{"id":449,"date":"2014-03-12T15:07:36","date_gmt":"2014-03-12T13:07:36","guid":{"rendered":"https:\/\/tr.uyghuracademy.org\/?p=449"},"modified":"2017-05-15T22:13:34","modified_gmt":"2017-05-15T19:13:34","slug":"baskurt-turkleri-roza-kurban","status":"publish","type":"post","link":"https:\/\/tr.uyghuracademy.org\/?p=449","title":{"rendered":"Ba\u015fkurt T\u00fcrkleri – Roza KURBAN"},"content":{"rendered":"

\"Roza_Kurban[1]\"<\/a>Avrupa ile Asya\u2019y\u0131 birbirine ba\u011flayan Ural Da\u011flar\u0131 ve Ural (Yay\u0131k) Nehri Ba\u015fkurt T\u00fcrklerinin ana yurdudur. \u00c7ok k\u00f6kl\u00fc bir tarihi ge\u00e7mi\u015fi olan Ba\u015fkurtlar\u0131n say\u0131s\u0131 di\u011fer T\u00fcrk boylar\u0131na g\u00f6re daha azd\u0131r. D\u00fcnya\u2019da toplam 2 milyon civar\u0131nda Ba\u015fkurt T\u00fcrk\u00fc oldu\u011fu bilinmektedir. Say\u0131lar\u0131n\u0131n az olmas\u0131na kar\u015f\u0131n geleneklerine s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 olan Ba\u015fkurt T\u00fcrkleri ge\u00e7mi\u015flerini ya\u015fatmakta kararl\u0131d\u0131rlar. Bug\u00fcn Rusya Federasyonu\u2019na ba\u011fl\u0131 olan Ba\u015fkurdistan\u2019\u0131n y\u00fcz\u00f6l\u00e7\u00fcm\u00fc 143 600 kilometre kare olup, toplam n\u00fcfusu 4 140 336 civar\u0131ndad\u0131r. Ba\u015fkurdistan n\u00fcfusunun etnik da\u011f\u0131l\u0131m\u0131 \u015f\u00f6yledir: %29,8 Ba\u015fkurt, %36,3 Rus, % 24,1 Tatar, %2,8 \u00c7uva\u015f, %2,6 Mari, %1,3 Ukraynal\u0131, %0,6 Moldoval\u0131, %0,5 Udmurt\u2019tur. Rakamlardan da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, Ba\u015fkurdistan\u2019da Ruslar \u00e7o\u011funluktad\u0131r.<\/p>\n

Yaz\u0131l\u0131 Kaynaklarda Ba\u015fkurt T\u00fcrkleri<\/strong><\/p>\n

Ural b\u00f6lgesi ve Ba\u015fkurt T\u00fcrkleri denince ilk akla gelen isim \u00fcnl\u00fc tarih\u00e7i, T\u00fcrkolog ve devlet adam\u0131 Zeki Velidi Togan\u2019d\u0131r (1890\u20131970). T\u00fcrkiye\u2019de ve d\u00fcnyada Ba\u015fkurt tarihinin ve genel olarak Ba\u015fkurtlar\u0131n tan\u0131nmas\u0131 Togan sayesinde olmu\u015ftur dersek hi\u00e7 de yanl\u0131\u015f olmaz. Zeki Velidi t\u00fcm \u00f6mr\u00fcn\u00fc milletine adayan nadir insanlardan birisidir ki, hayat\u0131n\u0131n b\u00fcy\u00fck bir vatan\u0131ndan ve milletinden uzaklarda ge\u00e7irmi\u015fse de Ba\u015fkurt milleti i\u00e7in hizmet etmi\u015f, Ba\u015fkurtlarla ilgili bir\u00e7ok eser yazarak Ba\u015fkurt T\u00fcrklerinin yurt d\u0131\u015f\u0131ndaki sesi olmu\u015ftur. \u201cHat\u0131ralar\u201d ba\u015fta olmak \u00fczere 2003 y\u0131l\u0131nda T\u00fcrksoy taraf\u0131ndan yay\u0131mlanan \u201cBa\u015fkurtlar\u0131n Tarihi\u201d gibi eserlerinde, say\u0131s\u0131z makalelerinde Ba\u015fkurt T\u00fcrklerinin dil, tarih, edebiyat\u0131 ve k\u00fclt\u00fcr\u00fc ile ilgili geni\u015f bilgiler sunarak, milletine dair hi\u00e7bir ayr\u0131nt\u0131y\u0131 es ge\u00e7memi\u015ftir.
\nBir milletin ad\u0131 olan Ba\u015fkurt kelimesi, ba\u015f ve kurt s\u00f6zc\u00fcklerinden olu\u015fan bir birle\u015fik kelimedir. Halk aras\u0131nda dola\u015fan bir rivayete g\u00f6re, Ba\u015fkurtlara \u0130slam dinini \u00f6\u011fretmek i\u00e7in gelen insana bir kurt yol g\u00f6stermi\u015ftir. Bundan dolay\u0131, ba\u015f\u0131 kurt, yani \u00f6nderleri kurt diye adland\u0131r\u0131lm\u0131\u015ft\u0131r. Eski Yunan, Arap, \u00c7in vs. kaynaklar\u0131nda s\u0131k\u00e7a Ba\u015fkurt kelimesine rastlamak m\u00fcmk\u00fcnd\u00fcr. Ba\u015fkurt kelimesi yaz\u0131l\u0131 kaynaklarda ilk kez II. y\u00fczy\u0131lda \u00fcnl\u00fc Yunan astronomu, matematik\u00e7i ve co\u011frafyac\u0131 Klaudios Ptolemaios (MS 108\u2013168) taraf\u0131ndan kaleme al\u0131nm\u0131\u015ft\u0131r. Ba\u015fkurt, Va\u015fgirt \u015feklinde bat\u0131 kaynaklar\u0131nda ve \u0130ran destanlar\u0131nda da bulunmaktad\u0131r. Konuyla ilgili Togan \u015funlar\u0131 yazm\u0131\u015ft\u0131r: \u201c\u0130ran destanlar\u0131nda ve bat\u0131 kaynaklar\u0131nda bilinen Va\u015fgirt, Tirmiz yan\u0131ndaki Ba\u015fkurt da\u011f\u0131 ve Pamir\u2019in \u00c7\u0131tral taraf\u0131ndaki Ba\u015fkurt gibi co\u011frafi isimler, eski Bulgarlar gibi Ba\u015fkurtlar\u0131n da en eski \u00e7a\u011flarda, T\u00fcrkistan\u2019\u0131n g\u00fcneybat\u0131 taraflar\u0131nda ya\u015fam\u0131\u015f olduklar\u0131na del\u00e2let edebilir. Efsanelerde g\u00f6r\u00fclen G\u00fcrksar yani \u201ckurt ba\u015f\u201d kelimesi \u201cBa\u015fkurt\u201d kelimesinin \u201ckurtba\u015f\u201ddan geldi\u011fine dair halk etimolojilerinin ve faraziyelerinin eski bir \u015fekli olabilir.\u201d (Togan 2003:3). Bir T\u00fcrk destan\u0131 olan O\u011fuzname veya O\u011fuz Destan\u0131\u2019nda da Ba\u015fkurtlardan s\u00f6z edilmi\u015ftir:\u00a0 \u201cT\u00fcrk rivayetlerinin en eskisi olan O\u011fuz destan\u0131nda Ba\u015fkurtlar, Edil havzas\u0131na yak\u0131n ve Bulgarlara s\u0131n\u0131rda\u015f bir da\u011fl\u0131k \u00fclkede ya\u015fayan, kuvvetli ve \u015fekavetle tan\u0131nm\u0131\u015f (cebbar ve ayyar), kibir ve nuhveti dolay\u0131s\u0131yla hi\u00e7bir cihangire ba\u015f e\u011fmeyen bir kavim s\u0131fat\u0131yla zikrediliyorlar.\u201d (Togan 2003:3).
\n\u00dcnl\u00fc Ba\u015fkurt tarih\u00e7i Zeki Velidi Togan, Ba\u015fkurtlar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131, tarihi ile ilgili yapt\u0131\u011f\u0131 ara\u015ft\u0131rmalar\u0131n\u0131n sonucunu \u015fu \u015fekilde kaleme alm\u0131\u015ft\u0131r: \u201cEski Ba\u015fkurtlara ait en \u015fayan\u0131 kay\u0131tlar \u00c7in kaynaklar\u0131nda g\u00f6r\u00fclmektedir. Fakat bu kay\u0131tlar \u00c7inliler taraf\u0131ndan kavim isimleri olarak zikredilen baz\u0131 isimlerin \u201cBa\u015fkurt\u201d ismine benzetilmesinden ba\u015fka bir \u015fey de\u011fildir\u2026 Kavim isminin T\u00fcrk\u00e7e asl\u0131 T\u00f6les yahut T\u00f6l\u00f6s\u2019t\u00fcr, ki bu isimler Orhun kitabelerinde de zikredilir. Demek Ba\u015fkurtlar G\u00f6kt\u00fcrk zaman\u0131nda T\u00f6l\u00f6s kabilesine dahil bir T\u00fcrk kabilesiydi ve bunlar Hunlar\u0131n halefi say\u0131l\u0131yordu. T\u00f6l\u00f6sler ise Altay-Irt\u0131\u015f taraflar\u0131nda ya\u015fayan K\u0131p\u00e7ak kavimlerinden ibarettir. K\u0131p\u00e7aklar\u0131n da mil\u00e2d\u0131n ilk yar\u0131s\u0131nda G\u00fcney T\u00fcrkistan\u2019da ya\u015fad\u0131klar\u0131n\u0131 g\u00f6steren deliller vard\u0131r. Sonra bu kavimler Hunlar devrinde Do\u011fu Avrupa\u2019ya da\u011f\u0131lm\u0131\u015flard\u0131r\u2026 T\u00fcrk Ba\u015fkurtlar\u0131n birle\u015fmesinden \u00f6nce Ural taraflar\u0131nda baz\u0131 \u0130ran Sarmat kavimlerinin ya\u015fam\u0131\u015f oldu\u011fu, co\u011frafi isimlerinden anla\u015f\u0131lmaktad\u0131r. Ba\u015fkurtlar\u0131n K\u0131p\u00e7ak grubuna dahil bir kabile olarak g\u00f6r\u00fclmesi di\u011fer tarihi kay\u0131tlara da uygundur.\u201d (Togan 2003:4).
\nBa\u015fkurtlar\u0131n g\u00fcn\u00fcm\u00fczde ya\u015fad\u0131\u011f\u0131 topraklar\u0131nda bulunan Araplar, Ba\u015fkurtlarla ilgili bilgilerini payla\u015fm\u0131\u015ft\u0131r. Zeki Velidi To\u011fan \u201cBa\u015fkurtlar\u0131n Tarihi\u201d adl\u0131 kitab\u0131n\u0131n \u2018\u0130slam Membalar\u0131na G\u00f6re Ba\u015fkurtlar\u201d ba\u015fl\u0131kl\u0131 k\u0131sm\u0131nda \u015funlar\u0131 yazm\u0131\u015ft\u0131r: \u201c\u0130stakhr\u00ee, Ba\u015fkurtlar\u0131 \u201cO\u011fuzlar\u0131n sonunda\u201d yani Aral-Hazar aras\u0131nda ya\u015fayan O\u011fuzlar\u0131n kuzey taraf\u0131nda, onlara biti\u015fik olarak ya\u015fayan ve kimseyi yanlar\u0131na sokmamak i\u00e7in m\u00fcsait yerlerde Bulgarlara t\u00e2bi olarak ya\u015fayan ve say\u0131lar\u0131 (yani askerleri) 2000\u2019i ge\u00e7meyen bir kavim olarak tarif eder. Al-Birun\u00ee de Ba\u015fkurtlar\u0131n ya\u015fad\u0131\u011f\u0131 \u00fclkeyi \u201cBa\u015fkurt Da\u011flar\u0131\u201d (Cib\u00e2l-i Ba\u015fkh\u0131rt) diye adland\u0131r\u0131r ve bu kavmin, \u0130bn Fadl\u00e2n\u2019da oldu\u011fu gibi Yay\u0131k Pe\u00e7eneklerine kom\u015fu olmak \u00fczere Edil, Bulgar ve Suvarlar\u0131n do\u011fusunda ya\u015fad\u0131\u011f\u0131n\u0131 zikreder. Bu da\u011flar\u0131n ismi olan \u201cUral\u201d kelimesine 13. as\u0131rda \u00c7inggizlilerden \u015e\u0131bano\u011fullar\u0131 ulusunun s\u0131n\u0131rlar\u0131n\u0131n tarifinde, Eb\u00fclgazi Han tarihinde ve Nogay destanlar\u0131nda rastlan\u0131yor.\u201d (Togan 2003:4\u20135). Ba\u015fkurtlar ile ilgili ayr\u0131nt\u0131l\u0131 bilgiler, Halife el-Muktedir\u2019in 921 y\u0131l\u0131nda Ba\u011fdat\u2019tan \u0130dil boyundaki Bulgar h\u00fck\u00fcmdarlar\u0131na g\u00f6nderildi\u011fi el\u00e7ilik heyetinde yer alan ve gezide k\u00e2tiplik g\u00f6revini \u00fcstlenen \u0130bni Fadlan\u2019\u0131n (Ahmed bin Fadlan el-Abbas) eserinde de bulunmaktad\u0131r. Fadlan\u2019\u0131n seyahatnamesinin Ba\u015fkurtlarla ilgili k\u0131sm\u0131na de\u011finen Zeki Velidi Togan: \u201cUral da\u011flar\u0131nda ya\u015fayan Ba\u015fkurtlar, g\u00fcneyde Mogacar da\u011flar\u0131nda O\u011fuzlarla, Yay\u0131k\u2019ta Pe\u00e7eneklerle ve bat\u0131da Sokh ile \u00c7erim\u015fen aras\u0131nda, yani \u015fimdiki Samara vilayetinde ya\u015fayan Ba\u015fkurtlar\u0131n yan\u0131nda duraklam\u0131\u015f ve \u0130bni Fadl\u00e2n da orada bu kavmin adet ve akidelerine dair me\u015fhur notlar\u0131n\u0131 tutmu\u015ftur. O\u2019na g\u00f6re o zamanda Ba\u015fkurtlar halis \u015eaman\u00ee olmu\u015flard\u0131r m\u00fcellifin kaydetti\u011fi akidelere gelince, bunlar zaman\u0131m\u0131za kadar ya\u015fayan itikat \u015fekillerine ve genel olarak \u015eaman\u00ee T\u00fcrklerin \u00e2det ve akidelerine uymaktad\u0131r\u2026 \u0130bni Fadl\u00e2n\u2019a g\u00f6re Ba\u015fkurtlar \u201cT\u00fcrk kabileleri aras\u0131nda en \u015ferir, en g\u00fc\u00e7l\u00fc, insan \u00f6ld\u00fcrmeyi hi\u00e7e saymakta en ileri gideni\u201d oldu\u011fu i\u00e7in sefaret heyeti bunlardan \u00e7ok korkmu\u015ftur. \u0130bni Fadl\u00e2n\u2019a g\u00f6re bunlar sakallar\u0131n\u0131 t\u0131ra\u015f ediyorlard\u0131. \u0130bni Fadl\u00e2n, bir de baz\u0131 g\u00f6\u00e7ebelerde ve baz\u0131 Ba\u015fkurtlarda g\u00f6r\u00fclen bir \u00e2deti yani g\u00f6mlek ile donlar\u0131n kat yerlerindeki bitleri, di\u015fleriyle \u00e7i\u011fneyerek \u00f6ld\u00fcrmelerini \u201cbit yeme\u201d \u00e2deti olarak anlatm\u0131\u015ft\u0131r. Ba\u015fkurtlar \u015eaman\u00ee olduklar\u0131 halde aralar\u0131ndan birisi \u0130slamiyet\u2019i kabul etmi\u015f olmal\u0131d\u0131r ki, o sefaret heyetinin hizmetinde bulunmu\u015ftur.\u201ddemi\u015ftir. (Togan 2003:6). Gezi s\u0131ras\u0131nda b\u00f6lge halk\u0131n\u0131n baz\u0131 gelenekleri Fadlan\u2019\u0131n dikkatini \u00e7ekmi\u015ftir: \u201cHepsi kalpak giyerler. H\u00fck\u00fcmdar ata, at bak\u0131c\u0131s\u0131 olmadan tek ba\u015f\u0131na biner. Gezerken yan\u0131nda muhaf\u0131z bulundurmaz. Sokaklardan ve \u00e7ar\u015f\u0131dan ge\u00e7erken herkes aya\u011fa kalkar. Kalpaklar\u0131n\u0131 \u00e7\u0131kar\u0131p koltuklar\u0131n\u0131n alt\u0131na al\u0131rlar. H\u00fck\u00fcmdar ge\u00e7ince tekrar ba\u015flar\u0131na giyerler\u2026 Kad\u0131nlar ve erkekler hep beraber nehre girip \u00e7\u0131r\u0131l\u00e7\u0131plak y\u0131kan\u0131rlar. Birbirinden ka\u00e7mazlar. Bununla beraber, herhangi bir \u015fekilde zina etmezler. Zina onlara g\u00f6re en b\u00fcy\u00fck su\u00e7lardand\u0131r.\u201d (Kurban 1998: 52). Ayr\u0131ca Arap kaynaklar\u0131nda, \u201c\u0130\u00e7 Ba\u015fkurtlar\u201d ve \u201cD\u0131\u015f Ba\u015fkurtlar\u201d tabiri de kullan\u0131lm\u0131\u015ft\u0131r. \u0130stakhr\u00ee, Bulgar \u015fehrinden \u201c\u0130\u00e7 Ba\u015fkurtlara\u201d kadar 25 g\u00fcnl\u00fck mesafe oldu\u011funu yazm\u0131\u015f, fakat \u201cD\u0131\u015f Ba\u015fkurtlar\u201ddan s\u00f6z etmemi\u015ftir. 1135 y\u0131l\u0131nda \u0130dil boyu Bulgarlar\u0131n\u0131 ziyaret eden Abu Hamid al-Andalus\u00ee Ba\u015fkurtlar\u0131 ziyaret etti\u011finden bahsetmi\u015ftir.
