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TOMRÎĞA KÎRÎM TATARLARÎÑ TURUŞ-MAMURIYET MEĞMUWASÎATTITUDE AND CULTURE MAGAZINE OF DOBRUDJA’S CRIMEAN TATARS

Mart/March 2012Sene/Year: 2

Sayî/Issue: 153/2012

Alison Shuman:

“I hope I never stop having dreams”http://kck.st/x6TE1T

4 - Amnesty International Asks the Release of Daniyal Ahmet (Danial Ametov)

7 - Book - Kök Türk Bijig by Oelut Baatar Dari8 - A Photography Project by Alison Shuman -

Dissolving Borders9 - Q&A with Alison Shuman - Someone Who is

Willing to Show Our Real Image10 - Kókten sesler (III, Temúçin) - Taner Murat

14 - Photoshop16 - Gúzellík'ke ólíp kettím - Emily Dickinson

17 - Belkí de… - Gúner Akmolla (Ghiuner Acmola)

18 - Riza Fazîl'ga edebiyat boyînğa Ğumhuriyet múkáfatî takdim etíldí

19 - Tatarlar (XV) - Gúner Akmolla (Ghiuner Acmola)

24 - Eskí Tatar mektebí - Hamdiy Giraybay26 - Atalar sózí - akîlnîñ kózí

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LET XINJIANGspeak

SÎRASÎ TANÎLSÎNkonîşmakŞÎNĞA'NÎÑ

Nazar Look 3

ÍŞÍNDEKÍLERCONTENTS

BAŞ KABÎMÎZDAON THE COVER Mahmudiye Ğamísí, Kóstenğe, Rumaniye Mahmudiye Mosque, Constanta, Romania Photo: Nazar Look

NAZAR LOOK

Tomrîğa Kîrîm Tatarlarîñ turuş-mamuriyet meğmuwasî

Attitude and culture magazine of Dobrudja’s Crimean Tatars ISSN: [email protected] FOUNDER & EDITOR-IN-CHIEFBAŞ-NAŞIR Taner Murat EDITORSNAŞIRLER Emine ÓmerUyar Polat COMPUTER GRAPHICSSAYAR SÎZGAĞÎSÎ Elif AbdulHakaan Kalila (Hakan Calila) CREATIVE CONSULTANTSESER KEÑEŞÇÍSÍ Gúner Akmolla

Copyright reverts back to contributors upon publication.The full issue is available for viewing online from the Nazar - Look website.For submission guidelines and further information, please stop bywww.nazar-look.com

CONTRIBUTORSMEMBALAR Adam BorkowskiAlexander LiangAlison ShumanAnna Bahtinadreamstime.comNizamiy Ibrahim (Ibraimov)

4Amnesty International Asks the Release of Daniyal Ahmet (Danial Ametov)

7Book - Kök Türk Bijig by Oelut Baatar Dari

8A Photography Project by Alison Shuman - Dissolving Borders

9Q&A with Alison Shuman - Someone Who is Willing to Show Our Real Image

10Kókten sesler (III, Temúçin) - Taner Murat

14Photoshop

16Gúzellík'ke ólíp kettím - Emily Dickinson

17Belkí de… - Gúner Akmolla (Ghiuner Acmola)

18Riza Fazîl'ga edebiyat boyînğa Ğumhuriyet múkáfatî takdim etíldí

19Tatarlar (XV) - Gúner Akmolla (Ghiuner Acmola)

24Eskí Tatar mektebí - Hamdiy Giraybay

26Atalar sózí - akîlnîñ kózí

www.nazar-look.com

4 Nazar Look www.nazar-look.com

registered Crimean Tartar organization 'Avdet', and in 2006 he was appointed as a freelance advisor to the Speaker of the Crimean Parliament on land issues. Amnesty International has reason to believe that his conviction has been politically motivated and is intended to prevent him playing an active role in defending the rights of Crimean Tartars; a Memo to the President of Ukraine allegedly from the State Security Service that was leaked to the press in December 2011 described the increasingly insistent demands for land rights by Crimean Tartars and blamed the organization "Avdet" for the increasing tension. The memo stated: "For the purposes of removing the brightest and most influential leader of the said organization, D. Ametov was sentenced."

The charges against Danial Ametov are connected to an incident in January 2007 when a group of Crimean Tartars who had been occupying a disputed patch of land in Simferopol were forcibly removed by the employees of a building company, Olvi-Krim. Danial Ametov had initially joined in the occupation, but his group left the site in 2006 when they learnt that the site had been let to Olvi-Krim by the city council for a period of 3 years (the actions of the city council in letting the land to Olvi-Krim were found to be illegal in 2010). Another group of Crimean Tartars continued to occupy the land, and although he supported their cause, Danial Ametov was not actively involved in the occupation and did not organize the action.

At about 3am on 21 January 2007, the employees of the building company started to erect a fence around the site blocking the protesters into the site. They allegedly locked some into their shacks. The police arrived to mediate between the Crimean Tartars and the builders. Danial Ametov arrived at the scene at about 6am and stayed until 8am in his capacity as Advisor on Land Issues and as a community leader. The Crimean Tartars were concerned for the safety of those blocked on the site by the builders and when the police failed to take any action to protect them, they started to attempt to enter the site while the police tried to stop them. Danial Ametov joined those trying to enter the

AMNESTY INTERNATIONAL INTERNATIONAL SECRETARIAT

Peter Benenson House, 1 Easton Street, London WC1X ODW,

United KingdomT: +44 (0)20 7413 5500 F: +44 (0)20 79561157

E: [email protected] W: www.amnesty.org Ref: TG EUR 50/2012.003 Pshonka Viktor Pavlovych General Prosecutor Riznitska Str.13/1501601 KyivUkraine 26 January 2012 Dear General Prosecutor

I am writing to you concerning the case of Danial Ametov who is currently serving a three year sentence for allegedly intentionally injuring a police officer. Amnesty International is concerned that the conviction follows an unfair trial, which appears to have been politically motivated, and calls on you to release him. Since his transfer to Penal Colony 105 in Kherson Region, he has reportedly been subjected to torture or other ill-treatment, and denied adequate medical care. Amnesty International is further concerned that he has been discriminated against in the prison colony because of his religious beliefs.

