{"id":8696,"date":"2025-12-01T22:32:16","date_gmt":"2025-12-01T19:32:16","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8696"},"modified":"2025-12-01T22:32:16","modified_gmt":"2025-12-01T19:32:16","slug":"mehmet-olmez-kok-turk-yazitlari-kul-tigin-okumalari-10-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/mehmet-olmez-kok-turk-yazitlari-kul-tigin-okumalari-10-seminer-ozeti\/","title":{"rendered":"MEHMET \u00d6LMEZ, K\u00d6K T\u00dcRK YAZITLARI: K\u00dcL T\u0130G\u0130N OKUMALARI 10. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

MEHMET \u00d6LMEZ, K\u00d6K T\u00dcRK YAZITLARI: K\u00dcL T\u0130G\u0130N OKUMALARI 10. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminer, K\u00fcl Tegin Yaz\u0131t\u0131\u2019n\u0131n ilerleyen sat\u0131rlar\u0131n\u0131n ayr\u0131nt\u0131l\u0131 filolojik \u00e7\u00f6z\u00fcmlemesini yapmak; \u00f6zellikle \u201cya\u011f\u0131p olmak\u201d, \u201cetinmek\u201d, \u201cyaratmak\u201d, \u201cumad\u0131k\u201d, \u201cyana\u201d, \u201cyine\u201d, \u201cyeni\u201d gibi fiillerin ve k\u00f6klerin anlam geli\u015fimini a\u00e7\u0131klamak, tarihsel fonetik de\u011fi\u015fmeleri g\u00f6stermek, yer\u2013su inanc\u0131, kutsall\u0131k kavramlar\u0131, sosyal ve siyasal d\u00fczenin dilsel yans\u0131malar\u0131, erken T\u00fcrk toplumunun \u00f6rg\u00fctlenmesi ve h\u00fck\u00fcmdarl\u0131k ideolojisini metin \u00fczerinden de\u011ferlendirmek amac\u0131 ta\u015f\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. \u201cYa\u011f\u0131p Olmak\u201d Fiili ve D\u00fc\u015fmanl\u0131k Kavram\u0131<\/strong><\/li>\n<\/ol>\n

    Metindeki \u201cya\u011f\u0131p olmak\u201d ifadesinin d\u00fc\u015fman olmak anlam\u0131na geldi\u011fi; \u201cya\u011f\u0131\u201d kelimesinin bug\u00fcn unutulmu\u015f olsa da Osmanl\u0131ca ve Orta Asya T\u00fcrk dillerinde h\u00e2l\u00e2 ya\u015fad\u0131\u011f\u0131 a\u00e7\u0131klan\u0131r. Bu kullan\u0131m, T\u00fcrk\u00e7ede d\u00fc\u015fmanl\u0131k ve \u00e7at\u0131\u015fma kavramlar\u0131n\u0131n tarihsel s\u00fcreklili\u011fini g\u00f6sterir.<\/p>\n

      \n
    1. \u201cEtinmek \u2013 Etmek \u2013 Yaratmak \u2013 Umad\u0131k\u201d Yap\u0131lar\u0131n\u0131n Anlam Alan\u0131<\/strong><\/li>\n<\/ol>\n

      Etinmek\u2019in d\u00fczenlemek, te\u015fkilatlanmak; yaratmak\u2019\u0131n yeniden ortaya koymak; umad\u0131k\u2019\u0131n ise yapamamak anlam\u0131 ta\u015f\u0131d\u0131\u011f\u0131 anlat\u0131l\u0131r. Bu fiiller, toplumun kendini yeniden \u00f6rg\u00fctleyememesi ve bu nedenle yeniden ba\u011f\u0131ml\u0131 h\u00e2le gelmesiyle ili\u015fkilendirilir. Ayr\u0131ca \u201cumad\u0131k\u201d\u0131n tek sesli fiillerle ba\u011flant\u0131s\u0131 ve olumsuzluk eki a\u00e7\u0131klan\u0131r.<\/p>\n

