![\"\"](\"http:\/\/www.sanattanyansimalar.com\/images\/og%CC%86uz%20tansel%20-%201.jpg\")
Sondan ba\u015flayal\u0131m. \u201cEvrensel k\u00fclt\u00fcr m\u00fc kald\u0131, d\u00fcnyan\u0131n bu gericile\u015fmi\u015f durumunda\u201d sorusu hi\u00e7 de yersiz say\u0131lmaz. Yay\u0131lmac\u0131l\u0131k (emperyalizm) diledi\u011fi halk\u0131 bombal\u0131yor, k\u0131y\u0131ma u\u011frat\u0131yor. Orta\u00e7a\u011fdan pek de \u00fcst\u00fcn olmayan g\u00fcn\u00fcm\u00fcz\u00fcn cilas\u0131 ise uygulay\u0131mbilim (teknoloji) geli\u015fmeleri. Cep telefonu, bilgisayar, otomobil\u2026insanl\u0131\u011f\u0131 geli\u015fmi\u015f g\u00f6stermeye ara\u00e7 k\u0131l\u0131n\u0131yor. Oysa geli\u015fmi\u015flik apayr\u0131 bir nitelik. Olan bitenle ilgisi yok. <\/span><\/p>\nKonumuz olan halkbilime (folklor) ve O\u011fuz Tansel\u2019in eme\u011fine yakla\u015f\u0131m denerken dayanak a\u015famalar\u0131 olu\u015fturuyoruz. Yakla\u015f\u0131m\u0131m\u0131z\u0131n \u00f6zg\u00fcnl\u00fc\u011f\u00fc g\u00fcn\u00fcm\u00fcz ko\u015fullar\u0131 \u00fczerinden \u00e7\u00f6z\u00fcmlememize ba\u011fl\u0131. \u0130nsanl\u0131\u011f\u0131n \u00f6zellikle son otuz y\u0131l\u0131 okyanus \u00f6tesinde belirlenen \u201ckimlik\u201d siyasetiyle bi\u00e7imlendirildi. Hem de ne bi\u00e7imlendirilmek; kan, ac\u0131, g\u00f6zya\u015f\u0131\u2026 Salt siyasa olarak g\u00f6r\u00fclemez; projedir, k\u00fclt\u00fcr\u00fc de kesin kapsar. <\/span><\/p>\n Bu postmodern yapay yakla\u015f\u0131ma g\u00f6re toplumlar\u0131n ya\u015fam ili\u015fkilerinde ileri-geri diye bir ayr\u0131m yoktur. Her ya\u015fam bi\u00e7imi \u201csayg\u0131nd\u0131r.\u201d (Buna g\u00f6re s\u00f6zgelimi sa\u011falt\u0131m konusunda bilim yerine \u015faman, muska, dua, ayin, b\u00fcy\u00fc\u2026y\u00f6ntemlerini benimsemek de sayg\u0131nd\u0131r. Demokratik, bilimsel kurumlar yerine \u015fef, \u015feyh, kral, buyurgan, a\u011fa\u2026y\u00f6netimleri de sayg\u0131nd\u0131r.) T\u00fcm\u00fc \u201ckimlik\u201dtir. Modernizm ve bilim kimlikleri bask\u0131lam\u0131\u015f, d\u0131\u015flam\u0131\u015ft\u0131r. Kimlikler (etnik, dinsel, mezhepsel, cemaatsal\u2026) \u00f6zg\u00fcr olmal\u0131d\u0131r.<\/span><\/p>\n Halkbilim ilk bak\u0131\u015fta s\u00f6zkonusu postmodern kullan\u0131ma elveri\u015fli bir alan gibi g\u00f6r\u00fcnse de \u00f6z\u00fc dolay\u0131s\u0131yla \u00f6yle de\u011fildir. Tam tersi i\u015flev g\u00f6r\u00fcr, demek de yanl\u0131\u015f olmaz. Bir\u00e7ok nedeni vard\u0131r. <\/span><\/p>\n Halkbilim \u00e7al\u0131\u015fmalar\u0131 topluluklar\u0131n, halklar\u0131n birbirini tan\u0131malar\u0131n\u0131 sa\u011flar. Birbirini tan\u0131mayan sevemez. <\/span><\/p>\n<\/li>\n Halkbilim halklar\u0131n \u00f6zg\u00fcn ve ayr\u0131 yanlar\u0131ndan da \u00e7ok, belki de