Danial Ametov, a respected member of the Crimean Tartar community, is an Imam of the 'Selyam' Muslim Community in Simferopil, an activist with the

Amnesty International Asks the Release of Daniyal Ahmet (Danial Ametov)

Nazar Look 5www.nazar-look.com

site. At one point to prevent himself from falling, he held on to one of the police shields and leaned upon it. Soon after, to protect himself from a blow from a police baton, he held on to the baton. He subsequently handed the baton back. He was present at the site for about 2 hours and during that time he exhorted the protesters in Crimean Tartar not to attack the police. There is video evidence, and witnesses are able to corroborate this version of events.

On 19 August 2007 Danial Ametov was charged under Article 293 (violation of public order). On 9 October 2008, he was charged under Article 342(2) (resisting law enforcement officials in protecting public order) and Article 345(2) (Intentional infliction of trivial or medium gravity bodily injuries to a law enforcement official). The last charge related to allegations that Danial Ametov hit Police Inspector A. Melnik in the face with a stick and inflicted a minor injury to his nose. The first two charges were subsequently dropped. Danial Ametov was sentenced to four years' imprisonment on 12 October 2010 by the Central District Court of Simferopol. On 7 December 2010 the sentence was upheld by the Simferopol Appeal Court, and on 13 March 2011 the Higher Specialized Court on Civil and Criminal Matters reduced the sentence to three years. UNFAIR TRIAL

Amnesty International is concerned that Danial Ametov was denied a fair hearing: he was denied the right to defend himself adequately, and during the appeal process he was denied adequate legal representation.

During the trial the judge refused all requests to bring witnesses for the defence. Witnesses who could testify that Danial Ametov never had a stick in his hands with which he allegedly hit the police officer, A. Melnik, were not permitted to testify by the judge. Character references from neighbours and others were ignored and the only character reference allowed was from the Simferopol police. Furthermore, important evidence for the defence was ignored; a video clearly showing Danial Ametov calling on the protesters not to attack the police was not translated from Crimean Tartar; significant discrepancies in A. Melnik's testimony concerning the person who injured his nose and the role of Danial Ametov in the incident, which suggested that A. Melnik might have mistaken Danial Ametov for somebody else, were not explored. During the pre-trial investigation the police did not question any Crimean Tartars and only questioned the builders and the police. Finally, in September 2011, A. Melnik himself submitted a letter as part of an appeal denying that Danial Ametov had caused him any injuries.

A fundamental element of the principle of equality of arms and of the right to defence is the right of the accused to call and to question witnesses. Article 6 (3) (d) of the European Convention on Human Rights requires anyone charged with a criminal office to have the right "to examine or have examined witnesses

against him and to obtain the attendance and examination of witnesses on his behalf under the same conditions as witnesses against him".

Furthermore, in June 2011, Danial Ametov's lawyer ceased representing him, and Danial Ametov authorized his wife to act on his behalf. She submitted an appeal against the decision of the Higher Specialized Court on Civil and Criminal Matters, but this was rejected on the grounds that she could not represent her husband, despite the fact that Article 44 of the Criminalal Procedural Code of Ukraine expressly permits close relatives to act as representatives before national courts in criminal proceedings. Danial Ametov, therefore submitted the appeal himself against the 13 March 2011 decision of the Higher Specialized Court on Civil and Criminal Matters.

Everyone in detention or facing a possible criminal charge has the right to the assistance of a lawyer of their choice to protect their rights and to assist in their defence. This right is guaranteed under Article 6 of the European Convention on Human Rights and Fundamental Freedoms. TORTURE AND ILL-TREATMENT

On 4 February 2011 Danial Ametov was taken to the prison guards' office where nine officers allegedly forced him to strip naked, handcuffed him and forcibly shaved him. He alleges that he at no point offered any resistance to the guards. The officers twisted his arms and fingers, pressed their elbows and knees against his spine, kidneys and liver, and squeezed his genitalia. He was forced to kneel in front of Senior Lieutenant Trofimov, who shaved his beard off. The events were filmed by the officers on their mobile telephones. Danial Ametov asked for a medical examination and was granted one, but the doctor did not record the bruising which resulted from the ill-treatment. On 8 February, he was informed that he would spent one month in solitary confinement for having the resisted the guards when they shaved him. He was unable to contact his relatives or his lawyer between 4 and 12 or 16 February. His wife found out that he had been placed in solitary confinement, but was unable to see him, and only found out what had happened when Danial Ametov saw his lawyer on 12 or 16 February. His wife complained to the Prosecutor General's office about the torture and other ill-treatment, and

the complaint was forwarded to the State Penitentiary Service, which replied in March 2011, that her husband had been forcibly shaved, but that he had resisted the prison officers and for this reason they decided to handcuff him. Furthermore, the State Penitentiary Service reported that Danial Ametov had been made familiar with the prison rules, and that these rules forbade prisoners to have beards. Danial Ametov claimed that the prison rules were shown to him in Ukrainian which he does not understand and that he refused to sign to say that he had read them as he could not understand what he was shown.

