{"id":676,"date":"2024-11-24T12:15:49","date_gmt":"2024-11-24T12:15:49","guid":{"rendered":"https:\/\/ehlendergisi.com\/?p=676"},"modified":"2024-11-24T12:16:54","modified_gmt":"2024-11-24T12:16:54","slug":"sinasi-tekinin-eti-turkleri-meselesi-makalesi","status":"publish","type":"post","link":"https:\/\/ehlendergisi.com\/index.php\/2024\/11\/24\/sinasi-tekinin-eti-turkleri-meselesi-makalesi\/","title":{"rendered":"\u015einasi Tekin\u2019in \u2018Eti T\u00fcrkleri Meselesi\u2019 Makalesi"},"content":{"rendered":"\n

Hakan Mertcan & Mahsuni G\u00fcl<\/strong><\/p>\n\n\n\n

Bu makale[1]<\/a>, esas olarak, T\u00fcrk Tarih Kurumu Ar\u015fivi\u2019nde \u201c16\/9\u201d numaras\u0131yla yer alan \u015einasi Tekin\u2019in Eti T\u00fcrkleri\u2019yle ilgili k\u0131sa bir \u00e7al\u0131\u015fmas\u0131n\u0131 konu edinmektedir. S\u00f6z konusu \u00e7al\u0131\u015fmay\u0131 ele almadan \u00f6nce, \u015einasi Tekin\u2019in kim oldu\u011funu k\u0131saca hat\u0131rlatal\u0131m: 1933 y\u0131l\u0131nda do\u011fan Tekin, 1950\u2019de \u0130stanbul \u00dcniversitesi Edebiyat Fak\u00fcltesi T\u00fcrk Dili ve Edebiyat\u0131 B\u00f6l\u00fcm\u00fc\u2019nde y\u00fcksek \u00f6\u011frenime ba\u015flam\u0131\u015f, sonras\u0131nda da \u00f6\u011frenimine Almanya\u2019da devam etmi\u015ftir. Doktoras\u0131n\u0131 Hamburg \u00dcniversitesi\u2019nde, \u00f6nemli dilbilimci, T\u00fcrkolog Annemarie von Gabain\u2019in yan\u0131nda Eski Uygur T\u00fcrk\u00e7esi \u00fczerine yapm\u0131\u015ft\u0131r (1958). Doktoras\u0131n\u0131 bitirdikten sonra T\u00fcrkiye\u2019ye d\u00f6nm\u00fc\u015f ve Erzurum Atat\u00fcrk \u00dcniversitesi\u2019nde asistan olarak g\u00f6reve ba\u015flam\u0131\u015ft\u0131r (1959). 1961\u2019de do\u00e7ent, 1964\u2019te profes\u00f6r olmu\u015f, 1965\u2019te Harvard \u00dcniversitesi\u2019nde \u00e7al\u0131\u015fmaya ba\u015flam\u0131\u015ft\u0131r. Uzun y\u0131llar Harvard \u00dcniversitesi Yak\u0131ndo\u011fu Dilleri ve Medeniyetleri B\u00f6l\u00fcm\u00fc\u2019nde g\u00f6rev yapm\u0131\u015f, Uygurca metinler, eski T\u00fcrk\u00e7e, genel olarak T\u00fcrk dili ve k\u00fclt\u00fcr\u00fc \u00fczerine \u00f6nemli ara\u015ft\u0131rmalar yapm\u0131\u015ft\u0131r.\u00a0 2004\u2019te ya\u015fama veda etti\u011finde, ard\u0131nda \u00e7ok say\u0131da bilimsel \u00e7al\u0131\u015fma b\u0131rakm\u0131\u015ft\u0131r.[2]<\/a><\/p>\n\n\n\n

\u015einasi Tekin\u2019in \u201cTarih Kitaplar\u0131m\u0131zdaki \u2018Eti T\u00fcrkleri Meselesi\u2019\u201d ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131na -bu konu ile ilgili ba\u015fka bir \u00e7al\u0131\u015fmaya da-, Tekin\u2019in inceledi\u011fimiz temel eserleri i\u00e7erisinde[3]<\/a> rastlamad\u0131\u011f\u0131m\u0131z gibi, Tekin\u2019in eserlerinin s\u0131raland\u0131\u011f\u0131 bibliyografyalarda da rastlamad\u0131k.[4]<\/a> 5 sayfa olarak d\u00fczenlenmi\u015f olan yaz\u0131n\u0131n \u00fczerinde herhangi bir tarih bilgisi bulunmamaktad\u0131r.  S\u00f6z konusu \u00e7al\u0131\u015fman\u0131n kesin olarak hangi y\u0131la ait oldu\u011funu tespit edemesek de Tekin\u2019in 1933 tarihinde do\u011fdu\u011fu g\u00f6z \u00f6n\u00fcne al\u0131n\u0131rsa, bu \u00e7al\u0131\u015fman\u0131n, Eti T\u00fcrkleri tezlerinin ortaya \u00e7\u0131kt\u0131\u011f\u0131 1930\u2019lardan \u00e7ok sonralara, imzada Dr. unvan\u0131n\u0131n kullan\u0131lmas\u0131, 1960 tarihli bir esere referans verilmesi gibi metinde yer alan baz\u0131 bilgilerden, metnin i\u00e7eri\u011finden ve Tekin\u2019in ya\u015fam ser\u00fcveninden hareketle, 1960\u2019l\u0131 y\u0131llara veya 1970\u2019li y\u0131llar\u0131n ba\u015f\u0131na ait oldu\u011funu tahmin etmekteyiz.<\/p>\n\n\n\n

Tekin\u2019in bu makalesinin neden yay\u0131nlanmad\u0131\u011f\u0131 veya -ula\u015famad\u0131\u011f\u0131m\u0131z bir yerlerde- yay\u0131nland\u0131ysa dahi neden g\u00f6r\u00fcn\u00fcr olmad\u0131\u011f\u0131\/bibliyografyalarda yer almad\u0131\u011f\u0131, bu konuda \u00e7al\u0131\u015fmalar\u0131n\u0131 neden derinle\u015ftirmedi\u011fi, d\u00f6nemin h\u00e2kim siyasal atmosferinin ve akademik yap\u0131s\u0131n\u0131n bunda ne \u00f6l\u00e7\u00fcde etkisinin oldu\u011fu merak uyand\u0131rmaktad\u0131r. T\u00fcrk Tarih Tezi\u2019nin erken d\u00f6nem ele\u015ftirilerinden biri olarak g\u00f6rd\u00fc\u011f\u00fcm\u00fcz bu k\u0131sa yaz\u0131n\u0131n okurla bulu\u015fmas\u0131n\u0131 \u00f6nemsiyoruz. Tekin\u2019in yaz\u0131s\u0131n\u0131, ba\u011flam\u0131na uygun bir bi\u00e7imde, Tarih Tezi ve Eti T\u00fcrkleri kuram\u0131 tart\u0131\u015fmalar\u0131yla birlikte de\u011ferlendirece\u011fiz.<\/p>\n\n\n\n

T\u00fcrk Tarih Tezi ve Eti T\u00fcrkleri Kuram\u0131<\/em><\/strong><\/p>\n\n\n\n

T\u00fcrkiye Cumhuriyeti\u2019nin kurucu kadrolar\u0131, Osmanl\u0131\u2019n\u0131n \u00e7ok kimlikli \u00e7ok k\u00fclt\u00fcrl\u00fc miras\u0131 \u00fczerinde \u201ctek vatan, tek bayrak, tek dil ve tek millet\u201d anlay\u0131\u015f\u0131na dayal\u0131 bir ulus devlet<\/em> in\u015fa etmek amac\u0131yla, 1930\u2019lardan itibaren, ba\u015fta arkeoloji, tarih ve dilbilim olmak \u00fczere, sosyal bilimlerde bir nevi ideolojik seferberlik ba\u015flatm\u0131\u015ft\u0131r. Anadolu topraklar\u0131 \u00fczerinde hak iddia eden topluluklar\u0131n tarihsel dayanaklar\u0131n\u0131 \u00e7\u00fcr\u00fcterek Anadolu\u2019nun T\u00fcrklerin \u00f6z yurdu oldu\u011fu fikrini yerle\u015ftirme gayreti de bu seferberli\u011fe m\u00fcndemi\u00e7ti. 1931 y\u0131l\u0131nda bu ideolojik y\u00f6nelim kapsam\u0131nda \u00e7al\u0131\u015fmalar d\u00fczenlemek ve ihtiya\u00e7lar do\u011frultusunda tarihe \u015fekil vermek \u00fczere T\u00fcrk Tarihi Tetkik Cemiyeti (TTTC) kurulur.[5]<\/a> Bunun i\u00e7in aktif siyaset y\u00fcr\u00fcten kadrolardan baz\u0131lar\u0131 tarih yaz\u0131c\u0131l\u0131\u011f\u0131 g\u00f6revini de \u00fczerlerine alarak siyaset adam\u0131 ve siyasi tarih\u00e7i misyonlar\u0131n\u0131 kendi b\u00fcnyelerinde birle\u015ftirmi\u015flerdi.[6]<\/a> \u0130\u015fte bu \u201ckurucu-tarih\u00e7ilerden\u201d olu\u015fan bir grup, \u201ctarihi yeniden yazmak\u201d \u00fczere bir araya gelmi\u015f ve TTTC\u2019yi kurmu\u015ftu.[7]<\/a> 1935\u2019te T\u00fcrk Tarih Kurumu ad\u0131n\u0131 alacak olan TTTC\u2019nin amac\u0131 \u201ck\u00f6kleri Orta Asya\u2019ya dayanan bug\u00fcnk\u00fc medeniyetlerin tesis ve tek\u00e2m\u00fcl\u00fcnde m\u00fchim bir paylar\u0131 oldu\u011fu halde bug\u00fcne kadar kapal\u0131 kalm\u0131\u015f ve tetkik edilmemi\u015f olan milli T\u00fcrk k\u00fclt\u00fcrlerini meydana \u00e7\u0131karmak ve bunlar\u0131 ilmin son metodlar\u0131yla ara\u015ft\u0131rmak i\u00e7in b\u00fcy\u00fck azimle \u00e7al\u0131\u015fmak\u201d olarak belirlenmi\u015fti.[8]<\/a><\/p>\n\n\n\n

