{"id":4135,"date":"2020-07-08T11:58:06","date_gmt":"2020-07-08T08:58:06","guid":{"rendered":"https:\/\/akademiye.org\/tr\/?p=4135"},"modified":"2020-07-08T11:58:06","modified_gmt":"2020-07-08T08:58:06","slug":"uygur-halk-inanislari-ve-yasak-ortmece","status":"publish","type":"post","link":"https:\/\/akademiye.org\/tr\/?p=4135","title":{"rendered":"Uygur Halk \u0130nan\u0131\u015flar\u0131 ve Yasak-\u00d6rtmece"},"content":{"rendered":"

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

Ar\u015f. G\u00f6r. Zeynep T\u00dcRKER\u0130<\/span><\/strong><\/p>\n

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

Tarih\u00ee \u0130pek Yolu \u00fczerinde yer alan Do\u011fu T\u00fcrkistan topraklar\u0131nda ya\u015fayan Uygurlar, zengin bir yaz\u0131l\u0131 edebiyata ve s\u00f6zl\u00fc k\u00fclt\u00fcre sahiptir. Ya\u015fad\u0131klar\u0131 co\u011frafya dolay\u0131s\u0131yla merkezi konumda olan Uygurlar, Brahmanizm, Manihaizm, Budizm gibi din\u00ee k\u00fclt\u00fcr \u00e7evrelerine girmi\u015f ve son olarak da X. y\u00fczy\u0131ldan itibaren \u0130slamiyet\u2019i kabul etmi\u015ftir. Uygur T\u00fcrklerinin muhtelif halk inan\u0131\u015flar\u0131 bu dinlerden etkilenirken ayn\u0131 zamanda eski mitolojik d\u00f6nemin izlerini ta\u015f\u0131maktad\u0131r. Bu inan\u0131\u015flar T\u00fcrk mitolojisinin geli\u015fmesini sa\u011flarken yasak gibi insan\u0131n ve toplumlar\u0131n ortaya koydu\u011fu dinamik bir sistemde ya\u015famaya devam etmektedir. Uygulamadaki davran\u0131\u015f ve \u00e2detler, yasa\u011f\u0131n (perhiz) bir di\u011fer ifadesi olan \u00f6rtmecenin de konusu olmu\u015ftur. Uygurlar\u0131n hayat\u0131nda yasaklar, g\u00fcndelik i\u015flere, ge\u00e7mi\u015ften bu yana
\nuygulad\u0131klar\u0131 rit\u00fcellere, g\u00f6ky\u00fcz\u00fc ve yery\u00fcz\u00fc olaylar\u0131na, bitki ve hayvanlara kar\u015f\u0131 tutumlar\u0131na, v\u00fccut fonksiyon bi\u00e7imi ile ilgili insan bedenine ve ki\u015fisel hayat\u0131na ili\u015fkin konulara etki etmi\u015ftir. Bu \u00e7al\u0131\u015fmada eski T\u00fcrk dini ve inan\u0131\u015flar\u0131, yasak\u00f6rtmece konular\u0131 de\u011ferlendirilecektir. Ayr\u0131ca Uygur T\u00fcrklerinin inan\u00e7 ve d\u00fc\u015f\u00fcnce sistemine ba\u011fl\u0131 olarak \u015fekillenen k\u00fclt\u00fcrel de\u011ferleri, halk inan\u0131\u015flar\u0131 ve yasak-\u00f6rtmece konusu \u00fczerinden analiz edilecektir.<\/p>\n

Anahtar Kelimeler:<\/span><\/strong> Uygur, halk inan\u0131\u015flar\u0131, yasak, \u00f6rtmece, folklor.<\/p>\n

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

\u0130nan\u00e7lar, d\u00fc\u015f\u00fcncenin kabul ve yarg\u0131ya ula\u015fm\u0131\u015f bi\u00e7imi, do\u011frulu\u011fundan \u015f\u00fcpheye d\u00fc\u015f\u00fclmeyen de\u011fer ve de\u011ferler sistemidir. Ba\u015flang\u0131\u00e7tan g\u00fcn\u00fcm\u00fcze kadar ge\u00e7en s\u00fcre\u00e7 boyunca insan varl\u0131\u011f\u0131, kendisini ve ya\u015fad\u0131\u011f\u0131 yeri anlamland\u0131rabilmek i\u00e7in pek \u00e7ok inan\u00e7 dairesine girmi\u015ftir. Halk\u0131n b\u00fcy\u00fcsel ve dinsel olarak bakt\u0131\u011f\u0131 inanmalar, sadece basit uygulamalar olarak d\u00fc\u015f\u00fcn\u00fclmemelidir. Ge\u00e7mi\u015ften g\u00fcn\u00fcm\u00fcze varl\u0131\u011f\u0131n\u0131 devam ettirebilen halk inan\u0131\u015flar\u0131, insan\u0131n ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131n sosyo-ekonomik durumunu, geli\u015fmi\u015flik d\u00fczeyini, ya\u015fad\u0131\u011f\u0131 dini hayat\u0131 yans\u0131tmaktad\u0131r. \u0130nsan davran\u0131\u015flar\u0131n\u0131 kontrol eden din ve inan\u00e7lar\u0131n temelinde kutsall\u0131k ve yasak yer almaktad\u0131r. Yasak, herhangi bir g\u00fc\u00e7 ile tezah\u00fcr eden sayg\u0131 duyulup \u00e7ekinilen ayn\u0131 zamanda kutsal ve kirlenmi\u015f gibi iki z\u0131t kavram\u0131 i\u00e7erisinde bar\u0131nd\u0131ran bir inan\u00e7 olgusudur(Eliade, 2003:39). \u0130nan\u00e7lar ve yasaklar, hemen her milletin k\u00fclt\u00fcr\u00fcnde eski veya yenilenmi\u015f formuyla varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015f veya unutulmu\u015ftur.<\/p>\n

Her milletin d\u00fc\u015f\u00fcnce sisteminde kendili\u011finden olu\u015fan birtak\u0131m kutsallar ve tehlikeli olarak g\u00f6rd\u00fc\u011f\u00fc varl\u0131k ve olaylar vard\u0131r. Uygurlar ge\u00e7mi\u015ften bu yana inand\u0131\u011f\u0131 muhtelif dinler ve bulundu\u011fu k\u00fclt\u00fcrel \u00e7evre dairesinde mill\u00ee inan\u00e7 sistemini olu\u015fturmu\u015ftur. Uygurlar, \u0130slamiyet \u00e7evresine girdikten sonra yasak ve s\u0131n\u0131rlama anlamlar\u0131na gelen haram ve mekruh kelimelerini kullanmaya ba\u015flam\u0131\u015ft\u0131r. Ancak bu terimler daha \u00e7ok din\u00ee faaliyetlerde kullan\u0131lm\u0131\u015ft\u0131r. Ayr\u0131ca buna alternatif olarak 10. ve 15. y\u00fczy\u0131llar aras\u0131nda Uygurlar ile Farslar\u0131n k\u00fclt\u00fcrel ili\u015fkisinin neticesi olarak Uygur diline giren \u201cperhiz\u201d1 kelimesi kullan\u0131lm\u0131\u015ft\u0131r (Korgan, 2006: 24, 25).<\/p>\n

T\u00fcrklerin bozk\u0131r k\u00fclt\u00fcr\u00fc etraf\u0131nda \u015fekillenen inan\u00e7lar\u0131 tabiat g\u00fc\u00e7lerine inanma, atalar k\u00fclt\u00fc ve G\u00f6k Tanr\u0131 inanc\u0131 dairesinde te\u015fekk\u00fcl etmi\u015ftir (Kafeso\u011flu, 1980: 42). Bu inan\u00e7lar\u0131n baz\u0131 unsurlar\u0131 zamanla yeni din i\u00e7erisinde \u015fekillenmi\u015ftir. Uygurlar tarihten bu yana di\u011fer milletler gibi farkl\u0131 dinlere inanm\u0131\u015flard\u0131r. Uygurlar\u0131n halk inan\u0131\u015flar\u0131n\u0131n olu\u015fmas\u0131nda dinin topluma koydu\u011fu kurallar\u0131n yan\u0131 s\u0131ra \u00e7evre k\u00fclt\u00fcrlerin etkisi, iklim ko\u015fullar\u0131, ticaret gibi sebepler de etkili olmu\u015ftur.<\/p>\n

Her toplum kendi k\u00fclt\u00fcrel de\u011ferlerinin ayn\u0131 zamanda mimar\u0131d\u0131r. Mazisi derin olan T\u00fcrk milletinin hayat\u0131 alg\u0131lay\u0131\u015f bi\u00e7imi, ideal insan tipleri, dini hayat\u0131 gibi unsurlar halk inan\u0131\u015flar\u0131na yans\u0131m\u0131\u015ft\u0131r. Kendisinden \u00f6nceki T\u00fcrk devletlerinin ayn\u0131 zamanda miras\u00e7\u0131s\u0131 olan Uygur T\u00fcrklerinin halk inan\u0131\u015flar\u0131 da olduk\u00e7a fazlad\u0131r. Fakat Uygur T\u00fcrklerinin halk inan\u0131\u015flar\u0131 ve yasak-\u00f6rtmece konular\u0131na dair yeterli \u00e7al\u0131\u015fma yap\u0131lmad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. \u00c7al\u0131\u015fmada Eski T\u00fcrk dini ve inanc\u0131, yasak-\u00f6rtmece konular\u0131na de\u011finilmi\u015f ayr\u0131ca Uygur T\u00fcrklerinin halk inan\u0131\u015flar\u0131 ve yasak-\u00f6rtmece konusu \u00fczerinde durulmu\u015ftur. Uygurlar\u0131n yasak konusuna dair Enver Samet Korgan\u2019\u0131n Uygurlarda Perhizler (2006) adl\u0131 eseri dikkate al\u0131nm\u0131\u015f ve gerekli literat\u00fcr taramas\u0131 yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Bu \u00e7al\u0131\u015fmam\u0131zla Uygur T\u00fcrklerinin inan\u0131\u015flar\u0131 ve yasak konusu kaynaklarda var olan inan\u00e7 ve yasaklara dair bulgular neticesinde de\u011ferlendirilmi\u015f olacak ve tarihsel s\u00fcre\u00e7 i\u00e7erisindeki de\u011fi\u015fimi di\u011fer T\u00fcrk boylar\u0131 ile mukayesesine imk\u00e2n sa\u011flayacakt\u0131r.<\/p>\n

1. Eski T\u00fcrk Dini ve \u0130nan\u0131\u015flar\u0131<\/span><\/strong><\/p>\n

Din ve k\u00fclt\u00fcr birbirini en \u00e7ok etkileyen iki unsurdur. Her milletin k\u00fclt\u00fcr\u00fc ayn\u0131 zamanda ba\u011fl\u0131 oldu\u011fu inan\u00e7tan etkilenmi\u015ftir. Ba\u015flang\u0131\u00e7ta insan\u0131n ruhlara ve manevi varl\u0131klara inand\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcne dayanan animizm gibi \u00e7e\u015fitli inan\u00e7lar\u0131n temelinde g\u00f6\u011f\u00fcn, suyun, ate\u015fin vb. varl\u0131k ve e\u015fyalar\u0131n bir ruhu oldu\u011fu d\u00fc\u015f\u00fcncesi vard\u0131r. Bu durumu insan\u0131n kutsal\u0131 aramas\u0131n\u0131n neticesi olarak d\u00fc\u015f\u00fcnebiliriz. \u0130nsan\u0131n kutsal\u0131 en m\u00fckemmel hakiki olarak g\u00f6rmesinin sonucunda zamana, mek\u00e2na ve bir\u00e7ok \u015feye kutsall\u0131k atfetti\u011fi g\u00f6r\u00fclmektedir (Eliade, 1991: 9).<\/p>\n

