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\u00d6zet<\/span><\/strong><\/p>\n XIV. y\u00fczy\u0131ldan itibaren, yeni deniz yollar\u0131n\u0131n ke\u015ffedilmesi ve yeni s\u0131n\u0131rlar\u0131n \u00e7izilmesi nedeniyle, Uygurlar\u0131n d\u0131\u015f d\u00fcnya ile olan ili\u015fkisi kesilmi\u015ftir. D\u00fcnya kamuoyu, Uygurlar\u0131n varl\u0131\u011f\u0131ndan habersizdi. XX. y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011finde Do\u011fu T\u00fcrkistan\u2019da seyahatte bulunan cedit\u00e7i Nu\u015firvan Yaushev ilk olarak Uygurlar hakk\u0131nda kapsaml\u0131 yaz\u0131lar yazarak, Uygurlar\u0131n kendi co\u011frafyas\u0131 ve milli kimlikleri hakk\u0131nda bilgi sahibi olmalar\u0131n\u0131 sa\u011flad\u0131. Bu \u00e7al\u0131\u015fmam\u0131zda Nu\u015firvan Yaushev\u2019in hayat\u0131 ve onun Uygurlar b\u00f6lgesinden g\u00f6nderdi\u011fi 90\u2019dan fazla yaz\u0131n\u0131n i\u00e7eri\u011fi ve \u00f6nemi ortaya konulacakt\u0131r.<\/p>\n Giri\u015f<\/span><\/strong><\/p>\n Yeni deniz yollar\u0131n\u0131n ke\u015ffedilmesiyle, eskiden do\u011fu ile bat\u0131 aras\u0131nda deve kervanlar\u0131 vas\u0131tas\u0131yla y\u00fcr\u00fct\u00fclen k\u00fclt\u00fcr ve fikir al\u0131\u015fveri\u015finde \u00f6nemli bir merkez konumunda bulunan Do\u011fu T\u00fcrkistan bu \u00f6nemini zamanla kaybetti. Bunun yan\u0131nda, yerel m\u00fcsl\u00fcman h\u00fck\u00fcmdarlar aras\u0131nda ortaya \u00e7\u0131kan i\u00e7 kar\u0131\u015f\u0131kl\u0131klar\u0131n devam etmesi sebebiyle, k\u00fclt\u00fcrel geli\u015fimin kesintiye u\u011framas\u0131yla Sosyal ve k\u00fclt\u00fcrel hayat zamanla ilkel hale geldi (M.Emin, 1997:272). 1756\u2019da, Man\u00e7urlar hi\u00e7bir direni\u015fle kar\u015f\u0131la\u015fmadan Do\u011fu T\u00fcrkistan\u2019\u0131 ele ge\u00e7irerek \u00c7in imparatorlu\u011fu topraklar\u0131na katt\u0131. B\u00fcy\u00fck bir alana sahip T\u00fcrkistan\u2019\u0131n bat\u0131s\u0131n\u0131n Ruslar taraf\u0131ndan, do\u011fusunun ise \u00c7inliler taraf\u0131ndan i\u015fgal edilmesini takiben yeni s\u0131n\u0131rlar\u0131n \u00e7izilmesi sebebiyle Uygurlar\u0131n d\u00fcnya ile ba\u011flant\u0131s\u0131 tamamen kesildi. Man\u00e7u istilas\u0131ndan sonra B\u00f6lgeye gelen az say\u0131daki Bat\u0131l\u0131lar Uygur D\u00fcnyas\u0131n\u0131 anlamadan d\u00f6nm\u00fc\u015flerdir. Hatta Yakup Beg Osmanl\u0131 \u0110mparatorlu\u011funa heyet g\u00f6ndererek Ka\u015fgarya\u2019da ba\u011f\u0131ms\u0131z bir devlet kuruldu\u011funu bildirene kadar Do\u011fu T\u00fcrkistan\u2019daki Uygurlar Osmanl\u0131 Devleti taraf\u0131ndan tan\u0131nm\u0131yordu1. Rusya do\u011fudan mevcut s\u00f6m\u00fcrge topraklar\u0131n\u0131 geni\u015fletmek ve co\u011frafi bilgiler toplamak amac\u0131yla Kazak subay \u00c7okan Velihanof\u2019u 1858\u2019de Kulca yoluyla Ka\u015fgar\u2019a g\u00f6nderdi. Velihanof T\u00fcrk\u00e7e bilmesinin avantaj\u0131yla Ruslara birinci el bilgiler temin etti. Velihanof\u2019un raporlar\u0131n\u0131n hemen Bat\u0131 dillerine \u00e7evrilmesiyle, Avrupal\u0131lar\u0131n Do\u011fu T\u00fcrkistan\u2019a olan hevesleri artt\u0131. Ancak, daha sonra Do\u011fu T\u00fcrkistan\u2019a gelen Bat\u0131l\u0131 seyyahlar\u0131n raporlar\u0131ndaki dil ve g\u00f6r\u00fc\u015f farkl\u0131\u011f\u0131ndan dolay\u0131, hi\u00e7biri Velihanof gibi bilgilere sahip olamad\u0131. Velihanof\u2019un raporlar\u0131 kadar de\u011ferli olmayan raporlar Bat\u0131\u2019da yeterince ilgi g\u00f6rmedi.<\/p>\n Yar\u0131m as\u0131r sonra 1914 – 1917 y\u0131llar\u0131 aras\u0131nda Rizaeddin Fahreddin\u2019in Orenburg\u2019da yay\u0131mlad\u0131\u011f\u0131 \u015eura Dergisi (15. 02. 1915 \u2013 15. 12. 1917 y\u0131llar\u0131 aras\u0131ndaki say\u0131lar) ve Vakit Gazetesi\u2019nde (11. 