Judeo-Espanyol Atasözlerinde 1850-1950 Arasi Çorlu Musevilerinin Günlük Yaşami

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Judeo-Espanyol Atasözlerinde 1850-1950 Arasi Çorlu Musevilerinin Günlük Yaşami T . C . İstanbul Üniversitesi Sosyal Bilimler Enstitüsü Batı Dilleri ve Edebiyatları Anabilim Dalı İspanyol Dili ve Edebiyatı Bilim Dalı Doktora Tezi JUDEO-ESPANYOL ATASÖZLERİNDE 1850-1950 ARASI ÇORLU MUSEVİLERİNİN GÜNLÜK YAŞAMI Beki BARDAVİT 2502551876 Tez Danışmanı : Doç. Dr. Türkan ARAZ İstanbul 2007 TEZ ONAYI …………………………………………………………………....... Anabilim Dalında ………………… numaralı ……………….....…………………….’in hazırladığı “……………………………................................……..” konulu DOKTORA TEZİ ile ilgili Tez Savunma Sınavı, Lisansüstü Öğretim Yönetmeliği’nin 35.Maddesi uyarınca …………………, ………………. günü saat: …./….’de yapılmış, sorulan sorulara alınan cevaplar sonunda adayın tezinin ..............................’ne* OYBİRLİĞİ / OYÇOKLUĞUYLA karar verilmiştir. JÜRİ ÜYESİ KANAATİ(*) İMZA ii JUDEO-ESPANYOL ATASÖZLERİNDE 1850-1950 ARASI ÇORLU MUSEVİLERİNİN GÜNLÜK YAŞAMI ÖZ 1492 yılında Yahudiler, Katolik kraliçe İzabel ve kral Ferdinand’ın Engizisyonu ile İspanya’dan çıkarıldılar. Bir bölümü yakın olan ülkelere yerleşti, bir bölümü de Osmanlı Topraklarına doğru yol aldı. Çıktıkları uzun ve zorlu yolculuktan sonra yollarda eceliyle veya başka biçimde yaşamını yitirmeyenler Osmanlı topraklarına varabildiler. Sultan II. Bayezit yurtsuz kalmış bu Yahudileri Osmanlı ülkesine aldığından bu yana 500 yıl geçti. Geçen bu zaman içinde, İspanya Yahudileri veya Sefarad’lar (Sefarad sözcüğü İbranice İspanya demektir), bir hayli değişime uğradılar. Ancak bu değişim XX. yüzyılda başlamıştır. Şöyle ki, İspanya’daki yaşam biçimlerini terk eden Yahudiler Osmanlı topraklarında kendi yaşam biçimlerini belirleyerek bir getto oluşturdular. Başka bir deyişle, Osmanlı topraklarında olagelen değişimlere ayak uydurmadılar, bu ülkenin dilini öğrenmediler, sanatçı bile yetiştirmediler. Fakat XX. Yüzyılla birlikte o zamana değin değişmeyen Yahudi toplumu değişmeye başladı, özellikle de Atatürk döneminde ve Türk ulusu ile birlikte. Öyle ki yüzyılın sonlarına doğru giderek hızlanan bu değişimle Yahudiler Türkiye’deki Müslüman toplumun bir öğesi oldular. Bu çalışmanın yazarı Yahudi topluluğunun atasözleri ve deyimlerdeki günlük yaşam bağlamını incelemek için annesinin memleketi olan Çorlu’yu seçti. Ayrıca Çorlu ve tüm Trakya Yahudilerin cenneti idi, özellikle de yoksul Yahudilerin. Aslında Trakya, çok verimli toprakları olan bir yöredir. Salt Yahudilerin değil, Rumların, Ermenilerin ve daha birçok gayrimüslimin cenneti idi Trakya; ve “La Trakya” olarak anılırdı. Bu çalışma, 500 yıl boyunca kullanılan atasözü ve deyimleri içeren bir bölümle birlikte hazırlanmıştır. Bu atasözleri ve deyimler özgün Yahudi dilinden oldukları gibi alınıp Türkçe’ye çevrilmişlerdir. Ardından, Nasreddin Hoca ile ilgili olan deyimler ise Türkçe, Fransızca ve İngilizce’ye çevrilmişlerdir. ABSTRACT In 1492, the Jews were expelled from Spain by the Catholic monarchs King Ferdinand and Queen Isabel during the Inquisition. Some settled in nearby countries, others made their way to the Ottoman Empire. Those who did not lose their lives during that long and disastrous journey reached the Ottoman realm. It has been nearly 500 years since the Ottoman Sultan Bayezit II gave the Jews a new home. During these 500 years, the Spanish Jews or Sefarads (Sefarad means Spain in Hebrew) went through many transitions. While they started a new life in foreign lands, they left behind their Spanish heritage and developed their own lifestyle, forming a ghetto. In other words, they did not integrate into the Ottoman world and did not learn the language of the Empire, or even produce an artist. It is only later, in the second half or rather toward the end of the 20th century that the Jews started to change, a process which began notably with Atatürk and the establishment of the Turkish Republic. Chorlu and the whole of Thrace were a paradise not only for the Jews, but also for the Greeks, Armenians and many other minorities, and it was called “La Trakya”. The writer of this dissertation chose Chorlu, her mother’s hometown, as the main source in compiling the proverbs and idioms used by the Jewish community in their daily lives for over 500 years. This study concludes with a catalogue of those idioms and proverbs that have survived in the language of the Jewish community up to recent times – presented in the authentic Jewish dialect and translated into Turkish. The selection is followed by the proverbs and idioms related with Nasreddin Hodja, again presented in the original with their versions in three languages, i.e. Turkish, English and French. iii ÖNSÖZ Türkiye’de Atatürk ile başlayan değişiklikleri her alanda görmemiz olasıdır. Giyimden yemek çeşitlerine, müzikten yazına... ve daha saymakla bitmez bir dizi yeniden yapılanmalara gidildi. Elbette