T\u00fcrklerin kutsalla ilgili d\u00fc\u015f\u00fcncesini idrak etmek i\u00e7in en ba\u015fta eski vatanlar\u0131na bakmak gerekmektedir. Bu konuya dair bilgilere yaz\u0131l\u0131 ilk T\u00fcrk\u00e7e belgelerimiz olarak kabul edilen Orhun Abidelerinde rastlan\u0131lm\u0131\u015ft\u0131r. Orhun Abidelerinde ge\u00e7en \u201c\u00dcze k\u00f6k tengri asra yag\u0131z yir k\u0131l\u0131ndukda ikin ara ki\u015fi ogl\u0131 k\u0131l\u0131nm\u0131\u015f.\u201d (\u00dcstte mavi g\u00f6k, altta ya\u011f\u0131z yer k\u0131l\u0131nd\u0131kta, ikisi aras\u0131nda insan o\u011flu k\u0131l\u0131nm\u0131\u015f.) ifade T\u00fcrklerin G\u00f6k Tanr\u0131 inanc\u0131na i\u015faret etmektedir (Ergin, 2008: 8, 9). Uygur harfli O\u011fuz Ka\u011fan Destan\u0131\u2019nda O\u011fuz Han\u2019\u0131n birinci e\u015finden do\u011fan \u00e7ocuklar\u0131na \u201cG\u00fcn Han\u201d, \u201cAy Han,\u201d \u201cY\u0131ld\u0131z Han\u201d gibi isimleri vermesi, yine destanda baz\u0131 motifler ve kozmogonik anlat\u0131mlar arac\u0131l\u0131\u011f\u0131yla en eski tabakan\u0131n G\u00f6k Tanr\u0131 dini olarak g\u00f6steriliyor olmas\u0131 \u00f6nemlidir (\u00d6zkan, 2018: 924, 925). T\u00fcrklerin G\u00f6k Tanr\u0131 inanc\u0131 hakk\u0131nda dikkat \u00e7ekici nokta \u015fudur ki g\u00f6ky\u00fcz\u00fcndeki varl\u0131klar\u0131n b\u00fcy\u00fck rol oynad\u0131\u011f\u0131 bu eski \u201chalk dinleri\u201dnde, \u00f6zellikle b\u00fct\u00fcn eski kavimlerin g\u00fcne\u015fi, ay\u0131 ve y\u0131ld\u0131zlar\u0131 \u201ctanr\u0131lar\u201d olarak tan\u0131malar\u0131, fakat bizzat \u201cg\u00f6k\u201d ile ilgilenmemeleridir. H\u00e2lbuki bozk\u0131r T\u00fcrk dininde, g\u00f6ky\u00fcz\u00fc belirtileri (g\u00fcne\u015f, ay, y\u0131ld\u0131zlar) de\u011fil, yekpare g\u00f6\u011f\u00fcn sembolle\u015ftirdi\u011fi tek \u201cTanr\u0131\u201d inanc\u0131 te\u015fkil etmektedir (Kafeso\u011flu, 1980: 62). Bu durum G\u00f6k Tanr\u0131 inanc\u0131n\u0131n T\u00fcrklere has bir inan\u00e7 oldu\u011funu g\u00f6stermektedir.<\/p>\n

\u00d6b\u00fcr d\u00fcnyan\u0131n varl\u0131\u011f\u0131na ve ruhun sonsuzlu\u011funa inanan T\u00fcrkler \u00f6lm\u00fc\u015f atalar\u0131n\u0131n hat\u0131ralar\u0131na sayg\u0131l\u0131 olmu\u015flar ve onlar\u0131 kutsal saym\u0131\u015flard\u0131r. Atalar k\u00fclt\u00fcnde T\u00fcrkler b\u00fcy\u00fck ve sayg\u0131de\u011fer olarak g\u00f6rd\u00fckleri atalar\u0131na kurban sunmu\u015flar, ayn\u0131 zamanda \u00f6len atan\u0131n geride kalanlara yard\u0131m edece\u011fine inanm\u0131\u015flard\u0131r (Kafeso\u011flu, 1980: 46, 47). G\u00fcn\u00fcm\u00fczde T\u00fcrkiye topraklar\u0131nda ya\u015fayan T\u00fcrklerin evliya ziyaretlerine gitmesi ve onlardan yard\u0131m dilemesi bu inanc\u0131n \u0130slamiyet ile uygun h\u00e2le getirilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131n bir g\u00f6stergesidir.<\/p>\n

Atl\u0131 k\u00fclt\u00fcr\u00fcn \u015fekillendirdi\u011fi eski T\u00fcrk dininde T\u00fcrkler, kendilerine kolayl\u0131k sa\u011flad\u0131klar\u0131na inand\u0131klar\u0131 ve \u00fcst\u00fcn g\u00f6rd\u00fckleri varl\u0131klar\u0131 kutsal olarak tasavvur etmi\u015f ve insanlara yak\u0131n olarak d\u00fc\u015f\u00fcnd\u00fckleri bu iyeler \u201cyer-su\u201d olarak adland\u0131rm\u0131\u015ft\u0131r. Eski T\u00fcrk inanc\u0131nda insan\u0131 hayretler i\u00e7erisinde b\u0131rakan da\u011f, nehir, g\u00f6k g\u00fcr\u00fclt\u00fcs\u00fc, ate\u015f, g\u00fcne\u015f gibi tabiat varl\u0131klar\u0131 ve hadiseleri \u201cidi=ilah\u201d olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr (\u0130nan, 1998: 394). Yer-su tanr\u0131lar\u0131n\u0131n kutlu oldu\u011funa inanan T\u00fcrkler, onlar\u0131n gazab\u0131ndan korkmu\u015f, ayn\u0131 zamanda onlar\u0131 bir nimet kayna\u011f\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc i\u00e7in tanr\u0131lar\u0131na \u015f\u00fckranlar\u0131n\u0131 sunmu\u015ftur. Birtak\u0131m gizli g\u00fc\u00e7leri oldu\u011funa inand\u0131klar\u0131 bu tabiat unsurlar\u0131ndan biri de ta\u015ft\u0131r. Div\u00e2nu L\u00fcg\u00e2ti\u2019t-T\u00fcrk\u2019te de bahsedilen \u201cyatlad\u0131\u201d maddesine g\u00f6re T\u00fcrkler, bilhassa kamlar\u0131n yada ta\u015f\u0131 arac\u0131l\u0131\u011f\u0131yla efsun yapt\u0131klar\u0131na ve yada ta\u015f\u0131yla ya\u011fmur gibi hava olaylar\u0131n\u0131 ger\u00e7ekle\u015ftirebileceklerine inanm\u0131\u015flard\u0131r (Atalay, 1985: 307,308).<\/p>\n

Eski T\u00fcrk inanc\u0131nda tipi, kar\u0131n bir k\u0131zg\u0131nl\u0131\u011f\u0131 olarak kabul edilmi\u015ftir. Kar\u0131n sa\u011fanak h\u00e2linde u\u00e7arak korkun\u00e7 bir \u015fekilde gelmesine \u201ckar k\u0131zgurd\u0131\u201d denilerek insana ait bir duyguyu kara y\u00fcklenilmi\u015f ve o ki\u015fiselle\u015ftirilmi\u015ftir (\u00d6gel, 2014: 359). Tabiat g\u00fc\u00e7lerine ait bu t\u00fcr \u00f6rnekler \u00e7o\u011falt\u0131labilir. Orta Asya\u2019daki vatanlar\u0131n\u0131 b\u0131rak\u0131p bat\u0131ya g\u00f6\u00e7 eden T\u00fcrkler, \u0130slam dairesi i\u00e7erisinde eski dinlerine ait baz\u0131 unsurlar\u0131 de\u011fi\u015ftirerek devam ettirmi\u015flerdir. Bunun en iyi \u00f6rneklerini Dede Korkut Destan\u0131\u2019nda ge\u00e7mektedir. Dede Korkut\u2019un boylar\u0131n sonunda etti\u011fi dualarda eski T\u00fcrk dinine ait c\u00fcmlelerin yer ald\u0131\u011f\u0131 ifade edilmektedir (\u0130nan, 1998: 174). Yine K\u00f6ro\u011flu Hik\u00e2yelerinde ve di\u011fer halk hik\u00e2yelerinde kahramanlar\u0131n da\u011flara yalvard\u0131\u011f\u0131 hatta evliyalar\u0131n kudretlerini da\u011f vas\u0131tas\u0131 ile belli ettikleri g\u00f6r\u00fclmektedir (Boratav, 1984: 87).<\/p>\n

Eski T\u00fcrk dini ile ilgili \u00c7in, \u0130slam ve Bat\u0131 kaynaklar\u0131nda pek \u00e7ok malumat bulunmaktad\u0131r. Bu kaynaklar arac\u0131l\u0131\u011f\u0131yla Hunlar zaman\u0131nda b\u00fcy\u00fck \u00fclkeler fethedilmi\u015f ve b\u00fcy\u00fck ordular v\u00fccuda getirilmi\u015ftir. Bu durum bu zamanlarda ya\u015fayan T\u00fcrklerin kendilerine has \u00e2det ve inan\u00e7lar\u0131n\u0131n oldu\u011funa ve elde edilen belgeler \u0131\u015f\u0131\u011f\u0131nda k\u00f6kl\u00fc ve geli\u015fmi\u015f bir din\u00ee bir sisteme sahip olduklar\u0131na i\u015faret etmektedir (Tanyu, 1984:157). Geni\u015f bir co\u011frafyada h\u00fck\u00fcm s\u00fcrm\u00fc\u015f T\u00fcrk milletinin, ilkel devirlere ait unsurlar\u0131 \u00e7oktan geride b\u0131rakt\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r.<\/p>\n