\nSicilya\u2019n\u0131n Norman kral\u0131 II.Ruggeoro\u2019nun hizmetinde bulunan Arap co\u011frafyac\u0131 \u0130dris\u00ee (Ebu Abdullah Muhammed bin el-\u0130dris\u00ee) (Septe, Fas, 1100 \u2013 Sicilya 1165), d\u00fcnyan\u0131n ayr\u0131nt\u0131l\u0131 tasvirine a\u011f\u0131rl\u0131k verdi\u011fi \u201cKitab\u00fc\u2019n-N\u00fczheti\u2019l-M\u00fc\u015ftak fi \u0130htiraki\u2019l-\u00c2f\u00e2k\u201d ba\u015fl\u0131kl\u0131 esrinin d\u0131\u015f\u0131nda bir d\u00fcnya haritas\u0131 ve d\u00fcnyay\u0131 yedi iklim ku\u015fa\u011f\u0131na b\u00f6len bir iklim haritas\u0131 haz\u0131rlam\u0131\u015ft\u0131r.\u00a0 \u0130dris\u00ee eserinde Ba\u015fkurtlardan da s\u00f6z etmi\u015ftir. Konuyla ilgili Togan \u015fu tespitlerde bulunmu\u015ftur: \u201cCo\u011frafyac\u0131 \u0130dris\u00ee eserinin be\u015finci, alt\u0131nc\u0131 ve yedinci \u201cc\u00fcz\u201dlerinde Ba\u015fkurtlar hakk\u0131nda daha kimse taraf\u0131ndan lay\u0131k\u0131yla tahlil edilmemi\u015f olan olduk\u00e7a mufassal malumat vermi\u015ftir. Be\u015finci iklimin 7.c\u00fcz\u00fcnde Edil nehrinin do\u011fu kolunun (yani Ak-Edil\u2019in) \u201cBa\u015fkurt nahiyesi\u201dnden g\u00fc\u00e7lenerek akt\u0131ktan sonra Pe\u00e7eneklerle Bulgarlar\u0131n aras\u0131ndan ge\u00e7ti\u011fini; Be\u015finci iklim 8.c\u00fczde \u201c\u0130\u00e7 Ba\u015fkurtlar\u201d (al-Ba\u015fc\u0131rt al-d\u00e2khila) ile O\u011fuzlar\u0131n \u00fclkesini y\u00fcksek ve ormanl\u0131k Mar\u011far da\u011f\u0131n\u0131n ay\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6yler. Alt\u0131nc\u0131 iklimin 7.c\u00fcz\u00fcnde \u0130dris\u00ee \u201cD\u0131\u015f Ba\u015fkurtlar\u201d (al-Ba\u015fc\u0131rt al-kh\u00e2rica) \u00fclkesini tasvir ediyor. Ona g\u00f6re Ba\u015fkurt \u00fclkesi gayri mesk\u00fbn bozk\u0131r ve \u00e7\u00f6llerden ibarettir. Kasabalar\u0131 ve ahalisi pek az, yollar\u0131 ge\u00e7it vermez; \u0130\u00e7 Ba\u015fkurdistan\u2019da da\u011fl\u0131k yerden \u00e7\u0131kan Suqan (galiba Yay\u0131k) nehrinden 8 merhale do\u011fuda (demek ki Yay\u0131k nehrinin ba\u015flar\u0131nda) k\u00fc\u00e7\u00fck Nemcan kalesi vard\u0131r, bu b\u00f6lgeyi h\u00fcsn\u00fc surat\u0131yla tan\u0131nm\u0131\u015f bir s\u00fclale, nesilden nesle idare eder. Bu \u015fehrin 8 merhale do\u011fusunda Arc\u0131qa (herhalde \u0130rendik) da\u011f\u0131 bulunur. Burada bak\u0131r maden ocaklar\u0131 vard\u0131r ki 1000\u2019den fazla insan \u00e7al\u0131\u015f\u0131r. Bu madenden \u00e7\u0131kar\u0131lan bak\u0131r Khorezm ve \u015ea\u015f (Ta\u015fkent) \u00fclkelerine ihra\u00e7 olunur. Buradan elde edilen tilki ve kunduz derileri de Hazar denizi sahillerine ve Deylem taraflar\u0131na g\u00f6nderilir. Bu \u00fclkenin da\u011flar\u0131ndan ve nehirlerinden pek \u00e7ok k\u0131ymetli ta\u015flar \u00e7\u0131kar\u0131l\u0131r.\u201d (Togan 2003:7). \u0130dris\u00ee\u2019nin tasvirlerinden Ba\u015fkurtlar\u0131n kalelerinin, \u015fehirlerinin bulundu\u011funu, maden ocaklar\u0131 i\u015flettiklerini s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr, oysa di\u011fer gezginlerde bu gibi bilgilere rastlanmad\u0131\u011f\u0131n\u0131 Togan \u015f\u00f6yle dile getirmi\u015ftir: \u201cArap m\u00fcelliflerinden \u0130bni Fadl\u00e2n ve \u0130stakhri gibi, 13.y\u00fczy\u0131lda Fransa kral\u0131 taraf\u0131ndan Mo\u011folistan\u2019a g\u00f6nderilmi\u015f olan Rubruk da, Ba\u015fkurtlar\u0131n \u015fehir ve kasabalar\u0131 oldu\u011fundan bahsetmez. Rubruk, Ba\u015fkurtlar\u0131n g\u00f6\u00e7ebe bir kavim oldu\u011funu beyan eder; fakat \u0130bni Fadl\u00e2n gibi Rubruk da, Step Ba\u015fkurtlar\u0131 \u00fclkesinden ge\u00e7mi\u015ftir. \u0130dris\u00ee Ba\u015fkurt \u00fclkesinde zikredilen \u015fehir ve kasabalar ile maden i\u015fletme sahalar\u0131n\u0131n da\u011fl\u0131k m\u0131nt\u0131kalarda oldu\u011funu kaydediyor. Buralarda, bu gibi sanayi ve pazaryerlerinin bulunmu\u015f olmas\u0131 pek muhtemeldir.\u201d (Togan 2003:8).
\nAvrupa\u2019dan B\u00fcy\u00fck Mo\u011fol Devleti\u2019ne g\u00f6nderilen el\u00e7ilerin yolu Ural b\u00f6lgesinden ge\u00e7mi\u015f oldu\u011fundan seyahatnamelerinde Ba\u015fkurt T\u00fcrklerinden s\u00f6z edilmi\u015ftir. \u00d6rne\u011fin, 1243 y\u0131l\u0131nda Ural\u2019\u0131n g\u00fcneyinden ge\u00e7en Venedikli gezgin Johann de Plano Carpini (1182- 1252), Ba\u015fkurtlardan \u201cBascart\u201d ismiyle bahsetmi\u015ftir. Fransa kral\u0131 IX. Louis\u2019in (1214\u20131270) el\u00e7isi olan Rubruk (William of Rubruck) (1220\u20131293) 1253\u20131255 y\u0131llar\u0131 aras\u0131nda yapt\u0131\u011f\u0131 Mo\u011folistan gezisini \u201cDo\u011fu \u00dclkelerine Seyahat\u201d adl\u0131 kitaba toplam\u0131\u015f ve Ba\u015fkurtlar\u0131 \u201cBascatur\u201d olarak kaleme alm\u0131\u015ft\u0131r.
\nBa\u015fkurtlar\u0131n men\u015fei, dili ile ilgili bir\u00e7ok ara\u015ft\u0131rma bulunmaktad\u0131r. T\u00fcrk\u00e7e \u00f6\u011frenme ihtiyac\u0131ndan ortaya \u00e7\u0131kan ve XI. y\u00fczy\u0131lda Ka\u015fgarl\u0131 Mahmud taraf\u0131ndan yaz\u0131lan ve bug\u00fcn de g\u00fcncelli\u011fini ve de\u011ferini kaybetmeyen \u201cDivan\u00fc L\u00fbgat-\u0130t-T\u00fcrk\u201dte Ba\u015fkurtlardan da s\u00f6z edilmi\u015ftir. Ka\u015fgarl\u0131, \u2018T\u00fcrk Ulusunun Boylar\u0131 Hakk\u0131nda S\u00f6z\u2019 ba\u015fl\u0131\u011f\u0131 alt\u0131nda Ba\u015fkurt kelimesini \u201cBa\u015fg\u0131rt\u201d \u015feklinde kaleme alm\u0131\u015f ve \u015funlar\u0131 yazm\u0131\u015ft\u0131r: \u201cT\u00fcrkler asl\u0131nda yirmi boydur. Bunlar\u0131n hepsi \u2013 Tanr\u0131 kutsal k\u0131las\u0131 \u2013 Yalava\u00e7 Nuh o\u011flu Yafes, Yafes o\u011flu T\u00fcrk\u2019e dek uzan\u0131r\u2026 Bizans \u2013Rum \u2013 \u00fclkesine en yak\u0131n olan boy \u201cBe\u00e7enek\u201ddir; sonra \u201ck\u0131f\u00e7ak\u201d, \u201cO\u011fuz = U\u011fuz\u201d, \u201cYemek\u201d, \u201cBa\u015fg\u0131rt\u201d, \u201cBasm\u0131l\u201d, \u201ckay\u201d, \u201cYabaku\u201d, \u201cTatar\u201d, \u201cK\u0131rk\u0131z = K\u0131rg\u0131z\u201d gelir.\u201d (Ka\u015fgarl\u0131 1985: 28). Mahmud Ka\u015fgarl\u0131 Ba\u015fkurtlar\u0131n dili konusunda \u015f\u00f6yle demi\u015ftir: \u201cK\u0131rk\u0131s, K\u0131f\u00e7ak, O\u011fuz, Toxs\u0131, Ya\u011fma, \u00c7igil, U\u011frak, \u00c7aruk boylar\u0131n\u0131n \u00f6zt\u00fcrk\u00e7e olarak yaln\u0131z bir dilleri vard\u0131r. Yemeklerle Ba\u015fg\u0131rtlar\u0131n dilleri bunlara yak\u0131nd\u0131r.\u201d (Ka\u015fgarl\u0131 1985: 30). Tarih\u00e7i ve T\u00fcrkolog Zeki Velidi Togan, Ba\u015fkurtlar\u0131n dilinden s\u00f6z ederken Ba\u015fkurt T\u00fcrklerinin \u00e7ok eskiden beri T\u00fcrk\u00e7e konu\u015ftuklar\u0131na dair \u015funlar\u0131 yazm\u0131\u015ft\u0131r: \u201cBa\u015fkurtlar\u0131n miladi 7.y\u00fczy\u0131lda art\u0131k T\u2019ieh-le, T\u00f6l\u00f6s z\u00fcmresine dahil T\u00fcrk kabilesi say\u0131lmas\u0131yla birlikte, Ba\u015fkurtlar\u0131n T\u00fcrklerin K\u0131p\u00e7ak ve Qun z\u00fcmresine dahil bir kabile oldu\u011fu ve binanaleyh T\u00fcrk\u00e7e konu\u015ftuklar\u0131 muhakkakt\u0131r.\u201d (Togan 2003: 9).
\n
\nBa\u015fkurt T\u00fcrklerinin Mitolojisi ve Halk Edebiyat\u0131<\/strong><\/p>\n

Ba\u015fkurt T\u00fcrklerinin \u00e7ok eskilere dayanan uzun tarihi ge\u00e7mi\u015fi yaln\u0131z yaz\u0131l\u0131 kaynaklarda de\u011fil edebiyata da yans\u0131m\u0131\u015ft\u0131r. Ya\u015fanm\u0131\u015fl\u0131\u011f\u0131 ve tecr\u00fcbeleri i\u00e7eren atas\u00f6zleri ve de\u011fimler, tarihi olaylara dayanan destanlar, dini inan\u00e7lardan ileri gelen rivayetler Ba\u015fkurt halk edebiyat\u0131nda yerini bulmu\u015ftur. Y\u0131llar\u0131n birikimi olan Ba\u015fkurt halk edebiyat\u0131 \u00e7e\u015fitli tarihlerde derlenip yay\u0131mlanm\u0131\u015ft\u0131r. Fakat bu alanda en b\u00fcy\u00fck at\u0131l\u0131m 1990\u2019l\u0131 y\u0131llarda olmu\u015ftur. 1995 y\u0131l\u0131nda \u201cBa\u015fkurt Halk Edebiyat\u0131\u201d k\u00fclliyat halinde yay\u0131mlanmaya ba\u015flam\u0131\u015ft\u0131r. 36 cilt olarak planlanan ve 1996 y\u0131l\u0131nda birinci cildi yay\u0131mlanan bu k\u00fclliyat\u0131n 2014 y\u0131l\u0131 ba\u015flar\u0131 itibar\u0131yla 13 cildi bas\u0131lm\u0131\u015ft\u0131r. Ayr\u0131ca 2009\u20132013 y\u0131llar\u0131 aras\u0131nda Ba\u015fkurdistan Bilimler Akademisi ve Dil, Tarih, Edebiyat Enstit\u00fcs\u00fc\u2019n\u00fcn ortak \u00e7al\u0131\u015fmas\u0131 sonucu 7 ciltlik \u201cBa\u015fkurt Tarihi\u201dnin yay\u0131mland\u0131\u011f\u0131n\u0131 da belirtmek gerekir. Ba\u015fkurt ayd\u0131nlar\u0131n\u0131n t\u00fcm bu ge\u00e7mi\u015fi gelece\u011fe ta\u015f\u0131ma \u00e7abalar\u0131 \u015fanl\u0131 tarihlerine ve zengin k\u00fclt\u00fcrlerine ne denli ba\u011fl\u0131 oldu\u011funu g\u00f6stermektedir.
