{"id":6180,"date":"2026-09-12T07:31:19","date_gmt":"2026-09-12T04:31:19","guid":{"rendered":"https:\/\/zeleka.com\/?p=6180"},"modified":"2026-09-12T07:31:19","modified_gmt":"2026-09-12T04:31:19","slug":"1-caykara-yoresinde-evlenme-ve-dogum-sonrasi-bazi-inanislar-caykarada-da-aile-hayatini-kurma-codeks-comanicusta-gectigi-bicimde-kiz-alma-ya-da-kocay","status":"publish","type":"post","link":"https:\/\/zeleka.com\/?p=6180","title":{"rendered":"<div><p><strong>1. \u00c7aykara Y\u00f6resinde Evlenme ve Do\u011fum sonras\u0131 Baz\u0131 \u0130nan\u0131\u015flar\u00a0<\/strong><\/p><p>\u00c7aykara\u2019da da aile hayat\u0131n\u0131 kurma, Codeks Comanicus\u2019ta ge\u00e7ti\u011fi bi\u00e7imde \u201ck\u0131z alma\u201d ya da \u201ckocaya gitme\u201d deyimi ile ba\u015flam\u0131\u015f olurdu2. Yine bu eserde ge\u00e7ti\u011fine benze"},"content":{"rendered":"<div>\n<p><strong>1. \u00c7aykara Y\u00f6resinde Evlenme ve Do\u011fum sonras\u0131 Baz\u0131 \u0130nan\u0131\u015flar\u00a0<\/strong><\/p>\n<p>\u00c7aykara\u2019da da aile hayat\u0131n\u0131 kurma, Codeks Comanicus\u2019ta ge\u00e7ti\u011fi bi\u00e7imde \u201ck\u0131z alma\u201d ya da \u201ckocaya gitme\u201d deyimi ile ba\u015flam\u0131\u015f olurdu2. Yine bu eserde ge\u00e7ti\u011fine benzer \u015fekilde \u00c7aykara\u2019da da k\u0131z al\u0131n\u0131rken ailesine, ailenin asaletine bak\u0131l\u0131r ve buna olduk\u00e7a \u00f6nem verilirdi. Bu manada \u00c7aykara y\u00f6resinde \u201cbak anas\u0131n\u0131 al danas\u0131n\u0131\u201d deyimi olduk\u00e7a yayg\u0131nd\u0131r3. Bu \u00e7er\u00e7evede d\u00fc\u011f\u00fcn haz\u0131rl\u0131klar\u0131, d\u00fc\u011f\u00fcn s\u0131ras\u0131ndaki bir\u00e7ok gelenek eski T\u00fcrk, Anadolu ve K\u0131p\u00e7ak k\u00fclt\u00fcr\u00fcyle olduk\u00e7a benzerlik g\u00f6stermektedir. \u00c7eyiz sand\u0131\u011f\u0131n\u0131n haz\u0131rlanmas\u0131, evlenen kad\u0131n\u0131n damad\u0131n aya\u011f\u0131na basmas\u0131, aya\u011f\u0131n\u0131n alt\u0131na konulan tahta ka\u015f\u0131\u011f\u0131 k\u0131rmaya \u00e7al\u0131\u015fmas\u0131 gibi bir\u00e7ok gelenek \u00c7aykara y\u00f6resinde de varl\u0131\u011f\u0131n\u0131 korumaktad\u0131r. Bu manada bu davran\u0131\u015flara de\u011fi\u015fik anlamlar y\u00fcklenmi\u015ftir. \u00d6rne\u011fin aya\u011f\u0131 alt\u0131na konulan tahta ka\u015f\u0131\u011f\u0131n k\u0131r\u0131lmamas\u0131 u\u011fursuzluk say\u0131ld\u0131\u011f\u0131ndan gelin var g\u00fcc\u00fcyle ka\u015f\u0131\u011f\u0131 k\u0131rmaya \u00e7al\u0131\u015f\u0131rd\u01314. Ka\u015f\u0131\u011f\u0131n k\u0131r\u0131lmas\u0131 ise gelinin gitti\u011fi eve u\u011fur bereket getirmesi olarak de\u011ferlendirilmekteydi. Ayr\u0131ca gelinin evden \u00e7\u0131kar\u0131lmas\u0131 s\u0131ras\u0131nda \u00e7eyiz sand\u0131\u011f\u0131n\u0131n \u00fczerine birileri oturur ve bah\u015fi\u015f talep ederdi. Sand\u0131k \u00fczerine oturulmas\u0131 g\u00f6r\u00fcn\u00fcrde bah\u015fi\u015f talebini \u00e7a\u011fr\u0131\u015ft\u0131rsa da asl\u0131nda bunun eski T\u00fcrk inan\u0131\u015flar\u0131nda k\u0131z evindeki ata ruhlar\u0131n\u0131n memnun edilesi temelli oldu\u011fu g\u00f6r\u00fcl\u00fcr5. Yine gelin evinden kim ne alabilirse al\u0131p gelin evine getirmeye \u00e7al\u0131\u015f\u0131rd\u0131. Ger\u00e7ekte bu davran\u0131\u015f\u0131n sebebi k\u0131z\u0131n \u00e7\u0131kt\u0131\u011f\u0131 evdeki bolluk, bereket ve u\u011fur alametlerinin evlendi\u011fi eve ta\u015f\u0131nmas\u0131n\u0131 sa\u011flamakt\u0131.\u00a0<\/p>\n<p>Evlendikten sonra \u00e7ocu\u011fu olmayan e\u015flerin, Anadolu\u2019nun farkl\u0131 b\u00f6lgelerinde kar\u015f\u0131la\u015f\u0131ld\u0131\u011f\u0131 gibi hocalara giderek okunmalar\u0131 muska yapt\u0131rmalar\u0131; manevi de\u011feri bilinen \u00f6lm\u00fc\u015f ki\u015filerin mezarlar\u0131 ya da \u00f6nem atfedilen cami ve mek\u00e2nlar\u0131 ziyaret etmeleri buralarda kalmalar\u0131, yatmalar\u0131 gibi de\u011fi\u015fik inan\u0131\u015flar mevcuttur. Buna Macaristan K\u0131p\u00e7aklar\u0131nda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi \u015fifal\u0131 oldu\u011funa inan\u0131lan ve \u00c7aykara\u2019da hekim suyu olarak adland\u0131r\u0131lan maden suyuyla banyo yap\u0131lmas\u0131, bu suyun v\u00fccuda s\u00fcr\u00fclmesi, i\u00e7ilmesi ile \u00e7ocu\u011fu olmayan kad\u0131nlar\u0131n \u00e7ocuk sahibi olaca\u011f\u0131na6 inan\u0131lmas\u0131n\u0131 ilave etmek m\u00fcmk\u00fcnd\u00fcr. Buna benzer inan\u0131\u015flar Anadolu efsanelerine konu olarak i\u015flenmi\u015f