A COMMON TRADITION FROM MIDDLE ASIA TO ANATOLIA: ŞABAŞ/ŞABA

Ömer Kırmızı

Makale detayları

A COMMON TRADITION FROM MIDDLE ASIA TO ANATOLIA: ŞABAŞ/ŞABA

Yazarlar:

Ömer Kırmızı

Yayıncı:

Cukurova University

Ana Başlıklar:

Türkiye Sahası Türk Halk Bilimi

Dergi:

Çukurova Üniversitesi Türkoloji Araştırmaları Dergisi Vol.9 Issue 1, pp.96-110

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001320154

pISSN:

2587-1900

Anahtar kelimeler:

Özet:

 Turks, who went to various regions of the world, by leaving their mainland in different periods of the history, carried a lot of cultural elements to new geographies where they dominated. This situation made possible for many partnerships to be determined even though they lived in different regions. Turks who are living today on large geography, called as Turkic World, are maintaining their existence leaning on this common culture in spite of all kinds of political and geographical breaking. It is possible to determine traces of these partnerships constituting core of Turkish culture in transitional periods; types of social norm, sanction and behaviour in folk culture; beliefs; bairamsfeasts, ceremomies and celebrations; and in other fields of folklore. ŞabaşŞaba which was addressed in this study is a tradition that has been being maintained in area of Azerbaijan, Iraq, Iran Kazakhstan, Crimea, Uzbekistan, Syria and Anatolia, as far as we have determined through the written sources. In addition to such social assistance and solidarity institutes as damazlıktamazlux, gedayçilik and haşar etc., şabaş tradition is a practice that we confront in weddings. It is remarkable that şabaş, known as Money which musicians collect except for tip in weddings generally, shows its presence with same name in different geographies. In the study, we evaluated the meaning of the word şabaş and its usages in Anatolia andTurkic world in company with data of functional folkloric theory by W. Bascom. In this context, we determined the meaning of the word şabaş and its conceptual correspondence in Anatolia and Turkic world; and gave practiceimplementation examples from regions in which şabaş tradition has been being maintained. In this study, it has been observed that Şabaş tradition primarily accomplishes the function of having good time, having fun and entertaining. It has been identified that all the participants have fun in the natural process the during the Sabaş performance. The second function of this tradition is to support values, social institutions and customs. We revealed that assistance and solidarity, one of the most important values in society, became functional thanks to this tradition. Operating oral rules during şabaş and handing down these practically to new generations also were evaluated in this context. Another function of şabaş is economic one that facilitates wedding which came into prominence with financial burden during transitional periods, in terms of families. Along with wedding owner, also musicians who served in performance of the wedding, gain profits through şabaş and tips. Main sources of profitincome of these peripatetic elements, known by different names in each region are weddings. Other function of the şabaş tradition is music alone that contributes local music culture to be maintained and sustainable. Thanks to weddings, local music culture has been maintained and these groups continue their existence in social life with the functions they perform. Doing absolutely şabaş in company with music, in which ever vicinity it is, enables to be sustainable of local music culture and music-related folk dances. Final function of şabaş tradition is that of cultural transmissiontransfer. Cultural accumulation is transferred in an incensivepromotive way through şabaş tradition. We revealed with this study that Şabaş tradition, which is maintaining its existence in Anatolia and Turkic World out of Anatolia, thanks to different functions which it fulfills in this respect, reflected a genuine authentic aspect of Turkic culture.

 Turks, who went to various regions of the world, by leaving their mainland in different periods of the history, carried a lot of cultural elements to new geographies where they dominated. This situation made possible for many partnerships to be determined even though they lived in different regions. Turks who are living today on large geography, called as Turkic World, are maintaining their existence leaning on this common culture in spite of all kinds of political and geographical breaking. It is possible to determine traces of these partnerships constituting core of Turkish culture in transitional periods; types of social norm, sanction and behaviour in folk culture; beliefs; bairamsfeasts, ceremomies and celebrations; and in other fields of folklore. ŞabaşŞaba which was addressed in this study is a tradition that has been being maintained in area of Azerbaijan, Iraq, Iran Kazakhstan, Crimea, Uzbekistan, Syria and Anatolia, as far as we have determined through the written sources. In addition to such social assistance and solidarity institutes as damazlıktamazlux, gedayçilik and haşar etc., şabaş tradition is a practice that we confront in weddings. It is remarkable that şabaş, known as Money which musicians collect except for tip in weddings generally, shows its presence with same name in different geographies. In the study, we evaluated the meaning of the word şabaş and its usages in Anatolia andTurkic world in company with data of functional folkloric theory by W. Bascom. In this context, we determined the meaning of the word şabaş and its conceptual correspondence in Anatolia and Turkic world; and gave practiceimplementation examples from regions in which şabaş tradition has been being maintained. In this study, it has been observed that Şabaş tradition primarily accomplishes the function of having good time, having fun and entertaining. It has been identified that all the participants have fun in the natural process the during the Sabaş performance. The second function of this tradition is to support values, social institutions and customs. We revealed that assistance and solidarity, one of the most important values in society, became functional thanks to this tradition. Operating oral rules during şabaş and handing down these practically to new generations also were evaluated in this context. Another function of şabaş is economic one that facilitates wedding which came into prominence with financial burden during transitional periods, in terms of families. Along with wedding owner, also musicians who served in performance of the wedding, gain profits through şabaş and tips. Main sources of profitincome of these peripatetic elements, known by different names in each region are weddings. Other function of the şabaş tradition is music alone that contributes local music culture to be maintained and sustainable. Thanks to weddings, local music culture has been maintained and these groups continue their existence in social life with the functions they perform. Doing absolutely şabaş in company with music, in which ever vicinity it is, enables to be sustainable of local music culture and music-related folk dances. Final function of şabaş tradition is that of cultural transmissiontransfer. Cultural accumulation is transferred in an incensivepromotive way through şabaş tradition. We revealed with this study that Şabaş tradition, which is maintaining its existence in Anatolia and Turkic World out of Anatolia, thanks to different functions which it fulfills in this respect, reflected a genuine authentic aspect of Turkic culture.