Tun\u00e7ay\u2019a g\u00f6re, \u2018T\u00fcrk Tarih Tezi\u2019, d\u00fc\u015f\u00fcnsel k\u00f6kleri bak\u0131m\u0131ndan, hi\u00e7 ku\u015fkusuz, 19. y\u00fczy\u0131l T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcne dayan\u0131r ve Ziya G\u00f6kalp\u2019in baz\u0131 yap\u0131tlar\u0131nda \u00e7i\u00e7eklenir. Tun\u00e7ay, hen\u00fcz Cumhuriyet ilan edilmemi\u015fken, Kurtulu\u015f Sava\u015f\u0131\u2019n\u0131n son y\u0131l\u0131nda, Matbuat M\u00fcdiriyet-i Umumiyesi taraf\u0131ndan yay\u0131mlanan Pontus Meselesi<\/em> isimli kitab\u0131n giri\u015f k\u0131sm\u0131nda, \u2018Irak\u2019ta S\u00fcmerler\u2019 ile \u2018Filistin ve Anadolu\u2019da Hititler\u2019in Turani ve T\u00fcrk k\u00f6kenlere sahip olduklar\u0131n\u0131n ileri s\u00fcr\u00fclmesiyle, on y\u0131l sonraki tarih tezinin m\u00fcjdesinin verildi\u011fini ifade eder.[9]<\/a> Yine Tun\u00e7ay, ortaya \u00e7\u0131kacak olan bu T\u00fcrk Tarih G\u00f6r\u00fc\u015f\u00fc\u2019n\u00fcn as\u0131l mimar\u0131n\u0131n da Mustafa Kemal oldu\u011funu vurgular.[10]<\/a><\/p>\n\n\n\n

1930 y\u0131l\u0131n\u0131n sonlar\u0131nda, T\u00fcrk Tarih Heyeti \u00fcyelerinden meydana gelen geni\u015f bir yazar kadrosunun katk\u0131lar\u0131yla, milli bir tarih yazma giri\u015fimi olarak haz\u0131rlanan \u201cT\u00fcrk Tarihinin Ana Hatlar\u0131\u201d isimli kitap yay\u0131mlan\u0131r. \u201cT\u00fcrk deha ve seciyesinin esrar\u0131n\u0131\u201d ortaya \u00e7\u0131karmay\u0131, \u201cT\u00fcrk\u00fcn hususiyet ve kuvvetini\u201d kendine g\u00f6stermeyi, bir anlamda T\u00fcrk milletine co\u015fku-feyz vermeyi hedefleyen kitapta, T\u00fcrklerin anayurdu olarak tasvir edilen Orta Asya\u2019dan, d\u00fcnyan\u0131n geri kalan\u0131na nas\u0131l medeniyet ta\u015f\u0131d\u0131klar\u0131, d\u00fcnya tarihindeki rolleri, \u00c7in, Hindistan, M\u0131s\u0131r, Mezopotamya, Anadolu, Ege gibi g\u00f6\u00e7t\u00fckleri yerlere katk\u0131lar\u0131 a\u00e7\u0131klanmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.[11]<\/a> \u201cYap\u0131t neredeyse sadece tarih\u00f6ncesine ve Antik tarihe y\u00f6neliktir. (\u2026) Art\u0131k T\u00fcrklerin tarihi esas olarak, Neolitik ve Antik\u00e7a\u011f\u2019larda ilerlemenin evrensel mayas\u0131n\u0131 olu\u015fturan brakisefal halklar\u0131n g\u00f6\u00e7lerinin yola \u00e7\u0131kt\u0131klar\u0131 Anayurt tarihidir.\u201d[12]<\/a><\/p>\n\n\n\n

1930\u2019lu y\u0131llar\u0131n ba\u015f\u0131nda Mustafa Kemal\u2019in, tarih ders kitaplar\u0131n\u0131n g\u00fc\u00e7lendirilerek yeniden yaz\u0131m\u0131 ve resmi tarih tezinin \u201cilmi\u201d esaslarla zenginle\u015ftirilmesi gibi ama\u00e7larla bir tarih kongresi d\u00fczenlenmesi fikrini ta\u015f\u0131d\u0131\u011f\u0131 belirtilir. Bu d\u00fc\u015f\u00fcnceden hareketle, T\u00fcrk Tarihi Tetkik Cemiyeti 1932 y\u0131l\u0131nda, 10 g\u00fcn s\u00fcrecek olan, ilk kongresini ger\u00e7ekle\u015ftirir.[13]<\/a> 1932 Temmuz\u2019unda, Ankara Halkevi\u2019nde toplanan ve ortak temalar etraf\u0131nda bir\u00e7ok bildirinin sunuldu\u011fu kongrede, Afet \u0130nan, Fuad K\u00f6pr\u00fcl\u00fc, Samih R\u0131fat, Re\u015fit Galip, Yusuf Ak\u00e7ura, Sadri Maksudi, Zeki Velidi, Ahmet Refik \u00f6ne \u00e7\u0131kan kat\u0131l\u0131mc\u0131lard\u0131r. Kongreye kat\u0131lan isimlerden baz\u0131lar\u0131 farkl\u0131 fikirlere sahip olsalar dahi itirazlar\u0131n\u0131 \u00e7ok a\u00e7\u0131ktan dile getirmemeye ve muhalif bir cephede yer ald\u0131klar\u0131 izlenimi vermemeye \u00f6zen g\u00f6sterdikleri s\u00f6ylenebilir. \u00d6rne\u011fin Ersanl\u0131\u2019ya g\u00f6re, bu kongrenin, ilk olma niteli\u011finin yan\u0131 s\u0131ra en \u00f6ne \u00e7\u0131kan \u00f6zelli\u011fi, muhalefet \u00fcslubunun b\u00fct\u00fcn\u00fcyle apologetic<\/em> (itizar\u00ee) olmas\u0131d\u0131r. Ele\u015ftiri resm\u00ee ideolojiden kopmadan yap\u0131lmal\u0131yd\u0131! D\u00f6nemin akt\u00f6rleri, h\u00e2kim bilim ve ulus paradigmas\u0131yla kar\u015f\u0131tl\u0131k i\u00e7inde olmak istemiyordu. K\u00fc\u00e7\u00fck bir ele\u015ftiri dahi b\u00fcy\u00fck bir \u201cengelleme\u201d olarak kabul ediliyordu. \u201cSiyasal muhalefetle ba\u015f edebilmek i\u00e7in uygulanan y\u00f6ntem do\u011frultusunda, kongrenin atanm\u0131\u015f misyoner tarih\u00e7ileri de, a\u015f\u0131lanmas\u0131 \u00f6ng\u00f6r\u00fclen ideolojiyi sorgulayan ya da ele\u015ftiren bir tavra ge\u00e7it vermiyorlard\u0131. T\u00fcrk milliyet\u00e7ili\u011fine, T\u00fcrk \u0131rk\u0131na, T\u00fcrk k\u00fclt\u00fcr, dil ve tarihine ba\u015fka boyutlar getirmek isteyenler \u015f\u00fcpheli ki\u015filer olarak g\u00f6r\u00fcl\u00fcyorlard\u0131. S\u0131n\u0131rlar\u0131 siyasi olarak \u00e7izilmi\u015f reform ve misyonlara sorgusuz sualsiz sadakat g\u00f6sterenler ise tek g\u00fcvenilir ki\u015filerdi. T\u00fcrk tarihinin yeniden yaz\u0131lmas\u0131 ve T\u00fcrk Tarih Tezi\u2019nin form\u00fcle edilmesi siyasi hayat\u0131m\u0131zdaki muhalefet anlay\u0131\u015f\u0131n\u0131n niteli\u011fini g\u00f6stermesi bak\u0131m\u0131ndan \u00e7arp\u0131c\u0131 bir \u00f6rnektir.\u201d[14]<\/a><\/p>\n\n\n\n

Kongrenin a\u00e7\u0131l\u0131\u015f konu\u015fmas\u0131n\u0131 yapan, Maarif Vekili Esat Beyefendi \u015funlar\u0131 ifade etmi\u015ftir:<\/p>\n\n\n\n

(\u2026) mil\u00e2ttan 7.000 sene evvel \u00e7ift\u00e7ilik ve \u00e7obanl\u0131\u011f\u0131 ilerletmi\u015f ve alt\u0131n, bak\u0131r, kalay ve demiri ke\u015ffetmi\u015f olan T\u00fcrkler, Ortaasiyadan yay\u0131ld\u0131ktan so[n]ra gittikleri yerlerde ilk medeniyeti ne\u015fretmi\u015f ve b\u00f6ylece, Asiyada \u00c7in, Hint ve Mukaddes Yurt edindikleri Anadoluda Eti, Mezepotamya\u2019da Sumer, Elam ve nihayet M\u0131s\u0131r, Akdeniz ve Roma medeniyetlerinin esaslar\u0131n\u0131 kurmu\u015flar, ve bug\u00fcn y\u00fcksek medeniyetlerini takdir ve takip etti\u011fimiz Avrupay\u0131 o zamanlar ma\u011fara hayat\u0131ndan kurtarm\u0131\u015flard\u0131r. (\u2026)<\/p>\n\n\n\n

