u00fcnlise, \u00f6y buzular, er k\u00fcnlise, \u00f6y t\u00fcziler.
\nKad\u0131n k\u0131skan\u0131rsa ev da\u011f\u0131l\u0131r, erkek k\u0131skan\u0131rsa ev yap\u0131l\u0131r.
\n15. Xotun ki\u015fi til bilen tul qalar.
\nKad\u0131n diliyle dul kal\u0131r.
\n16. Xotun ki\u015fini\u00f1 \u00e7\u00e9\u00e7i uzun, eqli qisqa.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Kad\u0131n\u0131n sa\u00e7\u0131 uzun akl\u0131 k\u0131sa.
\n17. Xotun ki\u015fini\u00f1 qiriq bir hiylisi bar.
\nKad\u0131n\u0131n k\u0131rk bir hilesi var.
\n18. Xotun ki\u015fini\u00f1 hilisi qiriq \u00e9\u015fekke y\u00fck.
\nKad\u0131n\u0131n hilesi k\u0131rk e\u015fe\u011fe y\u00fckt\u00fcr.
\n19. Xotun ki\u015fini\u00f1 i\u00e7ige bala patidu, gep patmaydu.
\nKad\u0131n\u0131n i\u00e7ine \u00e7ocuk s\u0131\u011far, laf s\u0131\u011fmaz.
\n20. Xotun ki\u015fi ov\u0121a yarimas, cigde ya\u0121ici no\u0121a (yarimas).
\nKad\u0131n ava yaramaz, i\u011fde a\u011fac\u0131 olu\u011fa (yaramaz).
\n21. Xotunni\u00f1 d\u00fc\u015fmenliki, mi\u00f1 d\u00fc\u015fmendin yaman.
\nKad\u0131n\u0131n d\u00fc\u015fmanl\u0131\u011f\u0131 bin d\u00fc\u015fmandan k\u00f6t\u00fc.
\n22. Xotunu\u00f1 p\u00fc\u00e7ek bolsa, m\u00e9hmini\u00f1 muttehem bolur.
\nKad\u0131n\u0131n bo\u015f (ak\u0131ls\u0131z) ise, misafirin al\u00e7ak olur.
\n23. Xotunu\u00f1 c\u00e9delxor bolsa \u00f6y\u00fc\u00f1ni\u00f1 ke\u00f1liki bilinmes, \u00f6t\u00fck\u00fc\u00f1 tar bolsa
\ncahanni\u00f1 ke\u00f1liki bilinmes.
\nKad\u0131n\u0131n kavgac\u0131 ise evinin geni\u015fli\u011fi (rahat\u0131) bilinmez, \u00e7izmen dar ise cihan\u0131n geni\u015fli\u011fi bilinmez.
\n24. Xotunu\u00f1\u0121a i\u015fengi\u00e7e, bosu\u0121a\u00f1\u0121a i\u015fen.
\nKad\u0131n\u0131na g\u00fcvenece\u011fine kap\u0131na g\u00fcven.
\n25. Xotunu\u00f1ni\u00f1 qandaqliqini biley d\u00e9se\u00f1, qo\u015fna\u00f1 bilen uru\u015fqanda k\u00f6r.
\nKad\u0131n\u0131n\u0131n nas\u0131l biri oldu\u011funu bilmek istersen kom\u015funla kavga ederken g\u00f6r.
\n26. Xotunu\u00f1 obdan bolsa qazini\u00f1 ya\u0121, xotunu\u00f1 yaman bolsa y\u00fcriki\u00f1 da\u0121.
\nKad\u0131n\u0131n iyi ise kazan\u0131n ya\u011f (dolu), kad\u0131n\u0131n k\u00f6t\u00fc ise y\u00fcre\u011fin yaral\u0131.
\n27. Xotunu\u00f1 uru\u015fqaq bolsa, cahanni\u00f1 tin\u00e7liqini bilmeysen.
\nKad\u0131n\u0131n kavgac\u0131 ise d\u00fcnyan\u0131n huzurunu bilmezsin.
\n28. Xotunu\u00f1 uru\u015fqaq bolsa, yaqa\u00f1 saq turmas, b\u00e9\u015fi\u00f1 taz bolsa, qolu\u00f1 pak
\nturmas.
\nKad\u0131n\u0131n kavgac\u0131 ise yakan sa\u011f olmaz (huzursuz olursun), ba\u015f\u0131n kel ise elin
\ntemiz durmaz.
\n29. Xotuni yax\u015fi \u015f\u00fcm\u015feymes.
\nKad\u0131n\u0131 iyi (olan) kambur olmaz.
\n30. Xotuni yoqni\u00f1 xotuni k\u00f6p.
\nKad\u0131n\u0131 olmayan\u0131n kad\u0131n\u0131 \u00e7ok.
\n31. Qiz toyluqsiz kelse, \u0121udurimas k\u00e9ler.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 K\u0131z d\u00fc\u011f\u00fcns\u00fcz gelse, m\u0131r\u0131ldanmadan gelir.
\n32. Qizlarni\u00f1 dostluqi yatliq bol\u0121u\u00e7e.
\nK\u0131zlar\u0131n dostlu\u011fu evleninceye kadard\u0131r.
\n33. Qizni k\u00f6rse Xizirmu yoldin \u00e9ziptu.
\nK\u0131z\u0131 g\u00f6rse H\u0131z\u0131r da yoldan \u00e7\u0131kar.
\n34. Qizni\u00f1 s\u00f6yg\u00fcnige i\u015fenme, k\u00f6yginige i\u015fen.
\nK\u0131z\u0131n sevgisine inanma, yand\u0131\u011f\u0131na inan.
\n35. Qizi bilen qamla\u015fsa, anini\u00f1 kari \u00e7a\u0121liq.
\nK\u0131z\u0131yla anla\u015fsa anan\u0131n k\u00e2r\u0131 ge\u00e7icidir.
\n36. Er k\u00fcnlise \u00f6y t\u00fcz\u00fcl\u00fcr, ayal k\u00fcnlise \u00f6y buzular.
\nEr k\u0131skansa ev d\u00fcz\u00fcl\u00fcr, kad\u0131n k\u0131skansa ev bozulur.
\n37. Ayalni\u00f1 k\u00fc\u00e7i k\u00f6z y\u00e9\u015fida.
\nKad\u0131n g\u00fcc\u00fc g\u00f6zya\u015f\u0131ndad\u0131r.
\n38. Qiz bala t\u00f6ge g\u00f6\u015fi.
\nK\u0131z \u00e7ocu\u011fu deve etidir.
\n39. Qiz q\u00e9risa \u00e7\u00f6ri bolur.
\nK\u0131z ya\u015fland\u0131\u011f\u0131nda hizmet\u00e7i (k\u00f6le) olur.
\n40. Qiz q\u00e9risa nazi bolar, q\u00e9ri\u0121imu razi (bolar).
\nK\u0131z ya\u015flansa nazlan\u0131r, ya\u015fl\u0131ya da raz\u0131 (olur).<\/p>\n

