| dc.description.abstract | Avrupa'da ulusal halk kültürlerine olan ilgi, Amerika'nın keşfinden sonra doğmuştur. Amerikan yerlilerinin sosyal hayatları ile ilgili yapılan derlemeler, Avrupa kültürü çalışmalarını başlatmıştır. J. Gottfried Herder ve Grimm Kardeşlerin Almanya'da yaptığı çalışmalar, halk bilimini bağımsız bir disiplin haline getirmiştir. Halk bilimi çalışmaları ile ortaya konan halk kültürü materyalleri, ulus devletlerin kuruluş sürecinde kültürel bir zemin hazırlamakta kullanılmıştır. Özellikle derlenen destanlar ve bu destanların kahramanları, Avrupa halklarının etrafında birleşecekleri kavramlara dönüşmüştür. Ancak, halk bilimi Çarlık Rusya'sı ve Sovyetler Birliği dönemlerinde azınlıkları Ruslaştırma politikaları kapsamında kullanılmış, bu politikalar ile bilhassa Türk topluluklarının dil ve kültür bağları zayıflatılmıştır. Etnopedagoji, bir halkın var olduğu ilk andan itibaren deneme yanılma yoluyla geliştirdiği eğitim metotlarını halk bilimi aracılığı ile tespit ederek yeni neslin yetişmesinde kullanan bir bilim dalıdır. Volkov'un kurucusu olduğu bu disiplin, bir toplumun ulusal değerlerini aile ve eğitimcilerin yardımıyla çocuklara aktarmayı amaçlamaktadır. Önemli bir Tuvalı araştırmacı ve aydın olan Monguş Kenin-Lopsan, tüm ömrünü Tuva geleneksel kültürünü araştırmaya, unutulan değerleri yeni kuşaklara öğretmeye adamıştır. Kenin-Lopsan, bu çerçevede Tuva Kamlarının Alkışları (1992,1995), Tuva Kamlarının Büyüleri (1993), Tuva Halkının Eski Gelenekleri (1994), Tuva Şamanları (1999), Oytulaaş (2004), Tuva Geleneksel Kültürü (2006), Kara Göğün Nefesi (2008) gibi çalışmalar kaleme almıştır. Bu eserler arasında yer alan Tıva Ça?çıl, Tuvalı çocukların, ailelerin ve eğitimcilerin Tuva geleneksel kültürünü öğrenmelerini amaçlayan etnopedagojik bir çalışmadır. Bu yazıda halk biliminin ulusal kimlik yaratmadaki rolü, eğitim bilimleri ile olan ilişkisi ile Tıva Ça?çıl adlı eserin etnopedagojik değeri incelenecektir | en_US |
| dc.description.abstract | Herder and Brothers Grimm has been recognized as the founder of the folkloristics. On the other hand, interest in the their folklore of Europeans was started after the conquest of the Americas. At the end of the 15th century some travellers, clerics, traders went to America and they did compilation about social lives of American natives. Europeans were very interested in lifestyle of primitive people living far from civilization. In the following years European humanist intellectuals focused on their folk culture. Marc Lescarbot (1580-1630) wrote the “History of New France” (Histoire de la nouvelle-France) and Jesuit priest Lafitau wrote the “Customs of the American Indians Compared With the Customs of Primitive Times” (Moeurs des Sauvages Amériquains, Comparées aux Moeurs des Premiers Temps). These studies affected the philosophers of Age of Enlightenment and blazed a trail for new comparative researches of folklore and ethnography. James Macpherson published “Fragments of Ancient Poetry, Collected in the Highlands of Scotland and Translated from the Gaelic or Erse Language in 1760, “Fingal” in 1762, and “Temora” in 1763. His poems had widespread influence of European literature and started literary movement before the Romantic era. Thomas Percy published the Reliques of Ancient English Poetry and his works gave impetus the Ossianism. German poet, philosopher and thelogian Johann Gottfried Herder’s (1744-1803) works were extremely important for folkloristic studies. His aim was purification to German language and culture. At the same time, in the Herder’s period, Germany was divided into a lot of states and he were desiring to merge Germany and his ideas and studies was used to identity constuction. At the beginning of the 19th century, Carl Ludvig Jacop Grimm and Wilhemm Grimm (known as the Brothers Grimm) established a methodology for collecting and analysing German folk tales. Wilhemm and Jacop Grimm traveled a lot of German country and collected more than 200 folk tales. They published this folk tales “Children’s and Household Tales” (Kinder und Hausmärche), in five volumes between 1812-1822. Grimm’s studies were accepted pioneer of folkloristics because of their methodology. After the French Revolution