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Kölelik/câriyelik insanlık tarihi kadar eski olup yerleşik kültürlerin bir ürünüdür. Türklerde konar-göçer bozkır hayatının şartları bu türden oluşumların kurumsal özellikler kazanmasına müsaade etmemiştir. Bununla birlikte, kadın veya erkek esirlerden istifade mecburiyeti esirlerin ticaretini ve bir şekilde istihdamını gerektirmiştir. İslamlaşma sürecinde Türkistan en mühim köle ticaretinin yapıldığı yerlerden olmuştur. Bu işi Samaniler üstlenmiştir. Türk kadın köleler/cariyeler güzellikleri nedeniyle çokça talep görmüştür. Türk kadınlarının güzellikleri Dede Korkut ve Şehname’ye yansımış, dönemin seyyahları tarafından da onanmıştır. Söz konusu dönemde Türkler, cariye, hizmetçi ve odalık manasında Türkçe ve Çinceden dillerine geçen farklı kelimeler kullanmıştır. Kaşgarlı Mahmud bu kelimeleri kaydetmiştir. Kadın köleler/cariyeler aile hayatında umumiyetle hizmet erbabı kadınları temsil etmiştir. Cariyeler, sahiplerinin isteği doğrultusunda, evlenme, azad edilme gibi bir takım fırsatlardan mahrum bırakılmamıştır. Bu çalışmada amacımız, İslâmlaşma sürecinde Türk halk kültüründe câriyeliğin ve cariyelerin ne ifade ettiğini, halk tarafından nasıl algılandığını ve câriyelerle ilgili birtakım kültürel pratikleri değerlendirerek ortaya koymaktır.
Slavery is a product of the ancient and settled cultures of human history. In Turkey, the conditions of the konar-göçer bozkir life did not allow such formations to gain corporate characteristics. However, the obligation to retire from female or male prisoners requires the trade and employment of prisoners in some way. During Islamization, Turkey was one of the most important places where slave trade was carried out. This was done by Samantha. Turkish women have received a lot of demands because of their beauty. The beauty of Turkish women reflected on Dede Korkut and Şehname, and was also approved by the trips of the time. During this period, the Turks used different words that translated from Turkish and Chinese into the meanings of carrier, servant and room. Kashmir Mahmud has recorded these words. Women slaves/carriers represented women in the family life in general service. The charges, according to the desire of their owners, were not deprived of a series of opportunities such as marriage, dismissal. In this study, our goal is to reveal in the Islamization process what caryalism and caryals mean in the Turkish people’s culture, how it is perceived by the people and by evaluating a number of cultural practices related to caryals.
Slavery is as old as human history and is a product of established cultures. To gain profit from captives resulted in slave trade and exploit them as labor force. Although ancient Turks took advantage of slaves, the conditions of Turkish nomadic steppe culture did not allow slavery become institutionalised. During Islamization of Turks, Turkistan witnessed one of the most successful periods of the slave trade because of raids against non-Muslim Turks by Samanids and Muslim Turks. Muslim travellers of X and XI th century emphasize frequently the importance of the Turkish slave trade and its network. Turkish jawari (singular: jariya, an Arabic word, means concubine, female slave and housemaid) were the most demanded in Muslim countries in Turkestan and Near East due to their beauty, which the Muslim travelers mention quite frequently. Their beauty was reflected in epics like the stories of Dede Korkut and Shahnama as well. Turks used a few Turkish and Chinese origin words to mean jariya. Mahmud al-Kaşgari recorded the terms related to jariya in his book, Divan al-Lugat al-Turk. The meaning of some of these words have changed over time but the women referred to by these terms were generally housemaids in family life. All kind of jariya had opportunities such as marriage, being treated like a member of the family and being emancipated. My aim in this study is to address perception and interpretation of jariya and certain practices related to them in Turkish folk culture in the period of Islamization.
Alan : İlahiyat
Dergi Türü : Ulusal
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