04. 1916 \u2013 29. 05. 1917 aras\u0131ndaki say\u0131lar) Do\u011fu T\u00fcrkistan\u2019daki T\u00fcrklerin durumu, ya\u015fam tarz\u0131, k\u00fclt\u00fcr ve ekonomik \u015fartlar\u0131 hakk\u0131nda \u00e7ok de\u011ferli yaz\u0131lar yay\u0131nlanmaya ba\u015fland\u0131. Bu raporlar\u0131 Tatar cedit\u00e7i Nu\u015firvan Yaushev g\u00f6nderiyordu.<\/p>\n Nu\u015firvan Yaushev\u2019in Hayat\u0131:<\/strong><\/span><\/p>\n Nu\u015firvan Yaushev\u2019in hayat\u0131 hakk\u0131nda detayl\u0131 bilgiye sahip de\u011filiz (Hesen\u0131f 2002, 815). Onun Do\u011fu T\u00fcrkistan\u2019a yapt\u0131\u011f\u0131 seyahat hakk\u0131nda sadece birka\u00e7 yaz\u0131 yay\u0131nlanm\u0131\u015ft\u0131r (Ebeydullah 1995-4. Oishi 2004-2). \u015eura dergisi ve Vakit gazetesine g\u00f6nderdi\u011fi yaz\u0131lar\u0131ndan ve Ta\u015fkent\u2019te vefat etti\u011finde edit\u00f6r Rizaeddin Fahreddin\u2019in Nu\u015furvan Yaushev\u2019\u0131n hayat\u0131 hakk\u0131nda bilgi sahibi olanlardan bu bilgileri \u015eura Dergisi ve Vakit gazetesine g\u00f6ndermeleri ricas\u0131 sonras\u0131nda yaz\u0131lan birka\u00e7 an\u0131 hari\u00e7, fazla bilgiye ula\u015famad\u0131k. Dolay\u0131s\u0131yla Nu\u015furvan Yaushev\u2019un hayat\u0131 a\u015fa\u011f\u0131daki \u015fekliyle \u00f6zetlenebilir.<\/p>\n Nu\u015firvan Yaushev (23.11.1886 \u2013 23.11.1917), Ufa\u2019n\u0131n Beribey \u0110l\u00e7esi, Bogad\u0131 Kasabas\u0131, M\u0131ntal k\u00f6y\u00fcnde odun k\u00f6m\u00fcr\u00fc ticaretiyle u\u011fra\u015fan \u015eiryezdan Ahmet\u2019in o\u011flu olarak d\u00fcnyaya gelmi\u015ftir. Her ne kadar k\u00f6yde \u00e7ok say\u0131da zengin aileler bulunsa da, Yaushev ailesinin fakir bir aile oldu\u011fu bilinmektedir. Yaushev, 8 ya\u015f\u0131ndan 11 ya\u015f\u0131na kadar M\u0131ntal k\u00f6y\u00fcne 3-4 km uzakl\u0131kta bulunan Urazayba\u015f k\u00f6y\u00fcnde, Ata\u2019ullah Sadatullah taraf\u0131ndan a\u00e7\u0131lan mektepte okumu\u015f olup, 1907\u2019den sonra \u015eeyhullah \u015eerbikof ad\u0131nda bir imamdan dersler alm\u0131\u015ft\u0131r. Daha sonra, Ufa\u2019da yeni a\u00e7\u0131lan Aliye 1914 y\u0131l\u0131 Nisan ay\u0131nda Semerkant\u2019ta bulu\u015ftu\u011fu bir m\u00fcderrisin ifadesiyle Yaushev, Abd\u00fcrre\u015fid \u0110brahim\u2019in \u201c\u00c2lem-i \u0110sl\u00e2m\u201d adl\u0131 kitab\u0131ndan \u00e7ok etkilenmi\u015f ve kendisinin de b\u00f6yle bir seyahate \u00e7\u0131kmay\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc belirtmi\u015f, buna kar\u015f\u0131l\u0131k M\u00fcderris de d\u00fcnyay\u0131 dola\u015fman\u0131n olduk\u00e7a g\u00fc\u00e7 oldu\u011funu, bunun yerine o g\u00fcne kadar kimsenin ilgilenmedi\u011fi Do\u011fu T\u00fcrkistan\u2019a gitmesini \u00f6nermi\u015ftir (Sadruddin 31.12.1917). Yaushev, kar\u015f\u0131la\u015ft\u0131\u011f\u0131 m\u00fcderrisin s\u00f6z\u00fcne uyarak \u00c7in s\u0131n\u0131r\u0131ndan ge\u00e7ip Kulca yoluyla Ramazan bayram\u0131nda (23 – 25 A\u011fustos 1914), Tanr\u0131 da\u011flar\u0131n\u0131n kuzey eteklerindeki 5 Nisan 1915\u2019te Ku\u00e7ar\u2019dan ayr\u0131an Yaushev at \u00fcst\u00fcnde yapt\u0131\u011f\u0131 yolculukla Aksu, Maralba\u015f\u0131\u2019dan ge\u00e7erek 28 Nisan\u2019da Ka\u015fgar\u2019a ula\u015ft\u0131. Ka\u015fgar ve civar\u0131nda bir s\u00fcre kalan Yaushev 14 A\u011fustos\u2019ta Yenihisar, K\u0131z\u0131l ve Akrabat\u2019tan ge\u00e7erek 19 A\u011fustosta Yarkent\u2019e vard\u0131. (Yaushev 06.11.1915). Yarkent\u2019te bir aydan fazla kald\u0131ktan sonra 16 Eyl\u00fcl\u2019de yolculu\u011funa devam ederek Kargal\u0131k, Guma \u00fczerinden 6 Ekim\u2019de Hotan\u2019a ula\u015ft\u0131 (Yaushev 29.11.1915). Bir ay dinlendikten sonra, 6 Kas\u0131m\u2019da buradan ayr\u0131larak 9 Kas\u0131m\u2019da Kiriye\u2019ye ula\u015ft\u0131 (Yaushev 06.11.1915). 