3. Erkek ve kad\u0131n\u0131n birlikte ge\u00e7ti\u011fi atas\u00f6zleri<\/span><\/strong><\/p>\n

Kad\u0131n ve erke\u011fin birlikte ge\u00e7ti\u011fi atas\u00f6zlerinde kad\u0131n\u0131 \u00f6ven, onu y\u00fccelten \u00f6rneklerin yan\u0131nda a\u015fa\u011f\u0131layan, k\u00f6t\u00fcleyen \u00f6rnekler de g\u00f6r\u00fclmektedir. Erkek ve kad\u0131n\u0131n birlikte ge\u00e7ti\u011fi atas\u00f6zlerinde \u00e7o\u011funlukla kad\u0131n\u0131n yaln\u0131z ya\u015famas\u0131
\nuygun g\u00f6r\u00fclmez. Onun bir erke\u011fin himayesine girmesi tavsiye edilir. Hatta daha ileri bir d\u00fc\u015f\u00fcnceyle kad\u0131n\u0131n yaln\u0131z ya\u015famas\u0131ndansa \u00f6lmesinin iyi oldu\u011fu vurgulan\u0131r. Bu yarg\u0131y\u0131 ta\u015f\u0131yan atas\u00f6zleriyle Kutadgu Bilig\u2019de ge\u00e7en \u015fu beyitler
\naras\u0131nda anlam birli\u011fi bulunmaktad\u0131r:<\/p>\n

k\u0131z\u0131\u011f tutma ewde uzun begsizin
\n\u00f6k\u00fcn\u00e7 birle \u00f6lgey \u00f6z\u00fc\u00f1 igsizin (Ka\u00e7alin: 236)<\/p>\n

K\u0131z\u0131 \u00e7abuk evlendir, uzun m\u00fcddet evde tutma, yoksa hastal\u0131\u011fa l\u00fczum kalmadan, yaln\u0131z bu pe\u015fimanl\u0131k seni \u00f6ld\u00fcr\u00fcr (Arat 1988: 326).<\/p>\n

ay\u00e2 kolda\u015f arda\u015f s\u00f6z ayd\u0131m kese
\nbu k\u0131z to\u011fmasa y\u00e9g tirig turmasa (Ka\u00e7alin: 236)<\/p>\n

Ey dost arkada\u015f, sana kesin bir \u015fey s\u00f6yleyeyim; bu k\u0131zlar do\u011fmasa, do\u011farsa ya\u015famasa daha iyi olur (Arat 1988: 326).<\/p>\n

kal\u0131 tu\u011fsa y\u00e9grek a\u00f1a y\u00e9r koy\u0131
\newi bolsa ko\u015fn\u0131 \u00f6l\u00fcgler toy\u0131 (Ka\u00e7alin: 236)<\/p>\n

E\u011fer d\u00fcnyaya gelirse, onun yerinin topra\u011f\u0131n alt\u0131 veya evinin mezara kom\u015fu olmas\u0131 daha hay\u0131rl\u0131d\u0131r (Arat 1988: 326)<\/p>\n

Atas\u00f6zlerinde erkek egemen bir anlay\u0131\u015f belirgin bi\u00e7imde g\u00f6r\u00fcl\u00fcr: \u201cXotundek er bar, erdek xotun (bar).\u201d Bu atas\u00f6z\u00fcne bakt\u0131\u011f\u0131m\u0131zda erke\u011fi a\u015fa\u011f\u0131lamak i\u00e7in kad\u0131na benzetildi\u011fini, kad\u0131n\u0131 y\u00fcceltmek i\u00e7in erke\u011fe benzetildi\u011fini g\u00f6rmekteyiz.<\/p>\n

Kad\u0131n gibi erkek var, erkek gibi kad\u0131n var.<\/p>\n

\u00d6zellikle \u00fclkemizin k\u0131rsal kesimlerinde erke\u011fin \u00e7ocu\u011funu k\u0131z \u00e7ocu\u011fundan daha \u00e7ok sevme, onu birincil olarak g\u00f6rme anlay\u0131\u015f\u0131n\u0131n Uygurlarda da g\u00f6r\u00fclen bir cinsiyet ayr\u0131m\u0131 oldu\u011funu \u201cK\u0131z\u0131m\u0131n \u00e7ocu\u011fu s\u00fcl\u00fcn yavrusu, \u00f6z\u00fcmden olsa
\nda anas\u0131; o\u011flumun \u00e7ocu\u011fu \u00f6z\u00fcm\u00fcn \u00e7ocu\u011fu, yad olsa da anas\u0131.\u201d atas\u00f6z\u00fcnde g\u00f6rebilmekteyiz. Kad\u0131n ve erke\u011fin birlikte ge\u00e7ti\u011fi atas\u00f6zlerinde genellikle kad\u0131n i\u00e7in olumsuz bir tablo \u00e7izilmektedir.<\/p>\n

G\u00fcn\u00fcm\u00fczde kanayan bir yara olan kad\u0131na \u015fiddet Uygur atas\u00f6zlerinde de g\u00f6r\u00fclmektedir. \u201cXotun cavab qilmisa, er tayaq salmas.\u201d (Kad\u0131n cevap vermese erkek d\u00f6vmez.) atas\u00f6z\u00fcnde dayak atmaya kad\u0131n\u0131n sebep oldu\u011fu g\u00f6sterilerek kad\u0131na dayak hakl\u0131 sebeplere dayand\u0131r\u0131lmaktad\u0131r. Bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n g\u00fcn\u00fcm\u00fczde de belirli kesimlerde s\u00fcrd\u00fc\u011f\u00fc g\u00f6r\u00fclmektedir. Genel olarak bak\u0131ld\u0131\u011f\u0131nda kad\u0131n ve erke\u011fin birlikte ge\u00e7ti\u011fi atas\u00f6zlerinde kad\u0131n i\u00e7in olumsuz bir tablo \u00e7izilmektedir.<\/p>\n

Atas\u00f6zlerinin bir\u00e7o\u011fu T\u00fcrkiye T\u00fcrkleri ile Uygur T\u00fcrkleri aras\u0131ndaki ortak anlay\u0131\u015fa sahiptir:<\/p>\n

\u201cAyalni\u00f1 y\u00e9\u015fini bili\u015f tes, erni\u00f1 q\u00e9risini.\u201d (Kad\u0131n\u0131n ya\u015f\u0131, erke\u011fin maa\u015f\u0131 sorulmaz.)<\/p>\n

Er q\u00e9risa qiz alar, qiz q\u00e9risa kim alar. (Er ya\u015flansa k\u0131z al\u0131r, k\u0131z ya\u015flansa kim al\u0131r.)<\/p>\n