FREEDOM OF RELIGION

According to Article 9 of the European Convention and Article 18 of the Covenant on Civil and Political Rights everyone has the right to freedom of thought, conscience and religion. Basic Principle 6 of the Standard Minimum Rules for the treatment of prisoners also requires that the religious beliefs and moral precepts of the group to which a prisoner belongs should be respected. The UN Human Rights Committee has ruled in Boodoo v. Trinidad and Tobago that forbidding a Muslim prisoner to wear a beard was a violation of his freedom of religion.

Amnesty International is concerned that the right of Danial Ametov to practice his religion was violated while in Prison Colony 105, and that the forced removal of his beard amounted to torture or other ill- treatment. On 21 January 2011, Danial Ametov was summoned to the Director of the prison colony, and asked why he had a beard. When he explained that he was an Imam and requested the possibility to hold prayer meetings for other prisoners, the Director agreed and appeared to consent to the beard. However, the following day lower ranking officers started to demand that he shave his beard. On 3 February he was sentenced to five days in the punishment cell for having a beard and for being out of bed at 10pm because he was praying. He was subsequently remained in the punishment cell for a full month. To date prayer meeting have not been facilitated by the administration of the prison colony. CONDITIONS IN DETENTION

Amnesty International is also concerned that the conditions in which Danial Ametov is detained could seriously affect his health and may violate the international prohibition on torture and other ill- treatment. He is currently in a cell which holds eight people, and currently there are seven prisoners including one known to have tuberculosis, and one with herpes. The cell which consists of two rooms is very badly ventilated and the windows are covered with metal screens which limit the amount of light and air that can enter. During the summer months in 2011, the authorities added another metal screen to the window in the dining area in the cell further decreasing the air-flow. The Committee for the Prevention of Torture (CPT) has repeatedly requested the removal of metal shutters from the windows of detention facilities in Ukraine. Most recently in its report on its visit to Ukraine in September 2009, the CPT requested the removal of metal shutters from the so called "arrest house" in Kyiv SIZO No. 13.

Furthermore, the World Health Organization calls on governments to implement the Global Stop TB Strategy which includes a component to address tuberculosis in prisons and calls for improvements in prison conditions and notes the importance of

controlling infection in prisons through early diagnosis and the use of isolation measures. HEALTH CONCERNS

Danial Ametov has hypertension, and currently suffers from frequent headaches, a dry mouth, nausea and vomiting. Both his legs below his knees are swollen, particularly the right leg. He has not been offered any medical treatment, nor has he been given the medicines brought to him by his wife. Despite the symptoms of high blood pressure, the prison doctor claims that he is healthy.

In the light of the above Amnesty International is concerned that the charges against Danial Ametov are politically motivated and that he has been targeted for the active role that he has played as a member of Avdet in defending the rights of Crimean Tatars, who have returned to Ukraine following mass expulsions in 1944.

Amnesty International asks you to:• Drop charges against Danial Ametov, and release

him immediately and unconditionally;• Ensure that a prompt, thorough and impartial

investigation is carried out into the allegations that Danial Ametov was subjected to torture or other ill-treatment on 4 February at Prison Colony No. 105, and that the prison guards concerned are suspended from duly during the course of the investigation;

• Investigate the reasons why Danial Ametov's wife was barred from representing him;

• Ensure that the rights of Muslim prisoners, including Danial Ametov, to freedom of religion are respected, that no Muslim prisoners are forcibly shaved and that communal or private prayer facilities are provided;

• Ensure that prisoners infected with tuberculosis are isolated from other prisoners - in a manner consistent with their human rights - as far as possible to guard against infection;

• Ensure that the metal screens are removed from all windows in Prison Colony 105 and in any other detention facilities in the Ukraine in accordance with the recommendations by the CPT;

• Ensure that Danial Ametov is seen by an independent doctor who can verify his state of health and that he is given the medications that are provided by his wife.

A copy of this letter is being sent to the State Penitentiary Service. We look forward to your response at your earliest convenience. Yours sincerely Nicola Duckworth DirectorEurope and Central Asia Regional Programme



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I wasn’t a king of a rich countryI wasn’t a king of a rich countryI was crowned as a king of a country thatHad nothing in the stomachAnd nothing to wear (no outfit to wear)I didn’t sleep during the nightAnd sit during the dayFor TurugThe country my father and uncle foundedFor the power of exist longtime

The book has about 200 pages and contains with several parts: Translation for Monumental Script, Interlinear translation for Monumental Script, Interpretation, and Appendix.

In the Translation for Monumental Script:- Monument of Wise Ambassador Tonukuk (Blue deelt)- Monument for Kultegin (Succeeded Nobleman) which includes

interpretations: Great Scripts- the front of east and north east side of the monument, Small Scripts- the front face of the monument, Little scripts where were on the edge of the monument..

In the Translation for Interlinear translation:- Monument of Wise Ambassador Tonukuk (Blue deelt)- Monument for Kultegin (Succeeded Nobleman) which includes

interpretations: . Great Scripts- the front of east and north east side of the monument, Small

Scripts- the front face of the monument, Little scripts where are on the edge of the monument.

Interlinear translations are written as paralleled in Runi, Latin, Cyrillic and Mongolian Scripts and it brings a great significance to researchers whoever interests.

In the part of Interpretation:- Words explanations in details - Explanations related to kings- About the worshipped place that has scripts of Tonukuk Monument

- Great and Small Scripts of The monument for Kultegin

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The book author, Baatar D. whose origin is Oelut was born in 1937 inTsengel soum, Bayan-Ulgii Province.

After finishing the Pedagogical College in Arhangai Province in 1957, he started teaching in the local primary school. Then he graduated from the correspondence course at the Pedagogical Institute in Ulaanbaatar as a teacher of Mongolian Language and Literature.