benzerliklerini ortaya koyabilir. Ku\u015fkusuz birebir benzerlikten s\u00f6z etmiyoruz. <\/span><\/p>\n<\/li>\n Halkbilim bu ba\u011flamda ulus \u00f6rg\u00fctlenmesinin kar\u015f\u0131t\u0131 de\u011fildir; ulus b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc besleyicidir. An\u0131msayal\u0131m, kimlik siyasalar\u0131n\u0131n dola\u015f\u0131ma giri\u015finden ony\u0131llar \u00f6nce de halkbilim vard\u0131. <\/span><\/p>\n<\/li>\n Halkbilim devingendir, dura\u011fan de\u011fildir. Yarat\u0131c\u0131s\u0131 halk taraf\u0131ndan yeniden yeniden olu\u015fturulur. Olumsuz yanlar varsa ar\u0131nd\u0131r\u0131l\u0131r. Oysa bir edebiyat yap\u0131t\u0131n\u0131n bile \u00f6z\u00fcn\u00fc onarma olana\u011f\u0131 bulunmaz. <\/span><\/p>\n<\/li>\n Halkbilim de\u011ferler ta\u015f\u0131y\u0131c\u0131s\u0131d\u0131r. \u00d6zellikle \u00e7ocuklar\u0131n gereksinimi b\u00fcy\u00fckt\u00fcr. <\/span><\/p>\n<\/li>\n<\/ul>\n Say\u0131lmaya \u00e7al\u0131\u015f\u0131lan niteliklerin, yap\u0131tlar\u0131nda belirgince g\u00f6zlendi\u011fi Usta Halkbilimci-Ozan O\u011fuz Tansel (15 \u015eubat 1915-30 Ekim 1994) T\u00fcrk k\u00fclt\u00fcr\u00fcnde \u00e7ok \u00f6zg\u00fcn ve verimli bir ki\u015filiktir. O\u011fuz Tansel\u2019de (t\u0131pk\u0131 Pertev Naili Boratav\u2019da, Sedat Veyis \u00d6rnek\u2019teki gibi) T\u00fcrk Devriminin evrensel k\u00fclt\u00fcr yakla\u015f\u0131m\u0131n\u0131n izleri a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. Bu yans\u0131ma Anadolu\u2019nun t\u00fcm k\u00fclt\u00fcr ve uygarl\u0131klar\u0131n\u0131n benimsenmesi ve \u00f6z\u00fcmsenmesi; T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn an\u0131lan birikimle ili\u015fkisinin ortaya \u00e7\u0131kar\u0131lmas\u0131; \u00e7al\u0131\u015fmalar\u0131n, yap\u0131tlar\u0131n T\u00fcrkiye topra\u011f\u0131n\u0131n tarihine ve ger\u00e7eklerine yaslanmas\u0131 anlay\u0131\u015f\u0131na dayan\u0131r ki t\u00fcm\u00fcyle bilimseldir. <\/span><\/p>\n O\u011fuz Tansel \u00f6d\u00fcns\u00fcz bir T\u00fcrk\u00e7e ustas\u0131 ve tutkunudur. Yeni s\u00f6zc\u00fckler t\u00fcretir, dilin s\u0131n\u0131rlar\u0131yla oynamay\u0131, dili i\u015flemeyi sever. \u015eiirlerinde ve masallar\u0131nda \u00f6z T\u00fcrk\u00e7e s\u00f6zc\u00fcklere b\u00fcy\u00fck \u00f6nem verir. Ayr\u0131ca kendi t\u00fcretti\u011fi s\u00f6zc\u00fckler kullan\u0131r. K\u0131ndam, \u00fc\u011frelemek, \u00f6zek, b\u00fcng\u00fcldemek, \u015f\u0131v\u015f\u0131v, urun, \u00f6lgenlik, keler, y\u00f6net, tamu, y\u0131lb\u0131rdamak, boncukcalba, \u0131ramak, s\u0131nat, g\u00fczleyin, yumu\u015f\u00e7u, giyit, k\u00fc\u015f\u00fcmlenmek, b\u00f6\u011feleyin, \u00fc\u011frelenmek, esenle(\u015f)mek, farda, k\u0131yadalamak, metel, zeneyet, bile, \u00e7alba, e\u015fkin, sur, \u00e7\u0131dam, \u00f6r\u00fczger, ya\u011f\u0131, tutarga, tamu, bar, yetik, bellik, a\u011fnamak, ivedilenmek, anar, vb. s\u00f6zc\u00fckler