D\u00fcnya medeniyetinin Ortaasiyadan ve T\u00fcrklerden di\u011fer yerlere ve milletlere ge\u00e7ti\u011fini isbat eden m\u00fchim ve kuvvetli delillerden biri de T\u00fcrk dilidir. Etimolojik tetkikattan ba\u015fka tarihi ve co\u011frafi tetkikat T\u00fcrk dilinin bir ana dil oldu\u011funa kanaat verecek bir mahiyet ve ehemmiyeti haizdir.[15]<\/a><\/p>\n\n\n\n

Afet \u0130nan, \u0131rk meselesi, Orta Asya\u2019n\u0131n topografyas\u0131, Asya\u2019n\u0131n otokton halk\u0131, d\u00fcnya \u00fczerinde insanlar\u0131n yay\u0131lmas\u0131 ve yerle\u015fme \u00fczerine yapt\u0131\u011f\u0131 konu\u015fmas\u0131nda, Orta Asya yaylalar\u0131n\u0131n, otokton ahalisinin \u201ctek bir \u0131rk manzumesi halinde te\u015fekk\u00fcl\u201d etti\u011fini, genel olarak brakisefal \u00f6zelli\u011fe sahip bu \u0131rk\u0131n tek bir dil konu\u015ftu\u011funu, bu dilin de yani T\u00fcrk\u00e7enin b\u00fct\u00fcn d\u00fcnya dillerini etkiledi\u011fini a\u00e7\u0131klar.[16]<\/a> \u0130nan co\u015fkulu alk\u0131\u015flar aras\u0131nda, konu\u015fmas\u0131n\u0131 \u015f\u00f6yle ba\u011flar: \u201cBir de, \u015funu eyi bilmek l\u00e2z\u0131md\u0131r ki, kadim Etilerimiz, atalar\u0131m\u0131z, bug\u00fcnk\u00fc yurdumuzun ilk ve otokton sakini ve sahibi olmu\u015flard\u0131r. Buras\u0131n\u0131, binlerce y\u0131l evel ana yurdun yerine, \u00f6z yurt yapm\u0131\u015flard\u0131r. T\u00fcrkl\u00fc\u011f\u00fcn merkezini Altaylardan Anadolu-Trakyaya getirmi\u015flerdir. T\u00fcrk c\u00fcmhuriyetinin sars\u0131lmaz temelleri bu \u00f6z yurdun \u00e7\u00f6kmez kayalar\u0131ndad\u0131r.\u201d[17]<\/a><\/p>\n\n\n\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi bu tarih tezine g\u00f6re de, binlerce y\u0131l\u0131 kapsayan ve geni\u015f bir co\u011frafyaya yay\u0131lan g\u00f6\u00e7 dalgalar\u0131 sonucunda T\u00fcrkler, S\u00fcmer, Akad, Elam, M\u0131s\u0131r, Troya, Girit, Lidya gibi pek \u00e7ok kadim medeniyetin yarat\u0131c\u0131s\u0131 olmu\u015flard\u0131r; Hitit medeniyeti de bunlar aras\u0131nda yer almaktad\u0131r. Hititlerin ke\u015ffinin, Anadolulu yeni bir ge\u00e7mi\u015f yaratmak bak\u0131m\u0131ndan Kemalist tarihyaz\u0131m\u0131 i\u00e7in b\u00fcy\u00fck bir nimet yaratt\u0131\u011f\u0131n\u0131, Hitit d\u00f6neminin, Anadolu\u2019nun siyasi birli\u011finin sa\u011fland\u0131\u011f\u0131 kutsal bir \u00e7a\u011f olarak benimsendi\u011fini ifade etmek yanl\u0131\u015f olmasa gerek.[18]<\/a><\/p>\n\n\n\n

Birinci kongrenin hemen ard\u0131ndan, 12 Temmuz 1932\u2019de kurulan, ismi daha sonra T\u00fcrk Dil Kurumu\u2019na d\u00f6n\u00fc\u015ft\u00fcr\u00fclen, T\u00fcrk Dili Tetkik Cemiyeti de resmi tarih tezi \u00e7al\u0131\u015fmalar\u0131 do\u011frultusunda faaliyet g\u00f6sterir. Kurum, b\u00fct\u00fcn dillerin kayna\u011f\u0131n\u0131 T\u00fcrk\u00e7eye ba\u011flayan G\u00fcne\u015f-Dil Teorisi\u2019ni geli\u015ftirir. 1937 tarihinde, bir\u00e7ok yabanc\u0131 ara\u015ft\u0131rmac\u0131 ve delegenin de kat\u0131l\u0131m\u0131yla ve g\u00f6rece sakin bir ortamda, \u0130kinci T\u00fcrk Tarih Kongresi ger\u00e7ekle\u015ftirilir. Resm\u00ee ideoloji bak\u0131m\u0131ndan \u00f6nemli bir at\u0131l\u0131m olan bu kongreyle, 1920\u2019lerin sonundan itibaren \u00e7al\u0131\u015fmalar\u0131 ba\u015flam\u0131\u015f olan \u201cT\u00fcrk Tarih Tezi\u201d iyice ete kemi\u011fe b\u00fcr\u00fcn\u00fcr.[19]<\/a> Ba\u015fka bir ifadeyle, hemen hi\u00e7bir tart\u0131\u015fma olmaks\u0131z\u0131n tezin kesinli\u011fi ilan edilir.[20]<\/a><\/p>\n\n\n\n

Akman, tezin olu\u015fumunun Cumhuriyet\u2019in erken d\u00f6nemlerindeki ulus-devlet in\u015fas\u0131 ve modernle\u015fme program\u0131n\u0131n ihtiya\u00e7lar\u0131 do\u011frultusunda, o d\u00f6nemin iktidar blo\u011funun te\u015fvik ve himayesi ile yeni bir tarih yaz\u0131m hamlesinin sonucunda ger\u00e7ekle\u015fti\u011fini ifade eder. Kabaca 1929-1937 y\u0131llar\u0131n\u0131 kapsayan d\u00f6nemde, bir yandan mill\u00ee kimlik ve yeni bir tarih \u201cyazma-yaratma iradesinin\u201d yans\u0131mas\u0131 g\u00f6r\u00fcl\u00fcr; di\u011fer yandan da \u201cBat\u0131\u201dn\u0131n d\u0131\u015flay\u0131c\u0131-k\u00fc\u00e7\u00fcmseyici tavr\u0131na kar\u015f\u0131l\u0131k, asl\u0131nda T\u00fcrklerin tarih boyunca medeniyetler var eden bir ulus oldu\u011fu tezleri \u00fcretilir. Bu sayede ortaya \u00e7\u0131kan \u201cmalzeme\u201d hem halk\u0131n hem de \u00f6\u011frencilerin yani yeni ku\u015faklar\u0131n e\u011fitiminde kullan\u0131lacak, T\u00fcrklerin kendi tarihlerinden ve kimliklerinden gurur duymalar\u0131 sa\u011flanacakt\u0131r. Neticede, kutsanm\u0131\u015f bir T\u00fcrk kimli\u011fi resm\u00ee tarih yaz\u0131m\u0131n\u0131n merkezine yerle\u015ftirilir.[21]<\/a> Bir c\u00fcmle ile \u00f6zetleyecek olursak, Ersanl\u0131\u2019n\u0131n ifade etti\u011fi gibi, \u201cT\u00fcrk Tarih Tezi\u2019nin, T\u00fcrk benli\u011fini olu\u015fturacak bir ara\u00e7 ve gelecek ku\u015faklar g\u00f6z\u00fcnde onurlu bir ama\u00e7 olmas\u0131 isteniyordu.\u201d[22]<\/a><\/p>\n\n\n\n

Tabi bu arada, resmi tarih tezi okul ders kitaplar\u0131nda g\u00fc\u00e7l\u00fc bir bi\u00e7imde i\u015flenmi\u015ftir. Bu minvalde, 1930\u2019lu y\u0131llarda kaleme al\u0131nan tarih ders kitaplar\u0131 -in\u015fa edilen kuramsal \u00e7er\u00e7eveye daha sonras\u0131nda kimi \u201cdemokratik\u201d  ve \u201canti-demokratik\u201d yamalar yap\u0131lsa da- neredeyse hi\u00e7bir de\u011fi\u015fikli\u011fe u\u011framaks\u0131z\u0131n yakla\u015f\u0131k yirmi y\u0131l kullan\u0131lm\u0131\u015ft\u0131r.[23]<\/a> 1930\u2019lardan 1990\u2019lara kadar tarih ders kitaplar\u0131ndaki resmi ideolojinin izini s\u00fcren Copeaux da,  1931 ile 1990 y\u0131llar\u0131 aras\u0131nda kimi kitaplar\u0131n s\u00f6yleminde baz\u0131 ilerlemeler g\u00f6r\u00fclse de \u201c\u00e7\u0131karsama dizgelerinin\u201d genellikle ayn\u0131 kald\u0131\u011f\u0131n\u0131 ifade eder.[24]<\/a> Tekin de yaz\u0131s\u0131nda, Hititler konusundaki derinle\u015fen bilimsel bilgi ve ara\u015ft\u0131rmalara ra\u011fmen, d\u00f6nemin tarih ders kitaplar\u0131ndaki bilimd\u0131\u015f\u0131 \u0131srar\u0131 ele\u015ftirmektedir.<\/p>\n\n\n\n