\nBa\u015fkurt T\u00fcrklerinin dini gelene\u011fe \u00f6zg\u00fc inan\u00e7lar\u0131, uygulamalar\u0131 veya do\u011fa olaylar\u0131n\u0131 a\u00e7\u0131klamak amac\u0131yla, g\u00f6r\u00fcn\u00fc\u015fte ger\u00e7ekten ya\u015fanm\u0131\u015f olaylar\u0131 aktaran, \u00e7o\u011funlukla k\u00f6keni bilinmeyen ve bir \u00f6l\u00e7\u00fcde gelene\u011fe dayanan efsaneler ku\u015faktan ku\u015fa\u011fa ge\u00e7erek g\u00fcn\u00fcm\u00fcze kadar gelmi\u015ftir. Ba\u015fkurt mitolojisi olduk\u00e7a zengin ve \u00e7e\u015fitlidir. Ba\u015fkurtlar eski d\u00f6nemlerde Mecusi, \u015eaman, daha sonra \u0130slam dinini kabul etmi\u015flerdir. Ba\u015fkurt T\u00fcrklerinin hayat\u0131nda t\u00fcm bu dinlerin etkisi XX. y\u00fczy\u0131l ba\u015flar\u0131na dek kendini g\u00f6sterdi\u011fini Rudenko \u015f\u00f6yle dile getirmi\u015ftir: \u201cDaha 20.y\u00fczy\u0131l ba\u015flar\u0131nda da, Ba\u015fkurtlar\u0131n d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde eski d\u00fc\u015f\u00fcnceler ve bu d\u00fc\u015f\u00fcncelere ba\u011fl\u0131 olan inan\u00e7lar ya\u015fam\u0131\u015ft\u0131r. Ba\u015fkurtlar\u0131n d\u00fcnya g\u00f6r\u00fc\u015f\u00fc incelenirken, farkl\u0131 zamanlarda ay\u0131, kartal, gulyabani ve g\u00f6kcisimlerine tap\u0131nmalar\u0131ndan, tabiat\u0131n ruhunun var oldu\u011funu sand\u0131\u011f\u0131 ve onunla ba\u011fl\u0131 olan animizm d\u00fc\u015f\u00fcncelerinden ba\u015flayarak \u015eaman dini kal\u0131nt\u0131lar\u0131na kadar kat be kat inan\u00e7 ve d\u00fc\u015f\u00fcnce silsilesi g\u00f6r\u00fclmektedir. Y\u00fczlerce y\u0131ll\u0131k \u0130slam yay\u0131l\u0131m\u0131 Ba\u015fkurt e\u011fitiminin sadece d\u0131\u015f, ayin y\u00f6n\u00fcn\u00fc de\u011fi\u015ftirmi\u015ftir; onlar\u0131n eski d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde ve inan\u00e7lar\u0131nda esasl\u0131 de\u011fi\u015fim olmam\u0131\u015ft\u0131r.\u201d (Rudenko 2001: 398). \u00dcnl\u00fc arkeolog, antropolog, etnograf Sergey \u0130vanovi\u00e7 Rudenko (1885\u20131969) Ba\u015fkurt T\u00fcrkleri \u00fczerinde detayl\u0131 \u00e7al\u0131\u015fmalar yapm\u0131\u015f, onlar\u0131 yerinde incelemi\u015f ve Ba\u015fkurtlar\u0131n etnografik monografisini kaleme alm\u0131\u015ft\u0131r. Rudenko konuyla ilgili \u015funlar\u0131 yazm\u0131\u015ft\u0131r: \u201cBen kendime Ba\u015fkurtlar\u0131n etnografik monografisini yazmay\u0131 ama\u00e7 edindikten sonra, 1905\u2019ten ba\u015flayarak malzeme toplad\u0131m ve 1908\u2019de ara\u015ft\u0131rmalar\u0131m\u0131 bitirdim. 1908\u20131909 y\u0131llar\u0131 aras\u0131nda Ba\u015fkurt folkloru \u00fczerine ilk eserim yay\u0131nland\u0131. 1916\u2019da Ba\u015fkurtlar\u0131n fizik tipleri hakk\u0131ndaki monografinin ilk k\u0131sm\u0131, 1925\u2019te Ba\u015fkurtlar\u0131n ya\u015fam\u0131na \u00f6zg\u00fc ikinci k\u0131sm\u0131 bas\u0131ld\u0131.\u201d (Rudenko 2001: VIII).\u00a0 Rudenko, \u201cBa\u015fkurtlar\u201d ba\u015fl\u0131kl\u0131 kitab\u0131n\u0131n \u2018Sanat ve Folklor\u2019 b\u00f6l\u00fcm\u00fcnde halk edebiyat\u0131na, \u2018\u0130slam\u2019a Kadar Olan Dini D\u00fc\u015f\u00fcncelerin Kal\u0131nt\u0131lar\u0131\u2019 b\u00f6l\u00fcm\u00fcnde Ba\u015fkurt mitolojisine geni\u015f yer vermi\u015ftir. Rudenko, Ba\u015fkurt T\u00fcrklerinin inan\u00e7lar\u0131n\u0131n akidelerinden s\u00f6z ederken Ba\u011fdat halifesinin el\u00e7isi \u0130bni Fadlan\u2019\u0131n fikirleri \u00fczerinde durmu\u015ftur. Fadlan Ba\u015fkurtlar\u0131n il\u00e2hlar\u0131 ile ilgili \u015funlar\u0131 yazm\u0131\u015ft\u0131r: \u201cOnlar\u0131n baz\u0131lar\u0131 12 il\u00e2h hakk\u0131nda, k\u0131\u015f\u0131n, yaz\u0131n, ya\u011fmurun, yelin, a\u011falar\u0131n, insanlar\u0131n, atlar\u0131n, suyun, gecenin, g\u00fcnd\u00fcz\u00fcn, ecelin, topra\u011f\u0131n il\u00e2h\u0131 oldu\u011funu s\u00f6yl\u00fcyorlar; g\u00f6kteki il\u00e2h\u0131n onlar\u0131n en b\u00fcy\u00fc\u011f\u00fc, fakat o di\u011fer il\u00e2hlarla fikir birli\u011finde ve onlar\u0131n her biri arkada\u015f\u0131n\u0131n yapt\u0131\u011f\u0131n\u0131 takdir ediyor\u2026 Bir grubun y\u0131lanlara tap\u0131nd\u0131\u011f\u0131n\u0131; ikinci grubun bal\u0131klara, \u00fc\u00e7\u00fcnc\u00fc grubun turnalara tap\u0131nd\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fck, onlar\u0131n bir zamanlar d\u00fc\u015fmanlar\u0131 olduklar\u0131 bir halkla sava\u015ft\u0131klar\u0131n\u0131, d\u00fc\u015fmanlar\u0131n onlar\u0131 (Ba\u015fkurtlar\u0131) bozguna u\u011fratt\u0131klar\u0131n\u0131 ve turnalar\u0131n d\u00fc\u015fmanlar\u0131n arkas\u0131ndan ba\u011f\u0131r\u0131p onlar\u0131 (d\u00fc\u015fmanlar\u0131) korkuttu\u011funu ve Ba\u015fkurtlar\u0131 bozguna u\u011fratt\u0131ktan sonra d\u00fc\u015fmanlar\u0131n kendilerinin bozguna u\u011frad\u0131klar\u0131n\u0131, bunun i\u00e7in onlar\u0131n (Ba\u015fkurtlar\u0131n) turnaya tap\u0131nd\u0131klar\u0131n\u0131 anlatt\u0131lar ve \u2018bu turnalar bizim il\u00e2h\u0131m\u0131z, \u00e7\u00fcnk\u00fc onlar bizim d\u00fc\u015fmanlar\u0131m\u0131z\u0131 bozguna u\u011fratt\u0131lar\u2019 diyorlar ve bunun i\u00e7in onlara tap\u0131n\u0131yorlar (bug\u00fcn de).\u201d (Rudenko 2001: 374). \u0130bni Fadlan\u2019\u0131n seyahati s\u0131ras\u0131nda tuttu\u011fu notlar\u0131na dair Zeki Velidi Togan \u015funlar\u0131 \u015ferh etmi\u015ftir: \u201cFadl\u00e2n\u2019a g\u00f6re o zaman Ba\u015fkurtlar halis \u015eaman\u00ee olmu\u015flard\u0131r. M\u00fcellifin kaydetti\u011fi akidelere gelince, bunlar zaman\u0131m\u0131za kadar ya\u015fayan itikat \u015fekillerine ve genel olarak \u015eaman\u00ee T\u00fcrklerin \u00e2det ve akidelerine uymaktad\u0131r\u2026 Fadlan, Ba\u015fkurtlar\u0131n ongunlar\u0131 olan hayvan ve ku\u015flar\u0131 saym\u0131\u015ft\u0131r ki bunlar Ba\u015fkurt \u015fecerelerinde mezk\u00fbrdur. \u0130bn F\u00e2dlan bunlar\u0131 on iki il\u00e2h olarak g\u00f6steriyor; bu say\u0131 Ba\u015fkurt boylar\u0131n\u0131 on iki bavl\u0131 (boylu) diye ifade edilmesiyle mutab\u0131kt\u0131r. Bunlardan B\u00fcrcen kabilesinin ongunu olarak \u015fecerelerde malum olan turna da \u0130bn F\u00e2dlan taraf\u0131ndan bir il\u00e2h olarak zikredilmi\u015ftir.\u201d (Togan 2003:6).
\nBa\u015fkurt T\u00fcrklerinin eski kozmogonik (evrenin do\u011fumuyla ilgili) d\u00fc\u015f\u00fcnceleri pek fazla bilinmemesi ile birlikte, g\u00f6ky\u00fcz\u00fc ve do\u011fa olaylar\u0131 ile ilgili efsaneler g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015ft\u0131r. Ba\u015fkurtlar, Ay ve G\u00fcne\u015f\u2019i insan \u015feklindeki bir yarat\u0131k olarak alg\u0131lam\u0131\u015ft\u0131r. Ba\u015fkurt masallar\u0131nda G\u00fcne\u015f g\u00fczel bir k\u0131z, Ay ise erkektir. \u2018K\u0131rm\u0131z\u0131 su k\u0131z\u0131\u2019 olarak tasvir edilen G\u00fcne\u015f: \u201cdenizden \u00e7\u0131karken, onun birka\u00e7 sajen (1 sajen 2,13 metredir) uzunlu\u011fundaki beyaz sa\u00e7lar\u0131 su \u00fcst\u00fcnde y\u00fczermi\u015f; o elleriyle y\u0131ld\u0131zlar\u0131 alarak beyaz sa\u00e7lar\u0131n\u0131 toplarm\u0131\u015f. G\u00fc\u00e7l\u00fc bahad\u0131rlar, denizden \u00e7\u0131kan bu su k\u0131z\u0131n\u0131 g\u00f6r\u00fcnce onun g\u00fczelli\u011fine hayran olurmu\u015f ve su k\u0131z\u0131 denize inerken bahad\u0131rlar onun uzun sa\u00e7lar\u0131na sar\u0131larak onunla beraber su hanl\u0131\u011f\u0131na inerlermi\u015f; burada babas\u0131 su k\u0131z\u0131n\u0131 ba\u015fl\u0131k paras\u0131 almadan bir bahad\u0131rla evlendirmi\u015f. Damat karay\u0131 \u00f6zledi\u011finde su k\u0131z\u0131n\u0131n babas\u0131 onlara izin verip, su hayvanlar\u0131n\u0131 hediye etmi\u015fmi\u015f.\u201d (Rudenko 2001: 375\u2013376). G\u00fcne\u015fin do\u011fu\u015funu ve bat\u0131\u015f\u0131n\u0131 g\u00f6zlemleyen Ba\u015fkurt T\u00fcrkleri onu k\u0131rm\u0131z\u0131 su k\u0131z\u0131 olarak alg\u0131lam\u0131\u015f, ufuk \u00e7izgisini de deniz olarak hayal etmi\u015ftir. Erkek cinsinden bir yarat\u0131k say\u0131lan Ay da Ba\u015fkurt Halk Edebiyat\u0131\u2019nda yerini alm\u0131\u015ft\u0131r. Bir efsaneye g\u00f6re: \u201cSu almaya giden bir Ba\u015fkurt k\u0131z\u0131, sanki g\u00fcl\u00fcms\u00fcyormu\u015f gibi g\u00f6kten ne\u015feyle bakan g\u00fczel ve sevimli Ay\u2019a hayran hayran bakakalm\u0131\u015fm\u0131\u015f. K\u0131z Ay\u2019a bakarak: E\u011fer benim de Ay gibi bu kadar yak\u0131\u015f\u0131kl\u0131 kocam olsayd\u0131, ben ona mutlaka b\u00fcy\u00fck bir bahad\u0131r do\u011fururdum, diye s\u00f6ylenmi\u015f. Ay bu gen\u00e7 k\u0131z\u0131 kendine e\u015f olarak alm\u0131\u015f, b\u00f6ylece bu k\u0131z \u015fimdi orada (Ay\u2019da) saka s\u0131r\u0131\u011f\u0131 ve kovalar\u0131yla duruyormu\u015f\u201d (Rudenko 2001: 376). Ba\u015fkurt T\u00fcrklerinin eski d\u00fc\u015f\u00fcncelerine g\u00f6re, gezegen ve y\u0131ld\u0131zlar g\u00f6ky\u00fcz\u00fcne demir zincirlerle ba\u011fl\u0131 olarak as\u0131l\u0131 duruyormu\u015f. Y\u0131ld\u0131z ve tak\u0131my\u0131ld\u0131zlar\u0131n\u0131n hepsini farkl\u0131 isimlerle adland\u0131rm\u0131\u015f Ba\u015fkurt T\u00fcrkleri. \u00d6rne\u011fin, Samanyolu\u2019nu Ba\u015fkurtlar \u201cKu\u015f Yolu\u201d veya \u201cKaz Yolu\u201d diye adland\u0131rm\u0131\u015ft\u0131r. Bunun nedeni, Ba\u015fkurtlar\u0131n d\u00fc\u015f\u00fcncelerine g\u00f6re ku\u015flar (veya yabani kazlar) mevsimlik g\u00f6\u00e7leri s\u0131ras\u0131nda bu y\u0131ld\u0131z yolunu k\u0131lavuz edinerek hareket ederlermi\u015f.