1. Ayalsiz \u00f6yni\u00f1 temi yoq,
\nKad\u0131ns\u0131z evin tad\u0131 yok
\nErsiz \u00f6yni\u00f1 demi (yoq).
\nErkeksiz evin can\u0131 yok.
\n2. Ayal ki\u015fini\u00f1 dunyasi sadaqetlik er ki\u015fidur.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Kad\u0131n\u0131n d\u00fcnyas\u0131 sad\u0131k erkektir.
\n3. Ayalni\u00f1 tu\u0121qini kelse, ya\u0121 bilen g\u00fcr\u00fc\u00e7, erni\u00f1 tu\u0121qini kelse, k\u00fcnde uru\u015f.
\nKad\u0131n\u0131n akrabas\u0131 gelse ya\u011fl\u0131 pirin\u00e7 (pilav), erke\u011fin akrabas\u0131 gelse her
\ng\u00fcn kavga.
\n4. Ayalni\u00f1 ippiti erni\u00f1 zinniti.
\nKad\u0131n\u0131n iffeti erke\u011fin s\u00fcs\u00fcd\u00fcr.
\n5. Ayalni\u00f1 y\u00e9\u015fini bili\u015f tes, erni\u00f1 q\u00e9risini (bili\u015f tes).
\nKad\u0131n\u0131n ya\u015f\u0131, erke\u011fin maa\u015f\u0131 sorulmaz.
\n6. Xotun erke bolsa, \u00e9rige t\u00e9ge bolar.
\nKad\u0131n \u015f\u0131mar\u0131ksa erke\u011fine teke olur.
\n7. Xotun erge qaraydu, er yerge (qaraydu).
\nKad\u0131n erke\u011fe bakar, erkek yere bakar.
\n8. Xotun cavab qilmisa, er tayaq salmas.
\nKad\u0131n cevap vermese erkek d\u00f6vmez.
\n9. Xotundek er bar, erdek xotun (bar).
\nKad\u0131n gibi erkek var, erkek gibi kad\u0131n var.
\n10. Xotun qaniti er, er qaniti at.
\nKad\u0131n\u0131n kanad\u0131 er, erin kanad\u0131 at.
\n11. Xotun ki\u015fi erde yax\u015fi, erde bolmisa yerde (yax\u015fi).
\nKad\u0131n erkekte iyi, erkekte de\u011filse yerde (iyi).
\n12. Xotun ki\u015fini\u00f1 pakizliqini \u00e9rini\u00f1 yaqisidin k\u00f6r.
\nKad\u0131n\u0131n temizli\u011fini erke\u011fin yakas\u0131ndan g\u00f6r.
\n13. Xotun ki\u015fini\u00f1 tulliqidin er ki\u015fini\u00f1 boytaqliqi yaman.
\nKad\u0131n\u0131n dullu\u011fundan erke\u011fin bek\u00e2rl\u0131\u011f\u0131 k\u00f6t\u00fc.
\n14. Xotunni\u00f1 tu\u0121qini kelse \u015fovig\u00fcr\u00fc\u00e7, erni\u00f1 tu\u0121qini kelse k\u00fcnde uru\u015f.
\nKad\u0131n\u0131n akrabas\u0131 gelse pirin\u00e7 \u00e7orbas\u0131, erke\u011fin akrabas\u0131 gelse her g\u00fcn
\nkavga.
\n15. Xotunni\u00f1 tili tal\u0121u\u00e7e, erni\u00f1 b\u00e9li talar.
\nKad\u0131n\u0131n dili yoruluncaya kadar erke\u011fin beli yorulur.
\n16. Xotun yaman bolsa erni ba\u015flar, er yaman bolsa xotunni ta\u015flar.
\nKad\u0131n k\u00f6t\u00fc ise erke\u011fi terbiye eder (yola getirir), erkek k\u00f6t\u00fc ise kad\u0131n\u0131
\nkovar.
\n17. Qiz ani\u0121a tartidu, o\u0121ul bala dadi\u0121a.
\nK\u0131z anaya \u00e7eker, o\u011flan babaya.<\/p>\n

18. Qiz bala dadi\u0121a amraq, o\u0121ul bala ani\u0121a.
\nK\u0131z \u00e7ocu\u011fu babay\u0131 sever, o\u011flan anneyi.
\n19. Qiz bala yoq bala, o\u0121ul bala qo\u015f bala.
\nK\u0131z \u00e7ocuk yok \u00e7ocuk, erkek \u00e7ocuk \u00e7ift \u00e7ocuk.
\n20. Qiz tu\u0121ulsa n\u00e9me deydu? O\u0121ul tu\u0121ulsa hebbelli!
\nK\u0131z do\u011fsa ne denir? O\u011flan do\u011fsa ma\u015fallah!
\n21. Qiz \u00e7o\u00f1 bolsa xuyluq bolidu, o\u0121ul \u00e7o\u00f1 bolsa boyluq bolidu.
\nK\u0131z b\u00fcy\u00fcse huylu olur, o\u011flan b\u00fcy\u00fcse boylu olur.
\n22. Qiz \u00e7o\u00f1 bolsa, k\u00f6z tola, o\u0121ul \u00e7o\u00f1 bolsa, s\u00f6z tola.
\nK\u0131z b\u00fcy\u00fcd\u00fc\u011f\u00fcnde g\u00f6z \u00e7ok, o\u011ful b\u00fcy\u00fcd\u00fc\u011f\u00fcnde s\u00f6z \u00e7ok.
\n23. Qiz \u00e7o\u00f1 bolsa gep tola, o\u0121ul \u00e7o\u00f1 bolsa nep (tola).
\nK\u0131z b\u00fcy\u00fcd\u00fc\u011f\u00fcnde s\u00f6z \u00e7ok, o\u011ful b\u00fcy\u00fcd\u00fc\u011f\u00fcnde k\u00e2r (\u00e7ok).
\n24. Qizni anisi saqlisun, o\u0121ulni atisi (saqlisun).
\nK\u0131z\u0131 anas\u0131 b\u00fcy\u00fcts\u00fcn, o\u011flan\u0131 babas\u0131 (b\u00fcy\u00fcts\u00fcn).
\n25. Qizni g\u00fcl arisidin izde, yigitni el arisidin (izde).
\nK\u0131z\u0131 g\u00fcl aras\u0131ndan izle, yi\u011fidi el aras\u0131ndan (izle).
\n26. Qizni\u00f1 tul olturu\u015fni x\u00e9ridarni\u00f1 yoqluqidin, erni\u00f1 boytaqliqi incani\u00f1
\nyoqluqidin.
\nK\u0131z\u0131n dullu\u011fu m\u00fc\u015fteri (isteyen) yoklu\u011fundan, erke\u011fin bek\u00e2rl\u0131\u011f\u0131 gayret
\nyoklu\u011fundan.
\n27. Qizi\u00f1 a\u015fiq bolsa, yerge baq, o\u0121lu\u00f1 a\u015fiq bolsa, k\u00f6kke (baq).
\nK\u0131z\u0131n \u00e2\u015f\u0131k olursa yere bak, o\u011flun \u00e2\u015f\u0131k olursa g\u00f6\u011fe bak.
\n28. Qizi\u00f1ni taladin tos, o\u0121lu\u00f1ni baladin (tos).
\nK\u0131z\u0131n\u0131 sokaktan kurtar, o\u011flunu beladan (kurtar).
\n29. Qizi\u00f1ni\u00f1 t\u00f6ride oltur\u0121i\u00e7e, o\u0121lu\u00f1ni\u00f1 yoli\u0121a (baq).
\nK\u0131z\u0131n\u0131n evinde oturaca\u011f\u0131na o\u011flunun yoluna (bak).
\n30. Qizi\u00f1ni nomus\u00e7an qil o\u0121lu\u00f1ni tiri\u015f\u00e7an (qil).
\nK\u0131z\u0131n\u0131 namuslu yeti\u015ftir o\u011flunu \u00e7al\u0131\u015fkan (yeti\u015ftir).
\n31. Qizimni\u00f1 balisi qir\u0121avul balisi, \u00f6z qilip tur\u0121an anisi, o\u0121lumni\u00f1 balisi
\n\u00f6z\u00fcmni\u00f1 balisi, yat qilip tur\u0121an anisi.
\nK\u0131z\u0131m\u0131n \u00e7ocu\u011fu s\u00fcl\u00fcn yavrusu, \u00f6z\u00fcmden olsa da anas\u0131; o\u011flumun \u00e7ocu\u011fu
\n\u00f6z\u00fcm\u00fcn \u00e7ocu\u011fu, yad olsa da anas\u0131.
\n32. Qizimni\u00f1 balisi qizilg\u00fcl k\u00f6r\u00fcner, o\u0121lumni\u00f1 balisi o\u0121ri tiken (k\u00f6r\u00fcner).
\nK\u0131z\u0131m\u0131n \u00e7ocu\u011fu k\u0131z\u0131l g\u00fcl g\u00f6r\u00fcn\u00fcr, o\u011flumun \u00e7ocu\u011fu ku\u015fburnu (g\u00f6r\u00fcn\u00fcr).<\/p>\n