buna \u00f6rnektir. (Yad\u0131rgad\u0131\u011f\u0131m\u0131z s\u00f6zc\u00fckler varsa bu, T\u00fcrk\u00e7eye yabanc\u0131la\u015fmam\u0131zdand\u0131r.) Mavi s\u00f6zc\u00fc\u011f\u00fc ise g\u00fczele, iyiye, do\u011fruya dair anlamlar i\u00e7eren bir boyut kazan\u0131r. Onun yap\u0131tlar\u0131nda Atat\u00fcrk\u2019\u00fcn kurdu\u011fu T\u00fcrk Dil Kurumu\u2019nun Derleme ve Tarama s\u00f6zl\u00fcklerinin somutla\u015ft\u0131rd\u0131\u011f\u0131 T\u00fcrk\u00e7enin vars\u0131ll\u0131\u011f\u0131 ger\u00e7e\u011fi Tansel\u2019i deyim yerindeyse u\u00e7 denemelere y\u00f6neltmi\u015ftir. Y\u00fczy\u0131llar sonra anadiliyle, T\u00fcrk\u00e7esiyle yaz\u0131l\u0131 alanda yeniden bulu\u015fan ulus i\u00e7in O\u011fuz Tansel b\u00fcy\u00fck bir kazan\u0131md\u0131r, \u015fanst\u0131r. Rahatl\u0131kla dillendirilebilir: <\/span>O\u011fuz Tansel T\u00fcrk\u00e7enin u\u00e7beyidir!<\/b><\/span><\/p>\n 40 Ku\u015fa\u011f\u0131n\u0131n toplumcu ger\u00e7ek\u00e7i ozanlar\u0131 aras\u0131nda say\u0131lsa da O\u011fuz Tansel\u2019in, 40 Ku\u015fa\u011f\u0131yla da yer yer \u00f6rt\u00fc\u015fmeyen, lirik ve kendine \u00f6zg\u00fc bir \u015fiiri vard\u0131r. \u015eiiri masallar\u0131n\u0131 (ki yo\u011fun bi\u00e7imde masallar derlemi\u015ftir), masallar\u0131 \u015fiirlerini etkiler. Masallar\u0131n\u0131n \u015fiirselli\u011fi ise apayr\u0131 bir g\u00fczelliktir, T\u00fcrk\u00e7e \u015f\u00f6lenidir. <\/span><\/p>\n O\u011fuz Tansel masallar\u0131m\u0131z\u0131 e\u011fitsel erek y\u00f6n\u00fcnde en g\u00fczel bi\u00e7imde i\u015fler. Giderek korkudan, bo\u015f inan\u00e7lardan ar\u0131tarak \u00e7ocuklar\u0131n geli\u015fimine en uygun duruma getirmi\u015f olur. Bu masallarla \u00e7ocuklar\u0131n d\u00fc\u015f d\u00fcnyalar\u0131 vars\u0131lla\u015f\u0131r. T\u00fcrk\u00e7emizin doyulmaz \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131n\u0131 ya\u015farlar. Tansel sevgi, karde\u015flik, e\u015fitlik, adalet ve do\u011fa sevgisini, tutkusunu yayar. <\/span><\/p>\n De\u011ferli Yazar Adnan Binyazar\u2019\u0131n \u015fu d\u00fc\u015f\u00fcncesi, ne denli yinelense yeridir: (O\u011fuz Tansel), \u201cbir kanad\u0131 halk, bir kanad\u0131 duygu, bir kanad\u0131 bilgelik, \u00fc\u00e7 kanatl\u0131 bir masal ku\u015fu\u201ddur. <\/span><\/p>\n T\u00fcrk Dil Kurumu \u00c7ocuk Yaz\u0131n\u0131 \u00d6d\u00fcl\u00fc ilk kez 1977\u2019de Al\u2019l\u0131 ile F\u0131rf\u0131r\u0131 ile O\u011fuz Tansel\u2019e verildi\u011fini de an\u0131msatal\u0131m. <\/span><\/p>\n \u00d6zelde masallar\u0131, genelde ise T\u00fcrk halkbilim birikimini \u00e7a\u011fc\u0131l ve \u00f6zg\u00fcn