Tarih Tezinin Bir Ele\u015ftirisi: \u2018Eti T\u00fcrkleri Meselesi\u2019<\/em><\/strong><\/p>\n\n\n\n

\u015einasi Tekin yaz\u0131s\u0131nda, Cumhuriyet\u2019in ilk y\u0131llar\u0131nda giri\u015filen \u201cdevrim hareketlerinin\u201d aras\u0131nda, y\u00fczy\u0131llardan beri varl\u0131\u011f\u0131n\u0131 kaybetmi\u015f olan T\u00fcrk milletine yeni bir ruh a\u015f\u0131lamak ve onu kap\u0131ld\u0131\u011f\u0131 a\u015fa\u011f\u0131l\u0131k duygusundan kurtarmak i\u00e7in b\u00fct\u00fcn d\u00fcnya milletlerinin T\u00fcrk \u0131rk\u0131ndan do\u011fdu\u011funu ve T\u00fcrk\u00e7enin de b\u00fct\u00fcn d\u00fcnya dillerinin anas\u0131 oldu\u011fu tezinin ortaya at\u0131ld\u0131\u011f\u0131n\u0131, bu tezin ise ger\u00e7eklere tamamen ayk\u0131r\u0131 bulundu\u011fu halde ilk zamanlarda m\u00fcspet sonu\u00e7lar do\u011furdu\u011funu, yap\u0131c\u0131 ve yarat\u0131c\u0131 oldu\u011funu, bu me\u015fhur teorinin dili ilgilendiren k\u0131sm\u0131n\u0131n daha Atat\u00fcrk zaman\u0131nda ortadan kald\u0131r\u0131ld\u0131\u011f\u0131 halde tezin tarihi k\u0131sm\u0131n\u0131n bir \u00e7ok hususlarda \u0131srarla devam ettirildi\u011fine vurgu yapar.<\/p>\n\n\n\n

Tekin, devamla, her ne kadar art\u0131k T\u00fcrklerin anayurttan ayr\u0131ld\u0131ktan sonra muhtelif k\u0131talara yay\u0131lm\u0131\u015f oldu\u011fu ve mesela \u0130ngiltere\u2019de oturanlara \u201c\u0130ngiliz T\u00fcrkleri\u201d, Fransa\u2019da oturanlara \u201cFrans\u0131z T\u00fcrkleri\u201d denildi\u011fi iddialar\u0131n\u0131 i\u00e7eren acayip c\u00fcmlelere rastlanm\u0131yorsa da maalesef okutulan tarih kitaplar\u0131nda Etilerin T\u00fcrk oldu\u011fu \u00fczerinde hala \u0131srarla durulmakta oldu\u011funu ifade eder.<\/p>\n\n\n\n

\u015einasi Tekin, as\u0131l konuya girmeden \u00f6nce \u201cMetot\u201d \u00fczerinde durmak istedi\u011fini belirterek bir kavmin milliyetini tayin i\u00e7in \u00e7e\u015fitli k\u0131staslar\u0131n oldu\u011funu, bunlar\u0131n en ba\u015f\u0131nda gelenin \u015f\u00fcphesiz dil oldu\u011funu belirterek \u015funlar\u0131 yazar:<\/p>\n\n\n\n

(\u2026) Mesel\u00e2 arkeoloji kaz\u0131lar\u0131 neticesinde elde edilen malzeme bize yep-yeni, \u015fimdiye kadar bilinmeyen bir milletin varl\u0131\u011f\u0131n\u0131 haber vermi\u015f olsun: \u00f6nce bu millete \u00e2it yaz\u0131l\u0131 vesikalar tetkik edilir ve bu dil, yer y\u00fcz\u00fcnde mevcut dil \u00e2ileleri ile kar\u015f\u0131la\u015ft\u0131r\u0131larak, hangi dil \u00e2ilesine \u00e2it ise o dil \u00e2ilesinden say\u0131l\u0131r; sonra, bu dilleri konu\u015fan milletler gurubuna d\u00e2hil edilir. Fakat mesele yaln\u0131z bununla halledilmi\u015f olmaz, \u00e7\u00fcnk\u00fc vaktiyle bam-ba\u015fka bir dili konu\u015fan bir millet, kavimler kar\u0131\u015fmas\u0131 neticesinde eski dilini b\u0131rak\u0131p yeni bir (\u2026) milletin dilini kabullenir ve o milletten say\u0131l\u0131r. Mesel\u00e2 bug\u00fcn T\u00fcrk\u00e7e konu\u015fan K\u0131rg\u0131zlar\u0131n, etnik yap\u0131lar\u0131na (\u2026) bakacak olursak bunlar\u0131n sonradan t\u00fcrkle\u015fmi\u015f Samoyetler oldu\u011funu g\u00f6r\u00fcr\u00fcz. Tabii b\u00f6yle bir h\u00e2disenin bahis konusu olmad\u0131\u011f\u0131 hallerde dil, do\u011frudan do\u011fruya milliyet tayinine k\u00e2fi gelebilir.<\/p>\n\n\n\n

1906-1907 y\u0131llar\u0131nda Alman arkeologlar\u0131n\u0131n Bo\u011fazk\u00f6y\u2019de yapt\u0131klar\u0131 kaz\u0131lar neticesinde Hititlere ait \u00e7ivi yaz\u0131l\u0131 binlerce tablet bulunmu\u015ftur. Bu tabletler \u00fczerinde yap\u0131lan ara\u015ft\u0131rmalar neticesinde Hitit\u00e7enin, Hint-Avrupa dil ailesine ait bir dil oldu\u011fu anla\u015f\u0131lm\u0131\u015ft\u0131r. Tekin, Etice\/Hitit\u00e7e kelimeleri Avrupa dilleri ile kar\u015f\u0131la\u015ft\u0131rmak suretiyle bu akrabal\u0131\u011f\u0131 daha m\u00fc\u015fahhas bir \u015fekilde g\u00f6stermeye \u00e7al\u0131\u015f\u0131r:<\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Tekin bu kar\u015f\u0131la\u015ft\u0131rmay\u0131 yapt\u0131ktan sonra \u015f\u00f6yle devam eder:<\/p>\n\n\n\n

(\u2026) Yukar\u0131daki misallerden (\u2026) anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re Etilerin T\u00fcrklerle dil bak\u0131m\u0131ndan hi\u00e7 bir ilgisi yoktur. (\u2026) Fakat acaba Etiler asl\u0131nda T\u00fcrk idiler de sonradan dillerini, yani T\u00fcrk\u00e7eyi b\u0131rak\u0131p Hint \u2013 Avrupa dil \u00e2ilesine mensup bir dili mi, yani bug\u00fcn bildi\u011fimiz Eticeyi mi kabul ettiler? Bu hususta hi\u00e7 bir \u015fey bilmedi\u011fimiz gibi bu soruya m\u00fcsbep [m\u00fcsbet] cevap te\u015fkil edebilecek en k\u00fc\u00e7\u00fck bir delile dahi sahip de\u011filiz. Bu durum kar\u015f\u0131s\u0131nda, dilin do\u011frudan do\u011fruya milliyeti tayin eden bir \u00f6l\u00e7\u00fc olabilece\u011fini kabul etmek l\u00e2z\u0131md\u0131r (Bununla beraber, \u015fimdilik bilmediklerimiz bir g\u00fcn (\u2026) ortaya \u00e7\u0131kabilir). Buna g\u00f6re: 1) Eti dilinin T\u00fcrk\u00e7e ile hi\u00e7 bir ilgisi yoktur; bu dil Avrupa dilleri ile akrabad\u0131r; 2) Etiler [Bug\u00fcnki vesikalara g\u00f6re] T\u00fcrk de\u011fildir!<\/p>\n\n\n\n

Yurdumuzda y\u0131llardan beri Dil ve Tarih Co\u011frafya Fak\u00fcltesinde Eti dili \u00fczerinde \u00e7al\u0131\u015f\u0131lmakta ve d\u00fcnya ilim \u00e2lemince takdir edilen ve bu hakikatleri savunan yay\u0131nlar yap[\u0131l]maktad\u0131r. Hatta T\u00fcrk dili, bu yay\u0131nlar sayesinde Hititoloji (yani Eti dili, edebiyat\u0131 ve k\u00fclt\u00fcr\u00fc ile ilgili meseleleri i\u00e7ine alan ilim dal\u0131) sahas\u0131nda beynelmilel olma durumuna girmi\u015ftir.<\/p>\n\n\n\n