33. Qizim yep qir\u0121a \u00e7iqti, o\u0121lum yep ov\u0121a \u00e7iqti.
\nK\u0131z\u0131m yiyip k\u0131ra \u00e7\u0131kt\u0131, o\u011flum yiyip ava \u00e7\u0131kt\u0131.
\n34. Qiz y\u00e9tim bolsa b\u00e9\u015fi taz bolur, o\u0121ul y\u00e9tim bolsa kiyimi maz (bolur).
\nK\u0131z yetim kalsa ba\u015f\u0131 kel olur, o\u011ful yetim kalsa k\u0131yafeti k\u00f6t\u00fc (olur).
\n35. Er ba\u015f, xotun boyun.
\nEr ba\u015f, kad\u0131n boyun.
\n36. Er puldin y\u00fcz t\u00e9piptu, ayali dastixandin (y\u00fcz t\u00e9piptu).
\nEr paradan y\u00fcz bulur (\u015f\u0131mar\u0131r), kad\u0131n\u0131 sofradan (\u015f\u0131mar\u0131r).
\n37. Er \u0121\u00e9rib bolsa nax\u015fi\u00e7i bolar, xotun \u0121\u00e9rib bolsa yi\u0121la\u00f1\u0121u (bolar).
\nEr garip ise \u015fark\u0131c\u0131 olur, kad\u0131n garip ise a\u011flay\u0131c\u0131 (olur).
\n38. Er qeyerde bolsa, xotun \u015fu yerde.
\nEr nerede ise kad\u0131n orada (olmal\u0131).
\n39. Er q\u00e9risa to\u00f1\u0121aq bolar, ayal q\u00e9risa do\u00f1\u0121aq (bolar).
\nEr ya\u015flansa \u00e7ok \u00fc\u015f\u00fcr, kad\u0131n ya\u015flansa kambur (olur).
\n40. Er q\u00e9risa ca\u00f1cal\u00e7i bolur, xotun q\u00e9risa yal\u0121an\u00e7i bolur.
\nEr ya\u015flansa kavgac\u0131 olur, kad\u0131n ya\u015flansa yalanc\u0131 (olur).
\n41. Er q\u00e9risa qoy\u0121inini bilmes, ayal q\u00e9risa toy\u0121unini (bilmes).
\nEr ya\u015flansa koydu\u011funu bilmez, kad\u0131n ya\u015flansa doydu\u011funu (bilmez).
\n42. Er q\u00e9risa qiz alar, qiz q\u00e9risa kim alar.
\nEr ya\u015flansa k\u0131z al\u0131r, k\u0131z ya\u015flansa kim al\u0131r.
\n43. Er q\u00e9risa k\u00fc\u00e7idin qalar, xotun q\u00e9risa \u00e9sidin (qalar).
\nEr ya\u015flansa g\u00fcc\u00fcn\u00fc kaybeder, kad\u0131n ya\u015flansa haf\u0131zas\u0131n\u0131 (kaybeder).
\n44. Er ki\u015fi b\u00e9lidin q\u00e9ridu, xotun g\u00e9lidin (q\u00e9ridu).
\nEr ki\u015fi belinden ya\u015flan\u0131r, kad\u0131n bo\u011fazdan (ya\u015flan\u0131r).
\n45. Er ki\u015fi \u00e7\u00fcm\u00fclidek yi\u0121idu, xotun ki\u015fi toxudek \u00e7a\u00e7idu.
\nEr ki\u015fi kar\u0131nca gibi toplar, kad\u0131n tavuk gibi sa\u00e7ar.
\n46. Er ki\u015fi xotun ki\u015fini\u00f1 y\u00e9rim xudasi.
\nEr ki\u015fi kad\u0131n\u0131n yar\u0131m tanr\u0131s\u0131d\u0131r.
\n47. Er ki\u015fi muz ta\u0121, xotun ki\u015fi aptap.
\nEr ki\u015fi buz da\u011f\u0131, kad\u0131n g\u00fcne\u015f.
\n48. Er ki\u015fini\u00f1 qorsiqi\u0121a iger-y\u00fcgenlik at patar, ayal ki\u015fini\u00f1 qorsiqi\u0121a qara
\nba\u015fliq adem (patar).
\nEr ki\u015finin karn\u0131na e\u011ferli at s\u0131\u011far, kad\u0131n\u0131n karn\u0131na kara ba\u015fl\u0131 insan (s\u0131\u011far).
\n49 Er ki\u015fi \u00f6yni\u00f1 t\u00fcvr\u00fcki, xotun ki\u015fi i\u015fik \u00fclg\u00fc\u00e7igi.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Er ki\u015fi evin dire\u011fi, kad\u0131n kap\u0131 mente\u015fesi.
\n50. Erge xotunni\u00f1 y\u00e9ti yoq, o\u00e7aqqa otunni\u00f1 (y\u00e9ti yoq).
\nErke\u011fe kad\u0131n\u0131n yabanc\u0131s\u0131 yok, oca\u011fa odunun (yabanc\u0131s\u0131 yok).
\n51. Erni er qil\u0121anmu xotun, erni yer qil\u0121anmu xotun.
\nEri er yapan da kad\u0131n, eri rezil eden de kad\u0131n.
\n52. Erni tonutqan xotun, xotunni tonutqan otun.
\nEri tan\u0131tan kad\u0131n, kad\u0131n\u0131 tan\u0131tan odun.
\n53. Erni\u00f1 eyniki xotun, xotunni\u00f1 eyniki er.
\nErin aynas\u0131 kad\u0131n, kad\u0131n\u0131n aynas\u0131 er.
\n54. Erni\u00f1 \u0121\u00e9mi elde, xotuni\u00f1 \u0121\u00e9mi \u00f6yde.
\nErin kayg\u0131s\u0131 vatan i\u00e7in, kad\u0131n\u0131n kayg\u0131s\u0131 ev i\u00e7in.
\n55. Erni\u00f1 m\u00e9hri k\u00f6p bolsa, ayalni\u00f1 h\u00f6sni \u00e9\u00e7ilidu.
\nErin sevgisi \u00e7oksa, kad\u0131n\u0131n y\u00fcz\u00fc g\u00fcler.
\n56. Erni\u00f1 namini xotun \u00e7iqarir, xotunni\u00f1 namini er (\u00e7iqarar).
\nErin nam\u0131n\u0131 kad\u0131n \u00e7\u0131kar\u0131r, kad\u0131n\u0131n nam\u0131n\u0131 er (\u00e7\u0131kar\u0131r).
\n57. Er ot, xotun su.
\nErkek ate\u015f, kad\u0131n su.
\n58. Er insabliq bolsa, xotun vapadar bolur.
\nEr insafl\u0131 ise kad\u0131n vefal\u0131 olur.<\/p>\n