bunların içinde en önde gelenlerden biri dildir. Atatürk’ün “Vatandaş Türkçe Konuş” savsözü ile birlikte Yahudiler, hem Yahudice’yi hem Fransızca’yı bıraktılar, ve olması gerektiği gibi bir Müslüman Türk’ten ayırt edilemeyecek biçimde Türkçe konuşmaya başladılar. Doğaldır ki bu değişim, Osmanlı İmparatorluğundan Çağdaş Türkiye’ye geçiş ile birlikte oldu, özellikle de Cumhuriyet ile birlikte. Her konuda bir “Yeniden Doğuş” yaşayan Türkiye, onunla birlikte yaşayan halkları, farklı dinleri etkileyerek peşinden sürükledi. Annesi Çorlulu olduğu için bu çalışmayı yapan incelemelerinin odağı olarak Çorlu’yu seçti. O zamanlar Çorlu ve tüm Trakya, Yahudilerin cenneti idi. Salt Yahudilerin değil, Rumların, Ermenilerin, ve daha birçok azınlığın yaşadığı yerdi Trakya, ve ‘La Trakya’ olarak anılırdı. Türkiye Yahudileri ancak birkaç yıldan beri Müslüman Türkler gibi yaşamaya başlamışlardır. 1950’den bu yana ülkede olagelen değişim, doğal olarak Yahudileri de etkiledi. Elbette ki bu değişim daha çok varlıklı Yahudiler için söz konusu oldu. Yoksul kesim ise pek göze batmaz biçimde yaşadı ve sonra da 1948 yılında İsrail’e göç ettiler. Şimdilerde ise yoksul Yahudiler, tıpkı kırsal kesimden gelen yoksul Türk köylüsü gibi, Çorlu’yu, Edirne’yi, Kırklareli’ni, ve daha yaşadığı bir dizi köyü, ilçeyi bırakıp İstanbul’a yerleşmişlerdir ve ancak Yahudi Cemaatinin yardımları ile ve zorlukla yaşamlarını sürdürmektedirler. Diyebiliriz ki Türkiye’de olagelmiş en büyük değişim Atatürk ile birlikte Dil’de yaşandı. Dil konusu çok önemli ve biraz da şaşırtıcı olduğu için daha ayrıntılı bir biçimde ele alınması düşünüldü ve çalışmanın üçüncü bölümünü oluşturdu. Dördüncü ve son bölüm Yahudilerin 500 yıllık bir süreçteki yaşam ve düşünce biçimlerini özümseyen atasözü ve deyimleri içermektedir. Bu çalışmada öncelikle unutulmaya yüz tutmuş değerli bir kültür mirasının canlı tutulması amaçlanmıştır. iv İÇİNDEKİLER ÖZ /ABSTRACT............................................................................................... iii ÖNSÖZ .......................................................................................................... iv GİRİŞ ................................................................................................... 1 I. BÖLÜM – İSPANYA’DAN OSMANLI’YA: KOVULMA FERMANI 5 1. 1. İSPANYA ............................................................................................. 5 1.1.1. 1492’ye değin İspanya’da Yahudiler ............................................. 5 1.1.2. 1492: Dönüm Noktası ............................................................. 7 1.1.3. 1492’den Sonrası: Yahudilerin Zorunlu Göçü ................................. 9 1.2. OSMANLI’DA YAHUDİLER .............................................................. 12 1.2.1. Yollardaki KötüDüş .......................................................................... 12 1.2.2. Osmanlı’ya Varış .............................................................................. 13 1.2.3. Osmanlı’da Yaşam .......................................................................... 13 II. BÖLÜM – ÇORLU …………………………………………………………. 25 2.1. XX. YÜZYIL BAŞINDA ÇORLU’NUN GENEL GÖRÜNÜMÜ ........ 30 2.2. ÇORLU YAHUDİ CEMAATİ ............................................................... 37 2.2.1. Ticari Hayat .............................................................................. 37 2.2.2. Eğitim – Öğretim: Alliance Israelite Universelle ........................... 42 2.2.3. Sefaradların Halk Ekini ................................................................... 50 2.2.4. Sefarad Müziği .............................................................................. 52 2.2.5. Çocukların Eğlenme Biçimleri ...................................................... 62 2.2.6. Askerlik .................................................................................... 63 2.2.7. Defin İşlemleri: Hevra Kadişa ve Çorlu Mezarlığı .......................... 64 2.2.8. Sefarad Yemekleri .................................................................... 65 2.2.9. Aile Yaşamı .................................................................................... 66 2.2.10. Evlerin Planı ve Eşyalar .................................................................. 67 2.2.11. Giyim ............................................................................................. 73 2.2.12. Sağlık ............................................................................................. 75 2.2.13. Evlilik ............................................................................................. 76 2.3. TOPLUMSAL YAŞAM VE GELENEKLER ................................ 83 2.3.1. Eğlenceler .................................................................................... 85 2.3.2. Yangın ............................................................................................
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