bak\u0131\u015fla yeniden i\u015fleyerek gereken \u00fcst\u00fcn d\u00fczeye ula\u015ft\u0131rmak, Tansel\u2019in ba\u015fat amac\u0131yd\u0131. <\/span><\/p>\n Anadolu topra\u011f\u0131na sa\u011flam basman\u0131n \u00f6nemini vurgulad\u0131\u011f\u0131 bir s\u00f6yle\u015fisinde, S\u00fcmerlerden, Friglerden, Sel\u00e7uklulardan, Osmano\u011fullar\u0131ndan gelen \u201cAnadolu halk k\u00fclt\u00fcr\u00fc denizi\u201dne dayanmak gerekti\u011fini belirtir. Bu anlay\u0131\u015f\u0131 \u201c[S]anat\u0131n b\u00fct\u00fcn dallar\u0131nda vazge\u00e7ilmez en k\u00f6kl\u00fc ilke\u201d sayar. (Korkmazgil, 1976). Yetkin birikimiyle, s\u00f6zkonusu yakla\u015f\u0131m y\u00f6n\u00fcnde, insanc\u0131, e\u015fitlik\u00e7i bilinciyle benzersiz yap\u0131tlar yarat\u0131r. <\/span><\/p>\n Tansel\u2019le ilgili \u015fu belirleme de \u00e7ok ilgi \u00e7ekicidir: <\/span><\/p>\n \u201c\u00dcnl\u00fc yazar, ara\u015ft\u0131rmac\u0131, ozan O\u011fuz Tansel: \u2018La Fontaine\u2019e mal edilen, d\u00fcnya \u00e7ocuklar\u0131na ve T\u00fcrk \u00e7ocuklar\u0131na ezberletilmeye \u00e7al\u0131\u015f\u0131lan \u00e7ok bilinen masallar\u0131, 16. y\u00fczy\u0131l yazarlar\u0131ndan Geyve Sipahisi G\u00fcvahi Yazmalar\u0131\u2019n\u0131n \u00f6zg\u00fcn kopyalar\u0131nda buldum\u2019 derken, \u2018Bat\u0131 Uygarl\u0131\u011f\u0131\u2019n\u0131n temeli say\u0131lan Yunan S\u00f6ylencebilimi (Mitoloji, Efsanebilimi)ne kaynakl\u0131k etmi\u015f olan bu masallar, as\u0131rlar \u00f6nce Osmanl\u0131 T\u00fcrkleri taraf\u0131ndan derlenip, kay\u0131t alt\u0131na al\u0131nm\u0131\u015flard\u0131r…\u2019 de\u011ferlendirmesini yapar\u201d (Balaman, 2011). <\/span><\/p>\n Yine bir\u00e7ok usta yazar O\u011fuz Tansel\u2019in masallar\u0131ndaki \u015fiirselli\u011fe vurgu yaparlar. Fakir Baykurt \u201c…\u015fiir gibi bir dille yeniden yazd\u0131\u011f\u0131 masallar\u201d (Baykurt, 1996: 15), \u00dcmit Sar\u0131aslan \u201cMasallardaki insan s\u0131cakl\u0131\u011f\u0131na dokunmak, g\u00f6zelerine sinmi\u015f \u015fiirin b\u00fcy\u00fcs\u00fcne varmak\u201d (Sar\u0131aslan, 1996: 22-23) bi\u00e7imindeki vurgular\u0131yla bu vars\u0131ll\u0131\u011f\u0131 belirtirler. Berin Ta\u015fan ise \u015f\u00f6yle yazar: \u201cDerin d\u00fcnya ve T\u00fcrk halk bilgisini, \u015fairli\u011fini, T\u00fcrk diline olan vurgunlu\u011funu bilin\u00e7le ve \u00f6z\u00fcmseyerek derledi\u011fi masallara da katmas\u0131n\u0131 bilmi\u015ftir (Ta\u015fan, 1996: 90). <\/span><\/p>\n Can dostu Metin Elo\u011flu, Tansel\u2019in kitaplar\u0131na yazd\u0131\u011f\u0131 g\u00fczel yaz\u0131da, masallardaki \u015fiirsel anlat\u0131m\u0131 ve bunun olu\u015fturdu\u011fu yepyeni \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 saptar: \u201cO\u011fuz Tansel\u2019in