        \n
      1. \u201cYana \u2013 Yine \u2013 Yeni\u201d S\u00f6zc\u00fcklerinin K\u00f6ken Birli\u011fi<\/strong><\/li>\n<\/ol>\n

        Yana\/yine\/yeni kelimelerinin ayn\u0131 k\u00f6kten t\u00fcremi\u015f oldu\u011fu, co\u011frafi varyantlar nedeniyle farkl\u0131 bi\u00e7imlerde g\u00f6r\u00fcnd\u00fc\u011f\u00fc, ancak anlamlar\u0131n\u0131n ve k\u00f6kenlerinin ortak oldu\u011fu belirtilir. Bunun T\u00fcrk\u00e7edeki leh\u00e7e farklar\u0131n\u0131 g\u00f6stermesi bak\u0131m\u0131ndan \u00f6nemli oldu\u011fu vurgulan\u0131r.<\/p>\n

          \n
        1. \u201cBonca I\u015f\u0131k K\u00fc\u00e7\u00fck Bert\u00fck G\u00f6r\u00fc Sak\u0131nmat\u0131\u201d \u0130fadesi ve D\u00fc\u015f\u00fcnmek Kavram\u0131<\/strong><\/li>\n<\/ol>\n

          Bu b\u00f6l\u00fcmde \u201ci\u015f g\u00fc\u00e7 vermek\u201d ifadesinin hizmet etmek anlam\u0131na geldi\u011fi, \u201csak\u0131nmak\u201d fiilinin eski T\u00fcrk\u00e7ede d\u00fc\u015f\u00fcnmek anlam\u0131na geldi\u011fi a\u00e7\u0131klan\u0131r. Orta Asya dillerinde oylamak (d\u00fc\u015f\u00fcnmek), bodamak (d\u00fc\u015f\u00fcnmek), pikir\/pikirle\u015fmek gibi kar\u015f\u0131l\u0131klar\u0131n varl\u0131\u011f\u0131; modern T\u00fcrk\u00e7edeki \u201coy\u201d (fikir) kelimesinin de bu tarihsel ba\u011flamla ili\u015fkisi yorumlan\u0131r.<\/p>\n

            \n
          1. T\u00fcrk Halk\u0131na Y\u00f6nelik Yok Etme \u0130stekleri ve \u201cUruh \u2013 S\u0131rat\u201d Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

            \u00c7in y\u00f6netiminin \u201cT\u00fcrk halk\u0131n\u0131 \u00f6ld\u00fcrmek ve soyunu kurutmak\u201d anlam\u0131ndaki ifadeleri a\u00e7\u0131klan\u0131r. Uruh (soy), s\u0131ra\/s\u0131rat eklerinin eski i\u015flevi, -s\u0131z\/-s\u0131z ekinin arkaik bi\u00e7imi olarak de\u011ferlendirilir. Eski T\u00fcrk\u00e7edeki R\/Z de\u011fi\u015fimi \u00fczerinden semiz\u2013semirmek, kuduz\u2013kudurmak \u00f6rnekleri ile kar\u015f\u0131la\u015ft\u0131rma yap\u0131l\u0131r.<\/p>\n

              \n
            1. \u201cT\u00fcrk Iduk Yeri Su\u011fu\u201d ve Kutsal Toprak\u2013Su \u0130nanc\u0131<\/strong><\/li>\n<\/ol>\n

              Yer-su k\u00fclt\u00fcn\u00fcn eski T\u00fcrk inan\u00e7lar\u0131ndaki merkezi rol\u00fc, Tuvaca ve Hakas\u00e7a gibi \u00e7a\u011fda\u015f dillerde ya\u015fayan \u00e7ersu\/\u00e7irsu bi\u00e7imleriyle desteklenerek a\u00e7\u0131klan\u0131r. Suyun kutsall\u0131\u011f\u0131na dair antropolojik g\u00f6zlemler aktar\u0131l\u0131r ve bu inanc\u0131n metindeki i\u015flevi de\u011ferlendirilir.<\/p>\n