Tekin ger\u00e7ekten de hakl\u0131d\u0131r; Anadolu\u2019da ilk siyasi birli\u011fi olu\u015fturup merkezi devlet kuran Hititler, Hint-Avrupa dil ailesine mensup bir dili konu\u015fan bir kavimdir ve T\u00fcrk de\u011fillerdir. Anadolu\u2019ya hangi co\u011frafyadan, ne \u015fekilde ve ne zaman geldikleri hen\u00fcz tam bir netlik kazanmad\u0131\u011f\u0131ndan Hititler, bir\u00e7ok spek\u00fclasyona konu olmu\u015flard\u0131r. Fakat belirtmeliyiz ki akademik \u00e7evrelerde a\u011f\u0131rl\u0131kl\u0131 olarak kabul g\u00f6ren bir g\u00f6r\u00fc\u015fe g\u00f6re, Hint-Avrupa dili konu\u015fan topluluklar, g\u00fcn\u00fcm\u00fcz Rusya\u2019s\u0131n\u0131n step b\u00f6lgelerinde ya\u015farken, nedeni belirsiz bir \u015fekilde Eski D\u00fcnya\u2019n\u0131n farkl\u0131 b\u00f6lgelerine g\u00f6\u00e7 ederler. Bu topluluklardan biri olan Hititler de Orta Anadolu b\u00f6lgesine kadar gelmeyi ba\u015farm\u0131\u015flard\u0131r. Hititlerin Anadolu\u2019ya geldikleri d\u00fc\u015f\u00fcn\u00fclen M.\u00d6. 2000\u2019lerde Anadolu\u2019da yerel beylikler bulunmaktayd\u0131. Hititler zamanla bu beylikleri h\u00e2kimiyetleri alt\u0131na almay\u0131 ba\u015farm\u0131\u015f ve G\u00fcneybat\u0131 Asya\u2019daki M\u0131s\u0131r, Babil, Asur gibi di\u011fer devletlerle boy \u00f6l\u00e7\u00fc\u015fen ve zaman zaman onlara \u00fcst\u00fcn gelen \u00f6nemli bir siyasal g\u00fc\u00e7 olmu\u015flard\u0131r. Hitit Devleti\u2019nin M.\u00d6. 1200\/1190 tarihlerinde da\u011f\u0131larak tarih sahnesinden silinmeye ba\u015flad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir.[25]<\/sup><\/a><\/p>\n\n\n\n

Tekin, \u201cHakikatler b\u00f6yle oldu\u011fu ve bu hakikatler de bir T\u00fcrk \u00fcniversitesinde T\u00fcrk \u00e2limleri taraf\u0131ndan savunuldu\u011fu halde\u201d, Mill\u00ee E\u011fitim Bakanl\u0131\u011f\u0131 Talim Terbiye Kurulu\u2019nun onay\u0131yla orta dereceli okullarda, Hititleri T\u00fcrk olarak g\u00f6steren ve bunun \u00fczerinde \u0131srarla duran tarih kitaplar\u0131n\u0131n okutulmas\u0131n\u0131 ele\u015ftirir ve \u015fu \u00f6neride bulunur: \u201cEtilerin T\u00fcrk olmad\u0131klar\u0131n\u0131 kabul etmekle hi\u00e7 bir \u015fey kaybetmi\u015f olmay\u0131z, fakat Etiler \u2018T\u00fcrk de\u011fildir\u2019 demekle, hakikatlere h\u00fcrmet etti\u011fimizi g\u00f6stermi\u015f oluruz. Bize yak\u0131\u015fan hareket de bu olmal\u0131d\u0131r!\u201d<\/p>\n\n\n\n

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

T\u00fcrkiye Cumhuriyeti\u2019nin kurucu elitleri homojen bir ulus yaratma ve bu ulusa dayanan bir ulus-devlet in\u015fa etme amac\u0131nda olmu\u015ftur. Bu devlet, etnik olarak T\u00fcrkl\u00fc\u011fe dayan\u0131r. Hedeflenen homojen ulusu yaratabilmek i\u00e7in bir\u00e7ok y\u00f6ntem denenmi\u015ftir. Farkl\u0131 kimlikler T\u00fcrkl\u00fck potas\u0131 i\u00e7erisinde eritilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bu y\u00f6nl\u00fc politikalar, \u00f6zellikle tek parti d\u00f6neminde yo\u011fun olarak uygulanm\u0131\u015f, bunu sa\u011flamak \u00fczere bilhassa 1930\u2019lu y\u0131llardan itibaren \u00e7ok say\u0131da kurumsal-kuramsal \u00e7al\u0131\u015fma yap\u0131lm\u0131\u015ft\u0131r. Hititlerin T\u00fcrkl\u00fc\u011f\u00fc\/Eti T\u00fcrk\u00fc tezleri de Arap Alevileri T\u00fcrkl\u00fc\u011fe asimile etmede yo\u011fun bir bi\u00e7imde kullan\u0131lm\u0131\u015ft\u0131r. \u00d6rne\u011fin, resmi tarih \u00f6\u011fretisinin olu\u015fumunda \u00f6nemli bir isim olan Hasan Re\u015fit Tankut\u2019un, 1938 y\u0131l\u0131nda Nusayriler ve Nusayrilik Hakk\u0131nda<\/em> isimli kitab\u0131 yay\u0131mlan\u0131r. Tankut, bu kitab\u0131nda \u00e7e\u015fitli a\u00e7\u0131lardan ele alarak inceledi\u011fi Arap Alevilerin T\u00fcrkl\u00fc\u011f\u00fcn\u00fc \u201cbilimsel\u201d a\u00e7\u0131dan ispata u\u011fra\u015f\u0131r. Arap Alevilerin T\u00fcrk soylu olduklar\u0131 iddias\u0131 ilk defa dile getirilmiyordu; erken d\u00f6nemlerden beri ifade edilen bu iddialar, ilk defa kapsaml\u0131 bir \u201cbilimsel\u201d \u00e7al\u0131\u015fman\u0131n konusu haline getirilmi\u015ftir. Elbette bu kitap, bilimsel bir \u00e7al\u0131\u015fmadan ziyade resm\u00ee ideolojinin ihtiya\u00e7lar\u0131na g\u00f6re olu\u015fturulan tezleri savunan bir metin olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Tankut, Arap Alevilerin baz\u0131 fiziksel \u00f6zelliklerini ve bilhassa kafa endislerini, T\u00fcrk ve Arap \u0131rk \u00f6zellikleriyle kar\u015f\u0131la\u015ft\u0131rm\u0131\u015f; \u00e7e\u015fitli etnografik, antropolojik \u201cdeliller\u201d ile iddialar\u0131n\u0131 zenginle\u015ftirmi\u015f ve Arap Alevilerin T\u00fcrk olduklar\u0131 sonucuna ula\u015fm\u0131\u015ft\u0131r. Bu kitab\u0131n, kendinden sonraki \u00e7al\u0131\u015fmalara da \u00f6nemli \u00f6l\u00e7\u00fcde kaynakl\u0131k etti\u011fini g\u00f6rmekteyiz. Burada ileri s\u00fcr\u00fclen fikirler\/tezler sonraki metinlerde \u00e7e\u015fitli bi\u00e7imlerde tekrarlanm\u0131\u015f ve\/veya g\u00fc\u00e7lendirilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.[26]<\/a><\/p>\n\n\n\n

Anadolu co\u011frafyas\u0131 \u00fczerindeki varl\u0131\u011f\u0131n\u0131 me\u015frula\u015ft\u0131rma \u00e7abas\u0131 i\u00e7erisindeki gen\u00e7 Cumhuriyet kadrolar\u0131, yukar\u0131da bahsedildi\u011fi gibi, T\u00fcrk Tarih Tezi ve G\u00fcne\u015f-Dil Teorisi ile T\u00fcrklerin medeniyet kurucu ileri bir topluluk oldu\u011fu fikrini i\u015flemi\u015f, d\u00fcnyan\u0131n \u00e7e\u015fitli b\u00f6lgelerinde farkl\u0131 isimler alt\u0131nda \u00e7ok say\u0131da b\u00fcy\u00fck uygarl\u0131k yaratan T\u00fcrklerin Anadolu\u2019daki Hitit uygarl\u0131\u011f\u0131n\u0131n da kurucular\u0131 oldu\u011fu fikrini temellendirmeye \u00e7al\u0131\u015fm\u0131\u015f, Hititleri de T\u00fcrk atalar i\u00e7erisine yerle\u015ftirmi\u015ftir. T\u00fcrk Tarih Tezi, sadece etnik bir hegemonyan\u0131n bask\u0131c\u0131 etkisini yaratmakla kalmam\u0131\u015f, siyasal iktidarla s\u0131n\u0131rl\u0131 bir tarih anlay\u0131\u015f\u0131n\u0131n me\u015frulu\u011funa zemin sunmu\u015ftur. \u201cTarih\u00e7iler Cumhuriyet\u2019le birlikte ulus-devlet kurucular\u0131 olarak g\u00f6r\u00fclm\u00fc\u015f, tarih\u00e7ilerin siyasal misyonu bilimsel u\u011fra\u015f\u0131na daima \u00fcst\u00fcn tutulmu\u015ftur.\u201d[27]<\/a> Hal b\u00f6yle olunca, resmi tarih\u00e7iler ve bilimsel verilere \/ hakikate dayanmayan resmi tarih tezleri ortal\u0131\u011f\u0131 kaplam\u0131\u015ft\u0131r. Sonu\u00e7 olarak, T\u00fcrk Tarih Tezi ve G\u00fcne\u015f-Dil Teorisi \u00e7er\u00e7evesinde ortaya at\u0131lan g\u00f6r\u00fc\u015f ve iddialar, arkeolojik ve tarihsel verilerle \u00e7eli\u015fki i\u00e7inde olsalar da ulusal kimlik in\u015fas\u0131 ve resm\u00ee ideoloji \u00fcretimi bak\u0131m\u0131ndan uzun s\u00fcre hem akademik \u00e7evrelerde hem de egemen politik \u00e7evrelerde kararl\u0131 bir \u015fekilde savunulmu\u015ftu. Aksi y\u00f6ndeki ara\u015ft\u0131rmalar\u0131n artmas\u0131 ve siyasal alandaki farkl\u0131la\u015fmalarla bu g\u00f6r\u00fc\u015f ve iddialar \u00f6zellikle 1950\u2019li y\u0131llardan itibaren terk edilmeye ba\u015flanm\u0131\u015ft\u0131. 20. y\u00fczy\u0131l\u0131n sonlar\u0131na gelindi\u011finde zaten bu tezlerin akademik olarak savunulabilecek bir yan\u0131 ve savunan\u0131 da kalmam\u0131\u015ft\u0131![28]<\/a><\/p>\n\n\n\n