In 1976, Baatar D. moved to Darhan city and taught in the town secondary school. After worked totally for 36 years, he was retired.

Now he is presenting for you his translation of monument scripts made by stone in 716 and 732.

The specific features of ancient scripts which were famous for “Runi Script” in Europe were explained in the translation.


A Photography Project by Alison Shuman - Dissolving Borders http://kck.st/x6TE1T

Who are you, Alison Shuman?

In 2006, I received a Master’s in Photojournalism, and since then I’ve been working as a freelance photographer in Austin, TX and in New York City, where I am now based. My photographic travels have so far taken me to 14 countries on four continents and I am continually amazed by all the people I meet along the way.

In earlier work I took a multi-faceted look at Muslims in America, including a documentary photo project, a portrait series, and a written biographical feature story. I have also photographed the lives of teenagers born with HIV and produced a documentary short film about the Miss Austin beauty pageant. My work has been published in National Geographic Adventure Magazine, Directions Magazine, the Boston Herald, and the Tribeca Trib among others.

almost a year, I traveled to Kazan in 2011 to begin photographing. This idea of tolerance is really seen and felt at every level in the city. In 2005, the Tatarstan government rebuilt their Kremlin to incorporate both the Orthodox Church and a new mosque. Religious leaders periodically gather to discuss ways in which the groups can work together. Most important to me, however, were the personal stories.

Time and again I heard how thankful people are to live in such a safe community where they don’t fear expressing their religious identities. But, I’ve only scratched the surface…

What’s Next:With the money raised on Kickstarter,

I will travel back to Kazan for three months to expand and deepen my work in the city. I will

continue to photograph in both the Muslim and Christian communities to explore the relationships that people have to religion, culture and each other. I will document how the two groups overlap in the city and the daily exchanges that occur between people, as it is these exchanges that make a tolerant society viable. Every society has struggles and rough edges that stress the balance, and the level of security of a particular community depends on how they navigate these stressors. As such, I will also look at areas of discord and how Kazan handles incidences of intolerance.

Behind the Scenes:Although I am a third-generation American, both sides of my

family emigrated from Russia at the turn of the last century. I grew up with a sense of wanting to understand my heritage, but I also had just a pure curiosity about the Russian people and their way of life. As an undergrad, I studied Russian language and literature but it wasn’t until I spent three months traveling and photographing in Russia from Moscow to Lake Baikal that I truly felt a deep connection to the land.

A lot of the photographic work I’ve done in the States has been with the Muslim community. I was profoundly affected by seeing such negative representations of Islam in the media, particularly after 9/11. When I started developing this project in Kazan, I was interested to look at Islam in the context of Russia, a country that was just starting to rediscover religion after 70 years of Communism, but once I started working on the project, I realized that there was so much more to the story. My deepest desire is for this story to serve as an example from which we, Tatars and Russians included, can all learn. Regardless of a region’s history or government, it is the people who ultimately choose cooperation over conflict.

Photography projects such as this take time and resources that are unfortunately increasingly scarce in today’s world. Kickstarter has created an invaluable resource for photographers to engage in these long-term projects that have an incredible impact in the world. The platform of Kickstarter is such that you’re not just donating money to a project, but you also receive a great reward for your generosity. Remember that I only receive the donation if my goal is met by the deadline. If I happen to go over my goal amount, please know that every penny will go towards this project. There will be much to do when I return to the US, including publication and distribution.

Thank you so much for learning about my project!To see my past work, please visit www.alisonshuman.com.

Summary:Kazan is the capital city of the Republic of Tatarstan, one of

21 semi-autonomous ethnic republics in the Russian Federation. It is located at the convergence of the Volga and Kazan Rivers about 700 kilometers east of Moscow. The dismantling of the Soviet Union in the early 1990s kindled a slow but steady religious movement in the Republic of Tatarstan and across Russia. In Kazan, churches and mosques were rebuilt, the Tatar language became an official language of Tatarstan alongside Russian, and ancient traditions kept alive in small villages began seeping back into the city. The 2000s brought a safer and more stable environment for the city’s inhabitants and with that came a stronger resurgence of religious and cultural expression, particularly among the youth. In a city divided almost equally between Tatars and Russians, Muslims and Christians, this process has unfolded not only with a marked lack of tension, but also with a spirit of mutual respect and exchange. At its heart, this is a story of rediscovery. Tatarstan has a long history of tolerance and Russian society in general is imbued with a very deep sense of humanity. In the religious and cultural reawaking both Tatars and Russians have been experiencing over the past 20 years, they are also honoring the open-minded attitudes of their ancestors.

What I’ve Done:After researching for

Dissolving Borders is a documentary p h o t o g r a p h y project that examines how the Muslim Tatars and Orthodox Christian Russians of Kazan not only live peacefully side-by-side, but are also working to create a more tolerant society.

Click And BackThis Project!

http://kck.st/x6TE1T

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What influenced you to become a photographer?In college, I spent one semester studying in Kenya.

It was the first time I left the United States and it completely changed my world view. Up until that point photography was just a hobby and this was the first time I pointed my camera at something beyond the community in which I grew up. So it was two things happening at once, it was the experience of being out in the world- learning, exploring and seeing things first-hand, and it was being able to photograph my experiences, the places I traveled, the people I met. These two things converged and I knew then that I wanted to be a photographer.

Do you remember your first photography project?A few years after college, I decided to go back to

school for photojournalism. My first project was documenting the everyday life of a Muslim teenager in Texas. It was the first of several projects I did on Muslims in the US.

How long are you on the road?Every project is different. For this one in Kazan, I

was there almost five months and I hope to go back for three more if I raise the money.

Is it hard to have a family life for a journalist who travels much?