20 Kas\u0131m\u2019da burada yeni Nu\u015firvan Yaushev\u2019in Yaz\u0131lar\u0131:<\/strong><\/span><\/p>\n Yaushev seyahatinin ba\u015flang\u0131c\u0131nda T\u00fcrkistan\u2019daki sosyal ya\u015fam ve e\u011filimler konusunda Ayne ve Kuya\u015f gazetelerine yaz\u0131lar g\u00f6ndererek T\u00fcrkistan\u2019daki T\u00fcrklerin durumunu anlatm\u0131\u015f ayn\u0131 zamanda buradaki cedit okullar\u0131, medreseler, k\u00fclt\u00fcrel ya\u015fam ve dini g\u00f6r\u00fc\u015fler hakk\u0131nda da detayl\u0131 bilgiler vermi\u015ftir. Daha sonra \u015eura Dergisi ve Vakit Gazetesinde devam eden bu yaz\u0131lar ve \u00f6zellikle Ortak T\u00fcrk\u00ee dil yarat\u0131lmas\u0131 y\u00f6n\u00fcndeki g\u00f6r\u00fc\u015fleri2 \u0130smail Gasp\u0131ral\u0131\u2019n\u0131n pe\u015finden giden bir T\u00fcrk\u00e7\u00fc oldu\u011funu ortaya koymaktad\u0131r.3<\/p>\n Gen\u00e7 bir cedit\u00e7i olarak Yaushev, Uygurlar aras\u0131ndaki gelenek – g\u00f6renekleri izlemeye \u00f6nem vermi\u015f ve ortaya \u00e7\u0131kan her yenili\u011fi T\u00fcrk D\u00fcnyas\u0131na duyurmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r4. Do\u011fu T\u00fcrkistan seyahati esnas\u0131nda yay\u0131mlatt\u0131\u011f\u0131 gezi yaz\u0131lar\u0131nda Uygurlar hakk\u0131nda derledi\u011fi bilgileri ortaya koyarken, bu seri \u015feklindeki yaz\u0131lar\u0131yla 1915\u2019lerin Uygur d\u00fcnyas\u0131n\u0131 tam Vakit gazetesinde yay\u0131mlanan \u201cAlt\u0131\u015fehir\u2019de Seyahat\u201d5 ba\u015fl\u0131kl\u0131 yaz\u0131 serisinde, yolculu\u011fu s\u0131ras\u0131nda g\u00f6zlemledi\u011fi Uygurlar\u0131n gelenekg\u00f6reneklerini anlat\u0131rken, \u201cT\u00fcrkistan mektuplar\u0131\u201d ba\u015fl\u0131kl\u0131 serisinde Uygurlar\u0131n genel durumu, ya\u015fam tarz\u0131, Uygur B\u00f6lgesi\u2019nin fiziki yap\u0131s\u0131na de\u011finmi\u015f ve bu konulardaki g\u00f6r\u00fc\u015flerini dile getirmi\u015ftir. \u201cAlt\u0131\u015fehir T\u00fcrkleri hayat\u0131ndan\u201d ba\u015fl\u0131kl\u0131 serisinde ise, Uygurlar\u0131n \u00e7ekti\u011fi ac\u0131lar\u0131, medreselerin harabeye d\u00f6nm\u00fc\u015f hallerini ve Uygurlar\u0131n edindikleri k\u00f6t\u00fc al\u0131\u015fkanl\u0131klar\u0131 yazm\u0131\u015ft\u0131r. Alt\u0131\u015fehirde iktisad-i i\u015fler ba\u015fl\u0131kl\u0131 serisinde de Uygurlar\u0131n gelir Nu\u015firvan Yaushev\u2019in Raporlar\u0131n\u0131n \u00d6nemi:<\/strong><\/span><\/p>\n Yaushev, Do\u011fu T\u00fcrkistan seyahatiyle me\u015fhur olmaya ba\u015flam\u0131\u015f olsa da Ku\u00e7ar ve Kiriye\u2019de cedit\u00e7i okullar a\u00e7arak e\u011fitimle u\u011fra\u015fmas\u0131 ve kimi zaman dini inan\u00e7lara ters d\u00fc\u015fen faaliyetleri, geri kalm\u0131\u015f k\u00fclt\u00fcr hayat\u0131n\u0131 ve 500 y\u0131ldan beri varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren fikr\u00ee zay\u0131fl\u0131klara kar\u015f\u0131 ele\u015ftirileri Uygur ayd\u0131nlar\u0131 aras\u0131nda b\u00fcy\u00fck tepkiyle kar\u015f\u0131land\u0131. Hatta Yaushev\u2019in ele\u015ftiriler kar\u015f\u0131s\u0131nda, Uygurlardaki ilk medrese e\u011fitim reformunu ger\u00e7ekle\u015ftiren Abd\u00fclkadir Damolla8 Yaushevin Do\u011fu T\u00fcrkistan seyahati, Ahmet Kemal \u0110lkul\u2019un Artu\u015f\u2019ta (ilkul 1997, 93-98), \u0130smail Hakk\u0131\u2019n\u0131n Hotan ve Ku\u00e7ar\u2019da ( ilkul 1997, 179), Haydar Sayran\u00ee\u2019nin de Turfan\u2019da ( Sayran\u00ee 2000- 1) cedit okullar\u0131 a\u00e7t\u0131\u011f\u0131 zamana denk gelir. Yaushev\u2019\u0131n Ku\u00e7ar ve Kiriye\u2019de cedit okullar\u0131 a\u00e7mas\u0131, Uygurlar aras\u0131nda cedit\u00e7ili\u011fin