                \n
              1. Tengrinin D\u00fczen Kurmas\u0131 ve El Teri\u015f \u2013 El Bilge Hatun\u2019un Y\u00fcceltilmesi<\/strong><\/li>\n<\/ol>\n

                Tengri\u2019nin T\u00fcrk halk\u0131 yok olmas\u0131n diye El Teri\u015f Ka\u011fan ve El Bilge Hatun\u2019u g\u00f6\u011f\u00fcn tepesinden tutup y\u00fcceltti\u011fi anlat\u0131l\u0131r. El\/il ayr\u0131m\u0131 a\u00e7\u0131klan\u0131r; El\u2019in \u00fclke\/memleket anlam\u0131ndaki temel ve eski bi\u00e7im oldu\u011fu vurgulan\u0131r. Kan\/\u00f6g kelimelerinin baba\/anne anlam\u0131ndaki tarihsel k\u00f6kl\u00fcl\u00fc\u011f\u00fc \u00fczerinde durulur.<\/p>\n

                  \n
                1. \u201cY\u00fcgeri \u2013 Yukar\u0131\u201d Ayr\u0131m\u0131 ve Eski Y\u00f6n Bildirimleri<\/strong><\/li>\n<\/ol>\n

                  Y\u00fcgeri ile bug\u00fcn kulland\u0131\u011f\u0131m\u0131z yukar\u0131 kelimesinin k\u00f6ken bak\u0131m\u0131ndan tamamen farkl\u0131 oldu\u011fu belirtilir. Divan\u00fc Lugati\u2019t-T\u00fcrk\u2019teki yok\u2013gar\u0131 yap\u0131s\u0131 a\u00e7\u0131klanarak y\u00f6n bildiren eklerin eski i\u015flevleri g\u00f6sterilir. G\u00f6t\u00fcrmek fiilinin eski T\u00fcrk\u00e7ede y\u00fckseltmek anlam\u0131yla ba\u011flant\u0131s\u0131 da de\u011ferlendirilir.<\/p>\n

                    \n
                  1. \u201c17 er ile ta\u015f\u0131kmak \/ 70 er olmak \/ 700 er olmak\u201d Say\u0131sal ve Fiilsel Yap\u0131lar<\/strong><\/li>\n<\/ol>\n

                    Ta\u015f\u0131kmak\u2019\u0131n \u201cisyan etmek, merkezden d\u0131\u015far\u0131 \u00e7\u0131kmak\u201d, terilip\/derilip\u2019in \u201ctoplanmak\u201d, kuvratmak\u2019\u0131n \u201cbir araya getirmek\u201d anlamlar\u0131 filolojik \u00f6rneklerle a\u00e7\u0131klan\u0131r. Say\u0131 sistemindeki 7+20 \u00f6rne\u011fi, \u00e7\u0131kmak\u2013ta\u015f\u0131kmak ili\u015fkisi ve Eski T\u00fcrk\u00e7ede T\u015e > \u00c7 d\u00f6n\u00fc\u015f\u00fcm\u00fc de\u011ferlendirilir.<\/p>\n

                      \n
                    1. \u201cKuvrat \u2013 Teri\u015f\u201d Kar\u015f\u0131la\u015ft\u0131rmas\u0131 ve T\u00fcrk Devlet D\u00fc\u015f\u00fcncesi<\/strong><\/li>\n<\/ol>\n

                      Kuvrat (Kuvrat Han) ile Teri\u015f (El Teri\u015f) aras\u0131ndaki benzerli\u011fin, devlet kurucular\u0131na \u201ctoplayan\/derleyen\u201d anlam\u0131 verilmesiyle ili\u015fkili oldu\u011fu anlat\u0131l\u0131r. Budist metinlerdeki kuvra\u011f, Mo\u011folca hural gibi t\u00fcrevler, topluluk\/derlenmi\u015f grup kavram\u0131yla ba\u011flant\u0131l\u0131 olarak de\u011ferlendirilir.<\/p>\n