\nBa\u015fkurt T\u00fcrkleri, g\u00f6k g\u00fcr\u00fclt\u00fcs\u00fc, y\u0131ld\u0131r\u0131m gibi do\u011fa olaylar\u0131n\u0131 da inan\u00e7lar\u0131 do\u011frultusunda a\u00e7\u0131klamaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Onlara g\u00f6re g\u00f6k g\u00fcr\u00fclt\u00fcs\u00fc ve y\u0131ld\u0131r\u0131m Tanr\u0131\u2019n\u0131n iste\u011fiyle meydana gelen bir olayd\u0131r. Ba\u015fkurtlar, Tanr\u0131\u2019n\u0131n mele\u011fi \u015feytan\u0131 cezaland\u0131rmak i\u00e7in g\u00f6nderdi\u011fini d\u00fc\u015f\u00fcnerek, bu do\u011fa olay\u0131n\u0131n mele\u011fin \u015feytanla \u00e7arp\u0131\u015fmas\u0131 sonucu ortaya \u00e7\u0131kt\u0131\u011f\u0131na inanm\u0131\u015flar. Tanr\u0131, insanlar\u0131 ba\u015ftan \u00e7\u0131karan, onlara k\u00f6t\u00fcl\u00fck yap\u0131p zarar veren \u015feytan\u0131 kovmak i\u00e7in mele\u011fi g\u00f6ndermi\u015ftir. Melek, \u015feytan\u0131 takip etmi\u015f ve onu kam\u00e7\u0131lam\u0131\u015ft\u0131r. Mele\u011fin kam\u00e7\u0131s\u0131n\u0131n ucunda ate\u015fli ta\u015flar olmu\u015f, kam\u00e7\u0131 ile vurunca bu ta\u015flar kam\u00e7\u0131dan koparak ve \u015feytana vurarak y\u0131ld\u0131r\u0131m \u00e7\u0131kar\u0131rm\u0131\u015f. \u015eeytan y\u0131ld\u0131r\u0131mdan saklanmak i\u00e7in insanlar\u0131n evine girer ve i\u015fte o zaman y\u0131ld\u0131r\u0131m eve d\u00fc\u015fermi\u015f. Y\u0131ld\u0131r\u0131m d\u00fc\u015fmesi sonucu yanmaya ba\u015flayan evi Ba\u015fkurtlar su ile s\u00f6nd\u00fcrmeyi g\u00fcnah saym\u0131\u015f ve yo\u011furt ile s\u00f6nd\u00fcr\u00fcrlermi\u015f. Bu nedenle Ba\u015fkurtlar g\u00f6k g\u00fcrlerken \u015feytan eve girmesin diye pencere, kap\u0131 ve bacalar\u0131n\u0131 iyice kapat\u0131rlarm\u0131\u015f. Bazen \u015feytan ya\u011fmurlu havalarda \u00e7ocuk k\u0131l\u0131\u011f\u0131na girip evin kap\u0131s\u0131na gelip a\u011flayarak eve almalar\u0131 i\u00e7in ev sahibine yalvar\u0131rm\u0131\u015f.\u00a0 Bunun d\u0131\u015f\u0131nda hortum ve di\u011fer hava olaylar\u0131yla ilgili Ba\u015fkurt T\u00fcrklerinin daha ilgin\u00e7 ve daha \u00f6zg\u00fcn d\u00fc\u015f\u00fcnceleri bulunmaktad\u0131r. Onlar, hortumu ejder saym\u0131\u015ft\u0131r. Ba\u015fkurtlar genelde y\u0131lan\u0131 zararl\u0131, tehlikeli ve ola\u011fan\u00fcst\u00fc bir yarat\u0131k olarak g\u00f6rm\u00fc\u015flerdir. \u201c\u0130.\u0130.Lepexin bu konuda \u015f\u00f6yle yazm\u0131\u015ft\u0131r: \u2018E\u011fer Ba\u015fkurt bir y\u0131lan\u0131 \u00f6ld\u00fcrm\u00fc\u015fse, o ne kadar acele edip, nereye gidecekse de, attan inmeden y\u0131lan\u0131n ba\u015f\u0131n\u0131 sopayla topra\u011fa g\u00f6mmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.\u2019 Y\u0131lan\u0131n tekrar dirilmememsi i\u00e7in y\u0131lan\u0131n ba\u015f\u0131n\u0131n topra\u011fa g\u00f6m\u00fclmesi gerekirmi\u015f. \u00c7\u00fcnk\u00fc Ba\u015fkurt d\u00fc\u015f\u00fcncelerine g\u00f6re, \u00f6ld\u00fcr\u00fclen y\u0131lan\u0131n yan\u0131na arkada\u015flar\u0131 gelip, bir otun k\u00f6k\u00fcn\u00fc onun yaralar\u0131na koyup diriltirmi\u015f.\u201d (Rudenko 2001: 377). Ayr\u0131ca Ba\u015fkurtlar at teri kokusu sinen kam\u00e7\u0131n\u0131n y\u0131lan\u0131n \u00f6ld\u00fcr\u00fclmesinde etkili oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015flerdir. \u201c\u0130.\u0130.Lepexin\u2019in \u00f6rnek olarak sundu\u011fu bir Ba\u015fkurt efsanesine g\u00f6re, bir Ba\u015fkurt y\u0131lan da\u011f\u0131nda (Ural\u2019da Y\u0131lan Da\u011f\u0131) ya\u015fayan b\u00fcy\u00fck bir y\u0131lan\u0131, ancak at teriyle \u0131slat\u0131lan k\u0131l\u0131c\u0131yla \u00f6ld\u00fcrebilmi\u015ftir.\u201d (Rudenko 2001: 378).\u00a0 Eski Ba\u015fkurt inan\u00e7lar\u0131na g\u00f6re, y\u0131lan 100 ya\u015f\u0131na geldi\u011finde ejderhaya d\u00f6n\u00fc\u015f\u00fcrm\u00fc\u015f. Rivayetlerde ejderha onlarca sajen uzunlu\u011funda olan ve g\u00f6llerde, bazen kuyularda bar\u0131nan bir y\u0131lan olarak betimlenmektedir. Ejderha, g\u00f6le su i\u00e7mek i\u00e7in gelen hayvanlar\u0131, bilhassa kuzular\u0131 yermi\u015f. Ejderha 500\u20131000 ya\u015f\u0131na geldi\u011finde Yuxa\u2019ya (Yuha) d\u00f6n\u00fc\u015f\u00fcrm\u00fc\u015f. Yuxa, gen\u00e7 k\u0131zlar\u0131 yermi\u015f; bir de Yuxa k\u0131l\u0131ktan k\u0131l\u0131\u011fa girermi\u015f, o k\u00e2h insan, k\u00e2h hayvan oluverirmi\u015f. Ba\u015fkurt rivayetlerine g\u00f6re, Tanr\u0131 ejderhan\u0131n Yuxa\u2019ya d\u00f6n\u00fc\u015fmesine izin vermezmi\u015f, ejder Yuxa ya\u015f\u0131na gelmeden bulutlar taraf\u0131ndan al\u0131p Kuzey Buz Denizi\u2019nin \u00f6tesindeki Kafda\u011f\u0131\u2019na g\u00f6t\u00fcr\u00fcrm\u00fc\u015f. Konuyla ilgili bir\u00e7ok hik\u00e2yenin bulundu\u011funu s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. \u00d6rne\u011fin, \u201cHava a\u00e7\u0131k oldu\u011fu halde g\u00f6k g\u00fcr\u00fclt\u00fcs\u00fc ve \u015fim\u015fek \u00e7akarak k\u00fc\u00e7\u00fck bir bulut g\u00f6le yana\u015fm\u0131\u015f; bulutun dokunmas\u0131yla g\u00f6l suyu k\u00f6p\u00fcrmeye ba\u015flam\u0131\u015f; g\u00f6lden k\u0131m\u0131z kasesine benzer b\u00fcy\u00fck g\u00f6zleri yuvas\u0131ndan f\u0131rlayan korkun\u00e7 bir ejder ba\u015f\u0131 \u00e7\u0131km\u0131\u015f; ejderin ba\u015f\u0131n\u0131 kuca\u011f\u0131na alan bulut y\u00fckselince ejderin g\u00f6vdesi de su y\u00fcz\u00fcne \u00e7\u0131km\u0131\u015f, g\u00f6r\u00fcn\u00fc\u015fe g\u00f6re ejderin g\u00f6vdesi parla\u011fa \u00e7alan benekliymi\u015f; nihayet yaba gibi kuyru\u011fu da sudan \u00e7\u0131kar\u0131l\u0131p uzaklara g\u00f6t\u00fcr\u00fclm\u00fc\u015fm\u00fc\u015f. Ejder uzanmaya, e\u011frilmeye, her y\u00f6ne kuyru\u011funu sallamaya ba\u015flam\u0131\u015f, yerde s\u00fcr\u00fcnm\u00fc\u015f kuyru\u011fu sapan izi \u015feklinde iz b\u0131rak\u0131yormu\u015f. Ejder k\u00e2h inilti, k\u00e2h \u0131sl\u0131k \u00e7alarak, k\u00e2h kuyru\u011funu yumak yap\u0131p, k\u00e2h kendini \u00f6fkeyle iki yana vurarak var g\u00fcc\u00fcyle kurtulmaya \u00e7al\u0131\u015fm\u0131\u015f; fakat bir do\u011fa\u00fcst\u00fc kuvvet ejderin ba\u015f\u0131n\u0131 t\u00fcm k\u0131ska\u00e7lardan daha sa\u011flam tutmu\u015f ki, ejder ba\u015f\u0131n\u0131 k\u0131m\u0131ldatmaya bile olanak bulamam\u0131\u015fm\u0131\u015f. B\u00f6ylece kurtulamayan ejder yava\u015f yava\u015f uzakla\u015f\u0131rken, g\u00fcne\u015f \u0131\u015f\u0131\u011f\u0131 alt\u0131nda onun g\u00f6vdesi daha da k\u0131rm\u0131z\u0131, a\u00e7\u0131k alt\u0131n sar\u0131s\u0131 rengini al\u0131rm\u0131\u015f.\u201d (Rudenko 2001: 378\u2013379).\u00a0 Ba\u015fkurt T\u00fcrklerinde y\u0131lan, ejder ile ilgili hik\u00e2ye, rivayetlere s\u0131k rastlanmas\u0131n\u0131n nedeni Ural b\u00f6lgesinin y\u00fcksek da\u011flar ve g\u00fcr ormanlarla \u00f6rt\u00fcl\u00fc do\u011fas\u0131ndand\u0131r. B\u00f6lgeyi y\u0131lanlar\u0131n mesken edinmesinden ileri gelen Ural\u2019daki \u201cY\u0131lan Da\u011f\u0131\u201dn\u0131n ad\u0131 bunun bir \u00f6rne\u011fidir. So\u011fuk ve sevimsiz olan y\u0131lanlar insanlar\u0131 \u00fcrk\u00fctm\u00fc\u015f ki, y\u0131lanlar efsanelere konu olmu\u015ftur. Ayr\u0131ca halk aras\u0131nda y\u0131lanlarla ilgili atas\u00f6zleri ve deyimler de olduk\u00e7a yayg\u0131nd\u0131r. \u00d6rne\u011fin, hain, sevimsiz ve so\u011fuk olan kimselere \u201cy\u0131lan gibi\u201d benzetmesi kullan\u0131l\u0131r. Y\u0131lan ve ejderler hik\u00e2yelerde de insanlara k\u00f6t\u00fcl\u00fck yapan bir yarat\u0131k olarak tasvir edilmi\u015ftir. Hik\u00e2yelere konu olan y\u0131lanlar k\u0131l\u0131k de\u011fi\u015ftirme \u00f6zelli\u011fine sahiptir. Bu rivayetlerden birisi de Han\u2019la evlenen bir ejderha ile ilgilidir: \u201cBir han, kendine g\u00f6l k\u0131y\u0131s\u0131nda rastlad\u0131\u011f\u0131 bir g\u00fczel k\u0131zla evlenmi\u015f, sonra bu k\u0131z\u0131n ejderha oldu\u011fu ortaya \u00e7\u0131km\u0131\u015fm\u0131\u015f. Han avda ve di\u011fer b\u00fct\u00fcn i\u015flerindeki ba\u015far\u0131lar\u0131n\u0131 kaybetmi\u015f. O kendi e\u015fini s\u0131namak i\u00e7in, yak\u0131nlar\u0131n\u0131n tavsiyesiyle e\u015fine tuzlu et yedirip su vermemi\u015f, gece yar\u0131s\u0131 han\u0131n e\u015fi kuyru\u011funu han\u0131n g\u00f6\u011fs\u00fcnde b\u0131rak\u0131p, ba\u015f\u0131n\u0131 han\u0131n evinden 150 metre uzakl\u0131kta olan g\u00f6le uzatm\u0131\u015f, g\u00f6lden su i\u00e7mi\u015f. B\u00f6ylece e\u015finin ejderha oldu\u011funu \u00f6\u011frenen han, e\u015fini demir bir evde yakm\u0131\u015f, ejderhan\u0131n k\u00fclleri hala g\u00f6z hastal\u0131klar\u0131nda \u015fifal\u0131 ila\u00e7 olarak kullan\u0131l\u0131yormu\u015f. Di\u011fer hik\u00e2yeye g\u00f6re, \u00e7ok g\u00fczel bir k\u0131z k\u0131l\u0131\u011f\u0131na giren yuxa, han ile evlenmi\u015f, fakat g\u00f6be\u011finin bulunmay\u0131\u015f\u0131ndan onun yuxa oldu\u011funu \u00f6\u011frenen han, onu yakm\u0131\u015ft\u0131r.\u201d\u00a0 (Rudenko 2001: 379).