masallar\u0131ndaki \u00f6zsu ta T\u00fcrkeli uygarl\u0131klar\u0131n\u0131n geli\u015fken halk yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131n kaynaklar\u0131ndan besleniyor ya; o, ayd\u0131n-d\u00fc\u015f\u00fcn\u00fcr-sanat\u00e7\u0131 bile\u015fiminin \u015fa\u015fmaz yordam\u0131yla, ozanl\u0131\u011f\u0131n\u0131n se\u00e7kin payandalar\u0131n\u0131 da bu tutkusal u\u011fra\u015fa ekleyerek, de\u011fi\u015fik tadda c\u0131v\u0131lt\u0131l\u0131 bir yeni masal tan\u0131m\u0131n\u0131 sapt\u0131yor, irdeliyor,-bir bak\u0131ma somutla\u015ft\u0131r\u0131yor\u201d der. <\/span><\/p>\n O\u011fuz Tansel\u2019in \u00e7ocuklar\u0131 Prof. Dr. Ays\u0131t Tansel, \u00c7i\u011fdem Tansel (ne yaz\u0131k ki y\u0131llar \u00f6nce ya\u015fam\u0131n\u0131 yitirdi, sayg\u0131yla an\u0131yorum) ile yine usta bir Yazar-\u00c7evirmen \u00dclk\u00fcn Tansel ola\u011fan\u00fcst\u00fc \u00e7abalar\u0131yla, babalar\u0131n\u0131n yay\u0131mlanma olana\u011f\u0131 bulunamam\u0131\u015f yap\u0131tlar\u0131n\u0131 da g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kard\u0131lar. Bask\u0131s\u0131 t\u00fckenmi\u015f kitaplar\u0131n\u0131 yeniden yay\u0131mlad\u0131lar. <\/span><\/p>\n \u00d6nceki kitaplar\u0131na girmeyen \u015fiirleri \u201cDa\u011f\u0131 \u00d6pmeler\u201d ad\u0131yla okura ula\u015ft\u0131. Masal yap\u0131tlar\u0131 \u201cAlt\u0131 Karde\u015fler\u201d, \u201c\u00dc\u00e7 K\u0131zlar\u201d, \u201cYedi Devler\u201d ve \u201cMavi Gelin\u201din yeniden bas\u0131mlar\u0131 yap\u0131ld\u0131. Se\u00e7me \u015fiirleri \u201cMasal D\u00fcnyas\u0131\u201d ad\u0131yla T\u00fcrk\u00e7e ve \u0130ngilizce yay\u0131mland\u0131. \u201cCan\u0131m O\u011fuzcu\u011fum \u2013 O\u011fuz Tansel\u2019e Mektuplar\u201d adl\u0131 kitap, dostu Metin Elo\u011flu\u2019nun O\u011fuz Tansel\u2019e mektuplar\u0131ndan olu\u015fuyor. \u201cZakkum \u00c7i\u00e7e\u011fi Tan Yerinde Antalya Dolaylar\u0131 \u00dczerine \u015eiirler\u201d O\u011fuz Tansel\u2019in Antalya \u015fiirlerini i\u00e7eriyor. <\/span><\/p>\n O\u011fuz Tansel\u2019in belirtti\u011fi, halk ekinine dayanan sanat d\u00fc\u015f\u00fcncesinin kar\u015f\u0131s\u0131na, k\u00fcreselle\u015fmeyle birlikte, insandan, toplumdan yal\u0131t\u0131lm\u0131\u015f bir s\u0131\u011f anlay\u0131\u015f \u00e7\u0131kar\u0131ld\u0131. Gelene\u011fin olumlu de\u011ferlerinden ve bilgisinden uzakla\u015ft\u0131r\u0131lan insanl\u0131k, t\u00fcketim toplumunun tek boyutlulu\u011funa, anamalc\u0131l\u0131\u011f\u0131n ekinsel mant\u0131\u011f\u0131na yazg\u0131l\u0131 k\u0131l\u0131nd\u0131. Ortak kayg\u0131 ve durumlar\u0131n g\u00fczelduyusal kal\u0131t\u0131n\u0131 olu\u015fturmas\u0131 gereken sanat, \u015fiir, halkbilim; ayr\u0131\u015ft\u0131rman\u0131n, farkl\u0131la\u015ft\u0131rman\u0131n, d\u0131\u015flaman\u0131n, moda deyimle \u201c\u00f6teki\u201dle\u015ftirmenin arac\u0131 oldu.