2. Yasak-\u00d6rtmece<\/span><\/strong><\/p>\n

Yery\u00fcz\u00fcnde varl\u0131\u011f\u0131n\u0131 devam ettirme \u00e7abas\u0131nda olan insan\u0131n kendi varl\u0131\u011f\u0131 hakk\u0131ndaki d\u00fc\u015f\u00fcnceleri ve tabiata olan tutumu din ve mitlerin geli\u015fiminde etkili olmu\u015f, tarihsel s\u00fcre\u00e7te insanlar\u0131n ilk inan\u00e7lar\u0131n\u0131 ne derecede etkiledi\u011fi sorununu da ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Dinde ilk evrenin animizm oldu\u011funu ileri s\u00fcren E. B. Taylor\u2019un yan\u0131 s\u0131ra bu g\u00f6r\u00fc\u015fe kar\u015f\u0131 \u00e7\u0131kanlar da olmu\u015ftur. Yine milletlerin ortaya \u00e7\u0131k\u0131\u015f\u0131yla birlikte benzer varl\u0131klar benzerlerini do\u011furur d\u00fc\u015f\u00fcncesiyle b\u00fcy\u00fc, sihir gibi uygulamalar \u00f6nemli g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Bu d\u00fc\u015f\u00fcnce ile insanlar, benzetmeler yaparak evrende olup bitenle kader aras\u0131ndaki ili\u015fkiyi kurmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r (Gumilev, 2016: 67). B\u00fct\u00fcn bu d\u00fc\u015f\u00fcnceler insan\u0131n kendisinde ve \u00e7evresinde olup biteni anlamland\u0131rma, onda bir ola\u011fan\u00fcst\u00fcl\u00fck veya benzerlik arama \u00e7abalar\u0131n\u0131n sonucu olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

\u201cTabu\u201d2 kelimesini ilk defa Kaptan Cook seyahatleri s\u0131ras\u0131nda Polinezya yerlilerinin dilinde tespit etmi\u015f ve daha sonra etnologlar arac\u0131l\u0131\u011f\u0131yla literat\u00fcre ge\u00e7mi\u015ftir (G\u00fcng\u00f6r, 2006: 70). Tabu kelimesinin anlam\u0131 ile ilgili pek \u00e7ok ara\u015ft\u0131rmac\u0131 farkl\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131 sunmu\u015ftur. Tabunun nas\u0131l meydana geldi\u011fi ile ilgili olarak her t\u00fcr nesne, olay ya da insan\u0131n ya en ba\u015f\u0131ndan tabu oldu\u011fu ya da sonradan tabu niteli\u011fi kazand\u0131\u011f\u0131; tabu olan kendi \u00f6z varl\u0131\u011f\u0131 nedeniyle veya varl\u0131\u011f\u0131nda meydana gelen \u00f6nemli bir de\u011fi\u015fiklikle az ya da \u00e7ok kesin bir bi\u00e7imde do\u011fadan gelen bir g\u00fc\u00e7le donand\u0131\u011f\u0131 ifade edilmektedir (Eliade, 2003: 40).<\/p>\n

Freud ise nevrozlardaki saplant\u0131lardan yola \u00e7\u0131karak tabular\u0131 de\u011ferlendirmi\u015f ve Wundt\u2019un yapt\u0131\u011f\u0131 \u00e7al\u0131\u015fmalar\u0131 ele alm\u0131\u015ft\u0131r. Wundt\u2019tan \u00f6\u011frendiklerine g\u00f6re tabunun ilkel toplumlardaki cinlere, \u015feytanlara y\u00f6nelik inanc\u0131n bir d\u0131\u015favurumu ve t\u00fcrevi oldu\u011funu vurgulamaktad\u0131r. Yine tabu s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kar\u015f\u0131t iki anlam\u0131 i\u00e7ermekte oldu\u011funu; birincisinin kutsal, kutsanm\u0131\u015f; ikincisinin ise netameli, tehlikeli, yasak, temiz olmayan anlamlar\u0131na geldi\u011fini ifade etmi\u015ftir (Freud, 2018: 54, 60). Tabu dinsel ve etik yasalardan farkl\u0131d\u0131r. Tanr\u0131 buyruklar\u0131ndan kaynaklanmaz, kendili\u011finden olu\u015fmu\u015flard\u0131r. Ayn\u0131 zamanda tabulardaki bir ba\u015fkas\u0131na aktar\u0131labilme \u00f6zelli\u011fi kefaret t\u00f6renleriyle etkisiz k\u0131l\u0131nabilmektedir. Tabular s\u00fcrekli, ge\u00e7ici, genel tabular olarak \u00e7e\u015fitlenebilmektedir.<\/p>\n

\u201cG\u00fczel adland\u0131rma\u201d, \u201ceuphemism\u201d (\u00f6femizm) olarak ifade edilen \u00f6rtmece, insanda k\u00f6t\u00fc \u00e7a\u011fr\u0131\u015f\u0131mlar, hisler uyand\u0131ran \u015feyleri \u00f6nlemek amac\u0131yla ortaya \u00e7\u0131kan bir dilsel de\u011fi\u015ftirme durumudur. Halk\u0131n bir nevi dilsel inceli\u011fi olan \u00f6rtmece, anlam de\u011fi\u015fmedi\u011fi h\u00e2lde alg\u0131lamay\u0131 de\u011fi\u015ftirmeye y\u00f6nelik bir anlat\u0131m tarz\u0131d\u0131r (Demirci, 2008: 22). \u00d6rtmece ile ilgili olarak di\u011fer bir beyanda ise \u00f6rtmece s\u00f6z\u00fc ba\u015fka bir dile aktarmak, sadece yaz\u0131lmayan\u0131 ve \u00f6rt\u00fck olan\u0131 de\u011fil, ayn\u0131 zamanda s\u00f6yleneni, s\u00f6ylenmek istenen \u015feyi ve k\u00fclt\u00fcr\u00fc aktarma giri\u015fimidir, dolay\u0131s\u0131yla ruhsal ve k\u00fclt\u00fcrel bir boyutunun oldu\u011fu ifade edilmektedir(S\u0131\u011f\u0131rc\u0131, 2015: 105,106).<\/p>\n

\u00d6rtmece, tabu olan hareket ve davran\u0131\u015flardan korunmak amac\u0131yla dilde olu\u015fturduklar\u0131 ifadelerdir. \u00d6rtmecede temel ama\u00e7; toplumu veya bireyi korkutan, \u00fcrk\u00fcten, i\u011frendiren, k\u00f6t\u00fc izlenim ve \u00e7a\u011fr\u0131\u015f\u0131mlara yol a\u00e7an ifadelerden ka\u00e7\u0131narak genel ahlaka ayk\u0131r\u0131 kabul edilen ve s\u00f6ylenmesi ay\u0131p say\u0131lan d\u00fc\u015f\u00fcnce ve duygular\u0131, bu k\u00f6t\u00fc \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 ortadan kald\u0131ran kabullenebilir s\u00f6zc\u00fck veya s\u00f6zlerle dile getirmeme konusundaki hassasiyettir (\u00dcst\u00fcner, 2009:167). \u0130lkel insan\u0131n d\u00fc\u015f\u00fcncesinden ba\u015flay\u0131p bug\u00fcn de devam eden dilin b\u00fcy\u00fcsel g\u00fcc\u00fcne kar\u015f\u0131l\u0131k tabu olan varl\u0131k, davran\u0131\u015f gibi \u015feyler \u00f6rtmece s\u00f6zler ile edeb\u00ee, g\u00fczel, iyi, u\u011furlu \u015fekline getirilerek adland\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Bug\u00fcn ya\u015fad\u0131\u011f\u0131m\u0131z co\u011frafyada, en yak\u0131n\u0131m\u0131zda \u00f6rtmece bir\u00e7ok s\u00f6zle kar\u015f\u0131la\u015f\u0131lmaktad\u0131r. \u201cVerem\u201d yerine \u201cince hastal\u0131k\u201d; \u00f6len bir ki\u015fi i\u00e7in \u201c\u00f6ld\u00fc\u201d demek yerine \u201ceceli doldu\u201d, \u201cu\u00e7ma\u011fa vard\u0131\u201d, \u201cvadesi doldu\u201d; \u201ctuvalet\u201d yerine \u201cayak yolu\u201d; \u201ccin\u201d yerine \u201c\u00fc\u00e7 harfli\u201d gibi \u00f6rtmece s\u00f6zc\u00fckleri \u00e7o\u011falt\u0131labilinir. Bu durum baz\u0131 milletler i\u00e7in totem say\u0131lan hayvanlar i\u00e7in de ge\u00e7erlidir. T\u00fcrkler i\u00e7in totem hayvan\u0131 olarak g\u00f6r\u00fclen kurdun (b\u00f6r\u00fc) ad\u0131 tabu say\u0131lm\u0131\u015f onun yerine \u00f6rtmece s\u00f6zler kullan\u0131lm\u0131\u015ft\u0131r (G\u00fcng\u00f6r, 2006: 81). \u00d6rtmece s\u00f6zc\u00fckler dilin ve toplumun bir\u00e7ok sahas\u0131nda vard\u0131r. Bug\u00fcn diplomasi dilinde de \u00f6rtmece bir\u00e7ok s\u00f6zc\u00fck kullan\u0131lmaktad\u0131r. \u00d6rtmece s\u00f6zc\u00fckler, ge\u00e7mi\u015ften bug\u00fcne milletlerin ayn\u0131 zamanda dilsel birikimlerinden de bizi haberdar etmektedir. Hatta bug\u00fcn farkl\u0131 co\u011frafyalarda ya\u015fayan T\u00fcrklerin ge\u00e7mi\u015ften bug\u00fcne ta\u015f\u0131d\u0131klar\u0131 ortak \u00f6rtmece s\u00f6zc\u00fckler vard\u0131r.<\/p>\n

3. Uygurlar\u0131n Halk \u0130nan\u0131\u015flar\u0131 ve Yasak-\u00d6rtmece<\/span><\/strong><\/p>\n

T\u00fcrkler mitolojik d\u00f6nemin izlerini tarih boyunca farkl\u0131 dinlere ve co\u011frafyalara ta\u015f\u0131m\u0131\u015flar, bunlar\u0131 inan\u00e7, \u00e2det, yasak gibi konularda gizlemi\u015fler, g\u00fcnl\u00fck ya\u015fam faaliyetlerinde uygulam\u0131\u015flard\u0131r. G\u00f6kt\u00fcrklerin atas\u0131 \u201cAsena\u201d bir di\u015fi kurt taraf\u0131ndan emzirilmi\u015f, Ergenekon\u2019dan \u00e7\u0131k\u0131\u015fta \u201cB\u00f6rte\u00e7ine\u201d adl\u0131 bir bozkurt yine yol g\u00f6sterici olmu\u015ftur. Uygurlar\u0131n T\u00fcreyi\u015f Destan\u0131\u2019nda yine bozkurt motifi kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Benzer motifler \u00e7ok fazla olmakla birlikte bunlar di\u011fer T\u00fcrk boylar\u0131 aras\u0131nda da mevcuttur. Totemizm ve Kaml\u0131k dininin etkisinde \u015fekillenen eski T\u00fcrk dini, mitolojik d\u00f6neme ait kal\u0131nt\u0131lar, motifler, k\u00fcltler yerle\u015fik ya\u015fama ge\u00e7meye ba\u015flayan Uygur T\u00fcrkleri aras\u0131nda korunmaya devam etmi\u015ftir.<\/p>\n