ve baz\u0131 co\u011frafi mek\u00e2nlara isim kayna\u011f\u0131 olu\u015fturmu\u015ftur. Eski T\u00fcrk k\u00fclt\u00fcr\u00fc i\u00e7erisinde kar\u015f\u0131m\u0131za \u00e7\u0131kan8 ve Lavirat olarak isimlendirilen, kay\u0131nla evlenme gelene\u011fi \u00c7aykara\u2019da da g\u00f6r\u00fclmekteydi. Bu aileyi korumak, sahiplenmek, da\u011f\u0131lmas\u0131n\u0131; miras\u0131n b\u00f6l\u00fcnmesini, d\u0131\u015far\u0131ya \u00e7\u0131kmas\u0131n\u0131 \u00f6nlemek amac\u0131yla, \u00f6z anne ve k\u0131z karde\u015fler hari\u00e7 olmak \u00fczere ger\u00e7ekle\u015ftirilen bir evlenme gelene\u011fidir. \u00a0K\u0131p\u00e7ak dilinde oldu\u011fu gibi \u00c7aykara\u2019da da hamile kad\u0131nlara \u201cy\u00fckl\u00fc\u201d denilmekteydi10. Kad\u0131n\u0131n do\u011fumu yakla\u015ft\u0131k\u00e7a kocas\u0131n\u0131n do\u011facak \u00e7ocu\u011fun olumsuz etkilenebilece\u011fi gerek\u00e7esiyle hayvan bo\u011fazlamas\u0131na izin verilmezdi11. Yeni do\u011fan bebeklerin g\u00f6bek ba\u011flar\u0131 e\u015fiyle (son gelenle) beraber kedi, k\u00f6pe\u011fin yiyemeyece\u011fi vaziyette derin bir \u015fekilde g\u00f6m\u00fcl\u00fcrd\u00fc12. Aksi halde \u00e7ocu\u011fun geli\u015fiminde anormallikler olaca\u011f\u0131na, zarar g\u00f6rece\u011fine inan\u0131lmaktayd\u0131. Bu s\u00fcre\u00e7te kar\u015f\u0131la\u015f\u0131lan anormallikler alkar\u0131s\u0131 olarak tan\u0131mlan\u0131rken bunun kar\u015f\u0131s\u0131na \u201cumay\u201d denilen iyilik iyesinin\/gizli g\u00fcc\u00fc konumlanmaktayd\u0131.\u00a0<\/p>\n<p>\u201cE\u015f\u201d ya da \u201cson\u201d, eski T\u00fcrk k\u00fclt\u00fcr\u00fcnde \u201cumay\u201d terimiyle, do\u011fum yapan kad\u0131n ve \u00e7ocuklar\u0131n \u201ckoruyucusu\u201d manas\u0131nda kar\u015f\u0131l\u0131k bulurken14 bu deyim \u00c7aykara\u2019da \u201cema\u201d, \u201ckoruyucu anne\u201d \u201cana\u201d olarak anlamland\u0131r\u0131lan kavram\u0131 ak\u0131llara getirmektedir15. Tonyukuk yaz\u0131t\u0131nda \u201cuma\u201d, \u201cana\u201d manas\u0131nda olup16, \u00c7aykara\u2019da ana olarak kar\u015f\u0131l\u0131k bulan \u201cema\u201d ile benzerlik g\u00f6stermesi manidard\u0131r. \u201cEma\u201d anne, nine gibi koruyan, himaye eden, ay\u0131rt etmeden \u00e7ocuklara \u015fefkat g\u00f6steren bu manada \u201csayg\u0131ya de\u011fer\u201d anlamlar\u0131nda kullan\u0131lmaktad\u0131r. Bu vas\u0131ftaki kad\u0131nlar herkesin \u201cemas\u0131\u201d, \u015fefkatli anas\u0131d\u0131r. Eski T\u00fcrk tarihinde \u00e7ocuklar\u0131n koruyucu ruhu17 manas\u0131nda da kullan\u0131lan umay\u0131n bu y\u00f6rede anne haricinde \u00e7ocu\u011fa sahip \u00e7\u0131kmas\u0131n\u0131n bu anlam \u00e7er\u00e7evesinde anlaml\u0131 oldu\u011fu soncuna vard\u0131k. Bu kavram K\u0131p\u00e7aklarda \u201cebe\u201d \u201caba\u201d olarak kullan\u0131lmakta olup \u201cb\u00fcy\u00fck anne\u201d olarak kar\u015f\u0131l\u0131k bulmaktayd\u013118. \u00c7aykara\u2019da da K\u0131p\u00e7aklardakine benzer bi\u00e7imde \u201ceba\u201d genel manada kad\u0131nlar\u0131 vas\u0131fland\u0131ran kavram olarak kullan\u0131lmaktad\u0131r19. Eski T\u00fcrk inan\u0131\u015flar\u0131na g\u00f6re do\u011fan \u00e7ocu\u011fu o an koruyan \u201cumay\u201d ana \u00c7aykara\u2019da o ki\u015fiyi \u00f6l\u00fcnceye kadar sahiplenircesine korumaya devam ederdi. Ayr\u0131ca onu bir anne gibi hissederdi. Bu kavram etraf\u0131nda geli\u015ftirece\u011fimiz yakla\u015f\u0131mlardan birisi de ebe ile ilgilidir. \u015e\u00f6yle ki ebenin karakter \u00f6zelliklerinin huylar\u0131n\u0131n yeni do\u011fan \u00e7ocu\u011fa ge\u00e7ece\u011fine inan\u0131lmaktad\u0131r20. Bu anlay\u0131\u015f \u00e7er\u00e7evesinde \u00c7aykara\u2019da \u00e7ocu\u011fun olumlu ya da olumsuz \u00f6zelli\u011fi g\u00f6r\u00fcld\u00fc\u011f\u00fcnde bu davran\u0131\u015f\u0131ylaebesi aras\u0131nda ba\u011flant\u0131 kurulur21.\u00a0 \u00d6rne\u011fin \u00e7ocu\u011fun yemek se\u00e7mesi bile ebesiyle ili\u015fkilendirilerek \u201conun ebesi kim, o da yemek se\u00e7erdi\u201d diye ebeye referans sa\u011flanmaktayd\u013122. Bu anlam \u00e7er\u00e7evesinde bu yakla\u015f\u0131m bi\u00e7imi ile eski T\u00fcrklerdeki Umay ana koruyuculu\u011fu aras\u0131nda bir ba\u011flant\u0131 da kurulabilir23. Yani Ebe ne kadar kutluysa \u00e7ocu\u011fun da o kadar \u201ckut\u201d bulaca\u011f\u0131na inan\u0131lmaktayd\u0131.24 Ba\u015fka bir ifadeyle ebeye benzetilen \u00e7ocuk ebe koruyuculu\u011fu ile Umay ana gelene\u011fi ya\u015fat\u0131\u015fm\u0131\u015f olmaktad\u0131r.