Abstract:

   Özet Beylikler döneminden itibaren Türk Halkının yerleşmeye başladığı Ulubey, Ordu ilimizineski ilçelerinden biri olmanın yanında, kültürel açıdan da zengin bir mirasa sahiptir. Bu mirasın önemli bir bölümünü de halk hekimliği dediğimiz geleneksel tedavi yöntemleri oluşturur. Halk hekimliği uygulamalarına yaygın olarak rastlanan Ulubey’de kırık çıkık başta olmak üzere, sarılık, basıklık, yılancık, ürfiye denilen hastalıklar ve geç konuşan, geç yürüyen bebeklere yapılan işlemler dikkat çeker. Bunların yanı sıra kırklama, cin çıkarma ve muska yazma uygulamaları ile Evliya ve Ocak olarak tabir edilen yerlerin de bulunduğu Ulubey’de bugün bu geleneklerin birçoğu yok olmaya yüz tutmuştur. Bu çalışmada Ulubey ilçesi ve ilçeye bağlı olan köylerin birçoğunda derlemeler yapılarak geleneksel tedavi yöntemleri ve bu tedavilerin yapıldığı ocak, evliya denen yerler tespit edilip yazıya geçirilmiştir. Derleme metodu olarak mülakat ve yönlendirilmiş mülakat yöntemlerinin kullanıldığı araştırmada halk hekimliği dediğimiz geleneksel tedavi yöntemlerinin aslında her birinin mantıklı birer açıklaması olduğu tespit edilmiştir. Gelin, damat ve çocuk basıklığında basıklıktan korunmak için yüksek bir yere çıkılması bunagüzel örnektir. Yüksekte bulunan kişi psikolojik olarak kendisini rahatlatmakta, karşısındakine ezilmemekte, dolayısıyla da basık olmamaktadır. Bu ve benzeri örnekler geleneksel tedavi yöntemlerinin halk yaşamında ne kadar önemli olduğunu göstermektedir. Gelenek ve Göreneklerimiz bizi birbirimize bağlayarak kültürel kimliğimizi oluştururlar. Bunların gelecek nesillere aktarılması Halk bilimciler olarak hepimizintemel görevidir.                                                Anahtar Kelimeler: Ulubey, halk hekimliği, kırık, çıkık, kırklama, basıklık, ocak   Abstract Ulubey, where the Turkish people began to settle since the rule of the Emirates, is one of the oldest counties of our province of Ordu, and also has a rich cultural heritage. An important part of this heritage is the traditional treatment methods we call folk medicine. Ulubey, which is widespread in folk medicine applications, is characterized by broken juxtaposition, jaundice, scurvy, serpentine, diseases called latex, and late-talking, late-moving babies. Besides these, many of these traditions are now disappearing in Ulubey where there are applications of forking, gin extraction and amulet writing, as well as places called Evliya and Ocak. In this study, the villages of Ulubey county and towns were compiled and the traditional treatment methods and the places called the quarry and the marriage where these treatments were made were determined and written. It has been determined that traditional methods of treatment, which we refer to as folk medicine in the research using interviews and directed interview methods as compilation methods, are in fact a logical explanation of each. The best example of this is to ascend a high place to protect the bride, the groom and the child from the rash. The person who is at the height psychologically relaxes himself, is not oppressed, and therefore is not flattened. These and similar examples show how important traditional treatment methods are in public life. Traditions and Customs form our cultural identity by connecting us to each other. Transferring them to future generations As the public scientists, it is the most basic duty of all of us.                                 Key Words: Ulubey, folk medicine, fracture, dislocation, scaling, kurtosis, oven   Summary Before Ulubey and its territories Turkish domination was mentioned in some sources of Persians, Romans and Byzantines before Ulubey was founded, but Ulubey shows that many of the village names are Turkish names (like Kumanlar). Information about Ulubey is mostly found in Salname of the province of Trabzon. Ulubey's administrative structure was converted into a district on 1 April 1958. Ulubey falls to the south of Ordu province with 35 villages and 6 neighborhoods and has rich natural beauty. The rock tombs, the belt bridges on the steep hill and Şeyh Abdullah and Salih Derviş visit gateways constitute historical and cultural riches and are also important in terms of internal and external tourism. There are eight registered cultural assets in the district, including three fountains, three bridges and bridges, one rock tomb and one mosque. Ulubey, Ordu is one of the oldest and richest cultural cities of our province. Ulubey, which we know that the Turkish people have started to settle since the rule of the Emirates, have many cultural treasures. An important part of this treasure is the traditional treatment methods we call folk medicine. Ulubey, which is widespread in folk medicine applications, is characterized by broken juxtaposition, jaundice, scurvy, serpentine, diseases called latex, and late-talking, late-moving babies. Many of these traditions have been destroyed in Ulubey where there are also applications of forking, gin and amulet writing, as well as places called saint and ocak.   Folk medicine, also known as traditional treatment methods, can be defined as beliefs, attitudes and behaviors about diseases and health as well as medical practices related to beliefs, traditions and value systems of societies. Boratav describes folk medicine as the whole process that the public resorted to for the purpose of diagnosing and curing illnesses whether or not they could go to a doctor. In this study, folk medicine practices, one of the traditions that played an important role in strengthening the bond of nationhood, have been examined in the transfer of the past to the future. The great majority of the Ulubey people used to refer to the folk medicine methods they had seen before, before they went to the doctor when they had a discomfort, and when the patient did not recover after a certain period of time he was going to a doctor. Nowadays, this practice is still continuing. Ulubey towns and villages are not considered to be related to the provinces, but the villages which have cultural relations with the towns have been studied. When we look at the district as a whole, it is seen that there are similarities between the folk medicine treatment methods and there are also slight differences between the villagers. Some treatments exist only in one village while others are absent. In this study, illnesses were first grouped, then different applications from villages belonging to these diseases were determined and written by specifying the source person. If the same practice has never been changed in more than one village, only one has been dealt with. The names of the people mentioned in some diseases and treatments are hidden. Approximately one hundred forty villagers from different villages were interviewed using compilation and interview methods. Interview questionnaires guided by interview methods were used. It seems that the traditional treatment methods we call folk medicine are in fact each one a logical explanation. The best example of this is to ascend a high place to protect the bride, the groom and the child from the rash. The person who is at the height psychologically relaxes himself, is not oppressed, and therefore is not flattened. These and similar examples show how important traditional treatment methods are in public life. Traditions and Customs form our cultural identity by connecting us to each other. The transfer of these to future generations is the fundamental task of all of us as folklorists.

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