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Folklor çalışmalarının temelinde Avrupalılar, kendi soylu vahşi dönemlerini görmek ve ulus temelli yeni bir toplum yaratmak için şehirden uzak taşrada yaşayanlara yöneldiler. Bu bağlamda halk bilimi çalışmalarında yirminci yüzyıla kadar halk, eğitimli sınıfla ilkel diye tabir edilen sınıf arasında kalanları tanımlıyordu. Yirmi birinci yüzyılda halk kavramı, değişerek geleneğe sahip bir faktör etrafında birleşen herkesi kapsamıştır. Kutadgu Bilig, yazıldığı dönemin toplum yapısını ortaya koyar. Eserde halk temelde “yöneten ve yönetilen” olmak üzere ikiye ayrılmıştır. Eserde halk geniş anlamda yönetilen insanları kapsamaktadır. Alt katmanda ise yönetilenler toplumsal konumlarına göre on üç sosyal sınıfa ayırılır. En alt grubun üzerinde ise diğer topluluklardan nitelikleri ve davranışları tamamen farklı olan “kara budun” yer alır. Kara budun, cahil, görgüsüz, karnını doyurmayı düşünen vd. özellikleriyle olumsuzlanarak aktarılır. Bu çalışmada halk kavramının Kutadgu Bilig’deki yeri sorgulanırken eserde nasıl yer aldığı da çözümlenecektir. Böylelikle Kutadgu Bilig üzerinden geçmişten günümüze halk, dolaysıyla Türk toplum yapısı halk bilimsel açıdan bütüncül bir yaklaşımla incelenecektir.
On the basis of the folklore studies, Europeans turned to those who lived away from the city to see their noble wild periods and create a new nation-based society. In this context, in the public science studies, until the twentieth century, the people defined the remains between the educated class and the primary class. In the twenty-first century, the people's concept covered everyone who united around a factor with a tradition. Kutadgu Bilig reveals the social structure of the time in which it was written. The people are divided into two categories: “managed and managed”. The people in the world are governed by the people who are governed by the people. In the lower layer, the managers are divided into thirteen social classes according to their social position. On the bottom of the group is the "black budun" which has a completely different attributes and behaviors from other communities. Black Bud, ignorant, ignorant, who thinks to feed his stomach, etc. Their characteristics are negatively transferred. In this study, the people’s concept will be questioned where the Kutadgu Bilig is located and how it is in the work. Thus, through Kutadgu Bilig from the past to the present, the people, and thus the Turkish society structure will be studied by a comprehensive approach from a scientific point of view.
On the basis of folklore studies, Europeans turned to rural people to see their noble wilderness and create a new nation-based society. In this context, in folklore studies, until the twentieth century, the people defined what was between the educated class and the so-called primitive class. In Turkish folklore studies, the concept of folk was reflected to us as it first appeared in the West. In this context, pioneering studies of folklore were carried out on people living in villages far from the city. In the twenty-first century, the concept of the people included everyone who changed and united around a factor of tradition. Yusuf Has Hacip, while revealing the structure of the society at the same time expressed how an ideal society should be. In Kutadgu Bilig, the people are basically divided into two as ve ruled and ruled.. In the work, the public includes people who are managed in a broad sense. In the lower tier, the governed are divided into thirteen social classes according to their social position. Above the bottom group is the bud black bud un, whose qualities and behavior are completely different from other communities. Black budun, ignorant, manners, et al. properties are transferred negatively. In this study, while questioning the place of folk concept in Kutadgu Bilig, how it takes place in the work will be analyzed. Thus, the people from the past to the present and therefore the structure of the Turkish society will be examined with a holistic approach from the scientific point of view.
Journal Type : Uluslararası
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