<\/span><\/p>\n O\u011fuz Tansellerin \u00f6m\u00fcrlerini verdikleri d\u00fc\u015f\u00fcncelerin, yaratt\u0131klar\u0131 evrensel nitelikteki yap\u0131tlar\u0131n \u00f6nemini art\u0131r\u0131yor. G\u00fcn\u00fcm\u00fcz insanl\u0131k ekininin bu birikime b\u00fcy\u00fck gereksinimi var. <\/span><\/p>\n Onun sanat\u0131nda masal ve \u015fiir i\u00e7 i\u00e7edir, sarma\u015fdola\u015ft\u0131r. Masal D\u00fcnyas\u0131 adl\u0131 \u015fiirinde masallara olan tutkusunu nas\u0131l da g\u00fczel dillendirir: \u201cO masadaki g\u00fcvercinler mi \/ B\u00f6yle h\u00fcr dola\u015fan bu g\u00f6klerde \/ Y\u0131kan\u0131rlar maviliklerde; \/ Bir k\u0131ral k\u0131z\u0131 kimi, \/ Kimi \u015fehzade sevgilisi, \/ Hat\u0131ralar gibi u\u00e7tular kanat kanat… \/ Bir halk t\u00fcrk\u00fcs\u00fcnde kaybederim kendimi \/ Bir masal d\u00fcnyas\u0131nda ya\u015far, \/ Bir halk t\u00fcrk\u00fcs\u00fcnde bulurum seni.<\/span><\/p>\n Bu sat\u0131rlar\u0131n yazar\u0131, Hasan H\u00fcseyin Korkmazgil\u2019in Ankara Maltepe Camisindeki tabutu ba\u015f\u0131nda n\u00f6bet tutanlardan biriydi. Tansel\u2019in kaleminden, \u00dcmit Sar\u0131aslan A\u011fabeyden \u00f6\u011freniyorum ki me\u011fer O\u011fuz Tansel de oradaym\u0131\u015f. Korkmazgil ile dostlard\u0131. B\u00fcy\u00fck ac\u0131 duymu\u015ftur. Y\u0131llar sonra yap\u0131tlar\u0131 \u00fczerine yazd\u0131k, yaz\u0131yoruz. Sar\u0131aslan\u2019\u0131n yazd\u0131\u011f\u0131 gibi, evet, nereden bilirdik\u2026<\/span><\/p>\n G\u00dcNAY G\u00dcNER<\/span><\/b><\/p>\n 1 Kas\u0131m 2018<\/span><\/i><\/p>\n O\u011fuz Tansel\u2019in Ba\u015fl\u0131ca Yap\u0131tlar\u0131: <\/b><\/span><\/p>\n \u015eiir:<\/b><\/span> \u201cSavrulmay\u0131 Bekleyen Harman\u201d (1953), \u201cG\u00f6z\u00fcn\u00fc Sevdi\u011fim\u201d (1962, Dost Yay\u0131nlar\u0131), \u201cSar\u0131k\u0131z Yolu\u201d (Toplu \u015eiirler, 1986, Yaz Yay\u0131nlar\u0131), \u201cDa\u011f\u0131 \u00d6pmeler\u201d (1999, Yap\u0131 Kredi Yay\u0131nlar\u0131), \u201cMutluluk Pe\u015finde\u201d (Se\u00e7me \u015eiirler, 2005, Evrensel Bas\u0131m Yay\u0131n), <\/span><\/p>\n Masal:<\/b><\/span> \u201cAlt\u0131 Karde\u015fler\u201d (1959, Dost Yay\u0131nlar\u0131), \u201cYedi Devler\u201d (1962, 2003, MEB Yay\u0131nlar\u0131), \u201c\u00dc\u00e7 K\u0131zlar\u201d (1963, Dernek Yay\u0131nlar\u0131), \u201cMavi Gelin\u201d (1966, Yaz Yay\u0131nlar\u0131), \u201cAl\u2019l\u0131 ile F\u0131rf\u0131r\u0131\u201d (2 cilt, 1976; 2012, Elips Kitap), \u201cBir de Varm\u0131\u015f \u0130ki de Varm\u0131\u015f\u201d (A. \u00d6zyal\u00e7\u0131ner ve di\u011ferleri ile, 1979, 2006, Boyut Yay\u0131n), \u201c\u00c7obanla Bey K\u0131z\u0131\u201d (1985), \u201cKonu\u015fan Bal\u0131kla Yaln\u0131z K\u0131z\u201d (1985). <\/span><\/p>\n Uyarlama:<\/b><\/span> \u201cBekta\u015fi Dedikleri\u201d (\u015eiirle\u015ftirilmi\u015f Bekta\u015fi F\u0131kralar\u0131, Metin Elo\u011flu ile, 1970; Evrensel Bas\u0131m Yay\u0131n, 2004; \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, 2007).