Uygurlar, kendilerinden \u00f6nceki T\u00fcrk devletlerinin inan\u00e7lar\u0131n\u0131n miras\u00e7\u0131s\u0131 olmakla birlikte yine kom\u015fu olduklar\u0131 milletlerin dinlerine inanm\u0131\u015flar ve inan\u00e7 konusunda ho\u015fg\u00f6r\u00fcl\u00fc olmu\u015flard\u0131r. Uygurlar\u0131n G\u00f6kt\u00fcrkler zaman\u0131nda Budizm diniyle tan\u0131\u015ft\u0131klar\u0131, B\u00f6g\u00fc Ka\u011fan zaman\u0131nda da Manihaizm dinine inand\u0131klar\u0131 tarihi kaynaklarda ge\u00e7mektedir (\u0130zgi, 2000: 18, 21). Uygurlar, bu dinlerin d\u0131\u015f\u0131nda ba\u015fka dinlere de inanm\u0131\u015flard\u0131r. Yeni bir din dairesi ge\u00e7tiklerinde ge\u00e7mi\u015fte inand\u0131klar\u0131 dinlerin baz\u0131 unsurlar\u0131n\u0131 alarak kendilerine \u00f6zg\u00fc \u00e2detler olu\u015fturmu\u015flard\u0131r.<\/p>\n

Eski T\u00fcrk\u00e7ede ge\u00e7en \u201congon\u201d ve \u201ct\u00f6s\u201d kelimeleri Mo\u011follar ve T\u00fcrkler aras\u0131nda bir \u00e7e\u015fit k\u00fclt olup bunlar atalar\u0131na, insan, ku\u015f vb. hayvanlara ait putlard\u0131r. Uygurlar aras\u0131nda da kullan\u0131lan \u201ct\u00fcs\u201d kelimesi sima, renk, \u015fekil gibi anlamlara sahiptir. \u201cT\u00fcs\u201d kelimesinin bu manada kullan\u0131lmas\u0131 da put-heykel manas\u0131n\u0131 ifade eden \u201ct\u00f6z\u201d ile ba\u011fl\u0131 oldu\u011funa i\u015faret etmektedir (\u0130nan, 1998: 272). Ba\u015fka bir deyi\u015fle \u201ct\u00fcs\u201d kelimesi, Uygurlar\u0131n gerek atalar\u0131na gerekse baz\u0131 varl\u0131klara bir ruh atfettiklerinin bir ifadesi olabilir. Bu durum totemizmdeki \u201ckoruyucu ruh\u201d, \u201ckoruyucu hayvan\u201d ile de ili\u015fkilidir.<\/p>\n

Uygur harfli O\u011fuz Ka\u011fan Destan\u0131\u2019nda tan a\u011fard\u0131\u011f\u0131 vakit O\u011fuz Ka\u011fan\u2019\u0131n \u00e7ad\u0131r\u0131na \u0131\u015f\u0131k \u015feklinde giren g\u00f6k t\u00fcyl\u00fc g\u00f6k yeleli bir erkek bozkurtun gelip: \u201cAy ay O\u011fuz, Urum \u00fcstige sen adlar bola sen; ay ay O\u011fuz, dapukunglar\u011fa men y\u00fcr\u00fcr bola men, dep\u201d (Ey O\u011fuz, sen Urum \u00fczerine y\u00fcr\u00fcmek istiyorsun; ey O\u011fuz, ben senin \u00f6n\u00fcnde y\u00fcr\u00fcmek istiyorum, dedi.\u201d (Bang-Arat, 1936: 18,19). O\u011fuz Ka\u011fan ile konu\u015fup daha sonra askere \u00f6nc\u00fc olmas\u0131, T\u00fcrk boylar\u0131 ve yine Uygurlar aras\u0131nda kurdu \u00f6ld\u00fcrmekten ve onun etini yemekten yasak tutulmas\u0131 hatta onu \u00f6ld\u00fcrmeyi atas\u0131n\u0131 \u00f6ld\u00fcrmekle, onu yemeyi atas\u0131n\u0131 yemekle bir saymalar\u0131 kurdu kutsal g\u00f6rd\u00fcklerinin bir kan\u0131t\u0131d\u0131r (Korgan, 2006: 216).<\/p>\n

Uygurlar\u0131n bundan 4000-6000 y\u0131l \u00f6nce G\u00fcne\u015f\u2019i Tanr\u0131 olarak kabul edip tapmas\u0131 G\u00fcne\u015f ve Ay k\u00fclt\u00fcn\u00fcn eski T\u00fcrklerden ba\u015flayarak Uygurlar aras\u0131nda da devam etti\u011fini g\u00f6stermektedir (Rahman, 1996: 133). Uygur h\u00fck\u00fcmdarlar\u0131 \u201cAy Tanr\u0131\u2019da kut bulmu\u015f\u2026\u201d gibi unvanlar alm\u0131\u015flard\u0131r (G\u00f6me\u00e7, 2015: 108). Ay ve G\u00fcne\u015f soyundan gelme d\u00fc\u015f\u00fcncesi, bunlara erkek, di\u015fi niteliklerinin verilmesi, mitolojik d\u00f6nemin izlerini yans\u0131tmaktad\u0131r. G\u00fcn\u00fcm\u00fczde Uygur, Kazak gibi T\u00fcrk topluluklar\u0131 g\u00f6\u011fe tapma inanc\u0131ndan kaynaklanan \u201cya\u011fmur duas\u0131\u201d t\u00f6renlerinde \u201cG\u00f6kten indik, yerden \u00e7\u0131kt\u0131k.\u201d diye g\u00f6\u011fe bakarak dua etmesi G\u00f6k Tanr\u0131 inanc\u0131n\u0131n bug\u00fcn de bir belirtisi olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r (Rahman, 1996: 135). Nitekim Uygurlar gibi di\u011fer T\u00fcrk boylar\u0131n\u0131n da g\u00f6\u011f\u00fc ve g\u00f6k cisimlerini kutsal kabul ettiklerini ve bunlara dair birtak\u0131m inan\u0131\u015flar meydana getirmi\u015flerdir.<\/p>\n

Orhun Abidelerinde kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z \u201cyer-su\u201d ruhlar\u0131n\u0131n kutsall\u0131\u011f\u0131, Uygurlar\u0131n inand\u0131klar\u0131 di\u011fer dinlerle birle\u015ferek farkl\u0131 bir boyut kazanm\u0131\u015f, \u00f6len insan\u0131 mezara koyduktan sonra namaza kat\u0131lanlar ellerine bir avu\u00e7 toprak al\u0131p dua okuduktan sonra avu\u00e7lardaki topra\u011f\u0131 birle\u015ftirip cesedin \u00fczerine serpmi\u015flerdir. Al\u0131nan bu topra\u011fa \u201cihlas topisi\u201d denmektedir (Rahman, 1996: 136). Bu durum Uygurlar aras\u0131nda geleneklerde, inan\u0131\u015flarda devam etmektedir. \u00d6rne\u011fin, Uygurlarda bug\u00fcn g\u00f6ky\u00fcz\u00fcne bakarak t\u00fck\u00fcrmekten yasak ettikleri \u00e2det vard\u0131r. Bunun eski T\u00fcrk inanc\u0131nda G\u00f6k Tanr\u0131\u2019ya hakaret etmemek ile ayn\u0131 anlama geldi\u011fine i\u015faret edilmi\u015f, bu nedenle Uygurlar g\u00f6ky\u00fcz\u00fc ve g\u00f6ky\u00fcz\u00fc cisimlerine kar\u015f\u0131 daima sayg\u0131l\u0131 olmu\u015flard\u0131r (Korgan, 2006: 457).<\/p>\n

Uygurlarda su \u201culu\u201d olarak g\u00f6r\u00fclm\u00fc\u015f ve b\u00fcy\u00fck nehirlere, baz\u0131 su kaynaklar\u0131na onun y\u00fcceli\u011fini nitelendiren isimler verilmi\u015ftir. Uygurlar kaynak suyunu gizli, \u00f6zel diye g\u00f6rm\u00fc\u015flerdir. Kayna\u011f\u0131 kad\u0131n cinsi ile d\u00fc\u015f\u00fcnme esas\u0131nda meydana gelen d\u00fc\u015f\u00fcnceler, p\u0131nar boyuna vararak \u00e7ocuk dileme \u00e2detini ortaya \u00e7\u0131karm\u0131\u015f ve bug\u00fcn Do\u011fu T\u00fcrkistan\u2019daki Uygurlar aras\u0131nda bu inan\u00e7 geni\u015f \u015fekilde yay\u0131lm\u0131\u015ft\u0131r (Korgan, 2006: 466).<\/p>\n

Bug\u00fcnk\u00fc Uygurlar aras\u0131nda bitki ve a\u011fa\u00e7lar\u0131n da bir ruhunun oldu\u011fu d\u00fc\u015f\u00fcncesine bir \u00f6rnek de \u015fudur: Uygurlar bah\u00e7e veya avludaki herhangi bir ana meyveli a\u011fa\u00e7 kurursa o aileye talihsizlik gelir, ev sahibi kazaya u\u011frar, diye d\u00fc\u015f\u00fcnm\u00fc\u015fler yine bu g\u00f6r\u00fc\u015f\u00fcn farkl\u0131 bir versiyonu olarak bir evde biri vefat ederse o ki\u015fiye ait meyveli a\u011fa\u00e7lardan biri kuruyup gidermi\u015f. Bu a\u011fac\u0131n ev sahibine matem tutmas\u0131, olarak yorumlanmaktad\u0131r. Burada a\u011fa\u00e7 da ruha veya cana sahiptir, onunla sahibi aras\u0131nda belli hissi ge\u00e7i\u015f oldu\u011fu d\u00fc\u015f\u00fcncesi kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r (Korgan, 2006: 452, 453).<\/p>\n

Uygurlarda yasak ve \u00f6rtmecelere dair inan\u0131\u015flar, Uygurlar\u0131n inand\u0131\u011f\u0131 b\u00fct\u00fcn dinlerin, \u00f6rf-\u00e2detlerin ili\u015fkilendirilmesiyle olu\u015fmu\u015ftur. Yasaklar\u0131n kendi i\u00e7erisinde t\u00fcrleri vard\u0131r. Bunlar; hayvan, bitki, insan, e\u015fya, baz\u0131 yerler, i\u015f-hareket, dil, baz\u0131 eylem vb. ye dayal\u0131 yasaklar olarak say\u0131labilir. Bug\u00fcn Uygurlararas\u0131nda ge\u00e7mi\u015ften bu yana devam eden pek \u00e7ok yasak ve \u00f6rtmece ile ilgili inan\u0131\u015f ve ifadelere rastlan\u0131lmaktad\u0131r.<\/p>\n

3. 1. Hayvan ve Bitkiler \u0130lgili Yasak ve \u00d6rtmeceler:\u00a0<\/span><\/strong><\/p>\n

Uygurlar di\u011fer milletler gibi tavuk, horoz, kaz vb. hayvanlar\u0131 beslemi\u015flerdir. Uygurlarda on iki hayvanl\u0131 T\u00fcrk takviminde tavuk, on iki y\u0131l\u0131n onuncusu olup ayn\u0131 zamanda b\u00fcy\u00fcc\u00fcl\u00fckte de kullan\u0131lan bir hayvand\u0131r. Uygurlar tavu\u011fa su serpmekten yasak etmi\u015ftir. Ayr\u0131ca Uygurlar geceleyin tavuk g\u00f6r\u00fcrlerse onda cin-k\u00f6t\u00fc ruh olur, diye onu kovalad\u0131klar\u0131 s\u00f6ylenilmi\u015ftir (Korgan, 2006: 433).<\/p>\n