<\/p>\n<p>\u00c7ok yak\u0131n zamanlara kadar \u00c7aykara\u2019da \u201canne\u201d yerine \u201cAna\u201d kavram\u0131 kullan\u0131lmaktayd\u0131. \u201cAna\u201d deyimi ise K\u0131p\u00e7aklarda halen ayn\u0131 manada kullan\u0131lmaya devam etmektedir. Ayr\u0131ca bu kelimenin y\u00f6rede annenin kar\u015f\u0131l\u0131\u011f\u0131 olarak kullan\u0131lan \u201c(e)mana\u201d terimiyle de \u00f6rt\u00fc\u015fmemesi \u201cema\u201dn\u0131n eski T\u00fcrk k\u00fclt\u00fcr\u00fcnden tevar\u00fcs etti\u011fine bir kan\u0131t gibi durmaktad\u0131r. Ayr\u0131ca \u201cmana\u201d, anne anlam\u0131nda olup \u201cema\u201d b\u00fcy\u00fck anne yerine kullan\u0131lmaktad\u0131r. Ayr\u0131ca \u201cema\u201d \u201c ebe anne\u201d olarak da kullan\u0131lan bir terimdir. \u00a0\u00c7aykara\u2019da marazlanmak deyimi Anadolu\u2019da g\u00f6r\u00fclen, akl\u0131n\u0131 yitirmek, sara hastas\u0131 olmak, fel\u00e7 ge\u00e7irmek gibi daha ziyade ise \u00fc\u00e7 harflilere maruz kalmaya kar\u015f\u0131l\u0131k gelen \u201c\u00e7arp\u0131lman\u0131n\u201d ba\u015fka bir s\u00f6ylemidir. Bu kavram\u0131n \u015eamaniz\u2019den \u0130slami inan\u0131\u015fa ge\u00e7ti\u011fi bilinmektedir. \u00a0\u00c7aykara\u2019da \u00f6zellikle ya\u015f\u0131 ge\u00e7mi\u015f olan insanlar\u0131n olumsuz durumlar\u0131 tan\u0131mlamak i\u00e7in kulland\u0131klar\u0131 kavramlardan birisidir. Bununla beraber genel manada hal ve hat\u0131r\u0131n sa\u011fl\u0131k durumunun \u201cne halin var?\u201d \u015feklinde sorguland\u0131\u011f\u0131 bir kavramd\u0131r. \u00a0Umay eski T\u00fcrk metinlerinde ayn\u0131 zamanda \u201ckurtulma\u201d manas\u0131nda da kullan\u0131lmaktad\u0131r. \u00c7aykara y\u00f6resinde de do\u011fum yapan kad\u0131n i\u00e7in \u201ckurtuldu\u201d denilmektedir25. \u00c7ocu\u011fu anne karn\u0131nda koruyan e\u015f ile onu do\u011fduktan sonra koruyan annesi ile ebe ayn\u0131 kavramsal d\u00fczlemde ifade edilmektedir.\u00a0<\/p>\n<p><strong>1.1. K\u0131rk Basmas\u0131 (Ermenas) \u0130le \u0130lgili \u0130nan\u0131\u015flar ve Buna Kar\u015f\u0131 Al\u0131nan \u00d6nlemler:\u00a0<\/strong><\/p>\n<p>K\u00f6t\u00fc ruhlar, de\u011fi\u015fik k\u0131l\u0131klara b\u00fcr\u00fcnerek zay\u0131f ve savunmas\u0131z durumda olanlara etki ederek onlar\u0131n marazlanmalar\u0131na sebep olabilmekteydi. \u201cMarazlanmak26\u201d Eski T\u00fcrk k\u00fclt\u00fcr\u00fcnde kar\u015f\u0131m\u0131za \u00e7\u0131kan \u201challanmak\u201d kavram\u0131yla ayn\u0131 anlam \u00e7er\u00e7evesinde, \u00c7aykara\u2019da da hal ve hareketlerinde s\u0131ra d\u0131\u015f\u0131l\u0131\u011f\u0131n meydana gelmesi olarak kullan\u0131lmaktad\u0131r. Asl\u0131nda \u201challanmak\u201d \u00c7aykara\u2019da gerek hayvanlarda gerekse insanlarda g\u00f6zlenen genelde olumsuz, s\u0131ra d\u0131\u015f\u0131 davran\u0131\u015flar\u0131 \u201cbuna bir hal oldu\u201d \u015feklinde vas\u0131fland\u0131rmakla ilgili bir kavramd\u0131r27. Bu anlamda al basmas\u0131na maruz kalan kad\u0131n ya da\u00a0<\/p>\n<p>\u00e7ocuk ise onun i\u00e7in de \u201cbuna bir hal oldu\u201d tabiri kullan\u0131l\u0131r. Onun i\u00e7in yeni do\u011fum yapan kad\u0131n\u0131 ve bebe\u011fini korumak laz\u0131md\u0131r. Lohusaya k\u00f6t\u00fc ve \u00fcz\u00fcc\u00fc haberler verilmemesi ve yaln\u0131z b\u0131rak\u0131lmamas\u013128 29 bu \u00f6nlemlerden baz\u0131lar\u0131d\u0131r30. \u00c7\u00fcnk\u00fc lohusa kad\u0131n\u0131n aniden korkmas\u0131 onun zay\u0131fl\u0131k d\u00fczeyini att\u0131raca\u011f\u0131ndan k\u00f6t\u00fc ruhlar\u0131n etkisine a\u00e7\u0131k hale gelmesine sebep olmaktayd\u0131. Bu minvalde \u00c7aykara kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z bu inan\u0131\u015flar ayn\u0131 \u015fekilde Macaristan\u2019daki Kumanlarda g\u00f6r\u00fclmekte olup31 biyolojik olarak ve ruhen zay\u0131f olan lohusa kad\u0131n\u0131n bu d\u00f6nemde onun daha da zay\u0131flat\u0131l\u0131p marazlanmas\u0131na sebep olacak etkilerden korumas\u0131 gerekmekteydi. Do\u011fu ve Bat\u0131 Karadeniz, Do\u011fu Anadolu ve Toroslardaki baz\u0131 kentlerde oldu\u011fu gibi \u00c7aykara\u2019da da bu k\u0131rk g\u00fcn zarf\u0131nda \u00e7ocuk ve lohusa kad\u0131n m\u00fcmk\u00fcn oldu\u011funca g\u00fcnd\u00fcz ya da gece d\u0131\u015far\u0131 \u00e7\u0131kar\u0131lmazd\u013132. \u00d6zellikle ilk yedi g\u00fcn buna \u00e7ok daha fazla dikkat edilirdi33. Geceleri d\u0131\u015far\u0131 \u00e7\u0131kmamas\u0131 tabu d\u00fczeyinde \u00f6nemliydi34. Bu s\u00fcre zarf\u0131nda