4. Kad\u0131n\u0131n \u00e7e\u015fitli varl\u0131klara benzetildi\u011fi veya varl\u0131klarla kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131 atas\u00f6zleri<\/span> <\/strong><\/p>\n

Kad\u0131n\u0131n \u00e7e\u015fitli varl\u0131klara benzetildi\u011fi ya da \u00e7e\u015fitli varl\u0131klarla kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131 atas\u00f6zlerindeki bak\u0131\u015f a\u00e7\u0131s\u0131 genel olarak kad\u0131n\u0131n g\u00fcvenilmez, de\u011fersiz, ihtiya\u00e7lar\u0131n\u0131n bitmedi\u011fi \u015feklindedir. Kam\u0131\u015f\u0131n dayan\u0131ks\u0131zl\u0131\u011f\u0131ndan hareketle \u201cKad\u0131na g\u00fcvenme, kam\u0131\u015fa dayanma.\u201d kam\u0131\u015f ile kad\u0131n\u0131n aras\u0131nda kurulan ili\u015fki kad\u0131n\u0131 g\u00fcvenilmez bir varl\u0131k olarak i\u015faretlemektedir.\u201cXotun\u0121a xumarni\u00f1 n\u00e9me i\u015fi, kali\u0121a tumarni\u00f1 (n\u00e9me i\u015fi).\u201d (Kad\u0131na tutkunun ne gere\u011fi var, s\u0131\u011f\u0131ra
\nnazarl\u0131\u011f\u0131n (ne gere\u011fi var?) atas\u00f6z\u00fc ile \u201cXotunni avayli\u0121an balisiz qalar, mozayni avayli\u0121an kalisiz (qalar).\u201d (Kad\u0131n\u0131 koruyan \u00e7ocuksuz kal\u0131r, buza\u011f\u0131y\u0131 koruyan ineksiz kal\u0131r.) atas\u00f6z\u00fcnde kad\u0131na \u00e2\u015f\u0131k olman\u0131n ve kad\u0131n\u0131 koruman\u0131n gereksizli\u011fi vurgulan\u0131rken kad\u0131n ve s\u0131\u011f\u0131r aras\u0131nda de\u011fersizlik y\u00f6n\u00fcnden benzerlik ilgisi kurulmaktad\u0131r.<\/p>\n

Bunlardan ba\u015fka kad\u0131n\u0131n kolunun s\u00f6ng\u00fcye, sa\u00e7\u0131n\u0131n s\u00fcp\u00fcrgeye benzetilmesi de onun fedak\u00e2rl\u0131\u011f\u0131n\u0131n bir i\u015fareti olarak yorumlanmal\u0131d\u0131r. Bu gruptaki atas\u00f6zleri de a\u011f\u0131rl\u0131kl\u0131 olarak kad\u0131n hakk\u0131nda olumsuz d\u00fc\u015f\u00fcnceler i\u00e7ermektedir.<\/p>\n

1. Ayal\u0121a er k\u00e9rek, d\u00e9hqan\u0121a yer (k\u00e9rek).
\nKad\u0131na er gerek, \u00e7ift\u00e7iye yer gerek.
\n2. Ayal ki\u015fi lapta olturar, ustira kapta (olturar).
\nKad\u0131n lafta oturur, ustura kapta (oturur).
\n3. Ayal ki\u015fini\u00f1 qoli k\u00f6sey, \u00e7\u00e9\u00e7i s\u00fcp\u00fcrge.
\nKad\u0131n\u0131n eli s\u00f6ng\u00fc (s\u00f6nge), sa\u00e7\u0131 s\u00fcp\u00fcrge.
\n4. Ayal ki\u015fi \u00f6yde a\u00e7 qalmaptu, muzay samanliqta (a\u00e7 qalmaptu).
\nKad\u0131n evde a\u00e7 kalmam\u0131\u015f, buza\u011f\u0131 samanl\u0131kta (a\u00e7 kalmam\u0131\u015f).
\n5. Ayalni\u00f1 kiyimi p\u00fctmes, harvini\u00f1 cabduqi (p\u00fctmes).
\nKad\u0131n\u0131n giyimi t\u00fckenmez, araban\u0131n ara\u00e7lar\u0131 (ihtiyac\u0131).
\n6. Xotunda gunah yoq dellal yaman, atta gunah yoq iger (yaman).
\nKad\u0131nda g\u00fcnah yok simsar k\u00f6t\u00fc, atta g\u00fcnah yok e\u011fer k\u00f6t\u00fc.
\n7. Xotun siri\u00f1ni alar, d\u00fc\u015fmen c\u00e9ni\u00f1ni (alar).
\nKad\u0131n s\u0131rr\u0131n\u0131 al\u0131r, d\u00fc\u015fman can\u0131n\u0131 (al\u0131r).
\n8. Xotun\u0121a amraq bali\u0121a \u00f6\u00e7, qaymaqqa amraq kali\u0121a \u00f6\u00e7.
\nKad\u0131na (olan) sevgi \u00e7ocu\u011fa yok, kayma\u011fa (olan) sevgi s\u0131\u011f\u0131ra yok.
\n9. Xotun\u0121a xumarni\u00f1 n\u00e9me i\u015fi, kali\u0121a tumarni\u00f1 (n\u00e9me i\u015fi).
\nKad\u0131na tutkunun ne gere\u011fi var, s\u0131\u011f\u0131ra nazarl\u0131\u011f\u0131n (ne gere\u011fi var).
\n10. Xotun\u0121a i\u015fenme, qomu\u015fqa y\u00f6lenme.
\nKad\u0131na g\u00fcvenme, kam\u0131\u015fa dayanma.
\n11. Xotun ki\u015fi lap bilen y\u00fcrer, ustira kap bilen (y\u00fcrer).
\nKad\u0131n lafla y\u00fcr\u00fcr (hareket eder) ustura bileyle (\u00e7al\u0131\u015f\u0131r).
\n12. Xotun ki\u015fini\u00f1 kiyimi p\u00fctmes, atni\u00f1 cabduqi (p\u00fctmes).
\nKad\u0131n\u0131n giyimi bitmez at\u0131n malzemesi (bitmez).
\n13. Xotunni avayli\u0121an balisiz qalar, mozayni avayli\u0121an kalisiz (qalar).
\nKad\u0131n\u0131 koruyan \u00e7ocuksuz kal\u0131r, buza\u011f\u0131y\u0131 koruyan ineksiz kal\u0131r.
\n14. Xotunni\u00f1 obdini \u00e9rini baqar, d\u00e9hqanni\u00f1 obdini y\u00e9rini (baqar).
\nKad\u0131n\u0131n iyisi erke\u011fine bakar, \u00e7ift\u00e7inin iyisi arazisine (bakar).
\n15. Xotunni\u00f1 em\u00e7eklik bolsa bala\u00f1 bordaq, kala\u00f1 em\u00e7eklik bolsa mozayi\u00f1 solaq.
\nKad\u0131n\u0131n memeli (s\u00fctl\u00fc) ise \u00e7ocu\u011fun g\u00fcrb\u00fcz, ine\u011fin memeli ise buza\u011f\u0131n g\u00fcrb\u00fcz.
\n16. Xotunu\u00f1ni xu\u015f qilay d\u00e9se\u00f1 lap ur, sara\u00f1ni xu\u015f qilay d\u00e9se\u00f1 dap (ur).
\nKad\u0131n\u0131n\u0131 mutlu etmek istersen s\u00f6z s\u00f6yle, deliyi memnun etmek istersen def \u00e7al.<\/p>\n