Uygurlar yine \u0130slami rivayetlere dayal\u0131 olarak h\u00fcth\u00fct ku\u015funu ve eski T\u00fcrklerin inanc\u0131nda da kar\u015f\u0131m\u0131za \u00e7\u0131kan turgay\u0131 vb. ku\u015flar\u0131 kutsal say\u0131p bunlara y\u00f6nelik yasakl\u0131 \u00e2detleri vard\u0131r. G\u00fcn\u00fcm\u00fczde baz\u0131 Uygurlar h\u00fcth\u00fct\u00fcn tac\u0131n\u0131 kopar\u0131p veya keserek \u00e7ocuklar\u0131n\u0131n \u015fapkas\u0131na dikmi\u015fler b\u00f6ylece \u00e7ocuklar\u0131n gelecekte hukuk\u00e7u, devletli, ta\u00e7l\u0131 olmas\u0131n\u0131 istemi\u015flerdir (Korgan: 2006: 435). Turgay ve kumru gibi ku\u015flarla ilgili olarak halk aras\u0131nda kumru ve turgay\u0131n yumurtas\u0131na bakmaktan, tutmaktan ve bozmaktan yasak edilen\u00e2detler oldu\u011fu g\u00f6r\u00fclmektedir. B\u00f6yle yapan ki\u015finin y\u00fcz\u00fcne \u00e7il d\u00fc\u015ft\u00fc\u011f\u00fcne inanmaktad\u0131rlar (Korgan, 2006:436).<\/p>\n

At, T\u00fcrk milleti i\u00e7in en \u00e7ok de\u011feri olan hatta kutsal say\u0131lan hayvanlar\u0131n ba\u015f\u0131nda gelmektedir. Kumul b\u00f6lgesindeki Uygurlar\u0131n uzun s\u00fcre ya\u011fmur ya\u011fmad\u0131\u011f\u0131, ekinleri kuruyaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fckleri tehlikeli vakitlerde, beyaz bir at\u0131 kurbanl\u0131k yap\u0131p ya\u011fmur dilemesi, g\u00fcn\u00fcm\u00fcze kadar devam etmi\u015ftir (Korgan, 2006: 439). Eski Uygurlar ve G\u00f6k Tanr\u0131 inanc\u0131 dairesinde at G\u00f6k Tanr\u0131\u2019ya kurban edilmi\u015ftir. Yine \u00f6len ki\u015fi defnedilirken at\u0131yla g\u00f6m\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

\u00d6zellikle yeni do\u011fum yapan Uygur kad\u0131nlar\u0131 kediyi ve tavu\u011fu \u00e7a\u011f\u0131r\u0131rken veya kovalarken y\u00fcksek sesle seslenmemi\u015flerdir. Bu inan\u0131\u015f\u0131n sebebi olarak tavu\u011fun s\u00fct\u00fcn\u00fcn olmamas\u0131 ve kedi de s\u00fct\u00fc az olan bir hayvan oldu\u011fundan \u00f6t\u00fcr\u00fc annenin s\u00fct\u00fcn\u00fcn azalaca\u011f\u0131 d\u00fc\u015f\u00fcncesi g\u00f6sterilebilir (Korgan, 2006: 188). Uygurlar k\u00f6pek veya kediye su serpmemi\u015f, onlara t\u00fck\u00fcrmemi\u015ftir. B\u00f6yle yaparlarsa o ki\u015finin ba\u015f\u0131na baz\u0131 k\u00f6t\u00fcl\u00fck veya hastal\u0131klar\u0131n gelece\u011fine inanm\u0131\u015flard\u0131r (Korgan, 2006: 442).<\/p>\n

Uygurlar aras\u0131nda baz\u0131 a\u011fa\u00e7lar u\u011furlu g\u00f6r\u00fcl\u00fcrken baz\u0131lar\u0131 u\u011fursuz g\u00f6r\u00fclm\u00fc\u015f, u\u011fursuz g\u00f6r\u00fclen bu a\u011fa\u00e7lar\u0131n muhtelif i\u015flerde kullan\u0131lmas\u0131 yasaklanm\u0131\u015ft\u0131r. Uygurlar aras\u0131nda meyveli a\u011fa\u00e7lara sayg\u0131 g\u00f6sterilmi\u015ftir. Yine a\u011fa\u00e7lar\u0131n aniden sebepsiz yere kurumas\u0131yla k\u00f6t\u00fc olaylar\u0131n meydana gelece\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015flerdir. Yine T\u00fcrklerin \u015eamanizm inanc\u0131nda baz\u0131 bitkilere ola\u011fan\u00fcst\u00fc anlamlar, b\u00fcy\u00fcsel g\u00fc\u00e7ler y\u00fcklendi\u011fi de g\u00f6r\u00fclmektedir. Mesela cin-\u015feytan\u0131n e\u011frelti otuna derin kin duydu\u011fu i\u00e7in onun bitti\u011fi yerlere u\u011framad\u0131\u011f\u0131 iddia edilmektedir (G\u00fcng\u00f6r, 2012: 111).<\/p>\n

Hayvanlar ve bitkiler ile ilgili olarak gerek T\u00fcrk d\u00fcnyas\u0131nda gerekse di\u011fer milletlerde bir\u00e7ok \u00f6rtmece s\u00f6zc\u00fck yer almaktad\u0131r. \u0130sve\u00e7li kad\u0131n \u00e7obanlar, kurtlarla ay\u0131lar\u0131 ger\u00e7ek adlar\u0131ndan farkl\u0131 bir adla anacak olurlarsa bunlar\u0131n s\u00fcr\u00fclerine sald\u0131rmayaca\u011f\u0131na inanm\u0131\u015flard\u0131r. O y\u00fczden bu hayvanlara duygular\u0131n\u0131 incitmeyecek anlams\u0131z adlar vermi\u015fler ve \u201calt\u0131n di\u015f\u201d, \u201csessiz \u015fey\u201d, \u201cgri bacakl\u0131\u201d gibi kurtlara sevimli adlar kullanm\u0131\u015flard\u0131r (Frazer, 2019: 384). Hakaslar aras\u0131nda da benzer \u015fekilde baz\u0131 hayvan ve canl\u0131lara kar\u015f\u0131 \u00f6rtmece s\u00f6zler kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Hakaslar aras\u0131nda yabani hayvanlar insan dilini duyup anlayabildi\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015flerdir ve bu y\u00fczden onlar avc\u0131l\u0131kta hayvanlar\u0131n, avc\u0131l\u0131kla ilgili aletlerin adland\u0131r\u0131lmas\u0131nda \u00f6zel bir dil kullanmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r (Killi, 2006: 54).<\/p>\n

Uygurlar kutsal sayd\u0131klar\u0131 hayvanlara k\u00f6t\u00fc s\u00f6zler s\u00f6ylememi\u015f bazen de do\u011frudan onlar\u0131 adlar\u0131 ile \u00e7a\u011f\u0131rmam\u0131\u015flar onlara kendileri baz\u0131 adlar vermi\u015flerdir. Bunun en tipik \u00f6rne\u011fi di\u011fer T\u00fcrk boylar\u0131nda da var olan kurt ile ilgili olan \u00f6rtmece s\u00f6zlerde kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.3 Ba\u015fka bir noktadan bakt\u0131\u011f\u0131m\u0131zda Uygurlar domuz gibi pis ve k\u00f6t\u00fc olarak g\u00f6r\u00fclen hayvanlar\u0131 yemek yerken baz\u0131 i\u015fleri yaparken anmam\u0131\u015flard\u0131r.<\/p>\n

Uygurlar baz\u0131 hayvanlar\u0131 belli adlarla \u00e7a\u011f\u0131rmam\u0131\u015ft\u0131r. \u00d6rne\u011fin, \u00f6r\u00fcmce\u011fi \u201cd\u00f6\u201d diye adland\u0131rmam\u0131\u015f, b\u00f6yle seslenirlerse \u00f6r\u00fcmce\u011fin \u0131s\u0131raca\u011f\u0131na inanm\u0131\u015flard\u0131r. Yine Uygurlar y\u0131lana \u201c\u00e7ayan\u201d demenin d\u0131\u015f\u0131nda \u201csar\u0131 e\u015fek\u201d demi\u015ftir (Korgan, 2006: 321). Bu da ayn\u0131 \u015fekilde ad\u0131n\u0131 and\u0131klar\u0131nda \u0131s\u0131raca\u011f\u0131ndan korktuklar\u0131 i\u00e7in olu\u015fturduklar\u0131 \u00f6rtmece ifadelerdendir.<\/p>\n

3. 2. \u0130nsan ile \u0130lgili Yasak ve \u00d6rtmeceler:<\/span><\/strong><\/p>\n

Yery\u00fcz\u00fcnde \u00e7e\u015fitli defnetme \u015fekilleri vard\u0131r. Bunlar ate\u015fe, topra\u011fa, suya, havaya defnetmek olup bunlar\u0131n birlikte yap\u0131ld\u0131\u011f\u0131 defin \u015fekilleri de vard\u0131r. Bug\u00fcn Uygurlar \u0130slamiyet\u2019le birlikte topra\u011fa defnetme \u015feklini uygulamaktad\u0131rlar. Uygurlar aras\u0131nda mezar ve kabristanl\u0131k h\u00fcrmet edilen yerler olmu\u015f buralarda baz\u0131 davran\u0131\u015f ve hareketleri yapmaktan uzak durmu\u015flard\u0131r. Bunlar; kabristanl\u0131kta ekin yapmaktan, hayvanlar\u0131n\u0131 beslemekten, b\u00fcy\u00fck-k\u00fc\u00e7\u00fck abdestini yapmaktan, elini uzatmaktan vb. hareketlerden yasak etmi\u015fler b\u00f6yle yapan ki\u015filerin ba\u015f\u0131na k\u00f6t\u00fc \u015feylerin gelece\u011fine inanm\u0131\u015flard\u0131r. Yine Uygurlar aras\u0131nda \u00f6l\u00fcmden \u00f6nce ve sonra yap\u0131lan baz\u0131 t\u00f6ren, yas tutma ve ba\u015fka \u00e2detler vard\u0131r. Bunlar aras\u0131nda \u00f6len ki\u015finin ard\u0131ndan hane halk\u0131 o ki\u015finin sevdi\u011fi yemekleri belli s\u00fcre pi\u015firmemi\u015ftir. Hatta belli bir zamana kadar hi\u00e7 yemek yapmam\u0131\u015flard\u0131r. Uygurlar\u0131 aras\u0131nda matem tutma gelene\u011fi ile ilgili \u00f6l\u00fc \u00e7\u0131kan evdeki \u00f6lenin do\u011frudan dost-akrabalar\u0131 k\u0131rk g\u00fcne kadar giysi yenilemekten, \u00e7ama\u015f\u0131r y\u0131kamaktan yasak etti\u011fi \u00e2det dikkat \u00e7ekicidir (Korgan, 2006: 415).<\/p>\n