yayg\u0131nla\u015fmas\u0131na \u00f6nemli katk\u0131da bulunmu\u015ftur. \u00c7inli maliye m\u00fcfetti\u015fi Xie Xiao-zhong\u2019un (Xie Bin 2001) ve \u0110ngiltere\u2019nin Ka\u015fgar konsolosu Macartney\u2019nin ( Skrine-Nightingale 1973) kendi \u00fclkelerine verdikleri raporlar\u0131 bir yabanc\u0131 g\u00f6z\u00fcyle haz\u0131rlad\u0131klar\u0131 \u00dczerinde durulmas\u0131 gereken bir ba\u015fka konu da, Uygurlar\u0131n 15. y\u00fczy\u0131ldan itibaren tamam\u0131yla isl\u00e2miyet\u2019i kabul etmeleri sonras\u0131nda, milli kimliklerini kaybederek yerel kimli\u011fe b\u00fcr\u00fcnmeleridir. Yaushev b\u00f6lgede oldu\u011fu zamanda herkes milli kimli\u011fini ya\u015fad\u0131\u011f\u0131 yer ad\u0131yla Ka\u015fgarl\u0131, Hotanl\u0131, Aksulu, Turfanl\u0131 \u015feklinde ifade ediyordu (Velihanof 1994). Yaushev, Uygurlar aras\u0131nda yayg\u0131nla\u015fan \u015eura ve Vakit gibi matbuat malzemesinden yararlanarak Uygurlar\u0131n ya\u015fad\u0131\u011f\u0131 b\u00f6lgenin \u201c\u00c7in-i T\u00fcrkistan\u201d oldu\u011funu ve Uygurlar\u0131n T\u00fcrk oldu\u011funu vurgulam\u0131\u015ft\u0131r. Yaushev\u2019in bu a\u00e7\u0131klamalar\u0131n\u0131n co\u011frafi bir kavram olan \u201cDo\u011fu T\u00fcrkistan\u201d ve modern milli kimlik adland\u0131rmas\u0131 olan \u201cUygur\u201d ad\u0131n\u0131n Uygurlar aras\u0131nda tan\u0131nmas\u0131nda b\u00fcy\u00fck katk\u0131s\u0131 vard\u0131r.<\/p>\n Yaushev\u2019\u0131n Uygurlar\u0131n dini inan\u00e7lar\u0131, ya\u015fam tarzlar\u0131, e\u011fitim durumlar\u0131 ve k\u00fclt\u00fcrel hayatlar\u0131 hakk\u0131nda g\u00f6nderdi\u011fi yaz\u0131lar, 20. y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011finde Uygurlarda yenile\u015fme ve cedit\u00e7ilik hareketlerini incelemeyi ama\u00e7layan \u00e7al\u0131\u015fmalara b\u00fcy\u00fck katk\u0131 sa\u011flayabilecek olmas\u0131 sebebiyle b\u00fcy\u00fck \u00f6nem arz etmektedir.<\/p>\n A\u00e7\u0131klamalar:<\/strong><\/span><\/p>\n 1 1870 \u00f6ncesinde Osmanl\u0131 Devleti, Uygurlar ya da Ka\u015fgar hakk\u0131nda eksik ve ya yanl\u0131\u015f bilgilere sahipti. Hatta, Nam\u0131k Kemal, bundan 20 y\u0131l \u00f6nce Ka\u015fgar\u2019da \u0130slamiyet\u2019in bilinmedi\u011fini s\u00f6ylemi\u015ftir. Bkz: T\u00fcrk\u00f6ne: 2003, 142.<\/p>\n 2 \u015eura dergisinde 1913-1914\u2019de yay\u0131mlanan T\u00fcrki \u0110mlani Birlikke Kelt\u00fcr\u00fc To\u011frisinda(15.04.1913), \u0110mla Meselesi(15.08.1913), Tilni Birlikke Kelt\u00fcr\u00fc(01.09.1913), Ortak Til ve B\u00fcy\u00fck S\u00f6zl\u00fck(01.10.1913), Bir Esir Ar\u0131l\u0131k\u0131daki 5 Alte\u015feher yani Alt\u0131\u015fehir, genelde Tanr\u0131 da\u011f\u0131n g\u00fcneyindeki Taklamakan \u00e7\u00f6l\u00fcn\u00fcn civar\u0131ndaki Aksu, Ku\u00e7ar, \u00dc\u00e7turfan, Ka\u015fgar, Yarkent ve Hotan\u2019\u0131 g\u00f6steriyor. Yakupbeg d\u00f6neminde Korla d\u00e2hil edilerek Yedi\u015fehir denilmi\u015f, daha sonra 7 Bunun asl\u0131 \u015eah Mahmut \u00c7oras\u2019\u0131n eseri olarak, yak\u0131n d\u00f6nemde m\u00fcellif \u015fahitlik eden i\u00e7eri\u011fi Fars\u00e7a ve Rus\u00e7a \u00e7eviri, yorum eklenerek yay\u0131nland\u0131. Bkz: \u0410\u043a\u0438\u043c\u0438\u0448\u043a\u0438\u043d 1976.<\/p>\n 8 Abd\u00fclkadir Damolla hakk\u0131nda bkz: Kurban 2010-53.