17. Qiz alsa\u00f1 em\u00e7ekke baq, rex alsa\u00f1 t\u00e9gige baq.
\nK\u0131z al\u0131rsan memelerine bak, kuma\u015f al\u0131rsan alt\u0131na (ters y\u00fcz\u00fc) bak.
\n18. Qiz bala sal\u0121a t\u00e9\u015fi, nege \u00e7\u00fc\u015f\u00fc\u015fni bilgili bolmas.
\nK\u0131z \u00e7ocu\u011fu sapan ta\u015f\u0131, nereye d\u00fc\u015fece\u011fi bilinmez.
\n19. Qiz bali\u0121a er tapmaq, paltisi\u0121a sap tapmaq.
\nK\u0131z \u00e7ocu\u011funa er bulmak, balataya sap bulmakt\u0131r.
\n20. Qiz bilen \u00e7\u00e9li\u015fma, \u0121unan bilen \u00e7\u00e9pi\u015fma.
\nK\u0131zla \u00e7at\u0131\u015fma, tayla ko\u015fma.
\n21. Qiz saqli\u0121u\u00e7e tuz saqla.
\nK\u0131z b\u00fcy\u00fctece\u011fine tuz biriktir.
\n22. Qiz\u0121a naz k\u00e9rek me\u015frepke saz (k\u00e9rek).
\nK\u0131za naz gerek me\u015frebe saz gerek.
\n23. Qizni buz\u0121an delle, qazini buz\u0121an zelle.
\nK\u0131z\u0131 bozan \u00e7\u00f6p\u00e7atan, kad\u0131y\u0131 bozan ziyafet.
\n24. Qizni\u00f1 k\u00f6zi osmida, tazni\u00f1 k\u00f6zi posmida.
\nK\u0131z\u0131n g\u00f6z\u00fc s\u00fcrmede, kelin g\u00f6z\u00fc \u015fapkada.
\n25. Qizi\u00f1ni\u00f1 oyni\u015fi\u0121a baq, qazini\u00f1ni\u00f1 qayni\u015fi\u0121a (baq).
\nK\u0131z\u0131n\u0131n oynad\u0131\u011f\u0131na bak, kazan\u0131n\u0131n kaynad\u0131\u011f\u0131na (bak).
\n26. Ersiz xotun y\u00fcgensiz at.
\nErsiz kad\u0131n gemsiz at.
\n27. Xotun xeqni\u00f1 nalisi tola, i\u015f uqmasni\u00f1 bahanisi (tola).
\nKad\u0131n milletinin feryad\u0131 \u00e7ok, i\u015f bilmezin bahanesi \u00e7ok.
\n28. Xotunni\u00f1 obdini \u00f6yge \u00e9tidu supra-taxta.
\nKad\u0131n\u0131n iyisi eve kurar sofra.<\/p>\n

5. Kad\u0131n hakk\u0131nda \u00f6\u011f\u00fct i\u00e7eren Atas\u00f6zleri<\/strong><\/span><\/p>\n

Bu atas\u00f6zleri huzurlu bir ya\u015fam i\u00e7in \u00f6\u011f\u00fct i\u00e7ermektedir. Genellikle e\u015f se\u00e7imi, e\u015f, anne, baba ve \u00e7ocuk ili\u015fkileri ele al\u0131nm\u0131\u015ft\u0131r. Atas\u00f6zlerinde dikkati \u00e7eken bir nokta erke\u011fin e\u015f se\u00e7iminde \u201ck\u0131z\u201d tercih etmesi, geleneklerine ba\u011fl\u0131
\nyerden k\u0131z al\u0131nmas\u0131, zenginli\u011fe de\u011fil k\u0131z\u0131n karakterine bakarak tercih edilmesi vurgulan\u0131r. Bu atas\u00f6zleri ile Kutadgu Bilig\u2019de ge\u00e7en baz\u0131 beyitler aras\u0131nda benzerlikler ilgi \u00e7ekicidir:<\/p>\n

usa ew k\u0131z\u0131 al elig tegmed\u00fck
\nseni\u00f1de ad\u0131n er y\u00fczin k\u00f6rmed\u00fck (Ka\u00e7alin: 234)<\/p>\n

Alacaksan, el de\u011fmemi\u015f ve senden ba\u015fka erkek y\u00fcz\u00fc g\u00f6rmemi\u015f olan, bir aile k\u0131z\u0131 alma\u011fa \u00e7al\u0131\u015f (Arat 1988: 325)
\no\u011fulka kisi al k\u0131z\u0131\u011f erke b\u00e9r
\nsak\u0131n\u00e7s\u0131z tirilgil ay\u00e2 kutlu\u011f er (Ka\u00e7alin: 236)
\nO\u011fula k\u0131z al, k\u0131z\u0131 ere ver; \u00f6mr\u00fcn\u00fc dertsiz ge\u00e7ir, ey mes\u2019\u00fbd insan (Arat 1988: 326).<\/p>\n