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

Afet [\u0130nan], \u201cTarihten evel ve tarih fecrinde\u201d, Birinci T\u00fcrk Tarihi Kongresi, Konferanslar, Zab\u0131t Tutanaklar\u0131<\/strong> (Maarif Vekaleti ve T\u00fcrk Tarihi Tetkik Cemiyeti Taraf\u0131ndan Terkip Edilmi\u015ftir), T.C. Maarif Vekaleti, Ankara, 1932.<\/p>\n\n\n\n

Afet Hf. [\u0130nan]vd., T\u00fcrk Tarihinin Ana Hatlar\u0131<\/strong>, Devlet Matbaas\u0131, \u0130stanbul, 1930.<\/p>\n\n\n\n

Akman, \u015eefik Taylan, \u201cT\u00fcrk Tarih Tezi Ba\u011flam\u0131nda Erken Cumhuriyet D\u00f6nemi Resm\u00ee Tarih Yaz\u0131m\u0131n\u0131n \u0130deolojik ve Politik Karakteri\u201d, Hacettepe Hukuk Fak\u00fcltesi Dergisi<\/strong>, cilt 1, say\u0131 1, 2011.<\/p>\n\n\n\n

Ayd\u0131n, Suavi, \u201cCumhuriyet\u2019in \u0130deolojik \u015eekillenmesinde Antropolojinin Rol\u00fc: Irk\u00e7\u0131 Paradigman\u0131n Y\u00fckseli\u015fi ve D\u00fc\u015f\u00fc\u015f\u00fc\u2019\u2019, Modern T\u00fcrkiye\u2019de Siyasi D\u00fc\u015f\u00fcnce cilt 2: Kemalizm<\/strong>, Ahmet \u0130nsel (der.), 2. B., \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul, 2002.<\/p>\n\n\n\n

Be\u015fik\u00e7i, \u0130smail, Bilim Y\u00f6ntemi T\u00fcrkiye\u2019deki Uygulama:2. T\u00fcrk-Tarih Tezi, \u201cG\u00fcne\u015f-Dil Teorisi\u201d ve K\u00fcrt Sorunu<\/strong>, 1. B., Komal Yay\u0131nlar\u0131, Ankara, 1977.<\/p>\n\n\n\n

Birinci T\u00fcrk Tarihi Kongresi, Konferanslar, Zab\u0131t Tutanaklar\u0131<\/strong> (Maarif Vekaleti ve T\u00fcrk Tarihi Tetkik Cemiyeti Taraf\u0131ndan Terkip Edilmi\u015ftir), T.C. Maarif Vekaleti, Ankara, 1932.<\/p>\n\n\n\n

Bozbay, Heval ve Mertcan, Hakan, \u201cT\u00fcrk Tarih Tezinde Eti (Hitit) T\u00fcrkleri ve Eti T\u00fcrkl\u00fc\u011f\u00fc \u0130ddias\u0131yla Nusayrilerin (Arap-Alevilerin) Asimilasyonu\u201d, Resmi \u0130deoloji S\u00f6zl\u00fc\u011f\u00fc<\/strong>, Fikret Ba\u015fkaya ve Tolga Ersoy (der.), Maki Bas\u0131n Yay\u0131n, Ankara, 2007.<\/p>\n\n\n\n

Copeaux, Etienne, Tarih Ders Kitaplar\u0131nda (1931-1993) T\u00fcrk Tarih Tezinden T\u00fcrk-\u0130sl\u00e2m Sentezine<\/strong>, \u00c7ev. Ali Berktay, 1. B., \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul, 2006.<\/p>\n\n\n\n

Dedes, Yorgo, \u201c<\/em>\u015einasi Tekin Bibliyografyas\u0131\u201d, \u015einasi Tekin\u2019in An\u0131s\u0131na: Uygurlardan Osmanl\u0131ya<\/strong>, G. Kut ve F. B. Y\u0131lmaz (der.), Simurg Yay\u0131nlar\u0131, \u0130stanbul, 2005.<\/p>\n\n\n\n

Dila\u00e7ar, Agop, \u201c<\/em>Alpin Irk, T\u00fcrk Etnisi, ve Hatay Halk\u0131\u201d, C.H.P. Konferanslar Serisi<\/strong>, Kitap: 19, Recep Uluso\u011flu Bas\u0131mevi, Ankara, 1940.<\/p>\n\n\n\n

Erkal, Abdulkadir, \u201cProf. Dr. \u015einasi Tekin\u2019in Hayat\u0131 ve Eserleri\u201d, A. \u00dc. T\u00fcrkiyat Ara\u015ft\u0131rmalar\u0131 Enstit\u00fcs\u00fc Dergisi<\/strong>, say\u0131 27, 2005 (Prof. Dr. \u015einasi Tekin \u00d6zel Say\u0131s\u0131).<\/p>\n\n\n\n

Ersanl\u0131, B\u00fc\u015fra, \u0130ktidar ve Tarih T\u00fcrkiye\u2019de \u201cResmi tarih\u201d Tezinin Olu\u015fumu (1929-1937)<\/strong>, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul, 2003.<\/p>\n\n\n\n

Ka\u00e7alin, Mustafa S., \u201cProf. Dr. \u015einasi Tekin [1933-2004]\u201d, T\u00fcrkl\u00fck Ara\u015ft\u0131rmalar\u0131 Dergisi<\/strong>, say\u0131 16, G\u00fcz 2004.<\/p>\n\n\n\n

Kuru, Selim S., \u201cBir Dilin Derinlerinde: \u015einasi Tekin\u2019in Eserlerine Bir Yakla\u015f\u0131m Denemesi\u201d, \u015einasi Tekin\u2019in An\u0131s\u0131na: Uygurlardan Osmanl\u0131ya<\/strong>, G. Kut ve F. B. Y\u0131lmaz (der.),  Simurg Yay\u0131nlar\u0131, \u0130stanbul, 2005.<\/p>\n\n\n\n

Kut, G\u00fcnay, \u201c\u015einasi Tekin (1933-2004)\u201d, Journal of Turkish Literature<\/strong>, say\u0131 3, 2006.<\/p>\n\n\n\n

\u0130kinci T\u00fcrk Tarih Kongresi (1937), Kongre \u00c7al\u0131\u015fmalar\u0131 ve Kongreye Sunulan Tebli\u011fler<\/strong>, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, \u0130stanbul, 1943.<\/p>\n\n\n\n

Mansel, Arif M\u00fcfid, \u201cPrehistorik Boyal\u0131 Keramik K\u00fclt\u00fcrleri\u201d, Belleten, <\/strong>cilt I, say\u0131 3-4, 1937.<\/p>\n\n\n\n

Mertcan, Hakan, T\u00fcrk Modernle\u015fmesinde Arap Aleviler (Tarih, Kimlik, Siyaset)<\/strong>, 4. B., Karahan Kitabevi, Adana, 2020.<\/p>\n\n\n\n

Sevin, Veli, Eski Anadolu ve Trakya. Ba\u015flang\u0131c\u0131ndan Pers Egemenli\u011fine Kadar<\/strong>, \u0130leti\u015fim, \u0130stanbul, 2003.<\/p>\n\n\n\n

Tarsus Hars Komitesi, \u201cEti T\u00fcrkleri Hakk\u0131nda Bir Et\u00fct\u201d, \u0130\u00e7el<\/strong>, say\u0131 4, 1938.<\/p>\n\n\n\n

Tarsus Hars Komitesi, \u201cEti T\u00fcrkleri Hakk\u0131nda Bir Et\u00fct (Devam)\u201d, \u0130\u00e7el<\/strong>, say\u0131 5, 1938.<\/p>\n\n\n\n

Tekin-Alpay, G\u00f6n\u00fcl, \u201c<\/em>\u015einasi Bey ile Ge\u00e7<\/strong>en Bir \u00d6m\u00fcr\u201d, \u015einasi Tekin\u2019in An\u0131s\u0131na: Uygurlardan Osmanl\u0131ya<\/strong>, G. Kut ve F. B. Y\u0131lmaz (der.), Simurg Yay\u0131nlar\u0131, \u0130stanbul, 2005.<\/p>\n\n\n\n

Tekin, \u015einasi, Uygurca Metinler I: Kuan\u015fi \u0130m Pusar (Ses \u0130\u015fiten \u0130lah) Vap \u1e25ua ki atl\u0131\u0121 nom \u00e7e\u00e7eki sudur (Saddharmapu\u014b\u1e0dar\u012bka-S\u016btra)<\/strong>, Atat\u00fcrk \u00dcniversitesi Yay\u0131nlar\u0131, Erzurum, 1960.<\/p>\n\n\n\n

Tekin, \u015einasi, Uygurca Metinler II: Maytrisimit: Burkanc\u0131lar\u0131n Mehd\u00eesi Maitreya ile Bulu\u015fma. Uygurca \u0130ptida\u00ee Bir Dram: Burkanc\u0131l\u0131\u011f\u0131n Vaibh\u00e2\u015fka Tarikatine Ait Bir Eserin Uygurcas\u0131<\/strong>, Atat\u00fcrk \u00dcniversitesi Yay\u0131nlar\u0131, Ankara, 1976.<\/p>\n\n\n\n

Tekin, \u015einasi, Eski T\u00fcrklerde Yaz\u0131, K\u00e2\u011f\u0131t, Kitap ve K\u00e2\u011f\u0131t Damgalar\u0131<\/strong>, Eren Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1993.<\/p>\n\n\n\n