Uygurlar aras\u0131nda yemek-i\u00e7mek \u00e2detleri bak\u0131m\u0131ndan pek \u00e7ok yasak \u00e2deti bulunmaktad\u0131r. Uygurlar baz\u0131 hayvanlar\u0131 \u201charam\u201d baz\u0131lar\u0131n\u0131 \u201chel\u00e2l\u201d olarak g\u00f6rm\u00fc\u015f buna g\u00f6re baz\u0131lar\u0131n\u0131 t\u00fcketirken baz\u0131lar\u0131 asla yememi\u015flerdir. Uygurlar\u0131 yenilmesi yasak olarak g\u00f6rd\u00fckleri hayvanlar domuz, k\u00f6pek, e\u015fek, fare, aslan, y\u0131lan vb. y\u0131rt\u0131c\u0131, yabani ve dinen haram olan hayvanlar\u0131, kendili\u011finden \u00f6len hayvanlar\u0131, yine M\u00fcsl\u00fcman olmayan biri taraf\u0131ndan kesilen hayvanlar\u0131 yememi\u015flerdir. Uygurlar baz\u0131 i\u00e7eceklerden de uzak durmu\u015flard\u0131r: kan, alkoll\u00fc i\u00e7ecekler, eti yenilmeyen hayvanlar\u0131n s\u00fct\u00fc, d\u0131\u015fk\u0131 yiyen hayvan\u0131n s\u00fct\u00fc gibi.<\/p>\n

Uygurlar ya\u015fad\u0131klar\u0131 yerlerdeki ev, bah\u00e7e yap\u0131m\u0131 faaliyetlerinde de baz\u0131 yasaklara uymu\u015flard\u0131r. T\u00fcrkler te\u015fkilat\u00e7\u0131 bir millet olup g\u00f6\u00e7ebe olarak ya\u015fad\u0131klar\u0131 zamanlarda ke\u00e7eden yapt\u0131klar\u0131 ge\u00e7ici evlerde bar\u0131nm\u0131\u015flard\u0131r. Yerle\u015fik hayata ge\u00e7en Uygurlar uygun g\u00f6rd\u00fckleri yerlere sabit ev, ibadethane vb. binalar in\u015fa etmeye ba\u015flam\u0131\u015flard\u0131r. Uygurlar aras\u0131nda evin yap\u0131laca\u011f\u0131 yer, evin yap\u0131laca\u011f\u0131 g\u00fcne, odalar\u0131n yeri, kap\u0131lar\u0131n y\u00f6n\u00fc, bah\u00e7ede, tuvalet vb. bak\u0131m\u0131ndan baz\u0131 yasaklara uymu\u015flard\u0131r. Uygurlar, cin-k\u00f6t\u00fc ruhlar\u0131n varl\u0131\u011f\u0131 ve onlar\u0131n insana zarar-ziyan getirdi\u011fine inanarak ev yaparken ve yer se\u00e7me esnas\u0131nda \u201cruhlar\u0131n oldu\u011fu yer\u201d veya \u201ccin-k\u00f6t\u00fc ruhlar\u0131n topland\u0131\u011f\u0131 yerler\u201d olarak d\u00fc\u015f\u00fcn\u00fclen baz\u0131 yerlere ev yapmay\u0131 uygun g\u00f6rmemi\u015flerdir (Korgan, 2006: 273). Meyveli a\u011fa\u00e7, insanlar taraf\u0131ndan her zaman iyi g\u00f6r\u00fclm\u00fc\u015f ve kolay kolay kesilmemi\u015ftir. Uygurlar di\u011fer T\u00fcrk boylar\u0131yla benzer \u015fekilde bah\u00e7elerine her bitkiyi, a\u011fac\u0131 dikmemi\u015f, genellikle meyvesi olan a\u011fa\u00e7 ve g\u00fclleri yeti\u015ftirmi\u015flerdir. Uygurlar aras\u0131nda d\u00fc\u011f\u00fcn-evlenme, do\u011fum, yolculuk, \u00e7e\u015fitli meslek ve ticaret, k\u0131l\u0131k k\u0131yafet, kendi bedenine y\u00f6nelik i\u015f ve davran\u0131\u015flara y\u00f6nelik yasaklar mevcuttur. Bunlar aras\u0131nda dikkat \u00e7eken baz\u0131 yasaklar vard\u0131r.<\/p>\n

Uygurlar aras\u0131nda \u00e2det g\u00f6ren kad\u0131nlar kirli olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc i\u00e7in onlar baz\u0131 i\u015f ve hareketlerden yasak tutulmu\u015ftur. Bu durumda olan kad\u0131nlar un almaz, hamur yo\u011furmaz, tuz \u0131slatmaz, ba\u015fkas\u0131n\u0131n sa\u00e7\u0131n\u0131 taramaz, harmana girmez, \u00fcretim ve baz\u0131 t\u00f6renlere kat\u0131lmam\u0131\u015flard\u0131r. B\u00f6yle yapmazlarsa pek \u00e7ok olumsuzlu\u011fun ortaya \u00e7\u0131kaca\u011f\u0131na inanm\u0131\u015flard\u0131r.<\/p>\n

Uygurlar\u0131n ticarete y\u00f6nelik yasaklar\u0131nda ticaret ile me\u015fgul olan veya bir \u015feyler satan herhangi bir insan\u0131n evine al\u0131\u015fveri\u015f yap\u0131lacak g\u00fcn\u00fcn sabah\u0131nda yabanc\u0131 kad\u0131nlar\u0131n veya yabanc\u0131 erkeklerin girmesinin yasak edildi\u011fi \u00e2det vard\u0131r (Korgan, 2006: 375, 376). B\u00f6yle oldu\u011funda Uygurlar al\u0131\u015fveri\u015fin iyi ge\u00e7meyece\u011fine inanm\u0131\u015flard\u0131r.<\/p>\n

Giyim-ku\u015fam bak\u0131m\u0131ndan Uygurlar, yeni giysiler giyerken belli g\u00fcnleri hay\u0131rl\u0131 ve belli g\u00fcnleri u\u011fursuz, diye g\u00f6r\u00fcp u\u011fursuz g\u00fcnlerde giysi giymekten yasak tutmu\u015flard\u0131r (Korgan, 2006: 257). Bu t\u00fcr yasaklar daha da \u00e7o\u011falt\u0131labilir.<\/p>\n

Uygurlar\u0131n insana ait \u00f6rtmece s\u00f6zlerine bakt\u0131\u011f\u0131m\u0131zda, Uygurlar \u00f6len ki\u015filerin ismini do\u011frudan adland\u0131rmam\u0131\u015f onlar\u0131 \u201cmerhum\u201d, \u201crahmetli\u201d gibi s\u00f6zler ilave ederek anm\u0131\u015flard\u0131r. Yine Uygurlar usta\u00e7\u0131rak, \u00f6\u011fretmen-\u00f6\u011frenci ili\u015fkisine dayanarak \u00f6\u011frenci ve \u00e7\u0131rak olanlar usta ve \u00f6\u011fretmenlerinin ad\u0131n\u0131 do\u011frudan kullanmaz onlar\u0131 \u201cUsta\u201d, \u201c\u00d6\u011fretmen\u201d diyerek \u00e7a\u011f\u0131rm\u0131\u015flard\u0131r. Uygurlar ki\u015filer aras\u0131 ili\u015fkilerinde de birbirlerinin ismini do\u011frudan \u00e7a\u011f\u0131rmam\u0131\u015flar baz\u0131 lakap ve unvanlarla seslenmi\u015flerdir. B\u00fcy\u00fcklere \u201cya\u015fl\u0131\u201d gibi adlarla hitap etmemi\u015flerdir. Uygurlar sabahlar\u0131 k\u00f6t\u00fc, u\u011fursuz s\u00f6zler s\u00f6ylemekten yasak etmi\u015flerdir. Uygurlar aras\u0131nda cinsellik ve cinsel organa dair s\u00f6zleri do\u011frudan s\u00f6ylemekten yasak tutmu\u015flard\u0131r. Bu konuda: \u201cBir yast\u0131\u011fa ba\u015f koymak.\u201d, \u201cbirlikte olmak\u201d vb. \u015fekildedir. Yine Uygurlar tuvalete dair k\u00f6t\u00fc s\u00f6zler kullanmaktan da yasak etmi\u015flerdir: \u201cpok\u201d, \u201cb\u00fcy\u00fck-k\u00fc\u00e7\u00fck abdest\u201d, \u201chacetini gidermek\u201d gibi (Korgan, 2006: 162, 166, 167).<\/p>\n

\u00d6l\u00fcm, insan hayat\u0131nda hem bir son hem de yeni bir ba\u015flang\u0131c\u0131n ifadesi olmu\u015ftur. \u0130nsan varl\u0131\u011f\u0131 i\u00e7in \u00f6l\u00fcm ba\u015fl\u0131 ba\u015f\u0131na bir tabular b\u00fct\u00fcn\u00fcd\u00fcr. Kazak T\u00fcrkleri aras\u0131nda:<\/p>\n

\u201cAkkuv u\u015f\u0131p k\u00f6lge ketti,
\nSunkar u\u015f\u0131p \u015f\u00f6lge ketti,
\nOlar adas\u0131p ketken jok,
\nArkim barar j\u00f6nge ketti\u2026\u201d
\n(Beyaz ku\u011fu u\u00e7arak g\u00f6le gitti,
\n\u015eahin u\u00e7arak \u00e7\u00f6le gitti,
\nOnlar yolunu \u015fa\u015f\u0131rmad\u0131,
\nHerkesin gidece\u011fi yere y\u00f6neldi\u2026)<\/p>\n

Burada \u00f6l\u00fcm s\u00f6zc\u00fc\u011f\u00fc hi\u00e7 kullan\u0131lmad\u0131\u011f\u0131 h\u00e2lde, ku\u011funun ve \u015fahinin u\u00e7up gitmesi \u015feklindeki \u00f6rt\u00fck ifadelerle dolayl\u0131 yoldan \u00f6l\u00fcm vurgulanm\u0131\u015ft\u0131r (Ospanova, 2016: 166). Bug\u00fcn Uygurlar, do\u011fum yapan kad\u0131n\u0131n oldu\u011fu eve k\u0131rk g\u00fcne kadar ba\u015fkalar\u0131n\u0131n \u00f6l\u00fcm haberini ula\u015ft\u0131rmam\u0131\u015flard\u0131r (Korgan, 2006: 184). B\u00f6yle bir inan\u0131\u015f\u0131n sebebi olarak kad\u0131nlar\u0131n lohusal\u0131k d\u00f6nemini daha hassas ge\u00e7iriyor olmalar\u0131 d\u00fc\u015f\u00fcn\u00fclebilir. B\u00f6yle \u00fcz\u00fcc\u00fc bir olay\u0131 s\u00f6ylemek onlarda ve bebekte k\u00f6t\u00fc etkiye neden olabilmektedir.<\/p>\n