It is a big problem for many people in this field. You need to either have someone who can go with you or someone who is very understanding!

Do you prefer photographic travels or working in the studio?

Travel. I don’t do studio work per se and I don’t

much like spending my time in front of a computer when I need to edit.

Do you have favorite lens?I have a Canon 5D and mostly I use the Canon 24-

105 f4. It’s a great all-around lens.

Do you prefer film or digital cameras?I miss the lush colors you were able to get with film.

I hope digital gets there one day, but it’s not there yet. That being said, I can’t imagine going back to film. In photojournalism, more than any other kind of photography, everything is digital.

Is technology important in your work?I use a digital camera, edit my images in Media Pro

and Photoshop and then store them on an external hard drive. You can’t get around technology, however, I believe that it doesn’t matter so much what kind of camera you have, it’s the person taking the photos that is the most important thing. In photojournalism it’s not just about having great photographic skills, but more so about having great personal skills.

Do you have any advantage over men photojournalists?

Maybe in some respects, but in others, no. As a woman there are certain places I cannot photograph and that is a limitation but at the same time, I have access to things that men do not.

Did you ever found yourself censoring your own work?That’s a great question! I wouldn’t say that I censor

what I do, however when pitching or selling a story, it is important to think about who your audience is. You need to know how to speak to your targeted audience and that may require a different edit of images that you would present to a different client. The important aspect is to get your work out but you have to do it in a way that people will listen to what you have to say.

What do you do when you are not taking photos?The usual things: spend time with family and

friends, take my dog on extra long walks, read, do yoga.

Did you make friends among Tatar journalists?I did! I was interviewed by Azatliq Radiosi in Kazan

last summer and became friendly with reporters there.

Did you try Tatar cuisine?Of course! Trigolniki, lapsha, and all kinds of

dumplings.

Is your photography aiming to be politically relevant?I guess I would say that my work is very politically

relevant in a non-political way. Relations between religions, the portrayal of Muslims in the media, children with HIV, these are all political stories I have worked on but I come at them from a different perspective. I want to find the things that we all, as human beings, can relate to. I tend to tell stories that aren’t the most headline-grabbing, but reflect what’s happening in the world in a more subtle way.

What would you say to someone who is thinking about starting a career as a photojournalist?

It takes a lot of passion and dedication, but if it’s what you love, go for it. And be versatile. The medium and the business are changing so rapidly it’s hard to keep up sometimes but there are exciting new avenues for photojournalists to take that go beyond the still image.

Do you have dreams?I still have a lot I would like to accomplish in my

career and in my life. Really, I hope I never stop having dreams.

Q&A with Alison Shuman – Someone Who is Willing to Show Our Real Image

Saw bol, Alison!

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dórt ulundan, onlarnîñ balasî alarîndan-torînî alarîndan, Dórben obasî bolîp óstí, Dórben obasîn kógínden de Dórben îrgî kóbiydí.

Kesím 8

Bír ayak, bír kîzmetşí

Dórben alar amğasîndan ayîrîlîp ketken soñ, kúnnúñ bírínde Dobun Mergen awga şîgîp kettí. Tokoğak Ónderníñ yokarsîna míníp barayatîrganda, taw íşínde, Úriyañgay îrgîndan bír kíşíge rastladî. Şo kíşí bír gúyúk awlap soygan, sîdîrgan, o gúyúknúñ kabîrga yagîndan bír parşa etín, otka aylandîra-aylandîra, kîzartîp otîra edí.

- Kayîrlî kúnler, bereketlí bolsîn! Şo awnuñ bír parşasîn bagîşlarsîñ mî, arkadaş? - dep soradî Dobun Mergen katîna barayatîrganda.

- Bagîşlarman, bagîşlarman! - dedí şo kíşí.

Şo kíşí gúyúkní ekíge bólíp ózíne terísí men bír yagîn toktatkan soñ, etníñ obír yagîn Dobun Mergenge berdí.

Gúyúknúñ yarîsîn alîp Dobun Mergen ğolîna karadî, úy betke. Ğolda, ulun ğeteklep ğúrgen, bír karípke rast keldí.

- Kímlerden bolasîñ? - dep soradî Dobun Mergen şo karípten.

- Men Malik Bayawuday alardanman. Mína, ğetíştír-almay ğúremen, ğeñ-almayman pîkarelígímní, belalar kótímden şîbîra. Ğanîm, ğalbaraman, şo awuñdan bír parşa bagîşlap maga yardîmğî bol. Eger "Yardîmda tabîlîrman" deseñ, men de saga mínaw ğeteklep ğúrgen ulumnî berermen. Saga bolsîn ulum endíden soñ. Ósiyatîr, ányakka-mínyakka yardîmî tiyer, kîzmetke salîrsîñ. Zaten mením kolîma karap turgan

Kesím 6Búgúnútay man Belgúnútay

Kuylarî-kuylarîna, boylarî-boylarîna

uyugan Alan Kuwa man Dobun Mergen bír-bíríne góñílín beríp, bír-bírín ğúrekten súyúp yaşadîlar.

Şonday bolîp Alan Kuwa, Dobun Mergenníñ úyúne ayak basîp senesí tolîr-tolmaz, bír ul taptî. Adîn Búgúnútay attîlar.

Ekínğí senísí tolganda, ekínğí ulun taptî, oga da Belgúnútay dedíler.