Tekin, \u015einasi, \u0130\u015ftikak\u00e7\u0131n\u0131n K\u00f6\u015fesi. T\u00fcrk Dilinde Kelimelerin ve Eklerin Hayat\u0131 \u00dczerine Denemeler<\/strong>, Simurg Yay\u0131nlar\u0131, \u0130stanbul, 2001.<\/p>\n\n\n\n

Timur, Taner, \u201cOsmanl\u0131 Miras\u0131\u201d, Ge\u00e7i\u015f S\u00fcrecinde T\u00fcrkiye<\/strong>, Der. \u0130. C. Schick ve E. A. Tonak (der.), Belge Yay\u0131nlar\u0131, \u0130stanbul, 1990.<\/p>\n\n\n\n

Tun\u00e7ay, Mete, T\u00fcrkiye Cumhuriyeti\u2019nde Tek Parti Y\u00f6netimi\u2019nin Kurulmas\u0131 (1923-1931)<\/strong>, 4. B., Tarih Vakf\u0131 Yurt Yay\u0131nlar\u0131, \u0130stanbul, 2005.<\/p>\n\n\n\n

T\u00fcrk Tarih Kurumu Ar\u015fivi 16\/ 9 (1-5).<\/p>\n\n\n\n

\u00dcnal, Ahmet, Hititler Devrinde Anadolu 1<\/strong>,<\/em> Arkeoloji ve Sanat, \u0130stanbul, 2002.<\/p>\n\n\n\n

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[1]<\/a> Bu makale, daha \u00f6nce, Tarih ve Toplum<\/em> Dergisi\u2019nin 19. say\u0131s\u0131nda (Bahar 2022) yay\u0131mlanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

[2]<\/a> Daha geni\u015f bilgi i\u00e7in bkz. G\u00f6n\u00fcl Alpay Tekin, \u201c\u015einasi Bey ile Ge\u00e7en Bir \u00d6m\u00fcr\u201d, \u015einasi Tekin\u2019in An\u0131s\u0131na: Uygurlardan Osmanl\u0131ya<\/strong>, G. Kut ve F. B. Y\u0131lmaz (der.), Simurg Yay\u0131nlar\u0131, \u0130stanbul, 2005, s. 24-73; Selim S. Kuru, \u201cBir Dilin Derinlerinde: \u015einasi Tekin\u2019in Eserlerine Bir Yakla\u015f\u0131m Denemesi\u201d, a.g.e.<\/strong>, s. 74-86; G\u00fcnay Kut, \u201c\u015einasi Tekin (1933-2004)\u201d, Journal of Turkish Literature<\/strong>, say\u0131 3, 2006, s. 147-152.<\/p>\n\n\n\n

[3]<\/a> \u015einasi Tekin, Uygurca Metinler I: Kuan\u015fi \u0130m Pusar (Ses \u0130\u015fiten \u0130lah) Vap \u1e25ua ki atl\u0131\u0121 nom \u00e7e\u00e7eki sudur (Saddharmapu\u014b\u1e0dar\u012bka-S\u016btra)<\/strong>, Atat\u00fcrk \u00dcniversitesi Yay\u0131nlar\u0131, Erzurum, 1960; Tekin, Uygurca Metinler II: Maytrisimit: Burkanc\u0131lar\u0131n Mehd\u00eesi Maitreya ile Bulu\u015fma. Uygurca \u0130ptida\u00ee Bir Dram: Burkanc\u0131l\u0131\u011f\u0131n Vaibh\u00e2\u015fka Tarikatine Ait Bir Eserin Uygurcas\u0131<\/strong>, Atat\u00fcrk \u00dcniversitesi Yay\u0131nlar\u0131, Ankara, 1976; Tekin, Eski T\u00fcrklerde Yaz\u0131, K\u00e2\u011f\u0131t, Kitap ve K\u00e2\u011f\u0131t Damgalar\u0131<\/strong>, Eren Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1993; Tekin, \u0130\u015ftikak\u00e7\u0131n\u0131n K\u00f6\u015fesi. T\u00fcrk Dilinde Kelimelerin ve Eklerin Hayat\u0131 \u00dczerine Denemeler<\/strong>, Simurg Yay\u0131nlar\u0131, \u0130stanbul, 2001.<\/p>\n\n\n\n

[4]<\/a> Mustafa S. Ka\u00e7alin, \u201cProf. Dr. \u015einasi Tekin [1933-2004]\u201d, T\u00fcrkl\u00fck Ara\u015ft\u0131rmalar\u0131 Dergisi<\/strong>, say\u0131 16, G\u00fcz 2004, s. 269-298; Yorgo Dedes, \u201c\u015einasi Tekin Bibliyografyas\u0131\u201d, \u015einasi Tekin\u2019in An\u0131s\u0131na<\/strong>, s. 87-99; Abdulkadir Erkal, \u201cProf. Dr. \u015einasi Tekin\u2019in Hayat\u0131 ve Eserleri\u201d, A. \u00dc. T\u00fcrkiyat Ara\u015ft\u0131rmalar\u0131 Enstit\u00fcs\u00fc Dergisi<\/strong>, say\u0131 27, 2005 (Prof. Dr. \u015einasi Tekin \u00d6zel Say\u0131s\u0131), s. 1-20.<\/p>\n\n\n\n

[5]<\/a> Heval Bozbay ve Hakan Mertcan, \u201cT\u00fcrk Tarih Tezinde Eti (Hitit) T\u00fcrkleri ve Eti T\u00fcrkl\u00fc\u011f\u00fc \u0130ddias\u0131yla Nusayrilerin (Arap-Alevilerin) Asimilasyonu\u201d, Resmi \u0130deoloji S\u00f6zl\u00fc\u011f\u00fc<\/strong>, Fikret Ba\u015fkaya ve Tolga Ersoy (der.), Maki Bas\u0131n Yay\u0131n, Ankara, 2007, s. 172-173.<\/p>\n\n\n\n

[6]<\/a> B\u00fc\u015fra Ersanl\u0131, \u0130ktidar ve Tarih T\u00fcrkiye\u2019de \u201cResmi tarih\u201d Tezinin Olu\u015fumu (1929-1937)<\/strong>, \u0130stanbul, \u0130leti\u015fim Yay\u0131nlar\u0131, 2003, s. 108.<\/p>\n\n\n\n

[7]<\/a> Ersanl\u0131, a.g.e.<\/strong>, s. 110.<\/p>\n\n\n\n

[8]<\/a> Arif M\u00fcfid Mansel, \u201cPrehistorik Boyal\u0131 Keramik K\u00fclt\u00fcrleri\u201d, Belleten<\/strong>,cilt I, say\u0131 3\u20134, 1937, s. 671.<\/p>\n\n\n\n

[9]<\/a> Mete Tun\u00e7ay, T\u00fcrkiye Cumhuriyeti\u2019nde Tek Parti Y\u00f6netimi\u2019nin Kurulmas\u0131 (1923-1931)<\/strong>, 4. B., Tarih Vakf\u0131 Yurt Yay\u0131nlar\u0131, \u0130stanbul, 2005, s. 310.<\/p>\n\n\n\n

[10]<\/a> Tun\u00e7ay, a.g.e., s. 312, 26. dipnot.<\/p>\n\n\n\n

[11]<\/a> Afet Hf. [\u0130nan]vd., T\u00fcrk Tarihinin Ana Hatlar\u0131<\/strong>, Devlet Matbaas\u0131, \u0130stanbul, 1930. Kitapta, Osmanl\u0131 tarihine s\u0131n\u0131rl\u0131 bir yer verildi\u011fi de belirtilmelidir.<\/p>\n\n\n\n

[12]<\/a> Etienne Copeaux, Tarih Ders Kitaplar\u0131nda (1931-1993) T\u00fcrk Tarih Tezinden T\u00fcrk-\u0130sl\u00e2m Sentezine<\/strong>, \u00c7ev. Ali Berktay, 1. B., \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul, 2006, s. 61-2.<\/p>\n\n\n\n

[13]<\/a> Ersanl\u0131, a.g.e.<\/strong>, s. 139.<\/p>\n\n\n\n

[14]<\/a> Ersanl\u0131, a.g.e.<\/strong>, s. 143.<\/p>\n\n\n\n

[15]<\/a> Birinci T\u00fcrk Tarihi Kongresi, Konferanslar, Zab\u0131t Tutanaklar\u0131<\/strong> (Maarif Vekaleti ve T\u00fcrk Tarihi Tetkik Cemiyeti Taraf\u0131ndan Terkip Edilmi\u015ftir), T.C. Maarif Vekaleti, Ankara, 1932, s. 6-7.<\/p>\n\n\n\n

[16]<\/a> Afet [\u0130nan], \u201cTarihten evel ve tarih fecrinde\u201d, a.g.e.<\/strong>, s. 31.<\/p>\n\n\n\n

[17]<\/a> A.g.m.<\/strong>, s. 41. \u0130nan, benzer fikirleri Nisan 1930\u2019da T\u00fcrk Ocaklar\u0131 Kurultay\u0131nda da dile getirmi\u015fti. Bkz. \u0130smail Be\u015fik\u00e7i, Bilim Y\u00f6ntemi T\u00fcrkiye\u2019deki Uygulama:2.<\/strong> T\u00fcrk-Tarih Tezi, \u201cG\u00fcne\u015f-Dil Teorisi\u201d ve K\u00fcrt Sorunu<\/strong>, 1. B., Komal Yay\u0131nlar\u0131, Ankara, 1977, s. 10-2.<\/p>\n\n\n\n