                        \n
                      1. Eski T\u00fcrk\u00e7ede B\/V Meselesi ve O\u011fuzca ile Farklar<\/strong><\/li>\n<\/ol>\n

                        Var\u2013varmak\u2013vermek\u2013bolmak\u2013vurmak \u00f6rnekleri \u00fczerinden B\/V de\u011fi\u015fiminin Anadolu T\u00fcrk\u00e7esini Orta Asya T\u00fcrk\u00e7esinden ay\u0131ran temel \u00f6zelliklerden biri oldu\u011fu a\u00e7\u0131klan\u0131r. Bu fark\u0131n 13\u201314. y\u00fczy\u0131l \u00e7eviri faaliyetlerinde nas\u0131l iz b\u0131rakt\u0131\u011f\u0131 tart\u0131\u015f\u0131l\u0131r.<\/p>\n

                          \n
                        1. \u201cB\u00f6r\u00fc \u2013 Kont \u2013 Ya\u011f\u0131s\u0131\u201d ve Kurt\u2013Koyun \u0130mgesi<\/strong><\/li>\n<\/ol>\n

                          B\u00f6r\u00fc kelimesinin kurt anlam\u0131ndaki eski ve yayg\u0131n bi\u00e7imi oldu\u011fu, \u201ckurt\u201d kelimesinin tabu kaynakl\u0131 bir ikincil adland\u0131rma oldu\u011fu ifade edilir. D\u00fc\u015fman\u0131n koyun gibi tasvir edilmesi, sava\u015f sahnelerindeki imgesel z\u0131tl\u0131\u011f\u0131 g\u00f6sterir. K\u00f6k-b\u00f6r\u00fc \u00f6rnekleri Divan\u00fc Lugati\u2019t-T\u00fcrk ve di\u011fer metinlerle ili\u015fkilendirilir.<\/p>\n

                            \n
                          1. \u201c\u0130lgeri \u2013 Kurgar\u0131 \u2013 S\u00fclep \u2013 Termek \u2013 Kuvratmak\u201d Fiil Dizileri<\/strong><\/li>\n<\/ol>\n

                            Do\u011fu\u2013bat\u0131 y\u00f6nleri, ordu g\u00f6nderme (s\u00fclemek), derlemek\/toplamak (termek), kuvramak\/kuvratmak gibi fiiller a\u00e7\u0131klan\u0131r. Ba\u015flay\u0131p\u2013ba\u015flak \u00f6rne\u011fi \u00fczerinden Orta Asya fiil ekleri ile O\u011fuzcan\u0131n yap\u0131s\u0131 kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131r.<\/p>\n

                              \n
                            1. \u201cKamag\u0131 \u2013 Kamu \u2013 Hemme\u201d ve Topluluk Kavram\u0131<\/strong><\/li>\n<\/ol>\n

                              Kamag\u0131 kelimesinin hepsi\/t\u00fcm\u00fc anlam\u0131 ta\u015f\u0131d\u0131\u011f\u0131, bunun Kamu, Hemme ve Hamak gibi \u0130ran\u2013So\u011fut etkili bi\u00e7imlerle ili\u015fkisi a\u00e7\u0131klan\u0131r. 700 ki\u015fiye ula\u015fan toplulu\u011fun yeniden \u00f6rg\u00fctlenmesi tarihsel ba\u011flam\u0131yla de\u011ferlendirilir.<\/p>\n

                                \n
                              1. \u201cEl s\u0131ram\u0131\u015f, kagan s\u0131ram\u0131\u015f, k\u00fcn yetmi\u015f, kul atm\u0131\u015f\u201d Yap\u0131lar\u0131<\/strong><\/li>\n<\/ol>\n