lohusan\u0131n ba\u015fka kad\u0131nlarla g\u00f6r\u00fc\u015fmesine m\u00fcmk\u00fcn oldu\u011funca izin verilmezdi35. Yine Rize, Artvin \u015eav\u015fat, Ardahan36 y\u00f6relerinde de rastlan\u0131ld\u0131\u011f\u0131 gibi lohusa kad\u0131n yaln\u0131z b\u0131rak\u0131lmaz, \u00e7ocukla beraber yatt\u0131\u011f\u0131 yere ekmek, k\u00f6m\u00fcr, s\u00fcp\u00fcrge ve Kuran\u2019\u0131 Kerim konulur. Bu \u00e7er\u00e7evede evin b\u00fcy\u00fckleri \u00f6zellikle anneanneler, babaanneler onlara yard\u0131mc\u0131 olur hem de onlar\u0131 yaln\u0131z b\u0131rakmazlard\u0131. Bir di\u011fer uygulamak \u0131rk\u0131n\u0131 \u00e7\u0131karmam\u0131\u015f olan bebe\u011fin t\u0131rnaklar\u0131n\u0131n bu s\u00fcre dolmadan kesilmemesidir3738. Trabzon genelinde bunu uygulayanlar\u0131n oran\u0131 olduk\u00e7a y\u00fcksektir. Bundan dolay\u0131 bebe\u011fin t\u0131rnaklar\u0131yla y\u00fcz\u00fcn\u00fc \u00e7izmemesi i\u00e7in ellerine \u00e7orap ge\u00e7irilirdi. Bebek m\u00fcmk\u00fcn oldu\u011funca bu k\u0131rk boyunca yabanc\u0131lara g\u00f6sterilmezdi39 40. Bir di\u011fer inan\u0131\u015f bebe\u011fin \u00fczerinden ge\u00e7ilmemesiyle ilgiliydi41. Asl\u0131nda sadece \u00e7ocuklar\u0131n de\u011fil yerde yatan yeti\u015fkin insanlar\u0131n da \u00fczerinden ge\u00e7ilmesi do\u011fru kar\u015f\u0131lanmamaktad\u0131r. \u00c7ocu\u011fun \u00fczerinden ge\u00e7ildi\u011fi taktirde \u00e7ocu\u011fun k\u0131sa boylu olaca\u011f\u0131na inan\u0131l\u0131r42. E\u011fer \u00fczerinden ge\u00e7ilmi\u015fse ters y\u00f6nde geri geri tekrar ge\u00e7ilmesi gerekirdi43. Bu inan\u0131\u015f Anadolu\u2019da, \u00e7ocu\u011fun bas\u0131k kalmas\u0131 geli\u015fememesi \u015feklinde kar\u015f\u0131l\u0131k bulur44. Hem lohusa kad\u0131na hem de bebe\u011fe Nazar, Nas, Felek dualar\u0131 okunur, yanlar\u0131na tuz, b\u0131\u00e7ak, sar\u0131msak b\u0131rak\u0131l\u0131rd\u013145. Ayr\u0131ca bebe\u011fin \u00fczerine, be\u015fi\u011fine k\u00fc\u00e7\u00fck kutucuklar i\u00e7erisinde bulunan dua ve Kur\u2019an\u2019\u0131 Kerimile nazar boncuklar\u0131 as\u0131l\u0131rd\u0131. Lohusa kad\u0131n\u0131n bulundu\u011fu yerdeki \u0131\u015f\u0131k s\u00f6nd\u00fcr\u00fclmez. Yine anne ve bebe\u011finin yast\u0131\u011f\u0131 alt\u0131na b\u0131\u00e7ak46, \u00e7ak\u0131, makas, okunmu\u015f ip47 gibi nesnelerin konulmas\u0131 \u00e2dettendir48. Yast\u0131k altlar\u0131na ayr\u0131ca, tuz, sar\u0131msak gibi nesneler de konulmaktayd\u0131.\u00a0<\/p>\n<p>Anadolu\u2019da rastland\u0131\u011f\u0131 \u015fekilde k\u00f6t\u00fc haberlerin lohusa kad\u0131na verilmesi al kar\u0131\u015f\u0131na sebep olabilecek durumlardan birisiydi. Yedi say\u0131s\u0131 eski T\u00fcrk k\u00fclt\u00fcr\u00fcnde oldu\u011fu gibi eski Anadolu ve Mezopotamya medeniyetlerinde de kutsal bir de\u011fer ta\u015f\u0131maktayd\u0131. Tuzun g\u00f6r\u00fcnmeyen zararl\u0131 varl\u0131klara ve nazara kar\u015f\u0131 genel koruyucu oldu\u011funa dair inan\u0131\u015flar \u00c7aykara\u2019da olduk\u00e7a kuvvetlidir. Buna Anadolu, Balkanlar ve Azerbaycan\u2019da da olduk\u00e7a s\u0131k rastlan\u0131r. Demir evinden e\u015fyalar\u0131n \u00f6nem arz etmesi bu maddenin Allah\u2019\u0131n bir l\u00fctfu olarak g\u00f6kten geldi\u011fine inan\u0131lmas\u0131 yani kutsiyet kesp etmesiyle alakal\u0131d\u0131r50. T\u00fcrk mitolojisine g\u00f6re ise b\u0131\u00e7ak, demir ve demircilikle alakal\u0131 oldu\u011fundan ve demircili\u011fin de kutsal ate\u015fle do\u011frudan ba\u011flant\u0131s\u0131 bulundu\u011fundan b\u00f6ylesine bir koruma g\u00fcc\u00fc bulundu\u011funa inan\u0131lmaktayd\u0131. \u00c7aykara y\u00f6resinde ayr\u0131ca yeni do\u011fum yapan kad\u0131n\u0131n yata\u011f\u0131n\u0131n d\u00f6rt bir taraf\u0131na ve alt\u0131na 7\/8 metre uzunlu\u011funda bir ip yedi52 kez Ayet\u2019el K\u00fcrs\u00fc okunarak dolan\u0131r ve serilirdi. Ayr\u0131ca bir bezin i\u00e7erisine k\u00f6m\u00fcr, sar\u0131msak, tuz53 konarak ba\u011flan\u0131r ve do\u011fum yapan kad\u0131n\u0131n yata\u011f\u0131n\u0131n bir k\u00f6\u015fesine as\u0131l\u0131rd\u013154. Lohusa kad\u0131n\u0131n ve bebe\u011fin banyo yapt\u0131\u011f\u0131 su hi\u00e7bir \u015fekilde evin d\u0131\u015f\u0131na at\u0131lmazd\u0131. Evin i\u00e7erisindeki sulu\u011fa o yoksa d\u00f6\u015feme aralar\u0131ndan d\u00f6k\u00fclerek k\u00f6t\u00fc ruhlara kar\u015f\u0131 korunma sa\u011flanmaya \u00e7al\u0131\u015f\u0131l\u0131rd\u013155. Bebe\u011fin banyosu i\u00e7in baz\u0131 ki\u015filer k\u0131rk\u0131n\u0131n \u00e7\u0131kmas\u0131n\u0131 beklerdi56. \u00c7ocu\u011fun bezi ile lohusan\u0131n elbiseleri y\u0131kand\u0131ktan sonra suyu d\u0131\u015far\u0131 at\u0131lmazd\u0131. Y\u0131kanan elbiseler ve (yamadan yap\u0131lma) bebek bezi gece d\u0131\u015far\u0131ya as\u0131lmaz57, b\u0131rak\u0131lmazd\u013158. Bunun sebebi \u00e7ocu\u011fun bezi, lohusan\u0131n elbiselerine k\u00f6t\u00fc ruhlar\u0131n musallat olmas\u0131n\u0131 engellemekti. At\u0131ld\u0131\u011f\u0131 ve as\u0131ld\u0131\u011f\u0131 takdirde marazlanaca\u011f\u0131na yani al basmas\u0131 olaca\u011f\u0131na inan\u0131lmaktayd\u013159. Bu gelenek ayn\u0131 \u015fekilde Anadolu\u2019nun bir\u00e7ok \u015fehrinde de kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.\u00a0<\/p>\n<p>Yeni do\u011fan bebe\u011fe onu nazardan, kem g\u00f6zlerden korumak amac\u0131yla \u201ct\u00fc,t\u00fc,t\u00fc\u201d diyerek p\u00fcsk\u00fcrterek t\u00fck\u00fcrmek, \u201ck\u0131rkbin kere ma\u015fallah\u201d, \u201c\u00e7irkin\u201d denilmesi adettendir60. Ayr\u0131ca t\u00fck\u00fcrmenin, \u015eamanlar\u0131n k\u00f6t\u00fc ruhlar\u0131 bedenden \u00e7\u0131karmak, hastal\u0131klar\u0131 tedavi etmek amac\u0131yla kulland\u0131klar\u0131 bir y\u00f6ntem oldu\u011funu ilave etmekte fayda vard\u0131r61. Bu ve benzeri uygulamalara Anadolu\u2019nun muhtelif yerleri, Artvin, Mucur y\u00f6releri ile Kuman T\u00fcrklerinde rastlamak m\u00fcmk\u00fcnd\u00fcr. \u00a0Yusufeli, Artvin, Ardahan, Kars y\u00f6relerinde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi \u00c7aykara\u2019da da k\u0131rk\u0131 \u00e7\u0131kmam\u0131\u015f \u00e7ocu\u011fun g\u00f6zleri bir t\u00fclbentle kapat\u0131l\u0131r. Bu \u015fekilde yap\u0131lmad\u0131\u011f\u0131 taktirde \u00e7ocu\u011fu \u015fa\u015f\u0131 olaca\u011f\u0131na inan\u0131l\u0131r.63 Bebe\u011fe bak\u0131laca\u011f\u0131 zaman t\u00fclbent besmele \u00e7ekilerek a\u00e7\u0131l\u0131r ve besleme ile kapat\u0131l\u0131rd\u013164. Yine yeni do\u011fan \u00e7ocuklar\u0131n burun ve y\u00fczlerine k\u00f6m\u00fcr isi s\u00fcr\u00fcl\u00fcr65. Bu gelenek g\u00fczelli\u011fin perdelenmesi gerek\u00e7esiyle Dede Korkut hikayelerinden bug\u00fcnlere kadar intikal etmi\u015ftir66. K\u00f6m\u00fcr s\u00fcrme Anadolu\u2019nun bir\u00e7ok ilinde nazar benzeri k\u00f6t\u00fc tesirlere kar\u015f\u0131 uygulanan g\u00f6r\u00fcn\u00fcr bir kamuflajd\u0131r. Bu manada Do\u011fu Karadeniz\u2019in, \u00f6zelinde \u00c7aykara\u2019n\u0131n \u00f6zellikle Mersin ve Antep y\u00f6releri ile benze\u015fmesi manidard\u0131r67. Asl\u0131nda \u00c7aykara\u2019daki insanlar bunun nazara kar\u015f\u0131 korunma ama\u00e7l\u0131 oldu\u011funu savunsalar da bununla beraber bu yakla\u015f\u0131m bi\u00e7imiyle k\u00f6t\u00fc ruhlar\u0131 \u00e7ocuktan uzak tutman\u0131n ama\u00e7land\u0131\u011f\u0131n\u0131 da eklemek m\u00fcmk\u00fcnd\u00fcr. Zira bu k\u00f6t\u00fc ruhlar\u0131n k\u00f6m\u00fcr, s\u00fcp\u00fcrge gibi necis \u015feylere yakla\u015famayaca\u011f\u0131 eski T\u00fcrk inan\u0131\u015f\u0131n bir sonucudur.\u00a0<\/p>\n<p>Yine lohusa kad\u0131na elbiselerin ters giydirilmesi alkaras\u0131na kar\u015f\u0131 bir ba\u015fka \u00f6nlemdir. Zira elbiselerin ters giyilmesi bir \u015feylerin ters gitmesini \u00f6nlemeye y\u00f6nelik eylemlerdendir. \u00c7aykara\u2019da halen kutlanmaya devam eden kalandar etkinliklerinde kap\u0131lara dayanan gen\u00e7ler eski, y\u0131rt\u0131k ve ters giyilmi\u015f k\u0131yafetlerle bu inan\u0131\u015f\u0131 ba\u015fka bir etkinlikle ya\u015fatmaya devam etmektedirler. \u00a0Yeni do\u011fan \u00e7ocuk, huysuzluk yapar, emmez, \u00e7ok a\u011flarsa, k\u0131rk basmas\u0131na u\u011frad\u0131\u011f\u0131na (ermenas oldu\u011funa) veya nazar de\u011fdi\u011fine inan\u0131l\u0131rsa, bir hocaya getirilir, muska yapt\u0131r\u0131l\u0131r, dualar okutulur, i\u00e7erden d\u0131\u015fardan denilen k\u00f6z s\u00f6nd\u00fcrme i\u015flemleri yap\u0131l\u0131rd\u013168. Benzer \u015feyler lohusa kad\u0131n i\u00e7in g\u00f6zlemlendi\u011finde de ayn\u0131 i\u015flemler yapt\u0131r\u0131l\u0131rd\u013169. Yeni do\u011fan bebekleri nazardan korumak i\u00e7in elbisesine, yele\u011fine, omuz k\u0131sm\u0131na ve koltuk altlar\u0131na muska, nazar boncu\u011fu as\u0131l\u0131r. Bebe\u011fin be\u015fi\u011fi, k\u0131rk\u0131 \u00e7\u0131k\u0131ncaya kadar bo\u015f sallanmaz70. Bo\u015f olarak sallan\u0131rsa \u00e7ocu\u011fun ba\u015f\u0131na olumsuz bir hal gelece\u011fine, ya\u015famayaca\u011f\u0131na inan\u0131l\u0131r. K\u0131rk\u0131 \u00e7\u0131kmam\u0131\u015f bebek be\u015fi\u011fe her yat\u0131r\u0131l\u0131p kald\u0131r\u0131l\u0131\u015f\u0131nda besmele \u00e7ekilir. Bunun sebebi be\u015fi\u011fin bo\u015f oldu\u011fu s\u00fcre\u00e7te ona musallat olabilecek k\u00f6t\u00fc ruhlar\u0131n uzakla\u015fmas\u0131n\u0131 sa\u011flamakt\u0131r. \u00a0Bu bilgiler ekseninde yeni do\u011fum yapan kad\u0131n ve yeni do\u011fan bebekler i\u00e7in kritik bir zaman e\u015fi\u011fi vard\u0131r. Bu da k\u0131rk g\u00fcnd\u00fcr. Bunun neden 30 ya da 50 g\u00fcn de\u011fil de 40 oldu\u011funa dair soruya ise y\u00f6redeki insanlar lohusan\u0131n tam toparlanma s\u00fcresinin bu oldu\u011fu \u015feklinde cevapland\u0131rmaktad\u0131rlar72. \u00c7ocu\u011fun 40\u2019\u0131n\u0131 \u00e7\u0131karmak i\u00e7in Anadolu\u2019da baz\u0131 uygulamalar g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Bunlardan birisi, bir kap i\u00e7erisine k\u0131rk fincan su ve k\u0131rk \u00e7ak\u0131l ta\u015f\u0131 at\u0131l\u0131r. Bu su ile anne ve bebe\u011fi y\u0131kan\u0131rd\u0131. Bu \u015fekilde her ikisinin de t\u00fcm k\u00f6t\u00fcl\u00fcklerden ar\u0131nd\u0131\u011f\u0131na inan\u0131l\u0131rd\u013173. \u00c7aykara\u2019da k\u0131rk\u0131na gelen lohusaya gus\u00fcl abdesti ile bebe\u011fine de dualar okunarak banyo yapt\u0131r\u0131l\u0131rd\u0131.<\/p>\n<p><strong>1.2.: K\u0131rklama<\/strong>:\u00a0<\/p>\n<p>K\u0131rklama, bebe\u011fin do\u011fumdan sonraki k\u0131rk g\u00fcn\u00fc, lohusa kad\u0131n\u0131n lohusal\u0131k d\u00f6nemini tamamland\u0131\u011f\u0131 k\u0131rk\u0131nc\u0131 g\u00fcn\u00fc ifade eder75.\u00a0 K\u0131rk g\u00fcnl\u00fck k\u0131s\u0131tl\u0131 ya\u015fam ve zay\u0131f d\u00f6nem bebekle lohusa kad\u0131n\u0131n banyo yapmalar\u0131yla tamamlanm\u0131\u015f olurdu. Anadolu\u2019da ve K\u0131p\u00e7aklarda oldu\u011fu gibi \u00c7aykara\u2019da da k\u0131rk g\u00fcn\u00fcn\u00fc dolduran lohusa kad\u0131n ve bebe\u011fi i\u00e7in k\u0131rklama i\u015flemi yap\u0131l\u0131rd\u0131. Buna g\u00f6re kad\u0131n ve bebek y\u0131kan\u0131r, y\u0131kanaca\u011f\u0131 suya yedi ka\u015f\u0131k okunmu\u015f su kat\u0131l\u0131rd\u0131. Bu \u015fekilde k\u0131rklama i\u015flemi tamamlanm\u0131\u015f olurdu76. K\u0131rk\u0131n\u0131 \u00e7\u0131karma denilen bu d\u00f6nemden sonra bebe\u011fin d\u0131\u015far\u0131 \u00e7\u0131kar\u0131labilmesi ve kad\u0131n\u0131n hem ev d\u0131\u015f\u0131na \u00e7\u0131kmas\u0131 hem de di\u011fer i\u015flerini rahatl\u0131kla yapabilmesinin \u00f6n\u00fcndeki engeller kalkm\u0131\u015f olurdu77. K\u0131rklama ile ilgili inan\u0131\u015flar\u0131n bir k\u0131sm\u0131 \u015eamanizm \u00f6nemli bir k\u0131sm\u0131 eski G\u00f6k Tanr\u0131 inanc\u0131na dayand\u0131r\u0131lmaktad\u0131r78. \u201cK\u0131rk\u201d deyimi ise Anadolu\u2019nun bir\u00e7ok b\u00f6lgesinde oldu\u011fu gibi \u00c7aykara y\u00f6resinde de atas\u00f6zlerine, deyimlere, mek\u00e2nlara ve geleneklere konu ve isim olmu\u015ftur79. K\u0131rk say\u0131s\u0131n\u0131n \u00f6nemsenmesiyle ilgili inan\u0131\u015flar, Hz. Adem\u2019in \u00e7amurunun k\u0131rk g\u00fcn yo\u011furulmu\u015f olmas\u0131, Nuh Tufan\u0131n\u0131n k\u0131rk g\u00fcnl\u00fck ya\u011fmurlardan sonra kopmas\u0131, Hz. S\u00fcleyman\u2019\u0131n iktidar\u0131n\u0131n k\u0131rk y\u0131l s\u00fcrmesi, Hz. Musa\u2019n\u0131n Tur-i Sina\u2019da k\u0131rk g\u00fcn kalmas\u013180, Hz. Muhammed\u2019e peygamberli\u011fin k\u0131rk ya\u015f\u0131nda tevdi edilmesi, ruhun anne rahminde bedene k\u0131rk\u0131nc\u0131 g\u00fcnde girmesi, \u00f6ld\u00fckten sonra bedeni k\u0131rk g\u00fcn sonra terk etmesi gibi s\u0131ralanabilir. Dede Korkut hik\u00e2yelerinde de kullan\u0131lan sabit say\u0131lardan birisidir81. \u00c7aykara y\u00f6resinde de k\u0131rkla ilgili isim inan\u0131\u015f ve uygulamalar g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr82. \u00d6rne\u011fin \u00c7aykara\u2019n\u0131n \u015eekersu mahallesine ba\u011fl\u0131 3200 rak\u0131mda bulunan K\u0131rklar Da\u011f\u0131 bu meyandad\u0131r83. Anadolu\u2019nun Orta, Do\u011fu ve Karadeniz b\u00f6lgelerinde halen varl\u0131\u011f\u0131n\u0131 koruyan hayat\u0131n her safhas\u0131nda do\u011fum, evlilik, \u00f6l\u00fcm, \u00f6l\u00fcm \u00f6ncesi, s\u0131ras\u0131 ve sonras\u0131na konu olan sembol rakamlardand\u0131r.\u00a0<\/p>\n<p>80-85 ya\u015flar\u0131nda iken ba\u015f\u0131ndan ge\u00e7en bir olay\u0131 \u015f\u00f6yle anlatm\u0131\u015ft\u0131. 