\nBa\u015fkurt T\u00fcrkleri, eski zamanlarda g\u00f6kcisimleri ve do\u011fa olaylar\u0131 d\u0131\u015f\u0131nda var olan her \u015feyin canl\u0131 oldu\u011funu sanm\u0131\u015flard\u0131r. \u0130bni Fadlan\u2019\u0131n da yazd\u0131\u011f\u0131 gibi Ba\u015fkurtlar her \u015feyin kendi il\u00e2h\u0131 oldu\u011funa inanm\u0131\u015flard\u0131r. Da\u011f il\u00e2h\u0131, ma\u011fara il\u00e2h\u0131, ev il\u00e2h\u0131, orman il\u00e2h\u0131, su il\u00e2h\u0131 bunlardan baz\u0131lar\u0131d\u0131r. Bununla ilgili Ba\u015fkurtlar baz\u0131 da\u011f ve ma\u011faralar\u0131 kutsal saym\u0131\u015flard\u0131r. S.\u0130.Rudenko, G\u00fcney Ural\u2019daki Masim Da\u011f\u2019\u0131nda (Masim Tau) da\u011f tepesine \u00e7\u0131kan insanlara rastlad\u0131\u011f\u0131n\u0131 ve bu insanlar\u0131n \u201cda\u011f il\u00e2h\u0131\u201dna ba\u011f\u0131\u015flanan hayratlar\u0131 g\u00f6rd\u00fc\u011f\u00fcn\u00fc yazm\u0131\u015f ve s\u00f6zlerine \u015f\u00f6yle devam etmi\u015ftir: \u201cHayratlar \u00e7o\u011fu zaman ya bak\u0131r paralar, kad\u0131n g\u00f6\u011f\u00fcsl\u00fcklerindeki kalay ve g\u00fcm\u00fc\u015f s\u00fcsler veya son olarak a\u011faca, kayalar aras\u0131na sokulan de\u011fne\u011fe ba\u011flanm\u0131\u015f kuma\u015f par\u00e7alar\u0131yd\u0131 (s\u00e9prek). G\u00f6\u00e7 yelerinin yan\u0131 ba\u015f\u0131nda bulunan K\u0131rkt\u0131 s\u0131rada\u011flar\u0131, Ural s\u0131rada\u011flar\u0131n\u0131n tepesinde ben, ba\u015ftan ba\u015fa kuma\u015f par\u00e7as\u0131 ba\u011flan\u0131p \u00f6rt\u00fcnm\u00fc\u015f fidanlara rastlad\u0131m. Di\u011fer uruk ve k\u00f6ye kocaya varan kad\u0131nlardan biri g\u00f6\u00e7 yerlerine konuk olarak geldi\u011finde veya yeni evli kad\u0131n\u0131 u\u011furlarken, g\u00f6\u00e7 yerine en yak\u0131n olan da\u011f\u0131n-orman\u0131n a\u00e7\u0131k yerinde oyunlar, danslar yap\u0131lm\u0131\u015ft\u0131r. Giderken onlar fidana (aka\u011fa\u00e7 fidan\u0131na) kuma\u015f par\u00e7as\u0131 ba\u011flam\u0131\u015flar. Onlar\u0131n s\u00f6ylediklerine g\u00f6re, gen\u00e7 k\u0131zlar kuma\u015f\u0131 fal a\u00e7ma gerek\u00e7esiyle ba\u011flam\u0131\u015flar; e\u011fer kuma\u015f par\u00e7as\u0131 gelecek yaza kadar as\u0131l\u0131 kalacaksa, o k\u0131z gelecek y\u0131l evlenecekmi\u015f. Kad\u0131nlar ise sadece anne baba da\u011f\u0131n\u0131 ziyaret hat\u0131ras\u0131 i\u00e7in kuma\u015f par\u00e7as\u0131 ba\u011flam\u0131\u015flard\u0131r. Bu bez par\u00e7alar\u0131n\u0131n ba\u011flanmas\u0131 ve yukar\u0131da g\u00f6r\u00fclen hayratlar da\u011fa tapman\u0131n kal\u0131nt\u0131lar\u0131 denilebilir. Da\u011f\u0131n ruhuna yani onun il\u00e2h\u0131na sayg\u0131 g\u00f6sterilmi\u015f, nezirler yerine getirilmi\u015ftir. Aksi halde da\u011f ruhu intikam alacakm\u0131\u015f.\u201d
\n(Rudenko 2001: 380). S\u00f6z konusu olan a\u011fa\u00e7lara bez par\u00e7as\u0131 ba\u011flama yaln\u0131z Ba\u015fkurt T\u00fcrklerine \u00f6zg\u00fc de\u011fildir, di\u011fer T\u00fcrk boylar\u0131nda da mevcuttur. Bu t\u00fcr dilek a\u011fa\u00e7lar\u0131n\u0131 g\u00fcn\u00fcm\u00fczde de g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.
\nBa\u015fkurt T\u00fcrkleri, \u015feytanlar\u0131n \u00e7ocuklar\u0131n\u0131 \u00e7ald\u0131\u011f\u0131na inanm\u0131\u015flard\u0131r. \u015eeytanlar, \u00e7ocu\u011fun yerine \u00f6c\u00fc koyarlarm\u0131\u015f. \u015eeytanlara kar\u015f\u0131 tedbir olarak Ba\u015fkurtlar be\u015fi\u011fin ba\u015fucuna \u00e7ocu\u011fun y\u00fcnle yuvarlanm\u0131\u015f o\u011fulcuk sa\u00e7lar\u0131n\u0131, ay\u0131 di\u015fini veya ay\u0131 t\u0131rna\u011f\u0131n\u0131, deri veya kuma\u015fa dikilmi\u015f Kuran\u2019dan ayetler ve dualar yaz\u0131l\u0131 muska (b\u00e9t\u00e9\u00fc) takm\u0131\u015flard\u0131r. Ba\u015fkurt T\u00fcrkleri, hastal\u0131klar\u0131n canl\u0131 bir yarat\u0131k oldu\u011funa inanm\u0131\u015flard\u0131r. Hastal\u0131k, bazen insan, bazen hayvan, bazen ku\u015f k\u0131l\u0131\u011f\u0131nda olurmu\u015f. \u00d6rne\u011fin, \u201cKuzey bat\u0131 Ba\u015fkurtlar\u0131n\u0131n hik\u00e2yelerinde, s\u0131tma hastal\u0131\u011f\u0131n\u0131 ba\u015f\u0131nda va\u015fak \u015fapkal\u0131 insan k\u0131l\u0131\u011f\u0131nda; genelde hastal\u0131klar\u0131 hayvan k\u0131l\u0131\u011f\u0131nda, \u00e7o\u011fu zaman saksa\u011fan k\u0131l\u0131\u011f\u0131nda alg\u0131lam\u0131\u015flard\u0131r. Baz\u0131 hastal\u0131klar insan\u0131n i\u00e7ine yerle\u015firmi\u015f.\u201d (Rudenko 2001: 390\u2013391). Ba\u015fkurt T\u00fcrklerinin hastal\u0131klar\u0131 tedavi y\u00f6ntemleri de olduk\u00e7a de\u011fi\u015fik ve ilgin\u00e7tir. Hastal\u0131klardan korunmak ve kurtulmak amac\u0131yla Ba\u015fkurtlar, \u00e7ocuklar\u0131n\u0131n boynuna be\u015fiklerde oldu\u011fu gibi muska, ay\u0131 t\u0131rna\u011f\u0131 ve ay\u0131 di\u015fi takm\u0131\u015flard\u0131r. Ba\u015fkurtlarda, hastal\u0131\u011f\u0131 g\u00f6nderen \u015feytan\u0131n veya insan k\u0131l\u0131\u011f\u0131na giren hastal\u0131\u011f\u0131n merhametine dayanan tedavi y\u00f6ntemleri de olduk\u00e7a yayg\u0131nd\u0131r. Hastalar\u0131 ot\u00e7u, \u00fcf\u00fcr\u00fck\u00e7\u00fcler tedavi etmi\u015ftir. Ot\u00e7ular, hastal\u0131\u011f\u0131n bula\u015ft\u0131\u011f\u0131 yeri tespit edip hastal\u0131\u011fa yarma, et veya yemek g\u00f6t\u00fcr\u00fcp b\u0131rakm\u0131\u015flard\u0131r. \u015eeytan\u0131 \u00f6fkelendirmekten, hastal\u0131\u011f\u0131 kendine bula\u015ft\u0131rmaktan korktuklar\u0131ndan yemek dolusu \u00e7anaklara kimse dokunmam\u0131\u015ft\u0131r. Rudenko, hastal\u0131k ile ilgili ara\u015ft\u0131rmalar\u0131ndan birisi de \u015f\u00f6yledir: \u201cK\u00fc\u00e7\u00fck 4\u20135 ya\u015f\u0131ndaki \u00e7ocu\u011fun, k\u0131rdan veya ormandan evine a\u011flaya a\u011flaya ko\u015farak geldi\u011fi, sonra ise hastaland\u0131\u011f\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u0130\u015fte o zaman \u00e7ocu\u011fun annesi \u00e7ocu\u011fun g\u00f6mle\u011fini \u00e7\u0131kartm\u0131\u015f ve bu g\u00f6mle\u011fi \u2018onu b\u0131rak, onunla oynama\u2019 diyerek \u00e7ocu\u011fun etraf\u0131nda birka\u00e7 kez gezdirmi\u015f, sonra bu g\u00f6mle\u011fi bir yol kav\u015fa\u011f\u0131na b\u0131rakm\u0131\u015ft\u0131r. Hastal\u0131\u011f\u0131n kendine bula\u015fmas\u0131 korkusuyla b\u00f6yle g\u00f6mle\u011fe kimse dokunmam\u0131\u015ft\u0131r,\u201d (Rudenko 2001: 392). Ba\u015fkurt T\u00fcrklerine g\u00f6re, hastal\u0131k pisli\u011fin at\u0131ld\u0131\u011f\u0131 \u201ck\u00f6t\u00fc\u201d yerde ya\u015farm\u0131\u015f. \u00dcf\u00fcr\u00fck\u00e7\u00fcler, hastay\u0131 tedavi etmek i\u00e7in hastal\u0131\u011f\u0131n bar\u0131nd\u0131\u011f\u0131 yere yumurta, i\u011fne, giysi b\u0131rakm\u0131\u015f ve kimseyle konu\u015fmadan ba\u015fka bir yolla d\u00f6nm\u00fc\u015ft\u00fcr. S\u0131tma hastal\u0131\u011f\u0131 Ba\u015fkurtlar taraf\u0131ndan bir yarat\u0131k olarak alg\u0131lanm\u0131\u015f ve bu hastal\u0131\u011f\u0131n tedavisi de farkl\u0131 olmu\u015ftur: \u201cHasta a\u00e7 kalarak veya birka\u00e7 g\u00fcn bir \u015fey yemeden, i\u00e7inde lapa veya herhangi bir yiyecek bulunan \u00e7ana\u011f\u0131 al\u0131p k\u0131ra veya nehrin \u00f6tesine gitmi\u015f; burada s\u0131tma hastal\u0131\u011f\u0131 yesin diye, \u00e7ana\u011f\u0131n a\u011fz\u0131n\u0131 a\u00e7\u0131p b\u0131rakm\u0131\u015f, hasta do\u011fru evine ka\u00e7m\u0131\u015f. S\u0131tmaya tekrar yakalanmamak ve izini kaybettirmek i\u00e7in hasta \u0131rma\u011f\u0131 y\u00fcr\u00fcyerek ge\u00e7mi\u015f. E\u011fer hasta nehri ge\u00e7it yerinden, k\u00f6pr\u00fcden ge\u00e7mi\u015fse, s\u0131tma yeniden kendisini bulmas\u0131n diye, herhangi bir yere ko\u015fmu\u015f ve \u00fc\u00e7 g\u00fcn kendi evine d\u00f6nmemi\u015f. Yer yer s\u0131tmay\u0131 \u00fcrk\u00fct\u00fcp ka\u00e7\u0131rmak i\u00e7in hastay\u0131 y\u0131ld\u0131r\u0131m d\u00fc\u015fen a\u011fac\u0131n duman\u0131 ile t\u00fcts\u00fclemi\u015fler.\u201d\u00a0 (Rudenko 2001: 392).\u00a0 S\u0131tma hastal\u0131\u011f\u0131ndan s\u00f6z a\u00e7\u0131lm\u0131\u015fken, bu hastal\u0131\u011f\u0131n XX. y\u00fczy\u0131l ba\u015flar\u0131nda da \u015eamanlar taraf\u0131ndan tedavi edildi\u011fini Zeki Velidi To\u011fan\u2019dan \u00f6\u011freniyoruz. To\u011fan, milli m\u00fccadele y\u0131llar\u0131nda Buhara\u2019da s\u0131tmaya yakaland\u0131\u011f\u0131n\u0131 ve nas\u0131l tedavi edildi\u011fini \u201cHat\u0131ralar\u201d adl\u0131 kitab\u0131nda \u015f\u00f6yle kaleme alm\u0131\u015ft\u0131r: \u201cBurada ben m\u00fcthi\u015f bir s\u0131tmaya tutulmu\u015ftum. Bu bende Buhara\u2019dan beri vard\u0131. H\u00fck\u00fcmet azas\u0131ndan Abd\u00fclhamit Arifov kinin getirmi\u015fti. O da kulaklar\u0131ma k\u00f6t\u00fc tesir ediyordu. Bir g\u00fcn dediler ki: \u2018Yak\u0131nda Aq-car ismindeki k\u00f6yde \u00e7ok tecr\u00fcbeli bir bakh\u015f\u0131, yani \u015eaman var. Ona tedavi ettirelim.\u2019 Ben de \u00e7arna\u00e7ar raz\u0131 oldum. Bakh\u015f\u0131ya haber verdiler. K\u00f6y\u00fcne gittik. Me\u011ferki bunlar Qarl\u0131qlardanm\u0131\u015f. O bir g\u00fcn haz\u0131rl\u0131\u011f\u0131n\u0131 g\u00f6recekmi\u015f. \u0130kinci g\u00fcn\u00fc ak\u015fam gittik. Bir \u00d6zbek \u00e7ad\u0131r\u0131 i\u00e7inde b\u00fcy\u00fck bir ate\u015f yak\u0131lm\u0131\u015ft\u0131. Kapkara sakall\u0131 40 ya\u015flar\u0131nda g\u00f6r\u00fcnen sa\u011flam yap\u0131l\u0131 bakh\u015f\u0131 normal bir insan s\u0131fat\u0131yla \u00e7ay i\u00e7ip konu\u015ftuktan sonra arkada\u015flar\u0131yla bir daire yapt\u0131. Elinde d\u00fcngur denilen davulu \u00e7alarak \u015eaman\u00ee \u015fark\u0131lar\u0131n\u0131 s\u00f6yleyerek d\u00f6nmeye ba\u015flad\u0131. Ba\u015fkalar\u0131 da d\u00f6n\u00fcyorlard\u0131. Bu merasim uzun s\u00fcr\u00fcnce bakh\u015f\u0131 bana geldi. \u2018Sen bize inanm\u0131yorsun, ruhlar gelmiyor. Okumay\u0131 tatil edelim,\u2019 dedi. Ben de, \u2018Aman tatil etme, ben inan\u0131r\u0131m,\u2019 dedim. Yine bir m\u00fcddet d\u00f6nd\u00fcler. \u00c7ald\u0131lar, \u015fark\u0131 s\u00f6ylediler. Nihayet bunlardan biri vecde geldi. A\u011f\u0131zlar\u0131ndan beyaz k\u00f6p\u00fckler \u00e7\u0131kt\u0131 ve kendisini kaybetti. Onu bir kenara \u00e7\u0131kar\u0131p yat\u0131rd\u0131lar. B\u00f6ylece birka\u00e7 ki\u015fi vecde geldikten sonra nihayet bakh\u015f\u0131n\u0131n kendisi de vecde geldi. Orada haz\u0131r bir demir k\u00fcrek vard\u0131. Onu yanan ate\u015fe koymu\u015flard\u0131. Bir a\u011fa\u00e7 sap sokarak bakh\u015f\u0131 k\u00fcre\u011fi kald\u0131rd\u0131. A\u011fa\u00e7 saplar yanmaya ba\u015flad\u0131. A\u011fz\u0131na su al\u0131p k\u00fcre\u011fe p\u00fcsk\u00fcrd\u00fc. Ate\u015ften s\u0131\u00e7rayan su tanecikleri y\u00fcz\u00fcme geliyor ve beni yak\u0131yordu. \u2018Korkma, korkma, iyidir,\u2019 dediler. Nihayet o bakh\u015f\u0131 ate\u015fte yanan bu demir k\u00fcre\u011fi di\u015fleriyle a\u011fz\u0131na ald\u0131. Birka\u00e7 defa etraf\u0131mda bu \u015fekilde dola\u015ft\u0131, tekrar ate\u015fe att\u0131. Bu arada bakh\u015f\u0131ya her taraftan sualler soruluyordu. Benim iyi olaca\u011f\u0131m\u0131 s\u00f6yledi. Emirin muvaffak olup olmayaca\u011f\u0131n\u0131 sordular. Ona m\u00fcspet cevap vermedi. Daha baz\u0131 siyas\u00ee sualler sordular. Nihayet o kendine geldi. Bana da \u2018Art\u0131k iyile\u015feceksin, il\u00e2\u00e7 fil\u00e2n almay\u0131n,\u2019 dedi. A\u011fz\u0131na yanm\u0131\u015f k\u00fcre\u011fi ald\u0131\u011f\u0131 halde siyah b\u0131y\u0131klar\u0131 yanmam\u0131\u015ft\u0131. Ate\u015fin sahte olmad\u0131\u011f\u0131n\u0131 da s\u0131\u00e7ray\u0131p y\u00fcz\u00fcme kadar gelen su damlac\u0131klar\u0131ndan biliyorum. \u0130\u015fte bu suretle hayat\u0131mda ilk defa olarak hakiki bir \u015eaman ayinini g\u00f6rm\u00fc\u015f oldum. Ger\u00e7i k\u00fc\u00e7\u00fckl\u00fc\u011f\u00fcmde de b\u00f6yle bir hastal\u0131\u011f\u0131m\u0131 bizde \u201cba\u011fu\u00e7\u0131\u201d denilen bakh\u015f\u0131 tedavi etmi\u015fti. Fakat o ayin yapmam\u0131\u015ft\u0131 ve b\u00f6yle kerametler de g\u00f6stermemi\u015fti. Bundan sonra kinin almad\u0131m ve s\u0131tmay\u0131 hissetmedim. Bu zat doland\u0131r\u0131c\u0131 olmay\u0131p hakiki bakh\u015f\u0131 say\u0131l\u0131yormu\u015f. Hi\u00e7bir \u00fccret veyahut hediye kabul etmedi.\u201d (Togan 1999: 342\u2013343). Zeki Velidi Togan\u2019\u0131n da an\u0131lar\u0131ndan g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere eskiden Ba\u015fkurt T\u00fcrkleri aras\u0131nda bulunan \u2018ba\u011fu\u00e7\u0131\u2019 XX. y\u00fczy\u0131l ba\u015flar\u0131nda \u00d6zbekler aras\u0131nda \u2018bakh\u015f\u0131\u2019 ad\u0131yla tedavilerine devam etmi\u015ftir. Ba\u015fkurt T\u00fcrklerinden olan Togan\u2019\u0131n gen\u00e7lik y\u0131llar\u0131nda zat\u00fcrree hastal\u0131\u011f\u0131na yakalanmas\u0131 ile ilgili bir an\u0131s\u0131n\u0131 burada payla\u015fmak yerindedir: \u201cN\u00fcg\u00fc\u015f nehrinde \u00e7\u0131ra\u011f ile ve \u00e7atalla yap\u0131lan gece bal\u0131k avc\u0131l\u0131\u011f\u0131nda kendimi fena halde \u00fc\u015f\u00fctt\u00fcm. Zat\u00fcrree olmas\u0131n diye korkuldu, yaylay\u0131 b\u0131rak\u0131p bir arabada yast\u0131klar \u00fczerinde k\u00f6ye d\u00f6nd\u00fcm. Bir ay belki de daha fazla hasta yatt\u0131m. Babam bir M\u00fcsl\u00fcman \u00e2limi oldu\u011fu h\u00e2lde, annemin Ayneddin isminde bir \u2018ba\u011fu\u00e7\u0131 (yani baq\u015f\u0131, \u015eaman)\u2019y\u0131 \u00e7a\u011f\u0131rarak o usulde tedavi ettirmesine m\u00fcsamaha g\u00f6sterdi.\u201d (Togan 1999: 57). Zeki Velidi\u2019nin bu an\u0131s\u0131 XX. y\u00fczy\u0131l ba\u015f\u0131nda Ural b\u00f6lgesi Ba\u015fkurtlar\u0131 aras\u0131nda hem M\u00fcsl\u00fcmanl\u0131k, hem de \u015eamanl\u0131\u011f\u0131n bir arada ho\u015fg\u00f6r\u00fc i\u00e7inde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fcn bir \u00f6rne\u011fidir.
