Keles Folklorunun İncelenmesi Ve Bursa Folkloruna Katkıları

Abstract

İstanbul Teknik Üniversitesi, Sosyal Bilimler Enstitüsü, Musiki Sanat Dalı, Türk Halk Oyunları alanında hazırlanan “Keleş Folklorunun İncelenmesi ve Bursa Folkloruna Katkıları” konulu tez, İstanbul Teknik Üniversitesi, Sosyal Bilimler Enstitüsü, Musiki Sanat Dalı, Türk Halk Oyunları alanında hazırlanan “Keleş Folklorunun İncelenmesi ve Bursa Folkloruna Katkıları” konulu bu tezde yöre oyunları genel olarak ele alınıp doğru bir isimlendirme yapılmaya çalışılacaktır. Yine oyunlar kadar, giysiler, yaşam, gelenek ve görenekler üzerinde de detaylı incelemeler yapılmıştır. Yörede tüm oyunlar kaşıklarla oynanırken, sadece bir köyde (Dağ güneyi köyü) bıçaklarla oynanan bir oyuna rastlanmıştır. Yapılan alan araştırmasında kadın oyunlarının hepsinin sözlü türkülerden o-luştuğu, erkek oyunlarının ise enstrümantal ezgilerden oluştuğu anlaşılmıştır Bunun nedeni ise erkek müzisyenlerin kadınların eğlencelerine alınmadıklarından, kadınların kendi oyunlarını türküler söyleyerek oynamalarıdır. Giysileri incelerken günlük giysilerle, tören giysilerinin birbirlerine karıştığı ve bekar bir genç kızla, evli bir bayanın tamamen farklı başlıklar kullandığı görülmüştür. Aynı şekilde erkek giysilerinde de bekar, nişanlı ve evli kişilerin farklı renklerde giysiler giydikleri ya da aksesuar kullandıkları ortaya çıkmıştır. Keleş ve köylerinde rastladığım bazı ağız ve lehçe özelliklerinin bugün şehir merkezindeki halk tarafından kullanıldığı görülmektedir. Bu da şehir insanının göçlerle bu yöreden etkilendiğini göstermektedir. Yöredeki oyunlar en az iki kişiyle, daire biçiminde ya da karşılıklı olarak oynanmaktadır. Yöredeki erkek oyunlarına davul, zuma, kudüm veya klarnet, keman eşlik etmektedir. Kadın oyunları ise bakır çalınıp, türkü söylenerek oynanır. Yöre halkı Oğuzlarından günümüze kadar gelen süreçte incelendiğinde Üçoklar ve Bozoklardan gelen iki boy olduğu anlaşılmaktadır. Bunlara yörede Karakeçililer ve Kızılkeçililer denmektedir. Ayrıca “kına gecesi, çember asma ve ad takma” gibi yalnızca Keleş civarındaki yörüklerde olan adetlerin, günümüz Bursa merkezindeki halk arasında da yaşayan gelenekler olduğu görülmektedir. Günümüzde Keleş giysileri, Keleş halk oyunları, Keleş’te yaşayan halka ait tüm gelenek ve görenekler artık Bursa Folkloru ile bir anılmaktadır.