Kesím 7

Dórben îrgî

Dobun Mergenníñ ekí balasî bíraz ósíp ğúrgen zamanlarînda, dórt tane delíkanlî ulnuñ babasî, akasî Tuwa Sokîr ğok bolîp kettí. Şogaşîk Tuwa Sokîr alar man Dobun Mergen alar árúw añlaşkan bolsa da, şadîrlarîn katlî-katîna kurup barabar kóşíp keşíngen bolsa da, Tuwa Sokîr kólekelerge karîşîr-karîşmaz íşler de bîzîla başladî. Rahmetlíníñ dórt ulî Dobun Mergen amğanî begensíremiy, şeg-almay başladî. Búgún amğanîñ artîndan bír óşek, yarîn bír iptira, yawaş-yawaş amğadan suwudular. Bonday etíp, kúnnúñ bírínde dórtewí de arasînda añlaşîp, "Dobun Mergen bízge uşamay, bízím urugumuzga-soyîmîzga uzaktîr" dep amğasîn aşalatîp, onî taşlap ğúre berdíler, ayîrî ğollarîna.

B o ayîrîlîşnîñ

soñrasînda, T u w a Sokîrnîñ şo


Taner Murat

Kókten seslerI-ínğí tom

Temúçin (III)Konîşma asarlarSusma basarlar


tamagîm kóp.

- Sóz! - dedí Dobun Mergen razî bolîp.

Yarî gúyúkní kesíp ekíge bóldí, bír ayagîn ózíne toktatîp obírsín ğetíştír-almaytanga berdí. Babasîndan ayîrîp, balanîñ kolîndan tutup, úyúne kaytî. Bír gúyúk ayagî man, bír kîzmetşí men.

Kesím 9

Úş bala taa taptî

Búgúnútay man Belgúnútaydan ayîrî, úşewí de ul, Alan Kuwa úş bala taa taptî: Bugay Kadagîy, Bugatuw Salğî we Bodonğar Muñgak.

Bo úş balanî tapkanda, Búgúnútay man Belgúnútay baya ósíp ğetken edíler.

Kesím 10

Boş úynúñ íşínde

Bugay Kadagîy, Bugatuw Salğî we Bodonğar Muñgak tuwganda, Dobun Mergenníñ kúní kópten tolgan edí. O, kópten ğok bolîp, biykesín ğañgîz taşlap akasîn ğolîn tutkan edí, toz-toprak bolgan edí. Erkeksíz, boş kalgan úynúñ íşínde tuwdî, ballar.

Kesím 11

Şîra nogay

Síptí tuwup Alan Kuwanîñ Dobun Mergenden bolgan ekí ulî, Belgúnútay man Búgúnútay, araga artlî-artîndan úş kardaşnîñ kelíp kírgenín kórgende şîbîrdaşîp nenesín óşekliytan edíler:

- Bo bízím anamîz da, babamîz ólgen soñra, erkeksíz, boş kalgan úyde úş bala taa tabîp ğúre. Babaynîñ artîndan úyúmúz bom-boş kaldî, akasî deseñ akasî yok, ínísí deseñ ínísí yok, úyúmúznúñ úyesí-kayasî degendiy kíşí yok. Bo úyde, bízden başka sáde kízmetşí Malik Bayawuday bar, başka kíşí yok. Bízden soñra tuwup kelgen bo úş bala bolsa-bolsa onîñ ballarîdîr. Kízmetşí Malik Bayawudaydan başka ortalîknî gezíp karîştîrağak kíşí kórínmiy.

Bonlarnîñ şonday sîrlay konîşîp turganîn Alan Kuwa eşítmese de, sezíp bardî. Şîbîrdaşîlgan meselege akîlî ğetíp bek ğandî. Bír baár kúní, otka koy etí kóñgşílemel yemegín asîp, Belgúnútay, Búgúnútay, Bugay Katagîy, Bugatuw Salğî, Bodonğar Muñgak, beş ulun toplap, tekmílín

s î r a l a p o t î r t t î . Kol larîna bírer top s ú m ú t tutturup:

- Koparîñîz! - dep ayttî.

Alaysî b e r í l g e n súmút tobî m a n zahmet şegíp, ogîraşîp kopar-almayğagîn añlap, bírer-bírer topnî taşlap bazgeşíp kettí. Anasî onlarnî bírtaa kaytarîp, bír topnî şeşíp, herbírsíne bírer súmún tutturdî:

- Şúndí de koparîp karañîz! - dedí Alan Kuwa beş uluna.

Ayîrîlgan súmúnlerní zorlîk şekmeden kopardîlar.

O wakît Alan Kuwa Ana:

- Sízge, síptí tapkan ekí ulum, Belgúnútay man Búgúnútay, "Babamîznîñ artîndan ğañgîz kalgan anamîzdan, artlî-artîndan úş bala taa, ka-típ bolîr da ka-típ tuwar?" dep arañîzda şîbîrdaşîp ğúrgeníñízge hakk beremen. - dedí.

Soñra, bonlarnî ekledí:

Kúneş awup kókten batsaKún kawuşup akşam bolsaKeşe basîp şum karañgî, Sóyín, kózleríñní tutsa

Úy íşíne tayîp túşkenŞo şîgarak túnlúgúndenKíretan, şawktay súzúlúpDuman atkan kesígínden

Tuwum desem, şîra renkteKíşí bolganday kóríneİnsan desem de, kaynaganĞarîk atadîr kózíme.

Uwup şîgar ğanlî tumanHer yerímní tuydurmadanKarîn, bawur, kókíregímTînîşîmnî aldîrmadan.

Máálí tolsa, ğantay-ğantayBír añîlîp, kúneş men ayArîşîna, sozîp keter

- Ğúregímden túştúñúz, kayîrsîz akalar! - dep bakîrgan soñ, dórtnallî şabîp uzaklarga kettí.

Onan Múrenníñ şayîrîn tuttî. Şayîrnîñ aşasînda, otlagî yakşî Baljun Aralga barîp şîbîktan-kamîştan alşak bír dagma salîp, o yerde otîrîp kaldî.