                                El\u2019siz (\u00fclkesiz), ka\u011fans\u0131z, cariye olmu\u015f, k\u00f6le olmu\u015f halk anlat\u0131l\u0131r. T\u00f6resini yitirmi\u015f T\u00fcrk bodununun dedelerin t\u00f6resine g\u00f6re yeniden d\u00fczenlendi\u011fi, yarat\u0131ld\u0131\u011f\u0131 ve e\u011fitildi\u011fi ifade edilir.<\/p>\n

                                Sonu\u00e7<\/strong><\/p>\n

                                Bu seminer, K\u00fcl Tegin Yaz\u0131t\u0131\u2019ndaki dilsel, k\u00fclt\u00fcrel ve siyasal unsurlar\u0131 ayr\u0131nt\u0131l\u0131 bi\u00e7imde \u00e7\u00f6z\u00fcmleyerek erken T\u00fcrk toplumunun \u00f6rg\u00fctlenmesi, inan\u00e7 sistemi, s\u00f6zc\u00fck k\u00f6kenleri, y\u00f6n bildiren yap\u0131lar, fiil sistemleri ve kimlik anlat\u0131lar\u0131n\u0131 kapsaml\u0131 bir \u00e7er\u00e7eveye oturtur. Metnin filolojik \u00e7\u00f6z\u00fcmlemesi, hem T\u00fcrk\u00e7enin tarihsel geli\u015fimini hem de eski T\u00fcrk d\u00fcnyas\u0131n\u0131n zihniyet yap\u0131s\u0131n\u0131 daha a\u00e7\u0131k bi\u00e7imde anlamay\u0131 sa\u011flar.<\/p>\n

                                 <\/p>\n

                                Purpose of the Seminar<\/strong><\/p>\n

                                This seminar aims to make a detailed philological analysis of the later lines of the K\u00fcl Tegin Inscription; to explain the semantic development of verbs and roots such as \u201cya\u011f\u0131p olmak,\u201d \u201cetinmek,\u201d \u201cyaratmak,\u201d \u201cumad\u0131k,\u201d \u201cyana,\u201d \u201cyine,\u201d and \u201cyeni,\u201d to show historical phonetic changes, to evaluate the linguistic reflections of social and political order, the belief in sacred earth and water, the organization of early Turkic society, and the ideology of rulership through the text.<\/p>\n

                                Main Themes<\/strong><\/p>\n

                                  \n
                                1. The Verb \u201cYa\u011f\u0131p Olmak\u201d and the Concept of Enmity<\/strong><\/li>\n<\/ol>\n

                                  It is explained that the expression \u201cya\u011f\u0131p olmak\u201d in the text means \u201cto become an enemy,\u201d and that although the word \u201cya\u011f\u0131\u201d is forgotten today, it still exists in Ottoman Turkish and Central Asian Turkic languages. This usage shows the historical continuity of concepts of hostility and conflict in Turkish.<\/p>\n

                                    \n
                                  1. The Semantic Field of \u201cEtinmek \u2013 Etmek \u2013 Yaratmak \u2013 Umad\u0131k\u201d<\/strong><\/li>\n<\/ol>\n

                                    It is stated that etinmek<\/em> means to organize, etmek<\/em> to put in order, yaratmak<\/em> to bring forth again, and umad\u0131k<\/em> to be unable to do. These verbs are connected to the idea that the people could not reorganize themselves and therefore became dependent again. The relation of \u201cumad\u0131k\u201d with single-syllable verbs and the negative suffix is also explained.<\/p>\n

                                      \n
                                    1. The Common Origin of \u201cYana \u2013 Yine \u2013 Yeni\u201d<\/strong><\/li>\n<\/ol>\n

                                      It is highlighted that the words yana<\/em>, yine<\/em>, and yeni<\/em> come from the same root, appearing in different forms due to geographical variation, but retaining shared meanings and origins. This is important for showing dialectal differences in Turkish.<\/p>\n