This high master degree thesis is about “The Investigation of Keleş Folk Dance and its contributions to Bursa Folk Dance”. This thesis is prepared by the assistant of the experts in İstanbul Technical University, Social Science Institute, Turkish Folk Dance department and it is also very important for me because of my special interests to the region and my family’s residence in the region for many years. In my thesis, it is studied how the local dances are named. The dances like Kaşıklı Oyunlar, Güvende, Kaşıklı Karşılama or Kınk Zeybek are given names in a right way. Beside this it is understood that ali the dances danced by men can be called “Güvende” and ali the dances danced by women can be called “Kaşıklı Oyunlar or Güvende”. In ali the dances “Tonguraklı kaşık” which is made from wood by hand, is used but only in a mountain village (Dağ güneyi) the people dance a Köroğlu Dance with knives. In the region men and women never entertain or dance together. Ali the dances ought to be danced at least by two people and danced face to face. it’s known that there have been a confusion of clothes, and thus the hats which should be used by brides are used on an ordinary dress or young girls wear hats of married women. This confusion was examined in detail in my thesis and examples were given about clothes. More över the bride dress isn’t known by the people in the area but it was shown in written sources. In the area of Keleş, girls wear very bright colours, newly married women wear dress fııll of omamentation and jewels and middle-aged women wear rather plain and dark colours. Men’s wear hasn’t been changed since 1930s. It’s known that men’s costumes have some accessories too. For instance, an engaged man shows a small cloth bag which was made by his fiance, in his waist’s pocket. Beside this young men wear bright and colourful skullcaps and big and omamented scarves but old mean wear dark skullcaps and smaller scarves. In the region, especially in Sorgun Village, wooden spoons which are made of boxwood are common and used in dances. In my study, I would like to give information about the area’s history and its ef-fects on Bursa’s Folk Dance. The people, who live there at present, emigrated from Oghuz Clans who were called “Üçoklu” or “Bozoklu”. The area was inhabited by these tribes and they were called “Kızılkeçili” and “Karakeçili”. These two tribes inhabited in the area keeping their own cultures for centuries and their cultural effects on both Bursa and Ottoman Empire can be seen easily. In Keleş and its surrounding some traditions and customs have been the same as its origin and are stili used by the people live there. As an ex-ample to this, wedding ceremonies take one week. Two different henna nights are organized, feign henna party and the real one. In the real henna party, it is a common tradition to make the bride cry and dance after hennaing her fıngers. Today it is stili the same even in the city çenter. Another common tradition was to show the bride’s dowry fifiteen days before the wedding. It is also seen in the city çenter as the other traditions. In the region while men entertain some musicians come and play for them but in women’s entertainment’s, they play copper trays and sing them selves. The musicians used to play drum, “zurna” and “kudüm” in the past but nowa-days clarinet, violin, “cümbüş” and “darbuka” have taken their places. The local dialect and the language properties which are observed in the area of Keleş, can be seen in the city çenter. With the great effects of migrations some local terms and idioms are known ali över the country with the name of Bursa. “Keleş” was a mountainous area at the coast of by the Hazar Lake and this name was given to the town by the Oghuz Clans because of its resemblance to the place in Hazar. Keleş region’s settlement history ancient fairly. This region was called Lin-dakus in old Greek’s period, it was called Adriyanus in Byzantines' period and Atranos in Ottoman’s period. Tinilis, Eqyptians, Truvals, Lidyas, Iranians, Bithiyas, Romas, Iskits, Byzantines, Arabians, Selçuks and Oghuz Turkishs were living at the right time in this region’s surrounding. According to mitten information, fırst coming Oghuz Clans' came in thirteen century in this place and this people lived on stocbreeding. Oghuz Clans' nomadics were called “Türkmen”. This expression currents for only Anatolia and Rumeli Turkishes. It doesn’t current for Oghuz nomadics in another countries. Türkmen families were living in father home. Marriage form was monogamy. In families, men talked about. Türkmen women do ali of housework. They weave dresses, tents, rugs to own hand counter. In their spare time, they milk an animal fınd a wood, carry a water. Türkmen men put on animal and strive of vineyards and orchards' works. In their spare time, they go out hunting. They make stamp, “it was called döğme” for don’t mix an animal.A village’s youth, send a present sugar and roasted chickpeas to covet a girl.Have a heart to girl accepted its. If two families see fit this event, girl and boy shake hands and agree to give in marriage.If boy and girl weren’t find a wife or husband according to their hearts, some women look for a girl for youth.This woman was called “samen” in environs. Samen walked about village from village and found a girl for youth. If woman sent out to see about a prospective bride was taken answer “yes”, the drink coffee and sherbet in girl’s home. After than, the boy tumed his home. If woman sent out to see about a prospective bride was taken answer “no”, she tumed her home. In agree to give in marriage ceremony, a boy’s family paid a money to girl’s father. Both of two families give a presents each other. Ring was wom in engagement night. In engagement ceremonies peculiarity, ring was wom only a girl. Engagement ceremony between wedding ceremony was able to continue two or three years. Most important reason in this delay, groom was soldier. In addition their family had material problems. Families decided a wedding-date from a month ago. In henna night, bride’s hand, her foots and her head were henna. In addition folk songs were sung, so the bride cried. A new bomed childs, hadn’t a name in fırst six months in environs. After child’s father cut an animal and he gave invitation to his neighbours. Than child was given a name. People living in environs attached importance son more than daughter. Sons educated about rug and carpet weaved and maked food. Until fifty years ago, environs' dances danced certain each in tum. But now, this dances don’t dance certain each in tum. In the past, the dancer must danced ali of dances but now dancer danced only one or two dance. In addition, some dances “its were called Kız Havası, Fadime and Menekşe” danced only in village wedding-ceremony. But aftenvards this dances danced in city wedding-ceremony. According to research, in Keleş and its villages have got Arabic dance, Deme dance and Tren dance. According to research, transport do easily in Kıranışıks, Alpagut and Kemaliye in Keleş. Although local dresses don’t use in Kıranışıks, Alpagut and Kemaliye village, nowadays. But the transport do diffıculty in Sorkun and Kocakavacık village in Keleş. Local dresses use in there. Especially in Keleş and its villages have got Türkmen’s accent and edge yet. This accent property effected a public who living in Bursa centre. They started to talk this accent. But Arabic and Persian’s word started to use generously after Bursa was Capital in Ottoman Government. In environs, some of the bomed child’s names interested with traditions and believes.Like a lot of places in Anatolia, families haven’t got a child in this environs. When they had a child, they were giving a name about strongly. For example Dursun, Yaşar and Kaya. In environs, especially in rural regions had believes about the names. One of its, child’s names were changed. If a new bomed child ili after given the name and the child got better in a week, killed as a sacrifice with believes of carried a name and the child’s name was changed. Throughout my study I have leamt a great amount of things about the area, its customs and traditions, language, history and this caused me to broaden my horizon.