Kesím 13Kartşagay

Bírgún Bodonğar bír boz kartşagaynîñ

bír karabawur kuşî tutup, şokîp aşayğak bolayatîrganîna rast keldí. Ğîmîrtasîndan şo senesí şîgîp, yuwasîndan yakînlarda uşup azatlangan, bír ana kartşagay.

Kartşagaynî kórgende Bodonğarnîñ ğúregí talpîndî. Awğular, şakîl taşlardan insan şîg-almaz mîyîk kayalîklarnîñ tóbesíne bakalap, tîrîşîp şîgar edí, ğanîn otka atar edí, yuwasîndan bír kartşagay balasîn

Kîzartîlgan şîra nogay.

Síz ekewñúz, ğetken akaKeleğekke, bolağakkaKeñ aşîñîz kózíñízníBazgeşíñíz mîskîl, şaka.

Tewber tamga, Kókten bír ímTaşîy bo kíşkenelerímKara başlî tuwul bonlar,Başka kamîr, ayîrî kaytîm

Şîraylarî deñkní bîzaAkîlîñîz ğete barsaKísmetlerí úyken, kamuk,Ğalkîn mañlaylarî ayta.

Bonlarnî da añlatkan Alan Kuwa beş

uluna:

- Síz kakğa anadan tuwgan beş dogmîşsîñîz. Eger beş súmút tobî gibí bírleşíp ğúrseñíz, sízní bírew ğeñ-almaz. Eger ayîrîlsañîz, sízní típkí ayîrî-ayîrî oklarday, bírer-bírer, kolay-kolay, ğeñerler. Beş kardaşsîñîz. Toplaşîp, bírleşíp ğúrúñúz, balam!

Kesím 12

Ayîrdîlar, Bodonğar Muñgaknî

Zamanî tolganda Alan Kuwa Ana ğok bolîp kettí. Onîñ artîndan kalgan malîn-múlkún paylaşağakta Belgúnútay, Búgúnútay, Bugay Katagîy we Bugatuw Salğî dórtewí de bólíşíp, Bodonğarga hissesín bermedíler.

- Sen soyîmîznî kuwmaysîñ, uzaksîn soyîmîzga! - dedíler.

- Sen zaten bír kenarga tartîlîp kalasîñ, herwakît. Saga hisse nege kerek? - dedíler.

- Şírkínsín, órdek şîraylî! - dedíler.

Ózeginní ayîrmak meselesí Belgúnútay man Búgúnútaydan şîkkan bolsa da, dogrîsî şodîr ke bo íşke akalarnîñ dórtí de parmagîn batîrgan edí. Dórtewí de bo dúniyanî sáde maldan-múlkten hesap ete edí. Ayîrdîlar,

Bodonğarnî.

- Eger bonday bolîp men bo soydan sayîlmasam, ayse eñ yakşîsî ayîrîlîp ketiyím. - dep

ğîladî bír kenarda kalgan Bodonğar.

Kara ğallî, kesík súyúllí we kotîr sîrtlî

şal atîna míníp:


Pho

to :

Niz

amiy

Ibr

ahim

(Ib

raim

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kîrslayğak bolsa. Sáde ana soyî alînîr edí, yuwasîndan. Atasîna tiymez edíler, soyîn kurutmamak úşún. Hem, ana kartşagaynîñ wahşiylík ústúnlúgúnden awlagan awî da kîrlî şîgatan edí. Kartşagay balasî uşmaga başlagan soñra, awğî o man alîştîrma ğolînda bírkaş ay zahmet şegíp turar edí, atîlmasîn beğergenşík. Lákin beğeríp atîlganînda awğî da tamak kaárín atar, aş karînga ğatmaz edí. Ğaznîñ bollîgînda

bolsîn, kîşnîñ kîtlîgînda bolsîn, kartşagay awğunuñ sîpîrasîn totîrîr edí. Kulukanasîndan kulukana - sîğawul, bulukasîndan, kógerşínínden, kuşundan, tawlayîndan tawlay - koyan, tawşan, túlkúsúnden alîp kaşkîrîna barganşîk, kartşagaydan kutulmaz, ústúne atîlîp tîgîrtîr. Namur namur - kúz kelgende kartşagayîñnî bíraz aş ta tutsañ, kîş ne kadar awur bassa da, aşlîktan ólmiy baárge şîgar edíñ. Onbeş senegeşík. Onbeş seneden, ádetten, kartşagaylar ğíberílír edí, ónderlíkníñ tóbesínde bala tapmak úşún.

"Akîlîn oynatîp yuwasîn korîgan şoñgîrlarga tutulup, başkalarî kayalîklarda ğan bere, kartşagay balasî úşún. Ayagîma kelgen kîsmetímní kaşîrmamam kerek!" dep túşúndí Bodonğar. Şoyerde, kartşagaynî kuwup alawuydî. Şoñgîr awundan bazgeşmiy, fazla uzakka kaşmadî. Balaban bír taşnîñ ústúne barîp kondî, awun denep. Bek aş eken. Yakînlarda azatlangan, besebellí, anasîndan-atasîndan. Bírózí awlay almay aş ğúrúp koyî. Kolay-kolay awun taşlap keter mí? Bír terekten dal koparîp, Bodonğar uzun bír tayak yaptî. Atnîñ ğalîndan kesken şáşínden de ğíplík óríp, tayagî man bír de ğíplíkten yapkan kózínden bír uwurka uwurka - haywan tutmak úşún kullanîlgan, bír başînda ğíp kózlí, beş-altî adîm uzunlugunda şîbîk uydurawuydî. Uwurkanîñ kózín de leşníñ ústúne kondîrîp, kîbîrdamay, beklep kaldî. Şoñgîr hem aş, hem kórmesíz, taa píşmiy. Ziyade bekletmiy, dayan-almay, sîpîrasîna kaytîp leşníñ ústúne kelíp kondî. Yazîsî "onbeş yaşîna kadar Bodonğar man ortakyaşam!" eken. Beğerílíp awlanawuydî.