Bug\u00fcn de Anadolu\u2019nun g\u00f6r\u00fcc\u00fc usul\u00fc evlili\u011fi s\u00fcrd\u00fcren pek \u00e7ok yerinde \u201csoy k\u00f6k yerden k\u0131z alma\u201d anlay\u0131\u015f\u0131 devam etmektedir.
\nAtas\u00f6zlerinde evlenen erke\u011fe annesini unutmamas\u0131 tavsiye edilir. Kad\u0131n ve erke\u011fin birbirini b\u00fct\u00fcnleyen durumu \u201cEr g\u00f6kten d\u00fc\u015fm\u00fc\u015f de\u011fil, kad\u0131n onun anas\u0131; kad\u0131n yerden bitmi\u015f de\u011fil er onun babas\u0131.\u201d bi\u00e7iminde dile getirilir. Bir
\natas\u00f6z\u00fcnde \u201cKad\u0131n al\u0131rsan g\u00fczelini alma, kopmaz kemendi boynuna ba\u011flama.\u201d bi\u00e7iminde g\u00fczel kad\u0131n alman\u0131n erke\u011fin ba\u015f\u0131na bela olmas\u0131 toplumsal bir hastal\u0131\u011f\u0131 yans\u0131tmas\u0131 bak\u0131m\u0131ndan anlaml\u0131d\u0131r. Atas\u00f6zlerinin bir k\u0131sm\u0131nda kad\u0131na hak etti\u011fi de\u011ferin verildi\u011fi de g\u00f6r\u00fcl\u00fcr.
\nKad\u0131n ve erke\u011fin birbirini b\u00fct\u00fcnleyen durumu \u201cEr g\u00f6kten d\u00fc\u015fm\u00fc\u015f de\u011fil, kad\u0131n onun anas\u0131; kad\u0131n yerden bitmi\u015f de\u011fil er onun babas\u0131.\u201d bi\u00e7iminde dile getirilir. Bu atas\u00f6z\u00fcnde kad\u0131n\u0131 erkekle e\u015fit durumda g\u00f6rmenin yan\u0131nda neslin
\ndevam\u0131 i\u00e7in de erkek ve kad\u0131n\u0131n birbirine muhta\u00e7 oldu\u011fu vurgulan\u0131r. Neslin devam\u0131n\u0131n \u00e7aresinin kad\u0131nda oldu\u011funu Kutadgu Bilig\u2019de de g\u00f6rmekteyiz:<\/p>\n

neg\u00fc t\u00e9r e\u015fitgil ki\u015fi \u00fcdr\u00fcmi
\nuru\u011f kesmeg\u00fcke kisi ol emi (Ka\u00e7alin: 179)
\n\u0130nsanlar\u0131n se\u00e7kini ne der, dinle; neslin kesilmemesinin \u00e7aresi kad\u0131nd\u0131r (Arat 1988: 247).<\/p>\n

1. Ayali\u00f1\u0121a bala\u00f1 yoq yerde eqil k\u00f6rset, bala\u00f1\u0121a adem yoq yerde eqil k\u00f6rset.
\nKad\u0131n\u0131na \u00e7ocu\u011fun olmad\u0131\u011f\u0131 yerde ak\u0131l ver, \u00e7ocu\u011funa kimsenin olmad\u0131\u011f\u0131
\nyerde ak\u0131l ver.
\n2. Ayali\u00f1ni dep ana\u00f1ni unutma.
\nKad\u0131n\u0131nla \u00e7ok ilgilenip anneni unutma.
\n3. Ayali\u00f1ni q\u00e9ritay d\u00e9se\u00f1, h\u00f6l otun \u00e9lip bar.
\nKad\u0131n\u0131n\u0131 ya\u015fland\u0131rmak istersen \u0131slak odun g\u00f6t\u00fcr. (ters \u00f6\u011f\u00fct)
\n4. Xotun alsa\u00f1 \u00e7irayini alma, \u00fcz\u00fclmes salmini boynu\u00f1\u0121a salma.
\nKad\u0131n al\u0131rsan g\u00fczelini alma, kopmaz kemendi boynuna ba\u011flama.
\n5. Xotun alsa\u00f1 yiraqtin al, \u00e9\u015fek alsa\u00f1 y\u00e9qindin (al).
\nKad\u0131n al\u0131rsan uzaktan al, e\u015fek al\u0131rsan yak\u0131ndan (al).<\/p>\n

6. Xotun talli\u0121an xotunsiz qalar, otun talli\u0121an otunsiz (qalar).
\nKad\u0131n se\u00e7en kad\u0131ns\u0131z kal\u0131r, odun se\u00e7en odunsuz kal\u0131r.
\n7. Qiz al toy qil\u0121an yerdin, \u00f6y tut \u00f6y qil\u0121an yerdin.
\nK\u0131z al d\u00fc\u011f\u00fcn yap\u0131lan yerden, ev tut ev yap\u0131lan yerden.
\n8. Qiz al, k\u00f6r al, t\u00e9z al.
\nK\u0131z al, g\u00f6r al, tez al.
\n9. Qiz bala erde bol\u0121ini yax\u015fi, bolmisa yerde bol\u0121ini yax\u015fi.
\nK\u0131z \u00e7ocu\u011funun evlenmesi iyi, evlenmezse \u00f6lmesi iyi.
\n10. Qizni bilez\u00fckige qarap alma, bilikige qarap al.
\nK\u0131z\u0131 bilezi\u011fine bak\u0131p alma, bile\u011fine bak\u0131p al.
\n11. Qizi\u00f1ni er almisa, qo\u015fna\u00f1din sora.
\nK\u0131z\u0131n\u0131 kimse almasa kom\u015funa sor.
\n12. Qizi\u00f1ni bermigin tu\u0121qan\u0121a, yat bolisen, siri\u00f1ni \u00e9ytma d\u00fc\u015fmenge, mat bolisen.
\nK\u0131z\u0131n\u0131 verme akrabana yad olursun, s\u0131rr\u0131n\u0131 s\u00f6yleme d\u00fc\u015fmana mat olursun.
\n13. Qizi\u00f1ni maxtima, i\u015fidin dadlima.
\nK\u0131z\u0131n\u0131 \u00f6vme i\u015finden \u015fik\u00e2yet etme.
\n14. Er talli\u0121an muz\u0121a u\u00e7raptu, xotun talli\u0121an taz\u0121a (u\u00e7raptu).
\nEr se\u00e7en buzla kar\u015f\u0131la\u015f\u0131r, kad\u0131n se\u00e7en kelle (kar\u015f\u0131la\u015f\u0131r).
\n15. Er k\u00f6ktin \u00e7\u00fc\u015fken emes, ayal uni\u00f1 anisi, ayal yerdin \u00fcngen emes, erdur uni\u00f1 dadisi.
\nEr g\u00f6kten d\u00fc\u015fm\u00fc\u015f de\u011fil, kad\u0131n onun anas\u0131; kad\u0131n yerden bitmi\u015f de\u011fil er onun babas\u0131.<\/p>\n

Sonu\u00e7<\/span><\/strong><\/p>\n

1. Kad\u0131nlarla ilgili oldu\u011funu tespit etti\u011fimiz y\u00fcz elli civar\u0131ndaki Uygur atas\u00f6zlerinden on sekizi kad\u0131nlar hakk\u0131nda olumlu yarg\u0131 i\u00e7ermektedir.
\n2. Kad\u0131n\u0131n \u201chileci, g\u00fcvenilmez, erke\u011fin ba\u015f\u0131na bela olmas\u0131, ihtiya\u00e7lar\u0131n\u0131n bitmemesi\u201d gibi \u00f6zellikleri olumsuz yarg\u0131lar i\u00e7inde en \u00e7ok kar\u015f\u0131la\u015f\u0131lan \u00f6zelliklerindendir.
\n3. Bir kad\u0131n\u0131n yaln\u0131z ya\u015famas\u0131n\u0131n do\u011fru olmad\u0131\u011f\u0131 bir erke\u011fin himayesinde olmas\u0131 gerekti\u011fi aksi h\u00e2lde \u00f6lmesinin daha iyi olaca\u011f\u0131 kad\u0131nlarla ilgili olumsuz yarg\u0131 i\u00e7eren atas\u00f6zlerinde s\u0131k\u00e7a g\u00f6r\u00fclen bir yarg\u0131d\u0131r.
\n4. Uygur atas\u00f6zleri i\u00e7inde bir \u00f6rne\u011fin d\u0131\u015f\u0131nda poligamiyi te\u015fvik eden atas\u00f6z\u00fcne rastlanmam\u0131\u015ft\u0131r.<\/p>\n