                                        \n
                                      1. The Expression \u201cBonca I\u015f\u0131k K\u00fc\u00e7\u00fck Bert\u00fck G\u00f6r\u00fc Sak\u0131nmat\u0131\u201d and the Concept of Thinking<\/strong><\/li>\n<\/ol>\n

                                        It is explained that \u201ci\u015f g\u00fc\u00e7 vermek\u201d means serving, and that in Old Turkish sak\u0131nmak<\/em> meant \u201cto think.\u201d Corresponding forms such as oylamak<\/em>, bodamak<\/em>, and pikir\/pikirle\u015fmek<\/em> in Central Asian languages are mentioned; the modern word oy<\/em> (idea\/vote) in Turkish is also linked to this historical background.<\/p>\n

                                          \n
                                        1. Intentions Toward the Destruction of the Turkic People and the Structure \u201cUruh \u2013 S\u0131rat\u201d<\/strong><\/li>\n<\/ol>\n

                                          The expressions meaning \u201cto kill the Turkish people and destroy their lineage\u201d are explained. Uruh<\/em> (lineage) and the s\u0131r\/s\u0131rat<\/em> suffixes are interpreted as archaic forms of the modern \u201c-s\u0131z\/-siz\u201d (without). The R\/Z alternation in Old Turkic is explained through comparisons such as semiz\u2013semirmek and kuduz\u2013kudurmak.<\/p>\n

                                            \n
                                          1. \u201cT\u00fcrk Iduk Yeri Su\u011fu\u201d and the Belief in Sacred Land and Water<\/strong><\/li>\n<\/ol>\n

                                            The central role of the earth\u2013water cult in ancient Turkic belief is explained, supported by Tuvanic and Khakas forms such as \u00e7ersu\/\u00e7irsu<\/em>. Anthropological observations about the sacredness of water illustrate the cultural background reflected in the text.<\/p>\n

                                              \n
                                            1. Tengri Establishing Order and the Elevation of El Teri\u015f and El Bilge Hatun<\/strong><\/li>\n<\/ol>\n

                                              It is explained that Tengri, so that the Turkish people should not perish, lifted El Teri\u015f Ka\u011fan and El Bilge Hatun from the top of the sky. The distinction between El and \u0130l is clarified; El is presented as the primary ancient form meaning country\/land. The words kan<\/em> and \u00f6g<\/em> are emphasized as the oldest forms for father and mother.<\/p>\n

                                                \n
                                              1. The Distinction Between \u201cY\u00fcgeri\u201d and \u201cYukar\u0131\u201d and Old Directional Indicators<\/strong><\/li>\n<\/ol>\n

                                                It is stated that y\u00fcgeri<\/em> and modern yukar\u0131<\/em> are etymologically unrelated. Mahmud al-Kashgari\u2019s structure yok-gar\u0131<\/em> is used to explain older directional forms. The earlier meaning of k\u00f6t\u00fcrmek<\/em> as \u201cto lift upward\u201d is also discussed.<\/p>\n

                                                  \n
                                                1. Numerical and Verbal Structures: \u201c17 er ile ta\u015f\u0131kmak \/ 70 er olmak \/ 700 er olmak\u201d<\/strong><\/li>\n<\/ol>\n

                                                  The meanings of ta\u015f\u0131kmak<\/em> (to rebel, to go outside), terilip\/derilip<\/em> (to gather), and kuvratmak<\/em> (to bring together) are explained with philological examples. The 7+20 counting system, the relation between \u00e7\u0131kmak\u2013ta\u015f\u0131kmak<\/em>, and the T\u015e > \u00c7 shift in Old Turkic are evaluated.<\/p>\n

                                                    \n
                                                  1. The Comparison of \u201cKuvrat \u2013 Teri\u015f\u201d and Turkic State Ideology<\/strong><\/li>\n<\/ol>\n