and Napoleonic Wars, Europeans focused on their national identity. Folkloristic and linguistic studies were used to construction of national identity. Especially in Switzerland, Finland, Bulgaria, Greece and Algeria, some academicians studied on their national epics. (For example in Finland, Elias Lönnrot studied on the Kalevela; in Swedish, Johann Jakob Bodmer studied Nibelungenlied and Percival). In these countries, peoples united on these epic heroes and fought to build their own nation states by the aid of national heroes. During the 19th century, dissolution of Ottoman Empire gained speed. Nationalism rose in the Balkan countries Greece, Bulgaria and Serbia and Ottoman Empire began to disintegrate because of nationalist movements. During the Tanzimat period, some of Ottoman intellecuals, (known as Tanzimatçilar), believed that the reason of the problem was “cultural”. They tried to illuminate their people with literary as Age of Enlightenment philosophers did. But there was a trouble reaching the people. Ottoman Turkish was a written language used only by the Ottoman aristocracy. Ordinary people could not understand this ornate language. Because of this problem, Ottoman writers strained at simplify their style and tried to use types of folk literature. But folkloristic studies didn’t gain strenght until the World War I ended. After the collapsed of Ottoman Empire, Turkey Republic was born from the ashes and Turkism became dominant ideology of republic. Ziya Gökalp was father of Turkish nationalism. He searched for Turkish identity in national history, literature and language. According to Gökalp, Turkish intellectuals should go toward ordinary people to learn real Turkish culture and teach them to Western Civilization. In line with Gökalps ideals, Turkish Studies Institute, Turkish Language Association, Turkish Historical Society were founded in the early years of the Turkish Republic. In August 1552, Russian army defeated the Tatar army and the Kazan Khanate captured by Tsardom of Russia. In the following years, Russia seized all of Turkistan and Siberia and Russia became a global power and this counquests transformed Russia into a multi-confessioan and multi-ethnic country. After the conquest of Kazan, Tsardom of Russia began to dominate Turkic peoples. There were a great number of Turkic tribes in Turkistan and Siberia and many of them were muslim. Tsars imposed administrative measures on non-Russian communities but these policies were insufficient. In the second half of the 19th century, Russian missionary Nikolai Ivanovic Il’minskiy developed an education method to Russification of the non-Russian commities. He was against to linguistic Russification. The key factor of the Il’minskiy’s method was the “mother tongue”. Different Cyrillic alphabets and written languages were created for each minority and the religious education was tried to be given in their mother tongues. During the Soviet Period, Bolsheviks used the Il’minskiy method with some arrangements in the nationalities policy. As a part of this policy, folklorists used the folk tales, folk songs and epics for communist propaganda. Lenin and Stalin became cult. In folk songs, Lenin and Stalin were hero, great leaders and all the people of Soviet Union were happy thank to the Revolution leaders. Etnho-pedagogy was introduced by Chuvas scientist G. N. Volkov. This branch of science aims to transmit the national culture to new generations via teaching. Ethno-pedagogy researches mother tongue, ethnic culture, religion and customs. Every nation has rich and old culture and all nations developed a cultural pedagogy in their historical process. Ethno-pedagogs research national cultures and try to find traces of cultural pedagogy. “Child” and “family” concepts are located in the center of ethno-pedagogy. Mongush Kenin-Lopsan was born April 10, 1925 in Chas-Tal, Chöön-Kemctchik district in Tuva. He is a poet, novelist, translator, ethnologist, ethnographer and historian. Mongush Borakhovitch KeninLopsan’s work “Tıva Çağçıl” is an extremely important source for ethnopedagogy. According to Kenin-Lopsan, Tuvan children should respect the cultures of other peoples and recognize their own culture. | en_US |