\nBa\u015fkurt T\u00fcrkleri aras\u0131nda yayg\u0131n olan di\u011fer tedavi y\u00f6ntemi ise kurban verme \u015feklindedir. Kurban olarak genelde horoz veya kaz kullan\u0131lm\u0131\u015ft\u0131r. Ural b\u00f6lgesinin bir\u00e7ok yerinde, bilhassa Kara-K\u0131p\u00e7ak Ba\u015fkurtlarda s\u0131k rastlanan bu tedavi \u015fu \u015fekilde uygulanm\u0131\u015ft\u0131r: ot\u00e7u kuma\u015ftan erkek ve kad\u0131n olmak \u00fczere iki tane kukla yapm\u0131\u015f ve bu kuklalar\u0131 bir kovan\u0131n i\u00e7ine yerle\u015ftirmi\u015ftir. Kovaya biraz ekmek ve lapa konulmu\u015ftur. Ot\u00e7u canl\u0131 horozu al\u0131p hastan\u0131n etraf\u0131nda d\u00f6nerek \u00fcfleyip hastal\u0131\u011f\u0131 kovmu\u015ftur. Bu i\u015flemleri s\u0131ras\u0131nda ot\u00e7u tek ba\u015f\u0131na hastal\u0131kla ba\u015fa \u00e7\u0131kamad\u0131\u011f\u0131ndan ona bir delikanl\u0131 yard\u0131m etmi\u015ftir. Daha sonra horoz kesilip kuklalar\u0131n bulundu\u011fu kovaya yerle\u015ftirilmi\u015f ve ot\u00e7u \u00f6nceden haz\u0131r bulunan ata binerek hastal\u0131k bulunan bu kovay\u0131 evden 3 kilometre uzakl\u0131ktaki bir yere b\u0131rakm\u0131\u015f ve kendisi ba\u015fka bir yolu takip ederek eve d\u00f6nm\u00fc\u015ft\u00fcr. Ot\u00e7ular d\u0131\u015f\u0131nda hastal\u0131k tedavisi ile \u00fcf\u00fcr\u00fck\u00e7\u00fcler ve mollalar da u\u011fra\u015fm\u0131\u015ft\u0131r. \u00dcf\u00fcr\u00fck\u00e7\u00fc ve mollalar\u0131n tedavi y\u00f6ntemlerinde pek bir fark olmam\u0131\u015ft\u0131r. \u00dcf\u00fcr\u00fck\u00e7\u00fcler genelde hastal\u0131\u011f\u0131 korkutarak \u00e7\u0131karma y\u00f6ntemini kullanm\u0131\u015flarsa, mollalar daha \u00e7ok Kuran okuma ve kurban kesme yoluyla hastal\u0131\u011f\u0131 tedavi etmi\u015ftir. Kurban olarak genelde koyun kesilmi\u015f, kurbanl\u0131k hayvan\u0131n derisini molla alm\u0131\u015f, etini haz\u0131r bulunanlar yemi\u015ftir. Ba\u015fkurt T\u00fcrklerinin kurban kesme gelene\u011fine de\u011finen Rudenko ek olarak \u015funlar\u0131 yazm\u0131\u015ft\u0131r: \u201cBa\u015fkurtlar sadece hasta i\u00e7in de\u011fil, \u015feriat\u0131n emri gere\u011fi Kurban Bayram\u0131\u2019nda da \u00e7ok kurban kesmi\u015flerdir. Ba\u015fkurtlar bunun d\u0131\u015f\u0131nda putperestlik temeline dayanan kurban kesmeyi de \u00e7ok yapm\u0131\u015flard\u0131r. \u0130.G.G\u00e9orgi\u2019nin anlatt\u0131\u011f\u0131na g\u00f6re, Ba\u015fkurtlar \u2018herhangi bir bayramda kurban keserler, ha\u015flanm\u0131\u015f eti g\u00fcne\u015f kar\u015f\u0131s\u0131na konulan alet (ka\u015ftak) \u00fczerine yerle\u015ftirirler. \u0130\u015fte bu s\u0131rada ibadet ve ba\u015fka \u015feyler yaparlar. Onlar\u0131n yapt\u0131klar\u0131n\u0131n hepsi \u015eamanlar\u0131nki gibiydi\u2019. Perm Ba\u015fkurtlar\u0131 hakk\u0131nda N.S.Popov \u015f\u00f6yle yazm\u0131\u015ft\u0131r: \u2018Onlar\u0131n t\u00f6renlerinde putperestli\u011fe ve \u015eamanl\u0131\u011fa benzer bir \u015feyler ay\u0131rt ediliyor\u2019. Ben kendim \u015f\u00f6yle bir olaya tan\u0131k olmu\u015ftum: \u015eeytan Kud\u00e9y b\u00f6lgesindeki Ba\u015fkurtlar, Allah ya\u011fmur ya\u011fd\u0131rs\u0131n diye, k\u0131rda deve kesmi\u015flerdi. Bu kurban kesme mollan\u0131n huzurunda yap\u0131lm\u0131\u015ft\u0131. T\u00e9lek (dilek) olarak bilinen benzeri kurban kesmeler Ba\u015fkurdistan\u2019\u0131n ba\u015fka yerlerinde de, Tab\u0131n ve Yurmat\u0131nlarda da g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.\u201d (Rudenko 2001: 395\u2013396). S\u00f6z konusu olan ya\u011fmur duas\u0131na \u00e7\u0131kmak T\u00fcrk boylar\u0131 aras\u0131nda bug\u00fcn de g\u00f6zlemlenmektedir.
\nBa\u015fkurt T\u00fcrkleri, belli kimselerde bulundu\u011funa inan\u0131lan, insanlara, \u00f6zellikle \u00e7ocuklara, evcil hayvanlara, eve, mala m\u00fclke, hatta cans\u0131z nesnelere de zarar veren nazara kar\u015f\u0131 da \u00e7e\u015fitli korunma y\u00f6ntemleri geli\u015ftirmi\u015ftir. \u00c7ocuklar\u0131n giysilerine beyaz kaz t\u00fcy\u00fc, sedef d\u00fc\u011fmeleri takan Ba\u015fkurtlar, k\u00f6t\u00fc g\u00f6z\u00fcn bu nesneler \u00fczerine d\u00fc\u015ferek g\u00fcc\u00fcn\u00fc kaybetti\u011fine inanm\u0131\u015flard\u0131r. \u201cAt nazardan m\u00fcrt olmu\u015f\u201d, \u201ca\u011fa\u00e7 nazardan kurumu\u015f\u201d \u015feklindeki tabirler Ba\u015fkurtlar\u0131n hayvan ve a\u011fa\u00e7lar\u0131 da nazardan koruma yollar\u0131n\u0131 aramaya y\u00f6nlendirmi\u015ftir. \u00d6rne\u011fin, atlar\u0131n kuyru\u011funa veya yelesine parlak kuma\u015f ba\u011flama, ar\u0131 kovanlar\u0131n\u0131n alt k\u0131sm\u0131n\u0131 parlak renkli boyalarla boyama, ar\u0131 kovan\u0131na kuma\u015f par\u00e7as\u0131 ba\u011flama bunlardan baz\u0131lar\u0131d\u0131r. Ba\u015fkurtlar\u0131n, \u015eamanl\u0131\u011fa ba\u011fl\u0131 olarak insan ya\u015fam\u0131na kar\u0131\u015fan do\u011fa\u00fcst\u00fc g\u00fc\u00e7leri kontrol edebildiklerini g\u00f6stermek i\u00e7in olduk\u00e7a \u00e7aba harcad\u0131klar\u0131n\u0131 g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Av ba\u015far\u0131s\u0131z gibi g\u00f6r\u00fcnd\u00fc\u011f\u00fcnde, av hayvanlar\u0131n\u0131 bulmak, k\u00f6t\u00fc ruhlar\u0131 uzakla\u015ft\u0131rmak, havalar\u0131n iyi gitmesini sa\u011flamak, hastal\u0131klar\u0131 \u00e7e\u015fitli yollarla iyile\u015ftirmek bunlar\u0131n aras\u0131nda yer almaktad\u0131r.
\nBa\u015fkurt Halk Edebiyat\u0131 olduk\u00e7a \u00e7e\u015fitli ve zengindir. Ba\u015fkurt T\u00fcrklerinin folkloru de\u011fi\u015fik t\u00fcrlerde kendini kan\u0131tlam\u0131\u015ft\u0131r. Bunlar aras\u0131nda destanlar, masallar, t\u00fcrk\u00fcler, de\u011fimler ve atas\u00f6zleri bulunmaktad\u0131r. Ba\u015fkurt Halk Edebiyat\u0131\u2019nda destanlar\u0131n ayr\u0131 bir yeri vard\u0131r. Ural Bat\u0131r, Akbuzat, Alpam\u015fa, K\u00fcsek Bey, Kara Yur\u011fa, Buzyi\u011fit, Omorzak Bat\u0131r ilk akla gelenlerdendir. Ba\u015fkurt destanlar\u0131n\u0131, kahramanl\u0131k destanlar\u0131 ve sosyal hayatla ilgili destanlar olarak iki ana gruba ay\u0131rmak m\u00fcmk\u00fcnd\u00fcr. Kahramanl\u0131k destanlar\u0131n\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu mitolojik i\u00e7erikli olup, destan kahramanlar\u0131 tarih s\u0131n\u0131rlar\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131km\u0131\u015ft\u0131r. Destan kahramanlar\u0131n\u0131n d\u00fc\u015fmanlar\u0131 da efsanevi yarat\u0131klard\u0131r. Bu destanlarda insanlar\u0131n do\u011fa kuvvetleriyle m\u00fccadelesi ve onlar\u0131 yenmesi anlat\u0131lm\u0131\u015ft\u0131r. Ejderha, yuxa, peri, \u015feytanlar d\u00fc\u015fman yarat\u0131klar olarak kar\u015f\u0131m\u0131za \u00e7\u0131karlar. Fakat bunlara kar\u015f\u0131 at, kartal gibi kahramanlar\u0131n sad\u0131k dostlar\u0131 bulunmaktad\u0131r. Kahraman\u0131n dostlar\u0131 do\u011fa\u00fcst\u00fc niteliklere sahiptir, \u00f6rne\u011fin at u\u00e7ma, kartal insan gibi konu\u015fma \u00f6zelli\u011fini ta\u015f\u0131maktad\u0131r. Ayr\u0131ca destan kahramanlar\u0131n\u0131n sihirli nesneleri bulunmaktad\u0131r. Sava\u015f\u0131rken g\u00f6r\u00fcnmez k\u0131lan sihirli \u015fapka, kendi hareket eden k\u0131l\u0131\u00e7, ab\u0131hayat, belaya u\u011frad\u0131\u011f\u0131nda ucundan kan, ba\u015far\u0131 kazand\u0131\u011f\u0131nda s\u00fct akan kuray bunlardan baz\u0131lar\u0131d\u0131r. \u0130kinci grupta yer alan destanlar ise sosyal i\u00e7erikli mesajlar vermektedir. Destan kahramanlar\u0131, adaletsizli\u011fe, cebir ve zulme kar\u015f\u0131 sava\u015f\u0131rlar. Ayr\u0131ca kahramanlar, vatana can\u0131 g\u00f6n\u00fclden ba\u011fl\u0131l\u0131k, yi\u011fitlik, mertlik, d\u00fcr\u00fcstl\u00fck gibi y\u00fcksek ahlaki de\u011ferlere sahiptir. Toplumun mutlulu\u011fu i\u00e7in sava\u015f\u0131m veren bu kahramanlar yalanlar\u0131 ortaya \u00e7\u0131karmaktad\u0131r. Akhak Kola, Kara Yur\u011fa, Kun\u0131r Bu\u011fa, Zoyet\u00fclek Menen H\u0131vh\u0131l\u0131v sosyal hayat ile ilgili destan grubuna giren destanlardan baz\u0131lar\u0131d\u0131r.