T\u00fcrk d\u00fcnyas\u0131nda baz\u0131 yer adlar\u0131na da belli manalar y\u00fcklenmi\u015f, o yerler kutsal olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Bu ba\u011flamda T\u00fcrk d\u00fcnyas\u0131nda \u201c\u00d6t\u00fcken\u201d bunlar\u0131n i\u00e7inde en dikkat \u00e7ekeni ve \u00f6nemlisidir. Orhun Kitabeleri ve Uygurlar\u0131n yaz\u0131tlar\u0131n \u00d6t\u00fcken \u201catalar\u0131n\u0131n \u00fcn\u00fcn\u00fcn\u201d bulundu\u011fu yer ve terk edilmemesi gereken terk edildi\u011finde T\u00fcrklerin ba\u015f\u0131na k\u00f6t\u00fc i\u015flerin gelece\u011fine inan\u0131ld\u0131\u011f\u0131 yer olarak ge\u00e7mektedir. \u201cT\u00fcrk \u1e33a\u0121an \u00d6t\u00fcken y\u0131\u015f olursar ilte bung yok\u201d (T\u00fcrk ka\u011fan\u0131 \u00d6t\u00fcken orman\u0131nda otursa ilde s\u0131k\u0131nt\u0131 yoktur.) (Ergin, 2008: 2). Ayn\u0131 \u015fekilde Do\u011fu T\u00fcrkistan Uygurlar\u0131 aras\u0131nda \u00f6tken kelimesinin \u201ckutsal \u00fclke\u201d anlam\u0131nda kulland\u0131\u011f\u0131 g\u00f6r\u00fclmektedir (Roux, 2011: 158).<\/p>\n

3. 3. Tabiat Cisimleri ve Baz\u0131 Ruhlar ile \u0130lgili Yasak ve \u00d6rtmeceler:<\/strong><\/span><\/p>\n

Uygurlar G\u00f6k Tanr\u0131 inanc\u0131, Manihaizm gibi dinlerin etkisi ile g\u00f6ky\u00fcz\u00fc, G\u00fcne\u015f, Ay gibi cisimlere sayg\u0131 g\u00f6stermi\u015fler hatta onlar\u0131 tanr\u0131la\u015ft\u0131rm\u0131\u015flard\u0131r. G\u00fcn\u00fcm\u00fczde Uygurlar her defa hilal ay \u00e7\u0131kt\u0131\u011f\u0131nda \u201cEssal\u00e2m\u00fc Aleyk\u00fcm Ayhan\u201d
\ndeyip Ay\u2019a selam vermi\u015flerdir (Korgan, 2006: 458). Uygurlar yine ate\u015fe ve suya pis \u015feyler atmaktan, b\u00fcy\u00fck-k\u00fc\u00e7\u00fck abdestini yapmaktan yasak tutmu\u015flard\u0131r.<\/p>\n

Uygurlar su almaya gitti\u011finde yolda oyalanmazlard\u0131. Uygurlar ate\u015fi s\u00f6nd\u00fcrmezlerdi. Bununla ilgili olarak \u201c\u00c7in T\u00f6m\u00fcr Batur\u201d hik\u00e2yesindeki vakalarda Mehtumsula\u2019n\u0131n ate\u015fi s\u00f6nd\u00fcr\u00fcp b\u0131rakmas\u0131, cad\u0131dan ate\u015f istedi\u011fi i\u00e7in bir dizi bela-afete u\u011framas\u0131 gibi bir epizot kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r (Korgan, 2006: 467). Da\u011f ile ilgili olarak bir Uygur T\u00fcrk efsanesine g\u00f6re Uygurlar\u0131n, g\u00f6kten da\u011f \u00fczerine inen kutsal bir \u0131\u015f\u0131ktan meydana geldi\u011fine inanmaktad\u0131r (Kalafat, 2012: 100).<\/p>\n

Uygurlar aras\u0131nda k\u00f6t\u00fc olarak g\u00f6r\u00fclen baz\u0131 varl\u0131klar ve ruhlarla ilgili birtak\u0131m yasaklar mevcuttur. Bunlar cin-albast\u0131 (k\u00f6t\u00fc ruh) ve iyelere dair yasaklar olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Uygurlar \u00f6zellikle g\u00fcndelik faaliyetlerinde baz\u0131 i\u015flerde bu varl\u0131klar\u0131 gazab\u0131na u\u011framamak i\u00e7in dikkat etmi\u015flerdir. Uygurlar do\u011fum yapan kad\u0131nlar\u0131n oldu\u011fu odada belli bir g\u00fcne kadar \u0131\u015f\u0131k s\u00f6nd\u00fcrmeyi yasak etmi\u015flerdir. Bu d\u00fc\u015f\u00fcnce anne ve bebe\u011fi k\u00f6t\u00fc varl\u0131klardan korumak i\u00e7in ortaya konulan bir yasakt\u0131r. Bu ruhlara y\u00f6nelik \u00f6rtmece s\u00f6zler kullan\u0131larak di\u011fer T\u00fcrk boylar\u0131nda oldu\u011fu gibi onlar\u0131n adlar\u0131 do\u011frudan s\u00f6ylenmemi\u015ftir. Bu onlar\u0131n gazab\u0131ndan korunmak i\u00e7in olu\u015fturulan \u00f6rtmece s\u00f6zlerdir. Uygurlar bilhassa geceleyin cin gibi k\u00f6t\u00fc varl\u0131klar\u0131n anmam\u0131\u015flar b\u00f6yle yaparlarsa onlar\u0131n gelece\u011fine inanm\u0131\u015flard\u0131r. Bu halk inan\u0131\u015flar\u0131n\u0131n bir\u00e7o\u011funa T\u00fcrkiye topraklar\u0131nda ya\u015fayan T\u00fcrkler aras\u0131nda da rastlamaktay\u0131z. Bu benzerliklere daha fazla dikkat \u00e7ekilmeli, farkl\u0131 co\u011frafyalarda ya\u015fayan T\u00fcrk boylar\u0131n\u0131n k\u00fclt\u00fcrel zenginlikleri g\u00f6z ard\u0131 edilmemelidir.<\/p>\n

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

Her inan\u00e7 din de\u011fildir, din ve inan\u00e7 aras\u0131ndaki ayr\u0131m\u0131 \u201ckutsal\u201d olma durumu belirler. T\u00fcrkler, mitolojik d\u00f6nemin izleriyle birlikte eski Kaml\u0131k inanc\u0131 ve tarih boyunca inand\u0131\u011f\u0131 pek \u00e7ok dinin etkisinde kendi inan\u00e7 dairesini olu\u015fturmu\u015f bir millettir. Uygurlar kendilerinden \u00f6nceki T\u00fcrk devletlerinin miras\u00e7\u0131s\u0131 olmu\u015f ve inan\u00e7 konusunda \u00e7evresindeki milletlerin etkisinde kalm\u0131\u015flard\u0131r. Bu etki Uygurlar\u0131n kendilerinden \u00f6nce devrald\u0131klar\u0131 T\u00fcrk mill\u00ee \u00e2detleri ve inan\u0131\u015flar\u0131 ile birle\u015fmi\u015ftir. Yasak, her milletin inanc\u0131nda var olan \u201ckutsal\u201d ve \u201ctekin olmayan\u201d gibi z\u0131t anlamlar\u0131 i\u00e7inde bar\u0131nd\u0131ran kavram, varl\u0131k, davran\u0131\u015flard\u0131r. \u201c\u00d6rtmece\u201d yasaklar\u0131n alt ba\u015fl\u0131\u011f\u0131nda s\u00f6ylenilmesi iyilik getiren veya s\u00f6ylenildi\u011finde olumsuz neticeler getirece\u011fine inan\u0131lan dilsel bir hadisedir. T\u00fcrk d\u00fcnyas\u0131 ve Uygur T\u00fcrkleri aras\u0131nda ge\u00e7mi\u015ften bu yana halk inan\u0131\u015flar\u0131 ve yasak-\u00f6rtmece konular\u0131na dair \u00f6rneklerin olmas\u0131 T\u00fcrklerin k\u00f6kl\u00fc bir tarihi, inanc\u0131 ve dili oldu\u011fu konular\u0131n\u0131 \u00f6ne \u00e7\u0131karm\u0131\u015ft\u0131r. Uygur T\u00fcrkleri kendilerinden \u00f6nceki T\u00fcrk boylar\u0131n\u0131n ve kom\u015fu milletlerin etkisinde kalman\u0131n yan\u0131 s\u0131ra bu etkile\u015fimleri mill\u00ee de\u011ferlerine katarak y\u00fckseltmi\u015flerdir. Uygur T\u00fcrkleri aras\u0131nda halk inan\u0131\u015flar\u0131, yasak-tabu konular\u0131yla ili\u015fkili epey \u00f6rnek mevcuttur. Bu \u00f6rnekler hayvan, bitki, e\u015fya, tabiat cisimleri, baz\u0131 ruhlar, yer adlar\u0131 vb. ama en \u00e7ok da insanlar aras\u0131nda yay\u0131lm\u0131\u015f ve insan\u0131n bizzat kendisinin olu\u015fturdu\u011fu inan\u00e7, yasak-\u00f6rtmeceler olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. B\u00fct\u00fcn bunlar d\u00fcnyadaki her millet aras\u0131nda mevcut olan ge\u00e7mi\u015ften bug\u00fcne de\u011fi\u015fimler ge\u00e7irerek devam eden insan varl\u0131\u011f\u0131n\u0131n hayat\u0131n\u0131 \u00f6nemli \u00f6l\u00e7\u00fcde etkileyen unsurlard\u0131r. Uygurlar ve di\u011fer milletler aras\u0131ndaki halk inan\u0131\u015flar\u0131, yasak-\u00f6rtmece konular\u0131 ilk inan\u0131\u015flara dair ipu\u00e7lar\u0131 vermesi, insan\u0131n kendi olu\u015fturdu\u011fu kutsall\u0131k ve kirlilik kazanan varl\u0131k ve durumlara kar\u015f\u0131 sergiledi\u011fi tutumun \u00f6l\u00e7\u00fcs\u00fc, bu tutumlar\u0131n g\u00f6sterdi\u011fi neticeler, insan hayat\u0131n\u0131 kolayla\u015ft\u0131rma ve zorla\u015ft\u0131rma bak\u0131m\u0131ndan \u00f6neme sahiptir.<\/p>\n