<\/p>\n KAYNAK\u00c7A<\/span><\/strong><\/p>\n ABD\u00dcLKAD\u0110R Damolla: Bayan\u0131 Hak\u0131kat, \u015eura, 01.12.1915, Say\u0131 23. Uygurlarn\u0131ng k\u0131sk\u0131\u00e7e tarihini y\u0131zi\u015f guruppisi: Uygurlar\u0131n k\u0131sk\u0131\u00e7e tarihi, sayfa 416, \u00d6mercan NUR\u0130 \u00d6zet XIV. y\u00fczy\u0131ldan itibaren, yeni deniz yollar\u0131n\u0131n ke\u015ffedilmesi ve yeni s\u0131n\u0131rlar\u0131n \u00e7izilmesi nedeniyle, Uygurlar\u0131n d\u0131\u015f d\u00fcnya ile olan ili\u015fkisi kesilmi\u015ftir. D\u00fcnya kamuoyu, Uygurlar\u0131n varl\u0131\u011f\u0131ndan habersizdi. XX. y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011finde Do\u011fu T\u00fcrkistan\u2019da seyahatte bulunan cedit\u00e7i Nu\u015firvan Yaushev ilk olarak Uygurlar hakk\u0131nda kapsaml\u0131 yaz\u0131lar yazarak, Uygurlar\u0131n kendi co\u011frafyas\u0131 ve milli kimlikleri hakk\u0131nda bilgi sahibi olmalar\u0131n\u0131 […]<\/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-4025","post","type-post","status-publish","format-standard","hentry","category-uygur-tarihi-ve-kulturu"],"_links":{"self":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts\/4025","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4025"}],"version-history":[{"count":4,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts\/4025\/revisions"}],"predecessor-version":[{"id":4065,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts\/4025\/revisions\/4065"}],"wp:attachment":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4025"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4025"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4025"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nartan bask\u0131lar y\u00fcz\u00fcnden ayaklanmalar \u00e7\u0131kmaya ba\u015flam\u0131\u015f, 1864\u2019de Ka\u015fgar, Hotan, Aksu, Ku\u00e7ar, Urum\u00e7i va Kulca\u2019daki isyanlar\u0131n ba\u015far\u0131yla sonu\u00e7lanmas\u0131yla \u00e7e\u015fitli yerel h\u00e2kim g\u00fc\u00e7ler ortaya \u00e7\u0131km\u0131\u015ft\u0131r. (Uygurlar\u0131n k\u0131sk\u0131\u00e7e tarihi 1989, 416). Kendi aralar\u0131nda \u00e7at\u0131\u015fmaya giren yerel h\u00fck\u00fcmdarlardan olan Ka\u015fgar\u2019daki K\u0131rg\u0131z S\u0131dd\u0131kbeg ve Tungan Jin Xiangyin, Kokand\u2019a s\u0131\u011f\u0131nan B\u00fcz\u00fcrg Hoca\u2019y\u0131 Ka\u015fgar\u2019a davet etti. B\u00fcz\u00fcrg Hocayla beraber Ka\u015fgara gelen Yakup Beg burada katliam yaparak hile yoluyla h\u00fck\u00fcmdarl\u0131\u011f\u0131 ele ge\u00e7irdi ve burada Alte\u015feher Devletini kurarak kendisini Bedevlet olarak atad\u0131. Ancak, Yakup Beg iktidarda ge\u00e7irdi\u011fi 12 y\u0131l boyunca Uygurlar\u0131n gelece\u011fi i\u00e7in k\u00fclt\u00fcrel geli\u015fim konusunda hi\u00e7bir gayrette bulunamad\u0131. Yine ayn\u0131 \u015fekilde e\u011fitim ve sanayi alan\u0131nda da hi\u00e7bir geli\u015fim ortaya \u00e7\u0131kmad\u0131 . (Yaushev 15.05.1917). 1876\u2019da Do\u011fu T\u00fcrkistan\u0131 tekrar ele ge\u00e7iren Man\u00e7urlar buray\u0131 1884\u2019te Xin-jiang (Yeni toprak) eyaleti ilan ederek di\u011fer \u00c7in eyaletlerinde uygulanan y\u00f6netim politikas\u0131n\u0131 burada da uygulad\u0131. 1911\u2019de Milliyet\u00e7i \u00c7in Cumhuriyeti kurulmas\u0131na ra\u011fmen, Uygurlar\u0131n durumunda hi\u00e7bir de\u011fi\u015fiklik olmad\u0131.<\/p>\n
\nmedresesinde e\u011fitim g\u00f6rd\u00fc. Yaushev, Aliye medresesini bitirdikten sonra, g\u00fcneydeki Kazak bozk\u0131r\u0131na gelip, \u00f6\u011fretmen oldu. Ama k\u0131sa s\u00fcre sonra \u00f6\u011fretmenlikten istifa ederek T\u00fcrkistan seyahatine \u00e7\u0131kt\u0131. Yaushev\u2019in
\n\u201cT\u00fcrkistan\u2019da \u00e7ift\u00e7ilik\u201d adl\u0131 ilk yaz\u0131s\u0131 Vakit gazetesinde 10 Haziran 1912\u2019de yay\u0131mland\u0131. Buna g\u00f6re Yaushev, bu makalenin yay\u0131mlanmas\u0131ndan hemen \u00f6nce T\u00fcrkistan\u2019a gitmi\u015ftir. Yaushev Ta\u015fkent, Semerkant, Buhara gibi