[18]<\/a> Copeaux, a.g.e<\/strong>, s. 51.<\/p>\n\n\n\n

[19]<\/a> Bkz. \u0130kinci T\u00fcrk Tarih Kongresi (1937), Kongre \u00c7al\u0131\u015fmalar\u0131 ve Kongreye Sunulan Tebli\u011fler<\/strong>, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, \u0130stanbul,1943.<\/p>\n\n\n\n

[20]<\/a> Ersanl\u0131, a.g.e.<\/strong>, s. 15.<\/p>\n\n\n\n

[21]<\/a> \u015eefik Taylan Akman, \u201cT\u00fcrk Tarih Tezi Ba\u011flam\u0131nda Erken Cumhuriyet D\u00f6nemi Resm\u00ee Tarih Yaz\u0131m\u0131n\u0131n \u0130deolojik ve Politik Karakteri\u201d, Hacettepe Hukuk Fak\u00fcltesi Dergisi<\/strong>, cilt 1, say\u0131 1, 2011, s. 82-3.<\/p>\n\n\n\n

[22]<\/a> Ersanl\u0131, a.g.e.<\/strong>, s. 103.<\/p>\n\n\n\n

[23]<\/a> Ersanl\u0131, a.g.e.<\/strong>, s. 15.<\/p>\n\n\n\n

[24]<\/a> Copeaux, a.g.e.<\/strong>, s. 168. Copeaux, 1976 ders kitab\u0131nda, b\u00fct\u00fcn uygarl\u0131klar\u0131 T\u00fcrkl\u00fc\u011fe ba\u011flayan yakla\u015f\u0131mdan vaz ge\u00e7ildi\u011fini ama T\u00fcrk \u0131rk\u0131<\/em>n\u0131n niteliklerinin ortaya konulmas\u0131 i\u00e7in kullan\u0131lan hatal\u0131 mant\u0131\u011f\u0131n devam etti\u011fini, 1980 sonras\u0131 kitaplardaysa kimi eski arg\u00fcmanlar\u0131n tekrar dirildi\u011fini ifade etmektedir. Copeaux, a.g.e.<\/strong>, s. 161-68.<\/p>\n\n\n\n

[25]<\/a> Veli Sevin, Eski Anadolu ve Trakya. Ba\u015flang\u0131c\u0131ndan Pers Egemenli\u011fine Kadar<\/strong>, \u0130leti\u015fim, \u0130stanbul, 2003, s. 136\u2013177. Hitit \u0130mparatorlu\u011fu y\u0131k\u0131ld\u0131ktan sonra, Anadolu, Kuzey Mezopotamya ve g\u00fcn\u00fcm\u00fcz Suriye s\u0131n\u0131rlar\u0131 i\u00e7erisinde, Hitit soyundan geldiklerini iddia eden baz\u0131 yerel devletler kurulmu\u015ftur. Bu devletlerin de ortadan kalkmas\u0131yla Hititler, yaln\u0131zca Tevrat\u2019ta ad\u0131 ge\u00e7en ve haklar\u0131nda herhangi bir bilgi olmayan bir kavim haline gelir: Ahmet \u00dcnal, Hititler Devrinde Anadolu 1<\/strong>,<\/em> Arkeoloji ve Sanat, 2002, \u0130stanbul, s. 30-31.<\/p>\n\n\n\n

[26]<\/a> Mersin Halkevi yay\u0131n organ\u0131 olan \u0130\u00e7el<\/em>\u2019de yay\u0131mlanan, Tarsus Hars Komitesi\u2019nin yapt\u0131\u011f\u0131 ara\u015ft\u0131rmada da tarihi, etnografik ve antropolojik kan\u0131tlar getirilerek Antakya, \u00c7ukurova B\u00f6lgesi, Lazkiye sahil ve da\u011flar\u0131nda ya\u015fayan Alevilerin, T\u00fcrk oldu\u011fu tezi peki\u015ftirilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r: Tarsus Hars Komitesi, \u201cEti T\u00fcrkleri Hakk\u0131nda Bir Et\u00fct\u201d, \u0130\u00e7el<\/strong>, say\u0131 4, 1938, s. 4; Tarsus Hars Komitesi, \u201cEti T\u00fcrkleri Hakk\u0131nda Bir Et\u00fct (Devam)\u201d, \u0130\u00e7el<\/strong>, say\u0131 5, 1938, s. 17- 18. Arap Alevilerin, T\u00fcrkle\u015ftirilmesinin \u201cbilimsel\u201d temellerini atma gayretinde olan Agop Dila\u00e7ar da Hatay\u2019da verdi\u011fi konferansta, Alpin \u0131rk\u0131n \u00f6zelliklerini ve dini inan\u00e7lar\u0131n\u0131 \u00e7e\u015fitli detaylarla a\u00e7\u0131klad\u0131ktan sonra, benzer ideolojik \u00e7al\u0131\u015fmalara paralel bi\u00e7imde, Eti-T\u00fcrk-Nusayri ba\u011f\u0131n\u0131 kurar ve bu b\u00f6lgedeki Alevilerin  b\u00fcy\u00fck T\u00fcrk \u0131rk\u0131n\u0131n bir par\u00e7as\u0131 oldu\u011funu ileri s\u00fcrer. Agop Dila\u00e7ar, Alpin Irk, T\u00fcrk Etnisi, ve Hatay Halk\u0131<\/em>, C.H.P. Konferanslar Serisi<\/strong>, Kitap: 19, Ankara, Recep Uluso\u011flu Bas\u0131mevi, 1940, s. 4-17. Ayd\u0131n, Dila\u00e7ar\u2019\u0131n yakla\u015f\u0131m\u0131n\u0131 \u201cifradi \u0131rk\u00e7\u0131l\u0131k\u201d olarak nitelemektedir: Suavi Ayd\u0131n, \u201cCumhuriyet\u2019in \u0130deolojik \u015eekillenmesinde Antropolojinin Rol\u00fc: Irk\u00e7\u0131 Paradigman\u0131n Y\u00fckseli\u015fi ve D\u00fc\u015f\u00fc\u015f\u00fc\u2019\u2019, Modern T\u00fcrkiye\u2019de Siyasi D\u00fc\u015f\u00fcnce cilt 2: Kemalizm<\/strong>, Ahmet \u0130nsel (der.), 2. B., \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul, 2002, s. 365.  Eti T\u00fcrk\u00fc tezleri ve Arap Alevileri T\u00fcrkl\u00fc\u011fe asimile etme politikalar\u0131yla ilgili daha geni\u015f bilgi ve de\u011ferlendirmeler i\u00e7in ayr\u0131ca bkz. Hakan Mertcan, T\u00fcrk Modernle\u015fmesinde Arap Aleviler (Tarih, Kimlik, Siyaset)<\/strong>, 4. B., Karahan Kitabevi, Adana, 2020.<\/p>\n\n\n\n

[27]<\/a> Ersanl\u0131, a.g.e.<\/strong>, s. 16.<\/p>\n\n\n\n

[28]<\/a> Timur da, TTK ve TDK\u2019nin 1930\u2019lardaki tezlerinin bilim d\u0131\u015f\u0131l\u0131\u011f\u0131na i\u015faret eder, \u201cT\u00fcrkleri \u0131rk a\u00e7\u0131s\u0131ndan Hititlere ve S\u00fcmerlere ba\u011flayan bu tezler\u201din daha sonra terk edildi\u011fini ifade eder ama bu tezlerin, \u00f6zellikle Avrupa\u2019da alay konusu<\/em> oldu\u011funu da ekleyerek. Taner Timur, \u201cOsmanl\u0131 Miras\u0131\u201d, Ge\u00e7i\u015f S\u00fcrecinde T\u00fcrkiye<\/strong>, \u0130. C. Schick ve E. A. Tonak (der.), \u0130stanbul, Belge Yay\u0131nlar\u0131, 1990, s. 16.<\/p>\n\n\n\n

(Ehlen Dergisi\u2019nin 5. say\u0131s\u0131nda yay\u0131mlanm\u0131\u015ft\u0131r, Eyl\u00fcl 2024, Y\u0131l:2 Say\u0131:5)


<\/p>\n","protected":false},"excerpt":{"rendered":"

Hakan Mertcan & Mahsuni G\u00fcl Bu makale[1], esas olarak, T\u00fcrk Tarih Kurumu Ar\u015fivi\u2019nde \u201c16\/9\u201d numaras\u0131yla yer alan \u015einasi Tekin\u2019in Eti T\u00fcrkleri\u2019yle ilgili k\u0131sa bir \u00e7al\u0131\u015fmas\u0131n\u0131 konu edinmektedir. S\u00f6z konusu \u00e7al\u0131\u015fmay\u0131 ele almadan \u00f6nce, \u015einasi Tekin\u2019in kim oldu\u011funu k\u0131saca hat\u0131rlatal\u0131m: 1933 y\u0131l\u0131nda do\u011fan Tekin, 1950\u2019de \u0130stanbul \u00dcniversitesi Edebiyat Fak\u00fcltesi T\u00fcrk Dili ve Edebiyat\u0131 B\u00f6l\u00fcm\u00fc\u2019nde y\u00fcksek \u00f6\u011frenime […]<\/p>\n","protected":false},"author":1,"featured_media":684,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"tdm_status":"","tdm_grid_status":"","footnotes":""},"categories":[5],"tags":[],"class_list":{"0":"post-676","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-tarih"},"yoast_head":"\n\u015einasi Tekin\u2019in \u2018Eti T\u00fcrkleri Meselesi\u2019 Makalesi - ehlen<\/title>\n<meta name=\"description\" content=\"Tekin\u2019in bu makalesinin neden yay\u0131nlanmad\u0131\u011f\u0131 veya 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