1990 y\u0131llarda \u00c7aykara\u2019n\u0131n \u00c7amba\u015f\u0131 mahallesinde Beddual\u0131 me\u015fenin hemen alt\u0131nda bulunan evinden \u00e7\u0131kt\u0131\u011f\u0131nda, evinin \u00fcst taraf\u0131nda iki g\u00fczel giyimli insan g\u00f6r\u00fcr. Bunlar kendi aralar\u0131nda, M.U.\u2019nun duyamayaca\u011f\u0131 bi\u00e7imde s\u00fcrekli konu\u015farak, M.U\u2019ya el i\u015faretleriyle kendilerine do\u011fru gelmelerini i\u015faretle onu Beddual\u0131 Me\u015feye do\u011fru \u00e7ekmi\u015flerdi. M.U\u2019da onlar\u0131 epey takip ettikten sonra rampa yukar\u0131 daha fazla gitmeye g\u00fcc\u00fc yetmedi\u011finden geri d\u00f6nd\u00fc. Sonras\u0131nda bu olay\u0131 M.M\u2019ya anlatt\u0131\u011f\u0131nda onlar\u0131n \u00fc\u00e7 harflilerden olduklar\u0131n\u0131 ve kendisini ilzam etmek istedikleri o an anlayamad\u0131\u011f\u0131n\u0131 ifade eder.<\/p>\n<p>K\u0131rk basmas\u0131, izleri olduk\u00e7a eskilere kadar giden Anadolu\u2019nun de\u011fi\u015fik yerlerinde \u201c40 basmas\u0131\u201d, \u201calkar\u0131s\u0131\u201d \u201calbast\u0131\u201d gibi isimlerle tan\u0131mlanmaktayd\u0131. Bu durum eski T\u00fcrk k\u00fclt\u00fcr\u00fcne g\u00f6re tabiat\u00fcst\u00fc g\u00fc\u00e7leri olan kad\u0131n k\u0131l\u0131kl\u0131, k\u00f6t\u00fc bir ruhun bebek ve lohusa kad\u0131n\u0131 olumsuz etkilemesi ile ilgilidir. \u00d6rne\u011fin y\u00fcr\u00fcme \u00e7a\u011f\u0131na gelip y\u00fcr\u00fcyemeyen \u00e7ocu\u011fun bas\u0131lm\u0131\u015f oldu\u011funa inan\u0131l\u0131r. \u00c7ocu\u011fu bu durumdan kurtarabilmek i\u00e7in \u00f6ncelikle y\u00f6rede nam salm\u0131\u015f hocalara getirilir. \u00c7are bulunamazsa \u00f6nemli \u015fahsiyetlerin bulundu\u011fu kabirlere ya da \u00f6nemli say\u0131lan mek\u00e2nlara, camilere getirilerek buralarda kal\u0131n\u0131r ve \u015fifa bulunmaya \u00e7al\u0131\u015f\u0131l\u0131rd\u0131. A\u011f\u0131rl\u0131kl\u0131 olarak \u015eamanizm\u2019den ge\u00e7ti\u011fine inan\u0131lan bu inan\u0131\u015f, \u00c7aykara y\u00f6resinde \u201cErmenas olmak\u201d \u015feklinde kar\u015f\u0131l\u0131k bulmaktayd\u0131. Bu kavram terminolojide di\u011fer y\u00f6relerden farkl\u0131 olsa da i\u00e7erikte, inan\u0131\u015f ve uygulamalar\u0131n tamam\u0131na yak\u0131n\u0131nda benzerdir. Cin \u00e7arpmas\u0131 gibi kara iyenin etkisi alt\u0131na girerek ruh sa\u011fl\u0131\u011f\u0131n\u0131; a\u015f\u0131r\u0131 korkudan dolay\u0131 fel\u00e7 gibi fiziki rahats\u0131zl\u0131klara maruz kalmay\u0131 ifade etmektedir. \u00c7ocu\u011fun ise pasif, zay\u0131f kalmas\u0131 neticesinde hem beden hem ak\u0131l hem de ruhen geli\u015fememesi anlam\u0131na gelir. Bu tan\u0131mlar\u0131n her ikisi de \u201cmarazlanmak\u201d olarak ifade edilmektedir. Basmak deyiminden hareketle, \u00fcstte olan\u0131n altta olan\u0131 s\u0131k\u0131\u015ft\u0131rmas\u0131, etki alt\u0131na almas\u0131, g\u00fc\u00e7l\u00fcl\u00fck ve zay\u0131fl\u0131k gibi manalar ortaya \u00e7\u0131kmaktad\u0131r. \u00c7aykara y\u00f6resinde do\u011fumdan sonra k\u0131rk g\u00fcne kadar \u00e7ocuk ve annenin zay\u0131f, savunmas\u0131z olduklar\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcp, onlar\u0131 peri, cin gibi zararl\u0131 etkilere kar\u015f\u0131 korumak gerekti\u011fine inan\u0131lmaktayd\u0131. Bu s\u00fcre\u00e7te lohusa kad\u0131n\u0131n birtak\u0131m d\u0131\u015fsal seslere maruz kald\u0131\u011f\u0131 gaipten birtak\u0131m sesleri duydu\u011fu, ger\u00e7ekte var olmayan birtak\u0131m g\u00f6r\u00fcnt\u00fcleri g\u00f6rd\u00fc\u011f\u00fc vakidir. Alkar\u0131s\u0131 denilen k\u00f6t\u00fc ruhlar\u0131n ev d\u0131\u015f\u0131nda samanl\u0131klarda, \u0131ss\u0131z, su kenar\u0131 benzeri yerlerde bulunduklar\u0131na inan\u0131ld\u0131\u011f\u0131ndan lohusa kad\u0131nlar\u0131n bu 40 g\u00fcnl\u00fck zaman zarf\u0131nda d\u0131\u015far\u0131 \u00e7\u0131kar\u0131lmamas\u0131 \u00f6nem arz etmekteydi. K\u00f6t\u00fc ruhlar\u0131n Erzurum, Bitlis, Kars y\u00f6relerinde oldu\u011fu insanlar\u0131n seslerini taklit ederek onlar\u0131 kand\u0131rmaya \u00e7al\u0131\u015ft\u0131klar\u0131 inanc\u0131na \u00c7aykara y\u00f6resinde de rastlan\u0131r. Bu taklit seslerin \u00f6zellikle yaln\u0131z olan insanlar\u0131 etkiledi\u011fi onlar\u0131 tehlikeli yerlere ve u\u00e7urumlara kadar \u00e7ektikleri, halk aras\u0131nda ya\u015fant\u0131lar\u0131 olan durumlardand\u0131r. Al kar\u0131s\u0131 denilen k\u00f6t\u00fc etmi\u015fti. Bu ve ya\u015fanm\u0131\u015f di\u011fer olaydan hareketle cinlerin de\u011fi\u015fik suretlere girdikleri su ve \u0131ss\u0131z yerlerde yo\u011fun olarak ya\u015fad\u0131klar\u0131 ve insanlar\u0131 etki alt\u0131na almak istedikleriyle ilgili sonuca var\u0131labilir. \u00a0\u00c7aykara\u2019da oldu\u011fu gibi Anadolu\u2019nun bir\u00e7ok yerinde kedi k\u00f6pek gibi hayvanlar\u0131n evin i\u00e7erisine al\u0131nmamas\u0131n\u0131n nedenlerinden birisi de alkar\u0131s\u0131 denilen bu k\u00f6t\u00fc ruhlar\u0131n pis ortamlarda bar\u0131nmalar\u0131yla alakal\u0131d\u0131r.