\ngeleneksel \u0110sl\u00e2m e\u011fitiminin geli\u015fti\u011fi yerleri ziyaret etti. Semerkant\u2019ta bulundu\u011fu s\u00fcre i\u00e7inde k\u00fct\u00fcphanelerde ara\u015ft\u0131rmalar yapm\u0131\u015f, \u00e7e\u015fitli din adamlar\u0131yla, \u00f6\u011frencilerle bilgi al\u0131\u015f-veri\u015finde bulunmu\u015f ve Fars\u00e7a da \u00f6\u011frenmi\u015ftir. 1913\u2019te Mahmut Hoca Behbudi ile m\u00fclakatlar ger\u00e7ekle\u015ftirerek fikir al\u0131\u015f-veri\u015finde bulunmu\u015f ve bu konuda Kazan\u2019da yay\u0131mlanan Kuya\u015f gazetesinde ilgili makaleleri yay\u0131mlatm\u0131\u015ft\u0131r. Behbudi\u2019nin edit\u00f6r\u00fc oldu\u011fu Ayne, Semerkant gazetesine de Kuya\u015f gazetesinin muhabiri olarak 1914\u2019te yakla\u015f\u0131k 20 adet yaz\u0131 yazm\u0131\u015ft\u0131r. Yaushev, Kokand\u2019tan 23 Nisan 1914\u2019te g\u00f6nderdi\u011fi yaz\u0131yla Kuya\u015f gazetesi muhabirli\u011finden istifa eder (Oishi 2004-2).<\/p>\n
\n\u015eiho, Manas \u015fehirleri aras\u0131ndaki k\u00f6yleri ge\u00e7erek, Kurban bayram\u0131nda (30 Ekim- 2 Kas\u0131m 1914) Ku\u00e7ar\u2019a ula\u015ft\u0131 (Yaushev 16.11.1915). Ku\u00e7ar\u2019da ilk cedit\u00e7i okulu a\u00e7arak, 40 – 50 \u00f6\u011frenciye okuma-yazma \u00f6\u011fretmesine ra\u011fmen, okul kapat\u0131ld\u0131 (Yang Fa-ren 1994-71).<\/p>\n
\nbir \u00e7edit\u00e7i okul a\u00e7arak 2 \u2013 3 ay i\u00e7inde ondan fazla \u00e7ocu\u011fa okuma- yazma \u00f6\u011frettikten sonra (Yaushev 19.04.1916). 1916 y\u0131l\u0131n\u0131 Hotan ve Kiriye\u2019de ge\u00e7irmi\u015f ve 1917 y\u0131l\u0131 ba\u015flar\u0131nda Ka\u015fgar\u2019a d\u00f6nm\u00fc\u015ft\u00fcr. Tibet yoluyla Hindistan\u2019a ge\u00e7me d\u00fc\u015f\u00fcncesiyle yolculu\u011fa haz\u0131rlan\u0131rken, Rusya\u2019da \u015eubat devriminin ba\u015flad\u0131\u011f\u0131n\u0131 duyan Yaushev plan\u0131n\u0131 de\u011fi\u015ftirerek Nisan\u2019da Rus s\u0131n\u0131r\u0131na ge\u00e7er. O\u015f, Andican, Kokand \u00fczerinden 3 May\u0131s\u2019ta Ta\u015fkent\u2019e ula\u015f\u0131r. T\u00fcrkistan\u2019da me\u015fhur olan Yaushev\u2019e Ta\u015fkent\u2019teki Tatarlar pek ilgi g\u00f6stermemi\u015flerdir (Yaushev 01.07.1917). Umutsuzlu\u011fa d\u00fc\u015fen Yaushev,
\nyolculu\u011funa devam etmeye haz\u0131rlan\u0131rken 23 Kas\u0131m\u2019da vefat eder. Yaushev\u2019in hayat\u0131n\u0131 kaybetmesi \u00fczerine, \u015eura Dergisi edit\u00f6r\u00fc Rizaeddin Fahreddin, Yaushev\u2019in biyografisini bilmedi\u011fini ancak bu konuda dergiye yazanlar olursa dergide bunlar\u0131n yay\u0131mlanaca\u011f\u0131n\u0131 ilan ederek bu yaz\u0131lar\u0131n toplanarak kitap haline getirilmesinin b\u00fcy\u00fck \u00f6nem arz etti\u011fini belirtmi\u015ftir.<\/p>\n
\nanlam\u0131yla tan\u0131tmaktad\u0131r.<\/p>\n
\nkaynaklar\u0131, ticaret durumlar\u0131n\u0131 irdelemi\u015f ve finansal a\u00e7\u0131dan kalk\u0131nmalar\u0131 i\u00e7in \u00e7e\u015fitli \u00f6nerilerde bulunmu\u015ftur. \u00c7in-i T\u00fcrkistan M\u00fcsl\u00fcmanlar\u0131 halinden ba\u015fl\u0131kl\u0131 serisinde Uygurlar\u0131n dini hayat\u0131, dini e\u011fitim durumlar\u0131, yayg\u0131n hale gelen inan\u00e7s\u0131zl\u0131k ve \u0110sl\u00e2m\u2019a ayk\u0131r\u0131 dini gelenekler \u00fczerinde durarak, milleti bu k\u00f6t\u00fc duruma d\u00fc\u015f\u00fcren nedenin iman eksikli\u011fi oldu\u011funu belirtmi\u015f, Uygurlarda d\u00fczenli bir dini ya\u015fam olmad\u0131k\u00e7a mevcut s\u0131k\u0131nt\u0131lar\u0131n mutlak surette devam edece\u011fini vurgulam\u0131\u015ft\u0131r. \u201c\u00c7in-i T\u00fcrkistan\u2019da Hatun-k\u0131z hayat\u0131\u201d ba\u015fl\u0131kl\u0131 serisi Yaushev\u2019\u0131n yaz\u0131lar\u0131 aras\u0131ndaki en ilgin\u00e7 bilgileri i\u00e7erir. Yaushev bu seride Uygurlardaki kad\u0131nlar\u0131n-k\u0131zlar\u0131n sosyal hayattaki yerleri, d\u00fc\u011f\u00fcn – evlenme, m\u00fct\u2019a (Ge\u00e7ici\/ K\u0131sa S\u00fcreli) nik\u00e2h\u0131 ile cinsel hastal\u0131klar \u00fczerinde dururken, \u00e7ocuklar\u0131n yetim kalmas\u0131, dul kad\u0131nlar\u0131n \u00e7oklu\u011fu, fuhu\u015fun yayg\u0131nla\u015fmas\u0131 gibi milleti zelalete g\u00f6t\u00fcren sebeplerden birinin de Kad\u0131n-K\u0131z meselesi oldu\u011funu a\u00e7\u0131klam\u0131\u015ft\u0131r. Hatta \u201c\u00c7in-i T\u00fcrkistan\u2019da Araplar\u201d ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda, Araplar\u0131n Uygurlarda mut\u2019a nik\u00e2h\u0131n\u0131n yayg\u0131n
\nolmas\u0131 ve kad\u0131n-k\u0131zlara de\u011fer verilmemesinden faydalanarak, para toplad\u0131\u011f\u0131na, evlendikleri ertesi g\u00fcn\u00fc bo\u015fand\u0131klar\u0131na de\u011finmekte ve hatta bir Arap\u2019\u0131n 400\u2019den fazla k\u0131zla evlenip bo\u015fand\u0131\u011f\u0131n\u0131 iddia etmektedir6. \u201c\u00c7in-i Yaushev, T\u00fcrklerin ana vatan\u0131 olan T\u00fcrkistan\u2019da \u201cTarih-i Re\u015fidi\u201d gibi ya da T\u00fcrk\u00e7e olarak yaz\u0131lm\u0131\u015f el yazma T\u00fcrk tarihi kitaplar\u0131n\u0131 ara\u015ft\u0131rm\u0131\u015ft\u0131r. Bu ara\u015ft\u0131rmalar sonucunda Hotan\u2019\u0131n Karaka\u015f il\u00e7esinde buldu\u011fu Fars\u00e7a \u201cTavarih\u201d7 adl\u0131 eseri \u00e7evirerek \u015eura dergisinde \u201cAlt\u0131\u015feher tarihi\u201d ad\u0131yla yay\u0131nlatt\u0131r\u0131lm\u0131\u015f olup geleneksel \u0110sl\u00e2m tarih\u00e7ili\u011fi \u00fcslubunda yaz\u0131lan bu kitap, ilk kez Yaushev taraf\u0131ndan modern tarih\u00e7ilik anlay\u0131\u015f\u0131yla okuyuculara sunulmu\u015ftur. \u00d6zellikle, Yaushev\u2019in bu eserde 17. y\u00fczy\u0131ldan 20. y\u00fczy\u0131l\u2019a kadar olan s\u00fcreci anlatmas\u0131 ve her bir d\u00f6nemdeki h\u00fck\u00fcmdarlar\u0131n yapt\u0131klar\u0131n\u0131 de\u011ferlendirmesi olduk\u00e7a dikkat \u00e7ekicidir. Bu eser \u00e7ok k\u0131sa olmas\u0131na ra\u011fmen, Uygurlar\u0131n \u0130sl\u00e2miyet d\u00f6nemindeki ilk bin y\u0131ll\u0131k tarihini i\u00e7ermektedir.<\/p>\n
\n, cedit\u00e7i hareketin ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n\u0131n, din adamlar\u0131ndan kaynakland\u0131\u011f\u0131 s\u00f6yleyip, Yaushev\u2019in ele\u015ftirilerinin de \u00e7ok a\u015f\u0131r\u0131 oldu\u011funu savunmu\u015ftur. (Abdukadir 01.12.1915). Yaushev\u2019in ele\u015ftirileri a\u015f\u0131r\u0131 olarak g\u00f6r\u00fclmesine ra\u011fmen, asl\u0131nda O ger\u00e7ekleri yazm\u0131\u015ft\u0131r. Yanl\u0131\u015f bilinen dini inan\u00e7lar ve zay\u0131f d\u00fc\u015fen \u015fer\u2019iyat hakk\u0131nda Vakit gazetesinde yay\u0131mlatt\u0131\u011f\u0131
\n\u201c\u00c7in M\u00fcsl\u00fcmanlar\u0131 i\u00e7in \u015feriat idaresinin gereklili\u011fi\u201d (11.04.1915) ba\u015fl\u0131kl\u0131 makalesi \u0110smail Gasp\u0131ral\u0131\u2019n\u0131n \u00e7\u0131kard\u0131\u011f\u0131 Terc\u00fcman gazetesinde de yay\u0131nlanm\u0131\u015ft\u0131r (08.05.1915). ittihat ve Terakki Cemiyeti taraf\u0131ndan 1914\u2019te Ka\u015fgar\u2019a okul a\u00e7maya g\u00f6nderilen Ahmet Kemal \u0110lkul\u2019un burada kar\u015f\u0131la\u015ft\u0131\u011f\u0131 sorunlar konusunda Yaushev de Ahmet Kemal \u0110lkul\u2019u do\u011frular nitelikte yaz\u0131lar kaleme alm\u0131\u015ft\u0131r (\u0110lkul 1997, 138-139).<\/p>\n
\nd\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde bunlar\u0131n Yaushev\u2019in yaz\u0131lar\u0131 kadar de\u011ferli olmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Yaushev, Bat\u0131 g\u00f6z\u00fcyle kendi sorunlar\u0131n\u0131 ke\u015ffeden bir T\u00fcrkt\u00fcr.<\/p>\n
\n\u0110mla(01.03.1914), Ortak Til(01.11.1914) gibi makalelerini \u00f6rnek g\u00f6sterebiliriz.