 Turks, who went to various regions of the world, by leaving their mainland in different periods of the history, carried a lot of cultural elements to new geographies where they dominated. This situation made possible for many partnerships to be determined even though they lived in different regions. Turks who are living today on large geography, called as Turkic World, are maintaining their existence leaning on this common culture in spite of all kinds of political and geographical breaking. It is possible to determine traces of these partnerships constituting core of Turkish culture in transitional periods; types of social norm, sanction and behaviour in folk culture; beliefs; bairamsfeasts, ceremomies and celebrations; and in other fields of folklore. ŞabaşŞaba which was addressed in this study is a tradition that has been being maintained in area of Azerbaijan, Iraq, Iran Kazakhstan, Crimea, Uzbekistan, Syria and Anatolia, as far as we have determined through the written sources. In addition to such social assistance and solidarity institutes as damazlıktamazlux, gedayçilik and haşar etc., şabaş tradition is a practice that we confront in weddings. It is remarkable that şabaş, known as Money which musicians collect except for tip in weddings generally, shows its presence with same name in different geographies. In the study, we evaluated the meaning of the word şabaş and its usages in Anatolia andTurkic world in company with data of functional folkloric theory by W. Bascom. In this context, we determined the meaning of the word şabaş and its conceptual correspondence in Anatolia and Turkic world; and gave practiceimplementation examples from regions in which şabaş tradition has been being maintained. In this study, it has been observed that Şabaş tradition primarily accomplishes the function of having good time, having fun and entertaining. It has been identified that all the participants have fun in the natural process the during the Sabaş performance. The second function of this tradition is to support values, social institutions and customs. We revealed that assistance and solidarity, one of the most important values in society, became functional thanks to this tradition. Operating oral rules during şabaş and handing down these practically to new generations also were evaluated in this context. Another function of şabaş is economic one that facilitates wedding which came into prominence with financial burden during transitional periods, in terms of families. Along with wedding owner, also musicians who served in performance of the wedding, gain profits through şabaş and tips. Main sources of profitincome of these peripatetic elements, known by different names in each region are weddings. Other function of the şabaş tradition is music alone that contributes local music culture to be maintained and sustainable. Thanks to weddings, local music culture has been maintained and these groups continue their existence in social life with the functions they perform. Doing absolutely şabaş in company with music, in which ever vicinity it is, enables to be sustainable of local music culture and music-related folk dances. Final function of şabaş tradition is that of cultural transmissiontransfer. Cultural accumulation is transferred in an incensivepromotive way through şabaş tradition. We revealed with this study that Şabaş tradition, which is maintaining its existence in Anatolia and Turkic World out of Anatolia, thanks to different functions which it fulfills in this respect, reflected a genuine authentic aspect of Turkic culture.