5. Uygur atas\u00f6zleri i\u00e7inde kad\u0131nlar hakk\u0131nda olumlu yarg\u0131 bildiren atas\u00f6zlerinde kad\u0131n evin s\u00fcs\u00fc, erke\u011fin vazge\u00e7ilmezi, evin kutsal\u0131, nazik bir varl\u0131k olarak yer almaktad\u0131r.
\n6. Uygur atas\u00f6zlerinde kad\u0131nlarla ilgili yarg\u0131lar\u0131n \u00e7o\u011fu Kutadgu Bilig\u2019de yer alan g\u00f6r\u00fc\u015flerle benzerlik g\u00f6stermektedir.
\n7. Eski T\u00fcrklerde hakan\u0131n yan\u0131nda yer alan kad\u0131n\u0131n zamanla ikinci plana at\u0131lmas\u0131, eve hapsedilmesi yabanc\u0131 k\u00fclt\u00fcrlerin etkisiyle geli\u015fmi\u015f olabilir. Kutadgu Bilig\u2019de ge\u00e7en i\u015filerni ewde k\u00fcdezgil tu\u00e7\u0131 ti\u015fini\u00f1 ta\u015f\u0131 teg bolumaz i\u00e7i (Ka\u00e7alin: 236)
\nKad\u0131nlar\u0131 her vakit evde muhafaza et; kad\u0131n\u0131n i\u00e7i d\u0131\u015f\u0131 gibi olmaz (Arat 1988: 326) bu dizelerde de kad\u0131n\u0131n eve hapsedilmesi gerekti\u011fi anlay\u0131\u015f\u0131 vard\u0131r.
\n8. Uygur atas\u00f6zlerinde anal\u0131k, yuva kurma ve neslin devam\u0131 s\u00f6z konu oldu\u011funda kad\u0131n kutsal bir varl\u0131k h\u00fcviyetine b\u00fcr\u00fcnmektedir.<\/p>\n

Taranan Kaynak<\/span><\/strong><\/p>\n

SART\u00c9T\u0130N, Eziz Atavulla (2013), Uy\u0121ur Xelq Maqal-Temsilliri, \u015einca\u00f1 Univ\u00e9rsit\u00e9ti Ne\u015friyati, \u00dcr\u00fcm\u00e7i.<\/p>\n

Kaynaklar<\/span><\/strong><\/p>\n

AKSAN, Do\u011fan (2007), En Eski T\u00fcrk\u00e7e\u2019nin \u0130zlerinde, 3. Bas\u0131m, \u0130stanbul, Multilingual Yay\u0131nlar\u0131.
\nARAT, Re\u015fit Rahmeti (1988), Kutadgu Bilig, 4. Bask\u0131, Ankara, TTK Yay\u0131nlar\u0131.
\nARAT, Re\u015fit Rahmeti (2007), Eski T\u00fcrk \u015eiiri, 4. Bask\u0131, Ankara, TTK Yay\u0131nlar\u0131.
\nCAFERO\u011eLU, Ahmet (1993), Eski Uygur T\u00fcrk\u00e7esi S\u00f6zl\u00fc\u011f\u00fc, 3. Bask\u0131, \u0130stanbul, Enderun Kitabevi.
\n\u00c7OBANO\u011eLU, \u00d6zkul (2004), T\u00fcrk D\u00fcnyas\u0131 Ortak Atas\u00f6zleri S\u00f6zl\u00fc\u011f\u00fc, Ankara, Atat\u00fcrk K\u00fclt\u00fcr
\nMerkezi Yay\u0131n\u0131.
\nD\u0130L\u00c2\u00c7AR, A. (1988), Kutadgu Bilig \u0130ncelemesi, 2. Bask\u0131, Ankara, TDK Yay\u0131nlar\u0131.
\nERC\u0130LASUN, Ahmet Bican vd. (2014), D\u00eevanu Lug\u00e2ti\u2019t-T\u00fcrk, Ankara, TDK Yay\u0131nlar\u0131.
\nG\u00d6KALP, Ziya (2013), T\u00fcrk Medeniyeti Tarihi, Sadele\u015ftiren: Yal\u00e7\u0131n Toker, 4. Bask\u0131, \u0130stanbul,
\nToker Yay\u0131nlar\u0131.
\n\u0130SMAY\u0130L, Osman (1998), Xelq \u00c9\u0121iz Edebiyati Heqqide Omumiy Bayan, \u00dcr\u00fcm\u00e7i, \u015einca\u00f1 Xelq
\nNe\u015firyati.
\nKA\u00c7AL\u0130N, S Mustafa, http:\/\/ekitap.kulturturizm.gov.tr\/Eklenti\/10716, yusufhashacib kutadgubilig mustafakacalinpdf.pdf?0
\n\u00d6ZTOP\u00c7U, Kurtulu\u015f (1992), Uygur Atas\u00f6zleri ve Deyimleri, \u0130stanbul, Do\u011fu T\u00fcrkistan Vakf\u0131
\nYay\u0131nlar\u0131.
\nTEK\u0130N, Talat (2008), Orhon Yaz\u0131tlar\u0131, Ankara, TDK Yay\u0131nlar\u0131.<\/p>\n","protected":false},"excerpt":{"rendered":"

Yrd. Do\u00e7. Dr. Ahmet KARAMAN \u00d6zet: Uygur s\u00f6zl\u00fc edebiyat\u0131n\u0131n \u00f6nemli bir \u00fcr\u00fcn\u00fc olan atas\u00f6zleri Uygur T\u00fcrk\u00e7esinde \u201cmaqal-temsil\u201d olarak adland\u0131r\u0131l\u0131r. Uzun bir medeniyet devrinin \u00fcr\u00fcn\u00fc olan atas\u00f6zleri halk\u0131n tecr\u00fcbesini ve haf\u0131zas\u0131n\u0131 yans\u0131tan ayna gibidir. Atas\u00f6zlerinin dili sanatl\u0131 ve derli topludur. Ge\u00e7mi\u015fin tecr\u00fcbesini az s\u00f6zle ama geni\u015f olarak anlatma imk\u00e2n\u0131na sahiptir. Atas\u00f6zlerinin dili ahenklidir. Ahenk, atas\u00f6zlerine \u015fiir […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[],"class_list":["post-4276","post","type-post","status-publish","format-standard","hentry","category-uygur-tarihi-ve-kulturu"],"_links":{"self":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4276","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4276"}],"version-history":[{"count":2,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4276\/revisions"}],"predecessor-version":[{"id":4516,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4276\/revisions\/4516"}],"wp:attachment":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4276"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4276"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4276"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}