\n3 Xue Zong-zheng, Yaushev hakk\u0131nda \u201cBir di\u011fer pant\u00fcrkist Nu\u015furvan Yaushev Kazan\u2019da yay\u0131mlanan \u015eura dergisinde a\u00e7\u0131k\u00e7a: \u201cT\u00fcrk bir B\u00fcy\u00fck a\u011fa\u00e7t\u0131r, Uygur, Kazak, K\u0131rg\u0131z gibiler bu a\u011fa\u00e7taki dallard\u0131r, diye ilan etmi\u015fler\u201d demi\u015ftir, diyor.
\nAyr\u0131nt\u0131l\u0131 bilgi i\u00e7in Bkz: Xue Zongzheng 1992, 28.
\n4 Vakit gazetesinde yay\u0131mlanan Ka\u015fgar m\u00fcsl\u00fcmanlar hal\u0131dan, Ka\u015fgarda ilk T\u00fcrk\u00e7e ezan, (1915.7.24), Hotanda okul a\u00e7ma tarihi(29.11.1915), Kiriye\u2019de mektep a\u00e7\u0131ld\u0131 (19.04.1916) gibi yaz\u0131lar\u0131 \u00f6rnek verebiliriz.<\/p>\n
\n\u00c7inliler Turfan\u0131 da dahil ederek g\u00fcneydeki Sekiz\u015fehir (Nan lu ba cheng) demi\u015flerdir.
\n6 Buna Te\u015fkilat-i Mahsusa mensuplar\u0131ndan Adil Hikmet Bey de tan\u0131kl\u0131k eder. Bkz: Adil Hikmet Bey: 1999, 239-240.<\/p>\n
\n\u0428\u0430\u0445 \u041c\u0430\u0445\u043c\u0443\u0434 \u0438\u0431\u043d \u0424\u0430\u0437\u0438\u043b \u0447\u043e\u0440\u0430\u0441, \u0425\u0440\u043e\u043d\u0438\u043a\u0430, \u041a\u0440\u0438\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u0439 \u0442\u0435\u043a\u0441\u0442, \u041b\u0435\u0440, \u041a\u043e\u043c\u043c, \u0438\u0441\u0441\u043b,
\n\u0438\u0443\u043a\u0430\u0437. \u041e. \u0424. \u0410\u043a\u0438\u043c\u0438\u0448\u043a\u0438\u043d\u0430, \u041c\u043e\u0441\u043a\u0432\u0430, 1976.
\nEBEYDULLAH, H\u00fcseyin: Nu\u015furvan Yaushev Uygurlar hakk\u0131nda, \u015eincan
\nTezkire\u00e7ili\u011fi, 1995-4.
\nH\u0110KMET BEY, Adil: Asyada be\u015f T\u00fcrk, sayfa 239-240, 1999, istanbul.
\niLKUL, Ahmet Kemal: \u00c7in-T\u00fcrkistan hat\u0131ralar\u0131-\u015eanghay hat\u0131ralar\u0131, sayfa 138-139,
\nistanbul, 1997.
\nKURBAN, Nurahmet: \u00c7a\u011fda\u015f Uygur \u0110slam D\u00fc\u015f\u00fcncesinin \u00d6nderi Abdulkadir
\nDamolla, Bilig, 2010, Say\u0131 53, sayfa 167-182.
\nM. EM\u0110N, Abd\u00fc\u015f\u00fck\u00fcr: Uygur felsefe tarihi, sayfa 272, \u015eincan Halk ne\u015friyati,
\nUrum\u00e7i, 1997.
\nM. H. Hesen\u0131f(Ba\u015f M\u00fcherrir), Tatar \u0110nsklopediye s\u00f6zl\u00fc\u011f\u00fc, Tatar \u0110nsklopediyesi
\n\u0110nstituti, sayfa 815, Kazan, 2002.
\nO\u0110SH\u0110, Shinchiru: Nu\u015furvan Yaushev\u2019\u0131n seyahati hakk\u0131nda, (Japoncadan \u00e7ev:
\n\u00d6mercan NUR\u0110), \u015eincan Tezkire\u00e7ili\u011fi, 2004- 2.
\nSADRUDD\u0110N (Sab\u0131k Buhara M\u00fcderrisi), Merhum Nu\u015furvan Yaushev hakk\u0131nda
\nhat\u0131rat\u0131m, \u015eura, 1917.12.31.
\nSAYRAN\u0110, \u0110l\u00e7i: tarakk\u0131perver zat- Heyder Sayran\u0131, \u015eincan Tezkiri\u00e7iliki, 2000, Say\u01311, sayfa 58-68.
\nSKRINE,C.P, Nightingale, P: Macartney at Kashgar, London, 1973.
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\n\u0110mla Meselesi \u015eura, 15.08.1913.
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\nOrtak Til Ve B\u00fcy\u00fck S\u00f6zl\u00fck , \u015eura, 01.10.1913.
\nBir Esir Ar\u0131l\u0131k\u0131daki \u0110mla, \u015eura, 01.03.1914.
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\nilim taratu, \u015eura, 01.05.1915. s. 8-9.
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\nAlt\u0131 \u015feher mektupleri \u2013Kiriye\u2019de mektep a\u00e7\u0131lu, Vakit, 19.04.1916.
\nKa\u015fgar m\u00fcsl\u00fcmanlar hal\u0131dan-Ka\u015fgarda ilk T\u00fcrk\u00e7e ezan, Vakit,24.07.1915.
\nHotanda okul a\u00e7ma tarihi, Vakit ,29.11.1915.
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