<\/span><\/p>\n Kaynaklar:<\/b><\/span><\/span><\/p>\n Balaman, Ali R\u0131za, \u201cKar\u015f\u0131la\u015ft\u0131rmal\u0131 Kore ve T\u00fcrk Masallar\u0131na \u0130li\u015fkin Kimi G\u00f6zlemler\u201d, 1. Uluslararas\u0131 Asya Dilleri Edebiyatlar\u0131 Sempozyumu Bildiriler Kitab\u0131, 2011<\/span><\/span><\/p>\n Korkmazgil, Hasan H\u00fcseyin, \u201cBir Masal Ustas\u0131, O\u011fuz Tansel\u201d 1976, Yeni Halk\u00e7\u0131 Gazetesi, Ankara<\/span><\/span><\/p>\n \u201c\u00dc\u00e7 Kanatl\u0131 Masal Ku\u015fu: O\u011fuz Tansel\u201d, Haz\u0131rlayan: Metin Turan, 1996<\/span><\/span><\/p>\n \n <\/p>","protected":false},"excerpt":{"rendered":" Sondan ba\u015flayal\u0131m. \u201cEvrensel k\u00fclt\u00fcr m\u00fc kald\u0131, d\u00fcnyan\u0131n bu gericile\u015fmi\u015f durumunda\u201d sorusu hi\u00e7 de yersiz say\u0131lmaz. Yay\u0131lmac\u0131l\u0131k (emperyalizm) diledi\u011fi halk\u0131 bombal\u0131yor, k\u0131y\u0131ma u\u011frat\u0131yor. Orta\u00e7a\u011fdan pek de \u00fcst\u00fcn olmayan g\u00fcn\u00fcm\u00fcz\u00fcn cilas\u0131 ise uygulay\u0131mbilim (teknoloji) geli\u015fmeleri. Cep telefonu, bilgisayar, otomobil\u2026insanl\u0131\u011f\u0131 geli\u015fmi\u015f g\u00f6stermeye ara\u00e7 k\u0131l\u0131n\u0131yor. Oysa geli\u015fmi\u015flik apayr\u0131 bir nitelik. Olan bitenle ilgisi yok. Konumuz olan halkbilime (folklor) ve […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[],"_links":{"self":[{"href":"https:\/\/www.oguztansel.org\/tr\/wp-json\/wp\/v2\/posts\/13595"}],"collection":[{"href":"https:\/\/www.oguztansel.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.oguztansel.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.oguztansel.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.oguztansel.org\/tr\/wp-json\/wp\/v2\/comments?post=13595"}],"version-history":[{"count":2,"href":"https:\/\/www.oguztansel.org\/tr\/wp-json\/wp\/v2\/posts\/13595\/revisions"}],"predecessor-version":[{"id":13597,"href":"https:\/\/www.oguztansel.org\/tr\/wp-json\/wp\/v2\/posts\/13595\/revisions\/13597"}],"wp:attachment":[{"href":"https:\/\/www.oguztansel.org\/tr\/wp-json\/wp\/v2\/media?parent=13595"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.oguztansel.org\/tr\/wp-json\/wp\/v2\/categories?post=13595"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.oguztansel.org\/tr\/wp-json\/wp\/v2\/tags?post=13595"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n