A\u00e7\u0131klamalar:<\/strong><\/span><\/p>\n

1 Perh\u00eez: (Peh.) perhiz, ka\u00e7\u0131nma; haramdan uzak durma, fark; ihtiyat, korku (Kanar, 1993: 138)<\/p>\n

2 [Alm. Tabu, Fr. Tabou, \u0130ng. Taboo]: Kelimenin asl\u0131 Polinezyacada tapu= (yasak)\u2019dan gelmektedir. Dinamizim ve Mana inanc\u0131 ile s\u0131k\u0131 bir ba\u011flant\u0131s\u0131 olan tabu, \u00e7e\u015fitli ka\u00e7\u0131nmalar\u0131 ve yasaklar\u0131 i\u00e7ine almaktad\u0131r. \u0130lkel d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde g\u00fcnl\u00fck say\u0131lmayan, al\u0131\u015f\u0131lm\u0131\u015f\u0131n d\u0131\u015f\u0131nda kabul edilen her \u015fey do\u011fa\u00fcst\u00fc kudret ile dolu ve tehlikeli say\u0131ld\u0131\u011f\u0131 i\u00e7in tabu olarak kabul edilir ve bunlardan ka\u00e7\u0131n\u0131l\u0131r. Mana ile y\u00fckl\u00fc olduklar\u0131na inan\u0131lan \u015feflerden, b\u00fcy\u00fcc\u00fclerden, sanat\u00e7\u0131lardan, ay halindeki kad\u0131nlardan, lohusalardan, \u00f6l\u00fclerden, sava\u015f\u00e7\u0131lardan, avc\u0131lardan, totem hayvanlar\u0131 ve bitkilerden, kutsal olarak bilinen maskelerden, m\u00fczik \u00e2letlerinden, k\u00fclt objelerinden ka\u00e7\u0131nmak gerekmektedir. T\u00f6renlerde kullan\u0131lan bir\u00e7ok objeye dokunmak ve bakmak, kad\u0131nlarla inisiye olmam\u0131\u015f \u00e7ocuklara tabudur. Tabu olarak bilinen bir kimseye, \u00f6rne\u011fin bir \u015fefe dokunmak, dokunan\u0131 tehlikeye att\u0131\u011f\u0131 gibi onu da ba\u015fkalar\u0131 i\u00e7in tabu yapar. Tabu\u2019nun pratikteki anlam\u0131 \u201cDokunma! Bana dokunmaya izinli de\u011filsin\u201d demektir. D\u00fcnyan\u0131n \u00e7e\u015fitli
\nyerlerinde \u00e7e\u015fitli bi\u00e7imlerde g\u00f6r\u00fclmekle beraber, tabu gelene\u011finin en yayg\u0131n oldu\u011fu b\u00f6lge Okyanusya adalar\u0131d\u0131r. Tabu, Okyanusya adalar\u0131nda ya\u015fayan yerlilerin dinsel, toplumsal ve ekonomik hayatlar\u0131nda \u00e7ok etkili bir rol oynamaktad\u0131r. Tabu, \u201cs\u00fcreli tabu\u201d ve \u201cge\u00e7ici tabu\u201d diye iki k\u0131sma ayr\u0131l\u0131r. \u015eefler, k\u00fclt objeleri, tapmalar, totemler \u201cs\u00fcrekli tabu\u201d durlar; kabile \u015fefleri ve din adamlar\u0131 taral\u0131ndan birinin belli bir s\u00fcre i\u00e7in cezaland\u0131r\u0131lmas\u0131ysa \u201cge\u00e7ici tabu\u201d dur. Tabu inanc\u0131n\u0131 ilk defa. J. Cook 1777 y\u0131l\u0131nda Tongo adas\u0131nda tespit etmi\u015ftir (\u00d6rnek: 1971: 219).<\/p>\n

3 \u00d6rne\u011fin T\u00fcrklerin totemi olan kurdun (b\u00f6r\u00fc) ad\u0131 tabu say\u0131lm\u0131\u015f onun yerine \u00f6rtmece s\u00f6zler kullan\u0131lm\u0131\u015ft\u0131r. K.K. Yudahin\u2019in K\u0131rg\u0131zca s\u00f6zl\u00fc\u011f\u00fcnde kurt\u2019la ilgili \u00f6rtmece s\u00f6zler \u015funlard\u0131r: \u2018kar\u0131\u015fk\u0131r\u2019, \u2018it-ku\u015f\u2019, \u2018k\u00f6k cal\u2019, \u2018k\u00f6k serek\u2019, \u2018k\u00f6k da\u00f1g\u0131t\u2019, \u2018k\u00f6k \u00e7unak\u2019, \u2018\u00e7uu kuyruk\u2019, \u2018cand\u0131 ayak\u2019, \u2018uluma\u2019 veya \u2018uluu\u00e7u\u2019, \u2018ka\u015faba\u2019, \u2018kokuy\u2019, \u2018kudayd\u0131n iti\u2019 vb. T\u00fcrk\u00e7e\u2019de: \u2018da\u011fda gezen\u2019, \u2018dikar\u2019, \u2018dik kulak\u2019, \u2018guri\u2019, \u2018ka\u015fk\u0131r\u2019, \u2018k\u0131z\u0131l g\u00f6z\u2019, \u2018pav kulak\u2019, \u2018g\u00f6k g\u00f6zl\u00fc\u2019, \u2018canavar\u2019, \u2018yal\u0131nsak\u2019, \u2018peygamber k\u00f6pe\u011fi\u2019, \u2018uzun kuyruklu\u2019, Kazak\u00e7a\u2019da: \u2018it qus\u2019, \u2018qara-qulaq\u2019, \u2018serek qulaq\u2019, \u2018teris azuw\u2019, \u2018qara aw\u0131z\u2019, \u2018ul\u0131ma\u2019, \u00d6zbek\u00e7e\u2019de: \u2018it qus\u2019, \u2018qar\u0131\u015fkul\u2019, Tuvaca\u2019da: \u2018\u0131t: it\u2019, \u2018\u00e7er \u0131t\u0131: yer iti\u2019, \u2018k\u0131z\u0131l arak: k\u0131z\u0131l g\u00f6z\u2019, \u2018uzun kuduruk: uzun kuyruk\u2019, T\u00fcrkmence\u2019de: \u2018mesdan it: bozk\u0131r iti\u2019, \u2018ad\u0131 citen\u2019: ad\u0131 yok, \u2018h\u0131r\u0131dar\u2019: avc\u0131, \u2018canavar: canavar\u2019 Azerice\u2019de: \u2018canavar\u2019 veya \u2018agz\u0131gara\u2019: a\u011fz\u0131 kara, \u00c7uva\u015f\u00e7a\u2019da: \u2018peygamber iti\u2019 olarak yer alan \u00f6rtmece s\u00f6zc\u00fckler yaln\u0131z T\u00fcrk halklar\u0131 aras\u0131nda de\u011fil \u2018b\u00f6c\u00fc\u2019, \u2018orman k\u00f6pe\u011fi\u2019 (Litvanya), \u2018alt\u0131n ayakl\u0131\u2019 (\u0130sve\u00e7) ba\u015fka halklarda da kullan\u0131lmaktad\u0131r (G\u00fcng\u00f6r 2006:81).<\/p>\n

Kaynak\u00e7a <\/span><\/strong><\/p>\n

Atalay, Besim, (1985), Divan\u00fc L\u00fcg\u00e2t-it T\u00fcrk Terc\u00fcmesi III Cilt, Ankara: T\u00fcrk Dil Kurumu.
\nBang, W.-Arat, Re\u015fit Rahmeti, (1936), O\u011fuz Ka\u011fan Destan\u0131, \u0130stanbul: \u0130stanbul \u00dcniversitesi, Edebiyat
\nDemirci, Kerim, (2008), \u201c\u00d6rtmece (Euphemism) Kavram\u0131 \u00dczerine\u201d, Milli folklor, Ankara: S. 77, 21- 34
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\nEliade, Mircea, (2000), Dinsel \u0130nan\u00e7lar ve D\u00fc\u015f\u00fcnceler Tarihi Ta\u015f Devrinden Eleusis Mysteria\u2019lar\u0131na I.
\nCilt, \u0130stanbul: Kabalc\u0131 Yay\u0131nevi.
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\nEliade, Mircea, (2016), Mitlerin \u00d6zellikleri (\u00c7eviren Sema Rifat), \u0130stanbul: Alfa Yay\u0131nlar\u0131.
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\nG\u00fcng\u00f6r, Ahmet, (2006), \u201cTabu-\u00d6rtmece (Euphemism) S\u00f6zler \u00dczerine\u201d, A.\u00dc. T\u00fcrkiyat Ara\u015ft\u0131rmalar\u0131
\nEnstit\u00fcs\u00fc Dergisi, Erzurum: TAED 29, 69-93 s.
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\nKanar, Mehmet, (1993), B\u00fcy\u00fck Fars\u00e7a-T\u00fcrk\u00e7e S\u00f6zl\u00fck, \u0130stanbul: Birim.
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\nDergisi (Eyl\u00fcl 2006), Ankara: Ankara \u00dcniversitesi Dil ve Tarih-Co\u011frafya Fak\u00fcltesi 50-65. s.
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\nKitabevi Yay\u0131nlar\u0131.
\nOspanova, G\u00fclmira, (2016), \u201cKazak T\u00fcrk\u00e7esinde \u00d6l\u00fcmle \u0130lgili Tabu S\u00f6zler ve \u00d6rtmece Kullan\u0131m\u0131\u201d,
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\nFak\u00fcltesi Yay\u0131nlar\u0131.<\/p>\n

\u00d6zkan, \u0130sa, (2018), \u201cO\u011fuz Ka\u011fan Destan\u0131nda Tabakalar ve O\u011fuz Ad\u0131 Hakk\u0131nda D\u00fc\u015f\u00fcnceler\u201d, II.
\nUluslararas\u0131 T\u00fcrk D\u00fcnyas\u0131 E\u011fitim Bilimleri ve Sosyal Bilimler Kongresi Bildirileri, Ankara:
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\nRoux, Jean Paul, (2011), T\u00fcrklerin ve Mo\u011follar\u0131n Eski Dini (\u00c7eviren Prof. Dr. Aykut Kazanc\u0131gil),
\n\u0130stanbul: Kabalc\u0131 Yay\u0131nevi.
\nS\u0131\u011f\u0131rc\u0131, \u0130lhami, (2015), \u201cK\u00fclt\u00fcr\u00fcn Aktar\u0131m\u0131: T\u00fcrk\u00e7e ve Frans\u0131zcada \u00d6rtmece S\u00f6zlerin \u0130ncelenmesi\u201d,
\nMilli Folklor, Ankara: S. 108, 103-115 s.
\nTanyu, Hikmet, (1984), \u201cTotem, Totemizm ve Tabu \u00dczerine Yeni Ara\u015ft\u0131rmalar\u201d, Ankara \u00dcniversitesi
\n\u0130lahiyat Fak\u00fcltesi Dergisi, Ankara: C. 26, 155-172 s.
\n\u00dcst\u00fcner, Ahat, (2009), \u201c\u00d6rtmece S\u00f6zlerle \u0130lgili Terimler\u201d, Turkish Studies, S. 4\/8, 166-176 s.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ar\u015f. G\u00f6r. Zeynep T\u00dcRKER\u0130 \u00d6zet Tarih\u00ee \u0130pek Yolu \u00fczerinde yer alan Do\u011fu T\u00fcrkistan topraklar\u0131nda ya\u015fayan Uygurlar, zengin bir yaz\u0131l\u0131 edebiyata ve s\u00f6zl\u00fc k\u00fclt\u00fcre sahiptir. Ya\u015fad\u0131klar\u0131 co\u011frafya dolay\u0131s\u0131yla merkezi konumda olan Uygurlar, Brahmanizm, Manihaizm, Budizm gibi din\u00ee k\u00fclt\u00fcr \u00e7evrelerine girmi\u015f ve son olarak da X. y\u00fczy\u0131ldan itibaren \u0130slamiyet\u2019i kabul etmi\u015ftir. Uygur T\u00fcrklerinin muhtelif halk inan\u0131\u015flar\u0131 bu […]<\/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-4135","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\/4135","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=4135"}],"version-history":[{"count":2,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts\/4135\/revisions"}],"predecessor-version":[{"id":4138,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts\/4135\/revisions\/4138"}],"wp:attachment":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4135"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4135"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4135"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}