 Tarihin farklı dönemlerinde ana yurtlarından çıkıp dünyanın çeşitli bölgelerine giden Türkler, hâkim oldukları yeni coğrafyalara birçok kültürel unsuru taşımışlardır. Bu durum farklı bölgelerde yaşasalar dahi birçok ortaklığın tespit edilmesini mümkün kılmıştır. Günümüzde Türk Dünyası olarak adlandırılan geniş coğrafyada yaşayan Türkler, her türden siyasî ve coğrafî kırılmaya rağmen bu ortak kültüre yaslanarak varlıklarını devam ettirmektedir. Türk kültürünün nüvesini teşkil eden bu ortaklıkların izlerini geçiş dönemlerinde; halk kültüründeki sosyal norm, yaptırım ve davranış türlerinde; inanışlarda; bayram, tören ve kutlamalarda ve halk biliminin diğer alanlarında tespit etmek mümkündür. Bu çalışmada ele alınan şabaş geleneği yazılı kaynaklardan tespit edebildiğimiz kadarıyla Azerbaycan, Irak, İran, Kazakistan, Kırım, Özbekistan, Suriye ve Anadolu sahasında devam ettirilen bir gelenektir. Farklı Türk boylarındaki damazlıktamazlux, gedayçilik ve haşar gibi yardımlaşma ve dayanışma müesseselerine ek olarak şabaş geleneği de düğünlerde karşımıza çıkan bir uygulamadır. Genel olarak düğünlerde müzisyenlerin bahşiş dışında topladıkları para olarak bilinen şabaşın farklı coğrafyalarda aynı adla varlık göstermesi dikkat çekicidir. Çalışmada şabaş sözcüğünün anlamı, Anadolu ve Türk dünyasındaki kullanımları W. Bascomun işlevsel halkbilimi kuramının verileri eşliğinde değerlendirilmiştir. Bu kapsamda şabaş sözcüğünün anlamı, Anadolu ve Türk dünyasındaki kavramsal karşılığı tespit edilmiş; şabaş geleneğinin sürdürüldüğü bölgelerden uygulama örnekleri verilmiştir. Bu çalışmada şabaş geleneğinin öncelikle hoşça vakit geçirme, eğlenme ve eğlendirme işlevini yerine getirdiği görülmüştür. Şabaş sırasında bütün katılımcıların doğal akış içerisinde eğlendikleri tespit edilmiştir. Şabaş geleneğinin ikinci işlevi ise değerlere, toplum kurumlarına ve törelere destek verme işlevidir. Toplumdaki en önemli değerlerden olan dayanışma ve yardımlaşmanın bu gelenek sayesinde işler hale geldiği ortaya konulmuştur. Şabaş sırasında şifahi kuralların işletilmesi ve bunların uygulamalı olarak yeni nesillere aktarılması da bu bağlamda değerlendirilmiştir. Şabaşın bir diğer işlevi de geçiş dönemleri arasında maddi külfetiyle ön plana çıkan düğünü aileler açısından kolaylaştıran ekonomik işlevidir. Düğün sahibinin yanı sıra düğünün icrasında görev alan müzisyenler de şabaş ve bahşişler yoluyla kazanç elde etmektedirler. Her bölgede farklı isimlerle anılan bu peripatetik unsurların temel gelir kaynakları düğünlerdir. Düğünler sayesinde mahallî müzik kültürü yaşatılmakta ve bu gruplar yerine getirdikleri işlevlerle toplumsal hayatta varlığını devam ettirmektedir. Hangi yörede olursa olsun şabaşın mutlaka müzik eşliğinde yapılması yerel müzik kültürü ve müziğe bağlı halk oyunlarının sürdürülebilir olmasını da sağlamaktadır. Şabaş geleneğinin son işlevi de kültür aktarımı işlevidir. Şabaş geleneği sayesinde kültürel birikim teşvik edici bir yolla aktarılır. Bu itibarla yerine getirdiği farklı işlevler sayesinde Anadolu ve Anadolu dışındaki Türk dünyasında varlığını devam ettiren şabaş geleneğinin Türk kültürünün özgün bir cephesini yansıttığı bu çalışmayla ortaya konulmuştur.

Makale detayları

A COMMON TRADITION FROM MIDDLE ASIA TO ANATOLIA: ŞABAŞ/ŞABA

Yazarlar:

Ömer Kırmızı

Yayıncı:

Cukurova University

Ana Başlıklar:

Türkiye Sahası Türk Halk Bilimi

Dergi:

Çukurova Üniversitesi Türkoloji Araştırmaları Dergisi Vol.9 Issue 1, pp.96-110

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001320154

pISSN:

2587-1900

Middle Asia

Anatolia

Tradition

Shabash/Shaba

Functional Folkloric TheoryOrta Asya

Anadolu

Gelenek

Şabaş/Şaba

İşlevsel Halkbilimi Kuramı

Sayı

Makale detayları

Yazarlar: Ömer Kırmızı

Yayıncı: Cukurova University

Ana Başlıklar: Türkiye Sahası Türk Halk Bilimi

Dergi: Çukurova Üniversitesi Türkoloji Araştırmaları Dergisi Vol.9 Issue 1, pp.96-110

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001320154

pISSN: 2587-1900

Sayı

Yazarlar:

Ömer Kırmızı

Yayıncı:

Cukurova University

Ana Başlıklar:

Türkiye Sahası Türk Halk Bilimi

Dergi:

Çukurova Üniversitesi Türkoloji Araştırmaları Dergisi Vol.9 Issue 1, pp.96-110

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001320154

pISSN:

2587-1900