\nBa\u015fkurt T\u00fcrklerinin destanlar\u0131n\u0131 ku\u015faktan ku\u015fa\u011fa aktaran ki\u015filer sesenlerdir. Ozanlar gibi sesenler de halk\u0131n i\u00e7tima\u00ee, siyas\u00ee hayat\u0131nda \u00f6nemli rol oynam\u0131\u015ft\u0131r. \u00c7ok eskiden beri Ba\u015fkurt T\u00fcrklerinin hayat\u0131nda olan sesenlerin n\u00fcfuzu \u015fu \u015fekilde dile getirilmi\u015ftir: \u201cHalk\u0131 d\u00fc\u015fmana kar\u015f\u0131 \u00f6rg\u00fctleyip, sava\u015fa \u00e7a\u011f\u0131r\u0131rlar. Uruklar aras\u0131ndaki her t\u00fcrl\u00fc problemi \u00e7\u00f6zen, aradaki dostlu\u011fu ve karde\u015fli\u011fi peki\u015ftiren sesendir. Halk\u0131n bilicisidir; her m\u00fc\u015fk\u00fcl\u00fc \u00e7\u00f6zer, ona dan\u0131\u015f\u0131lmadan hi\u00e7bir \u015fey yap\u0131lmaz; onun s\u00f6z\u00fcnden \u00e7\u0131k\u0131lmaz; o gelmeden meclis, d\u00fc\u011f\u00fcn, e\u011flence kurulmaz, ba\u015flamaz; halk\u0131 iyili\u011fe, dostlu\u011fa \u00e7a\u011f\u0131r\u0131r; alk\u0131\u015flad\u0131\u011f\u0131n\u0131 y\u00fcceltir, beddua etti\u011fini bat\u0131r\u0131r.\u201d\u00a0 (Ba\u015fkurt Halk Destan\u0131 1996: 7).\u00a0 \u00c7ok eski d\u00f6nemlerde ya\u015fam\u0131\u015f olan sesenler ile ilgili pek fazla bilgi olmamakla birlikte, ad\u0131 bilinen ilk sesen Habrav\u2019t\u0131r. Kazaklarda S\u0131p\u0131ra, Karakalpaklarda S\u0131pra, K\u0131r\u0131m Tatar T\u00fcrklerinde Supura, Nogay T\u00fcrklerinde Y\u0131prav ad\u0131yla bilinen Habrav, t\u00fcm T\u00fcrk boylar\u0131n\u0131n ortak ozan\u0131d\u0131r. Habrav\u2019dan sonra di\u011fer T\u00fcrk boylar\u0131n Ciren\u015fe ad\u0131yla bilinen sesen Yerinse\u2019dir. Bu iki sesenin de hayatlar\u0131 ile ilgili efsaneler d\u0131\u015f\u0131nda bilgi bulunmamaktad\u0131r ki, nerede ve ne zaman ya\u015fad\u0131klar\u0131 bilinmemektedir. Efsanevi bilgilerden XVI. y\u00fczy\u0131l\u0131n ortalar\u0131nda ya\u015fam\u0131\u015f ve Ming uru\u011fu seseni oldu\u011fu bilinen Koba\u011fos\u2019tur. Koba\u011fos sesenden sonra, \u201cKaras Menen Ak\u015fa\u201d, \u201cKaras Menen Karahakal\u201d adl\u0131 hik\u00e2yelere hayat\u0131 konu olan ve XVIII. y\u00fczy\u0131lda ya\u015fayan Karas sesendir. XIII. y\u00fczy\u0131lda ya\u015fayan sesenlerden birisi de Mahmut sesendir. Efsanelere g\u00f6re, Mahmut sesen U\u00e7al\u0131 il\u00e7esinin Avi\u015fk\u00fcl ve Yavg\u00fcl yaylalar\u0131nda ya\u015fam\u0131\u015ft\u0131r. Mahmut sesenin ayn\u0131 zamanda \u00e7ok iyi bir \u00e7alg\u0131c\u0131 oldu\u011fu bilinmektedir. Bundan sonra gelecek olan sesenlerin b\u00fcy\u00fck \u00e7o\u011funlu\u011fu Ba\u015fkurt milli \u00e7alg\u0131s\u0131 olan \u2018kuray\u2019\u0131 \u00e7alm\u0131\u015flar ve sesen olman\u0131n yan\u0131 s\u0131ra kurays\u0131 olarak da an\u0131lm\u0131\u015flard\u0131r.
\nXVIII. y\u00fczy\u0131l\u0131n en \u00fcnl\u00fc seseni Bay\u0131k\u2019t\u0131r. Bay\u0131k sesenin \u00fcn\u00fc \u0130dil-Ural b\u00f6lgesi s\u0131n\u0131rlar\u0131n\u0131 a\u015farak T\u00fcrkistan\u2019a kadar ula\u015fm\u0131\u015ft\u0131r. Bay\u0131k sesen T\u00fcrk boylar\u0131 sesenleri ile yapt\u0131\u011f\u0131 at\u0131\u015fmalar, bilhassa Kazak T\u00fcrklerinin tan\u0131nm\u0131\u015f seseni C\u0131rav\u0131 Bukar\u2019la yapt\u0131\u011f\u0131 at\u0131\u015fma belleklerde iz b\u0131rakm\u0131\u015ft\u0131r. XVIII. y\u00fczy\u0131l sonlar\u0131nda Tilev vilayetinin Yang\u0131 Balapan k\u00f6y\u00fcnde ya\u015fayan \u0130\u015fm\u00f6hemmet M\u0131rzakayev (1781\u20131878) d\u00f6neminin \u00fcnl\u00fc sesenlerindendir. XX. y\u00fczy\u0131l ba\u015flar\u0131nda Baymak il\u00e7esinde ya\u015fayan ve \u0130\u015fm\u00f6hemmet M\u0131rzakayev\u2019in \u00e7\u0131rag\u0131 olan \u011eabit sesen, ayn\u0131 zamanda T\u00fcrkiye\u2019de de bilinen \u2018Ural Bat\u0131r\u2019 destan\u0131n\u0131n derleyicisidir. XX. y\u00fczy\u0131l ba\u015flar\u0131nda ya\u015fayan sesenler aras\u0131nda Ba\u015fkurtdistan\u2019\u0131n Baymak il\u00e7esinden Gabit ve Hamit, B\u00f6ryen il\u00e7esinden Sabiryen M\u00f6hemmetkolov, Tahir ve Hayrulla \u0130\u015fmurzin gibi sesenlerin adlar\u0131 \u00f6ne \u00e7\u0131kan isimlerdendir. Destanlar ba\u015fta olmak \u00fczere halk edebiyat\u0131n\u0131n b\u00fcy\u00fck k\u0131sm\u0131 sesenlerin sayesinde dilden dile dola\u015farak bug\u00fcnlere ula\u015fm\u0131\u015ft\u0131r. Ba\u015fkurt T\u00fcrklerinin en \u00f6nemli ve T\u00fcrk D\u00fcnyas\u0131\u2019nda tan\u0131nan destanlar\u0131ndan birisi \u201cUral Bat\u0131r\u201d destan\u0131d\u0131r. \u201cUral Bat\u0131r\u201d, Ba\u015fkurtlar\u0131n inan\u00e7lar\u0131ndan ileri gelen mitolojik olaylardan olu\u015fan ve iyilikle k\u00f6t\u00fcl\u00fck, ya\u015famla \u00f6l\u00fcm aras\u0131ndaki m\u00fccadeleyi konu edinen bir destand\u0131r. Destan \u00fc\u00e7 ku\u015fa\u011f\u0131n hayat hik\u00e2yesidir. Yenbirzi (Can Verdi) atayla Yenbike (Can Ana) anan\u0131n o\u011fullar\u0131 \u015e\u00fclgen ve Ural\u2019d\u0131r. \u015e\u00fclgen\u2019le\u00a0 Ayh\u0131l\u0131v\u2019\u0131n o\u011flu Hakmar, Ural\u2019la Katil Padi\u015fah\u2019\u0131n k\u0131z\u0131n\u0131n o\u011flu Yay\u0131k, Ural\u2019la G\u00f6l\u00f6stan\u2019\u0131n o\u011flu N\u00f6\u011f\u00f6\u015f ve Ural\u2019\u0131n Humay\u2019dan do\u011fan o\u011flu \u0130zil (\u0130dil). Ya\u015famla \u00f6l\u00fcm aras\u0131ndaki bu sava\u015f\u0131m\u0131 babalar\u0131ndan o\u011fullar\u0131 devir alm\u0131\u015f ve devam ettirmi\u015ftir. G\u00fcn\u00fcm\u00fczde Ba\u015fkurdistan topraklar\u0131ndaki da\u011f, nehir, ma\u011fara adlar\u0131 destan kahramanlar\u0131n\u0131n ad\u0131n\u0131 ta\u015f\u0131maktad\u0131r. \u201cUral Bat\u0131r\u201d destan\u0131na g\u00f6re, destan kahraman\u0131 Ural da\u011flara g\u00f6m\u00fclm\u00fc\u015f ve bu da\u011f g\u00fcn\u00fcm\u00fczde Ural s\u0131rada\u011f\u0131d\u0131r.<\/p>\n

Ural yolu \u2013 y\u00fcksek da\u011f,
\nUral kabri \u2013 \u015fanl\u0131 da\u011f-
\n\u201cUral\u201d olup kalm\u0131\u015f, de.\u00a0 (Ba\u015fkurt Halk Destan\u0131 1996: 337).
\n\u015e\u00fclgen ise, \u015e\u00fclgen G\u00f6l\u00fc ve \u015e\u00fclgen-Ta\u015f Ma\u011faras\u0131\u2019na ad\u0131n\u0131 yazd\u0131rm\u0131\u015ft\u0131r. Ural ve \u015e\u00fclgen\u2019in o\u011fullar\u0131 Yay\u0131k, N\u00f6\u011f\u00f6\u015f, Hakmar ve \u0130zil \u0131rma\u011fa d\u00f6n\u00fc\u015fm\u00fc\u015f ve bug\u00fcn de bu nehirler onlar\u0131n ad\u0131n\u0131 ta\u015f\u0131maktad\u0131r.
\nD\u00f6rt \u0131rma\u011f\u0131 boylat\u0131p,
\nYuva kurup \u00e7o\u011fal\u0131p,
\nAyr\u0131 d\u00fcnya kurmu\u015flar.
\nD\u00f6rt bahad\u0131r\u0131n ismi,
\nD\u00f6rt \u0131rma\u011fa ad olmu\u015f,
\nUnutulmaz \u015fahsiyet olup,
\nNesilden nesle kalm\u0131\u015flar. (Ba\u015fkurt Halk Destan\u0131 1996: 351).<\/p>\n

Ba\u015fkurt T\u00fcrklerinin Milli Kahraman\u0131 Yulay O\u011flu Salavat<\/strong><\/p>\n

Ba\u015fkurt T\u00fcrklerinin kahramanl\u0131k destanlar\u0131 i\u00e7inde tarihi kahramanlar ile ilgili destanlar da bulunmaktad\u0131r. XVIII. y\u00fczy\u0131lda \u0130dil-Ural b\u00f6lgesinde \u00c7arl\u0131k Rusyas\u0131\u2019na kar\u015f\u0131 patlak veren isyanlarda Ba\u015fkurt T\u00fcrklerinden \u00e7\u0131kan liderler aras\u0131nda Yulay o\u011flu Salavat\u2019\u0131n (Salavat Yulayev) ad\u0131 t\u00fcrk\u00fc ve destanlara ilham kayna\u011f\u0131 olmu\u015ftur. Tarihte, Puga\u00e7ev \u0130syan\u0131 olarak adland\u0131r\u0131lan bu isyana kat\u0131lan ve Puga\u015fev\u2019in yakalanmas\u0131ndan sonra isyan\u0131 y\u00f6neten Ba\u015fkurt\u00a0 T\u00fcrklerinin milli kahraman\u0131 Yulay o\u011flu Salavat (16.06.1752 \u2013 08.10.1800) kimdir? Konuyla ilgili Zeki Velidi To\u011fan\u2019\u0131n \u201cBa\u015fkurtlar\u0131n Tarihi\u201d kitab\u0131n\u0131n \u2018Yulay ve Salavat\u2019 ba\u015fl\u0131kl\u0131 k\u0131sm\u0131na ba\u015fvural\u0131m: \u201cYay\u0131k Kozaklar\u0131 aras\u0131nda \u00c7ar\u2019a kar\u015f\u0131 ba\u015fkald\u0131ran Puga\u00e7ev\u2019un hareketi 1773\u20131774 senelerinde cereyan etti. Ruslar Ba\u015fkurdistan\u2019da bu son 20 sene zarf\u0131nda kendi maden i\u015fletme fabrika \u015febekelerini \u00e7o\u011faltmak hususunda \u00e7ok ehemmiyet verdiler. Bu m\u00fcnasebetle bir\u00e7ok yerde toprak gasp\u0131 ve zapt\u0131 vaki oldu. Bundan en \u00e7ok mutazarr\u0131r olanlar Ufa\u2019ya yak\u0131n K\u00fcdey, Tab\u0131n uru\u011fu Ba\u015fkurtlar\u0131 idi. Yay\u0131k havzas\u0131nda Kozaklar isyan edince Ba\u015fkurtlar bu harekete kat\u0131lmak f\u0131rsat\u0131n\u0131 hi\u00e7 ka\u00e7\u0131rmad\u0131lar. Bu i\u015fe K\u00fcdey uru\u011funun \u015eaytan-K\u00fcdey ayma\u011f\u0131n\u0131n beyi Yulay \u00f6nayak oldu. Bu zat yaln\u0131z kendi uru\u011funda de\u011fil, tekmil merkezi Ba\u015fkurt ilinde muteber bir \u015fahsiyetti. Onun 20 ya\u015f\u0131ndaki o\u011flu Salavat ise Rus ordusunun Ba\u015fkurt alaylar\u0131ndan birinde subay idi. Kahramanl\u0131k ve yi\u011fitli\u011fi ile etraf kabileler aras\u0131nda me\u015fhurdu. Ayn\u0131 zamanda irticalen \u015fark\u0131 s\u00f6yleyen ve iyi kaval (koray) \u00e7alan musiki\u015finas idi, Puga\u00e7ev isyan\u0131 Ba\u015fkurtlara da sirayet etmeye ba\u015flad\u0131\u011f\u0131 vakit Ufa\u2019daki Rus kumandan\u0131 Salavat\u2019\u0131 bir Ba\u015fkurt kalesine kumandan tayin ederek Puga\u00e7ev\u2019a kar\u015f\u0131 g\u00f6ndermi\u015fti. Fakat Salavat Orenburg yan\u0131nda Berdi ismindeki k\u00f6ye gelerek Puga\u00e7ev\u2019a iltihak etti.