\u00a0<\/p>\n<p>Sadece ses taklit etmedi\u011fi insan k\u0131l\u0131\u011f\u0131 ile kedi, k\u00f6pek gibi hayvanlar\u0131n suretine b\u00fcr\u00fcnebildi\u011fine de inan\u0131lmaktad\u0131r94. Dolay\u0131s\u0131yla zay\u0131f bir konumda olan lohusa kad\u0131n\u0131n bu etkilerden korunmas\u0131 i\u00e7in baz\u0131 rit\u00fceller, uygulamalar yapmak, onu yaln\u0131z b\u0131rakmamak \u00f6nem arz etmekteydi. Zira bu inan\u0131\u015fa g\u00f6re k\u0131rk g\u00fcne kadar anne ve bebe\u011finin mezar\u0131n\u0131n a\u00e7\u0131k oldu\u011fu kanaati hakimdir. Buna istinaden bu s\u00fcre\u00e7te \u00e7ocuk ve lohusan\u0131n hem fiziksel hem de ruhsal olarak g\u00fc\u00e7l\u00fc tutulmas\u0131 gerekmekteydi. Bu \u00e7er\u00e7evede \u00c7aykara\u2019da lohusa kad\u0131n g\u00fcnde \u00fc\u00e7 \u00f6\u011f\u00fcn y\u00f6renin en muteber yiyeceklerinden olan tereya\u011fl\u0131 kuymakla beslenirdi95. Kumanlar\u0131n \u201ckomatal96\u201d dedikleri ve ekmek dilimi anlam\u0131na gelen, \u00c7aykara\u2019da da \u201ckomat\u201d denilen ve \u201cb\u00fcy\u00fck\u00e7e\/fazla\u201d ekmek denilen beslenme ile yeni do\u011fum yapan kad\u0131na konu kom\u015fu ellerindeki en iyi yemekleri getirirlerdi. Manevi olarak da kendisine k\u00f6z s\u00f6nd\u00fcrme benzeri \u00f6zel uygulamalar yap\u0131l\u0131rd\u0131. Bu d\u00f6nemde muhataplar\u0131n maddi ve manevi olarak en iyi \u015fekilde beslenmesinin ama\u00e7lar\u0131ndan birisi kad\u0131n ve \u00e7ocu\u011fun lohusal\u0131k d\u00f6nemlerindeki kirlerinden ar\u0131nd\u0131r\u0131lmas\u0131, temiz bir vaziyette hayata haz\u0131rlanmalar\u0131n\u0131n sa\u011flanmas\u0131d\u0131r97. K\u0131rk\u0131nc\u0131 g\u00fcn\u00fcn sonunda ise kad\u0131n ve \u00e7ocu\u011fun bu olumsuz etkileri att\u0131\u011f\u0131na inan\u0131l\u0131r. K\u0131rk\u0131nc\u0131 g\u00fcn sonunda anne ve \u00e7ocu\u011fun y\u0131kanaca\u011f\u0131 suya k\u0131rkta\u015f at\u0131l\u0131r. Bu say\u0131 \u0130ran ve T\u00fcrkiye\u2019de haz\u0131rlanma ve tamamlanma zaman\u0131 olarak kabul edilmektedir.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>1. \u00c7aykara Y\u00f6resinde Evlenme ve Do\u011fum sonras\u0131 Baz\u0131 \u0130nan\u0131\u015flar\u00a0 \u00c7aykara\u2019da da aile hayat\u0131n\u0131 kurma, Codeks Comanicus\u2019ta ge\u00e7ti\u011fi bi\u00e7imde \u201ck\u0131z alma\u201d ya da \u201ckocaya gitme\u201d deyimi ile ba\u015flam\u0131\u015f olurdu2. Yine bu eserde ge\u00e7ti\u011fine benzer \u015fekilde \u00c7aykara\u2019da da k\u0131z al\u0131n\u0131rken ailesine, ailenin asaletine bak\u0131l\u0131r ve buna olduk\u00e7a \u00f6nem verilirdi. Bu manada \u00c7aykara y\u00f6resinde \u201cbak anas\u0131n\u0131 al danas\u0131n\u0131\u201d [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":6181,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"tdm_status":"","tdm_grid_status":"","footnotes":""},"categories":[40],"tags":[],"class_list":["post-6180","post","type-post","status-publish","format-standard","has-post-thumbnail","category-caykara"],"_links":{"self":[{"href":"https:\/\/zeleka.com\/index.php?rest_route=\/wp\/v2\/posts\/6180","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/zeleka.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/zeleka.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/zeleka.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/zeleka.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=6180"}],"version-history":[{"count":0,"href":"https:\/\/zeleka.com\/index.php?rest_route=\/wp\/v2\/posts\/6180\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/zeleka.com\/index.php?rest_route=\/wp\/v2\/media\/6181"}],"wp:attachment":[{"href":"https:\/\/zeleka.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6180"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/zeleka.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6180"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/zeleka.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6180"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}