                                                    It is explained that the similarity between Kuvrat (Kuvrat Han) and Teri\u015f (El Teri\u015f) stems from the meaning \u201cone who gathers\/collects,\u201d given to state-founders. Derived forms such as Uygur kuvra\u011f<\/em> and Mongolian hural<\/em> are linked to the concept of community\/assembled group.<\/p>\n

                                                      \n
                                                    1. The B\/V Issue in Old Turkish and Differences from Oghuz Turkish<\/strong><\/li>\n<\/ol>\n

                                                      Through examples such as var\u2013varmak\u2013vermek\u2013bolmak\u2013vurmak<\/em>, it is explained that the B\/V shift is one of the main features distinguishing Anatolian Turkish from Central Asian Turkish. Its traces in translation activities of the 13th\u201314th centuries are discussed.<\/p>\n

                                                        \n
                                                      1. \u201cB\u00f6r\u00fc \u2013 Kont \u2013 Ya\u011f\u0131s\u0131\u201d and the Wolf\u2013Sheep Imagery<\/strong><\/li>\n<\/ol>\n

                                                        It is stated that b\u00f6r\u00fc<\/em> is the old form for \u201cwolf,\u201d while kurt<\/em> is a secondary name originating from taboo. The portrayal of the enemy as a sheep reflects the symbolic contrast in warfare scenes. Examples such as k\u00f6k-b\u00f6r\u00fc<\/em> are linked to Divan\u00fc Lugati\u2019t-T\u00fcrk and other sources.<\/p>\n

                                                          \n
                                                        1. The Verb Series \u201c\u0130lgeri \u2013 Kurgar\u0131 \u2013 S\u00fclep \u2013 Termek \u2013 Kuvratmak\u201d<\/strong><\/li>\n<\/ol>\n

                                                          Eastern and western directions, sending armies (s\u00fclemek<\/em>), gathering (termek<\/em>), and assembling (kuvratmak<\/em>) are explained. Through the example of ba\u015flay\u0131p\u2013ba\u015flak, the verb suffixes of Central Asia are compared with those of Oghuz Turkish.<\/p>\n

                                                            \n
                                                          1. \u201cKamag\u0131 \u2013 Kamu \u2013 Hemme\u201d and the Concept of Community<\/strong><\/li>\n<\/ol>\n

                                                            Kamag\u0131<\/em> is explained as meaning \u201call\/entire,\u201d related to forms such as Kamu<\/em>, Hemme<\/em>, and Iranian\u2013Sogdian hamak<\/em>. The reaching of 700 men is interpreted in the historical context of reorganization.<\/p>\n

                                                              \n
                                                            1. \u201cEl s\u0131ram\u0131\u015f, kagan s\u0131ram\u0131\u015f, k\u00fcn yetmi\u015f, kul atm\u0131\u015f\u201d Structures<\/strong><\/li>\n<\/ol>\n

                                                              It is described that the people became without a country, without a khagan, became concubines and slaves, and lost the Turkic laws. It is stated that the ancestors recreated and reorganized the people according to their ancestral laws.<\/p>\n

                                                              Conclusion<\/strong><\/p>\n

                                                              This seminar places the linguistic, cultural, and political elements in the K\u00fcl Tegin Inscription into a broad interpretive framework, explaining the organization of early Turkic society, its belief system, word origins, directional expressions, verb systems, and identity narratives. The philological analysis of the text allows a clearer understanding of both the historical development of Turkish and the worldview of the ancient Turkic world.<\/p>\n

                                                               <\/p>\n","protected":false},"excerpt":{"rendered":"

                                                              MEHMET \u00d6LMEZ, K\u00d6K T\u00dcRK YAZITLARI: K\u00dcL T\u0130G\u0130N OKUMALARI 10. SEM\u0130NER […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-8696","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8696","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=8696"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8696\/revisions"}],"predecessor-version":[{"id":8697,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8696\/revisions\/8697"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8696"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}