\nSalavat daha burada iken muhtelif Ba\u015fkurt ulus beylerine mektuplar g\u00f6ndererek k\u0131yam haberini bildirdi. 1774 Nisan\u2019\u0131nda Salavat 2000 kadar askeriyle Ufa\u2019dan kuzeye do\u011fru hareket ederek general Mixelson\u2019un idaresindeki Rus askerlerini ma\u011flup edip Usa kalesini zapt etti. Bundan sonra Ba\u015fkurdistan\u2019daki Rus memurlar\u0131 \u015fehirlere ka\u00e7t\u0131lar ya da \u00f6ld\u00fcr\u00fcld\u00fcler. Bir\u00e7ok yerdeki istihk\u00e2mlar y\u0131k\u0131ld\u0131. 1775\u2019te Puga\u00e7ev yakalan\u0131p Moskova\u2019da as\u0131ld\u0131ktan sonra da Salavat faaliyette bulundu. Fakat Ruslar onu muhtelif m\u0131nt\u0131kalarda ma\u011flup etmeye muvaffak oldular. Nihayet ans\u0131z\u0131n yap\u0131lan bir bask\u0131n esnas\u0131nda Salavat \u00e7arp\u0131\u015fa \u00e7arp\u0131\u015fa esir edildi. Kendisi ve babas\u0131 Moskova\u2019ya g\u00f6nderildiler. Orada istintak tamamland\u0131ktan sonra geri Orenburg\u2019a g\u00f6nderildiler. Rus h\u00fck\u00fcmeti bu iki Ba\u015fkurt sergerdesini, ya\u011fma ve talan ettikleri, yahut garnizonlar\u0131n\u0131 imha ettikleri Rus fabrika ve kasabalar\u0131na getirerek her birine dayak cezas\u0131 verdikten sonra idam etmek karar\u0131n\u0131 verdi. \u0130htiyar Yulay\u2019a Simsky maden fabrikas\u0131 yan\u0131nda 40, Qatay-\u0130vanovsk maden fabrikas\u0131nda 45, Ust-Qatav fabrikas\u0131 yan\u0131nda 45, Orlovka Rus k\u00f6y\u00fcnde 45 ceman 175 kam\u00e7\u0131; Salavat\u2019a ise Simsky yan\u0131nda 25, kendi k\u00f6yleri olan Yulay k\u00f6y\u00fc yan\u0131nda 25, Krasno-Ufimsk \u015fehrinde 25, Kongur\u2019da 25, Usa\u2019da 25 olmak \u00fczere ceman 125 kam\u00e7\u0131 cezas\u0131 verildi. Sonra Yulay A\u011fa\u2019ya Orlovka Rus k\u00f6y\u00fcnde, Salavat\u2019a da Yeldek k\u00f6y\u00fcnde v\u00fccutlar\u0131na k\u0131zg\u0131n d\u00f6vme ile damga bast\u0131r\u0131ld\u0131 ve burunlar\u0131 delinerek 21 Eyl\u00fcl 1777\u2019de Ufa\u2019ya getirildiler. Bu zatlar buradan tekrar Moskova\u2019ya, oradan da Petersburg\u2019a g\u00f6nderilerek Balt\u0131k sahilinde Rogervik kalesine hapsedildiler ve her ikisi de ceza \u00e7eke \u00e7eke \u00f6ld\u00fcler.
\nSalavat Ba\u015fkurtlarca \u00e7ok sevilen bir kahramand\u0131r. Kendisi hakk\u0131nda musiki ne\u015fidesi ve destan vard\u0131r. Salavat\u2019\u0131n musik\u00ee havas\u0131n\u0131 Rybakov ve Jansky, destan\u0131n bir k\u0131sm\u0131n\u0131 da \u0130gnatyev ne\u015fretmi\u015flerdir. Salavat\u2019\u0131n hayat\u0131 yeni Ba\u015fkurt edebiyat\u0131nda tiyatro eserlerine mevzu olmu\u015ftur. Bunlardan birini Feth\u00fclkadir S\u00fcleyman (Abd\u00fclkadir \u0130nan) yazm\u0131\u015ft\u0131r ki 1922\u2019de bas\u0131lm\u0131\u015ft\u0131r. Rus\u00e7alar\u0131ndan biri de, Stepan Zlobin\u2019in Salavat Yulay ismiyle 1953\u2019te ne\u015fretti\u011fi romand\u0131r.\u201d (Togan 2003: 100\u2013101).\u00a0 Gen\u00e7 ya\u015f\u0131na ra\u011fmen halk\u0131n itibar\u0131n\u0131 kazanan Salavat Yulayev, Rus kumandan\u0131n emrine uymadan milletinin yan\u0131nda yer alarak g\u00f6z g\u00f6re g\u00f6re kendi \u00f6l\u00fcm ferman\u0131n\u0131 imzalam\u0131\u015ft\u0131r. Onun bu cesareti Ba\u015fkurt T\u00fcrklerinin an\u0131lar\u0131nda bug\u00fcn de ya\u015famakta ve destan, \u015fark\u0131, roman, \u015fiirlerde ya\u015fat\u0131lmaktad\u0131r. Ayr\u0131ca Ba\u015fkurdistan\u2019\u0131n ba\u015fkenti Ufa\u2019da Salavat\u2019\u0131n b\u00fcy\u00fck bir heykeli bulunmaktad\u0131r. Sa\u011f elindeki kam\u00e7\u0131s\u0131n\u0131 havaya kald\u0131rm\u0131\u015f vaziyetteki at \u00fczerindeki Salavat\u2019\u0131n heykeli cesaretin, yi\u011fitli\u011fin ve umudun bir simgesidir. Rudenko, Ba\u015fkurt kahramanlar\u0131 ve Salavat Yulayev ile ilgili \u015fu sat\u0131rlar\u0131 yazm\u0131\u015ft\u0131r: \u201c20.y\u00fczy\u0131l ba\u015flar\u0131nda Ba\u015fkurtlar hemen hemen her yerde art\u0131k eski esin kayna\u011f\u0131n\u0131 ve sava\u015f lideri olan kahramanlar\u0131n\u0131 unutmu\u015flard\u0131r. Ancak bu kahramanlar\u0131n en sonuncusu olan Salavat Yulayev\u2019i daha iyi hat\u0131rlam\u0131\u015flar ve ona atfedilen kobay\u0131rlar\u0131 hep s\u00f6ylemi\u015flerdir. Salavat\u2019\u0131n ulusal kurtulu\u015f sava\u015f\u0131na candan ba\u011fl\u0131l\u0131\u011f\u0131, yi\u011fitli\u011fi, s\u0131k\u00e7a onu masal kahraman\u0131 haline getirip y\u00fcceltmi\u015ftir. Salavat\u2019a, g\u00fcc\u00fc ve kahramanl\u0131\u011f\u0131 ile ancak masal kahramanlar\u0131n\u0131n kar\u015f\u0131la\u015ft\u0131r\u0131labilece\u011fi epik kahraman \u00f6zelli\u011fi yak\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r.
\nSesen, Salavat\u2019\u0131n kahramanl\u0131\u011f\u0131n\u0131 anlat\u0131rken, kahraman\u0131n lirik duygular\u0131n\u0131 ve heyecan\u0131n\u0131 belirtmek gerekti\u011finde \u2018burada Salavat bir \u015fark\u0131 okumaya ba\u015flad\u0131\u2019 s\u00f6zlerinden sonra, bu kahraman i\u00e7in yaz\u0131lan \u015fark\u0131s\u0131n\u0131 s\u00f6ylemi\u015ftir.\u201d (Rudenko 2001: 366).\u00a0 Salavat Yulayev\u2019in fedakarl\u0131\u011f\u0131 ve kahramanl\u0131\u011f\u0131 \u00f6l\u00e7\u00fc bulunamayacak ve tarih sayfas\u0131ndan silinemeyecek kadar b\u00fcy\u00fckt\u00fcr.<\/p>\n

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

K\u00f6kl\u00fc bir ge\u00e7mi\u015fi olan Ba\u015fkurt T\u00fcrklerinin tarihlerinin, inan\u00e7lar\u0131n\u0131n, ya\u015fam tarzlar\u0131n\u0131n, do\u011fas\u0131n\u0131n, eskiden gelen al\u0131\u015fkanl\u0131klar\u0131n\u0131n halk edebiyat\u0131nda geni\u015f yer bulmu\u015ftur. Ba\u015fkurt folkloru ile ilgili g\u00fcn\u00fcm\u00fcze kadar yap\u0131lan ara\u015ft\u0131rmalar\u0131n sonucuna bakarak Ba\u015fkurt Halk Edebiyat\u0131\u2019n\u0131n \u00e7ok \u00f6zg\u00fcn oldu\u011funu s\u00f6yleyebiliriz. Prof. Dr. Halil \u0130nalc\u0131k\u2019\u0131n \u201cMilletleri millet yapan tarihleri ve k\u00fclt\u00fcrleridir. Tarihsiz bir millet, ki\u015fili\u011fini kaybetmi\u015f bir bireye benzer\u201d \u015feklindeki s\u00f6zlerini an\u0131msayarak, T\u00fcrk D\u00fcnyas\u0131\u2019n\u0131n \u00f6nemli bir par\u00e7as\u0131 olan Ba\u015fkurt T\u00fcrklerinin tarihlerine ve k\u00fclt\u00fcrlerine s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 olduklar\u0131n\u0131 g\u00f6rmek sevindirici bir olgudur. \u00c7arl\u0131k Rusyas\u0131\u2019na kar\u015f\u0131 isyan bayra\u011f\u0131n\u0131 a\u00e7an Salavat Yulayev, d\u00fcnyaca tan\u0131nm\u0131\u015f devlet adam\u0131, \u00fcnl\u00fc tarih\u00e7i ve T\u00fcrkolog Ord. Prof. Dr. Ahmet Zeki Velidi Togan\u2019\u0131n milleti olan Ba\u015fkurt T\u00fcrkleri bug\u00fcn de ge\u00e7mi\u015ften gelen geleneklerini gelece\u011fe ta\u015f\u0131maya kararl\u0131d\u0131r. Yaz\u0131m\u0131 \u201cUral Bat\u0131r\u201d destan\u0131n\u0131n kahraman\u0131 Ural\u2019\u0131n \u00f6l\u00fcm \u00f6ncesi s\u00f6yledi\u011fi vasiyet niteli\u011fi ta\u015f\u0131yan son s\u00f6zleri ile bitirmek istiyorum:<\/p>\n

\u0130yilik olsun ad\u0131n\u0131z,
\n\u0130nsan olsun zat\u0131n\u0131z;
\nYamana yol vermeyiniz,
\n\u0130yiden uzakla\u015fmay\u0131n\u0131z! (Ba\u015fkurt Halk Destan\u0131 1996: 331).<\/p>\n

Kaynak\u00e7a:<\/strong>
\nAxis 2000, Ansiklopedik S\u00f6zl\u00fck, 3.Cilt, \u0130stanbul 2000.
\nBa\u015fkurt Halk Destan\u0131, Ural Bat\u0131r, \u00c7ev. Yard. Do\u00e7. Dr. Metin Ergun, Gaynislam \u0130brahimov, Ankara 1996.
\nDrury, Nevill, \u015eamanizm, \u0130stanbul 1996.
\nKa\u015fgarl\u0131, Mahmut, Divan\u00fc L\u00fbgat-\u0130t-T\u00fcrk, I.Cilt, cev. Besim Atalay, Ankara 1985.
\nKurban, \u0130klil, Ya\u015fl\u0131 Tarihin Yank\u0131s\u0131, Bulgar-Tatar Tarihi ve Medeniyeti, \u0130stanbul 1998.
\nRudenko, Sergey, \u0130vanovi\u00e7, Ba\u015fkir\u0131: \u0130storiko-Etnografi\u00e7eskiye O\u00e7erki (Ba\u015fkurtlar: Tarihi- Etnografya Ara\u015ft\u0131rmalar\u0131, Moskova-Leningrad 1955.
\nRudenko, Sergey, \u0130vanovi\u00e7, Ba\u015fkurtlar, \u00c7ev. Roza Kurban, \u0130klil Kurban, Konya 2001.
\nTogan, Zeki, Velidi, Ba\u015fkurtlar\u0131n Tarihi, Ankara 2003.
\nTogan, Zeki, Velidi, Hat\u0131ralar, Ankara 1999.<\/p>\n

Ba\u015fkurt Halk Edebiyat\u0131 K\u00fclliyat\u0131\u2019n\u0131n satirik masallardan olu\u015fan aradaki 11.cildi hen\u00fcz yay\u0131mlanmam\u0131\u015ft\u0131r.
\nKuray, \u00fcflemeli milli Ba\u015fkurt \u00e7alg\u0131s\u0131d\u0131r.
\nUral Bat\u0131r Destan\u0131, Yrd. Do\u00e7. Dr. Metin Ergun ve Gaynisl\u00e2m \u0130brahimov taraf\u0131ndan Ba\u015fkurt T\u00fcrk\u00e7esinden T\u00fcrkiye T\u00fcrk\u00e7esine aktar\u0131lm\u0131\u015f ve 1996 y\u0131l\u0131nda T\u00fcrksoy (T\u00fcrk K\u00fclt\u00fcr Sanat Ortak Y\u00f6netimi) taraf\u0131ndan yay\u0131mlanm\u0131\u015ft\u0131r.
\nKobay\u0131r, Ba\u015fkurt T\u00fcrklerinin s\u00f6zl\u00fc naz\u0131mlar\u0131n\u0131n en eski t\u00fcr\u00fcnden birisidir. Kobay\u0131r, d\u00f6rtl\u00fck t\u00fcrk\u00fclerden farkl\u0131 olarak dizelerinin say\u0131s\u0131 24\u2019e kadar varm\u0131\u015ft\u0131r.<\/p>\n

http:\/\/www.oncevatan.com.tr\/baskurt-turkleri-makale,30902.html<\/p>\n","protected":false},"excerpt":{"rendered":"

Avrupa ile Asya\u2019y\u0131 birbirine ba\u011flayan Ural Da\u011flar\u0131 ve Ural (Yay\u0131k) Nehri Ba\u015fkurt T\u00fcrklerinin ana yurdudur. \u00c7ok k\u00f6kl\u00fc bir tarihi ge\u00e7mi\u015fi olan Ba\u015fkurtlar\u0131n say\u0131s\u0131 di\u011fer T\u00fcrk boylar\u0131na g\u00f6re daha azd\u0131r. D\u00fcnya\u2019da toplam 2 milyon civar\u0131nda Ba\u015fkurt T\u00fcrk\u00fc oldu\u011fu bilinmektedir. Say\u0131lar\u0131n\u0131n az olmas\u0131na kar\u015f\u0131n geleneklerine s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 olan Ba\u015fkurt T\u00fcrkleri ge\u00e7mi\u015flerini ya\u015fatmakta kararl\u0131d\u0131rlar. Bug\u00fcn Rusya Federasyonu\u2019na […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,24],"tags":[],"class_list":["post-449","post","type-post","status-publish","format-standard","hentry","category-genel","category-turk-dunyasi"],"_links":{"self":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/449","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=449"}],"version-history":[{"count":2,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/449\/revisions"}],"predecessor-version":[{"id":452,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/449\/revisions\/452"}],"wp:attachment":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=449"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=449"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=449"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}