Yakşî bír şoñgîr eken. Boyî, az farkta beş karîş. Kanatlarîn aşsa ekí adîmnî geşe. Baárge kadar onî árúw karamak kerekse de, ondan soñra Bodonğarnîñ karînî tok bolağak.

Órseñ etíp úyúne kayttî. Ózíne, kaytarîlgan ógíz terísínden, tírsekke kadar kolşak tíkken soñ, kartşagayîna da sokîr kózíldírík yaptî. Ayagîn da şîñgîrdaklap şîktî. Kartşagayî ázír. Endíden soñra úş taneler. İnsanî, atî, kartşagayî. Awga sáde úşewleşíp şîgağaklar, bír nazardan awun awlap, obír nazardan da kartşagayîn atîp, alîştîrîp.

(dewamî keleğekke)


PHO

TOSH

OP

Chi

ldre

n in

Kaz

an b

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Shu

man


Gúzellík'ke ólíp kettím Gúzellík'ke ólíp kettím,Ğîyîlmay edím taa,Mezarîma koñşî keldíBírsí ólíp Hakk'ka. Ğuwaş soray: "Nege óldíñ?""Gúzellík'ke", dedím."Men de Hakk'ka, bírdiy olar,Kardaşmîz", o dedí. Şonday etíp, tuwgan gibí,Ettík mezar lafî,Soñ erínní bastî yaslarSílíp atîmîznî.

(Terğúmesí Taner Murat)

Emily

Dic

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Gún

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la

Belkí de... Dogrî mî, yanlîş mî ayîrgan ğolîm?Etrafta kalmagan heş kímse, kórdím! Geríge kaytmaga kuwet kalmagan,Belkí de aldîma kaderím şîkkan! Topragîm Dobruğa, Kîrîm'dan kelgen,Tufanlar wurganda Hanlîknî sílgen! Kîrîm'da, Konya'da ízímní karadîm,Belkí de yakînlay "Kúntuwar" ístegím

19 şubat 2012



Kîrîm Yokarî Şurasînda Ğumhuriyet kúní múnasеbеtí men geşírílgen tantanalî mеrasimíndе sóz algan Ukrayna Başkanîñ Kîrîmdakî tеmsilğísí Viktоr Plakida, Kîrîm Yokarî Şurasîñ rеyisí Vladimir Kоnstantinоv man Kîrîm Nazirlеr Şurasîñ rеyisí Anatоliy Mоgilov túrlí sahalarda muvaffakîyet kazangan bírkóp insanlarnî mahsus múkáfatlar man, şеrеflí namlar man, fahriy yarlîklar man takdirlеdílеr. Takdirlеngеnlеr sîrasînda bír sîra Tatar kalkîñ vеkillеrí dе bar edí.

Şo ğúmlеdеn Vladimir Kоnstantinоv yazuwğî Riza Fazîl'ga XVII-ínğí asîrîñ şayirimiz Mustafa Ğеvhеriy esеrlеríñ ekí tоmlîgîn ázírlep şîgarganî úşún edеbiyat bоyînğa Ğumhuriyet múkáfatîn takdim ettí.

Hep şonday múkáfatlar kоnçеrt faaliyеtlеrí úşún muzika sahasînda bеllí insanlar Nazim Ahmet'ke (Amеdоv) bír de Mayiyе Kadír'ge (Kadírov) takdim etíldí.

Tabyiat kоrşalawî man istirahat yerlerí kuruwğulugî Milliy Akadеmiyasî enеrgiya-tеmin etúw vе fizika katеdrasîñ múdúrí Eskеndеr Bekir (Bеkirоv) Ukrayna'da nam kazangan kеşifşí şеrеflí unvanî man, Bakşesaray'dakî «Dоrindustriya» şirketíñ maliyе işlеr bоyînğa dirеktоrî Irfan Dеvlet (Devletov) te Kîrîm'da nam kazangan iktisatşî unvanî man takdirlеndílеr. Dеwlеt mеmurlarî múkáfatlanganlarnî kayîrlaganda, оlarga iğatiy işlеríndе taa yúksеk kazanşlar tílеdílеr.

Kayîrlî bolsîn!

Riza Fazîl'ga edebiyat boyînğa Ğumhuriyet múkáfatî takdim etíldí

Kóyden baya kíşíler keldíler şalîşmaga, yakîn 20 akay şala arpanî. Tarla Mustapaş betíne yakîn, kóyge de yakîn, kolay kele îrgatlarga aşlarîn ketíríp maálínde toydîrmak. Búgún bazlamaş, geçen seneden kalgan karbîz bekmezí, bír de bol-bol ayran.

Kamîr tok tuta kursaklarnî, şólde, temíz hawada şalîşkan kíşíler íştalî bolalar aşka, şonday beter búgún "biñ bereket" dedíler hağíníñ aşlarîna. Aslînda Şeripe ístegen ğantîk yasalganîn, rahmetlí Melya`nîñ ğanîna dep, ama kasapta et tabîlgan yok búgún, "bo sîğakta et satîlmaz" degende, "bîzîlar" degende, kesken yok haywan.

Kóyníñ akaylarî karap turalar Ğevat`ka, ka-típ añlata pelwan Amet'íñn kúreşkenín Akbaş tepreşínde:

- Úla, kórgen bolsañîz, 100 okkalîk kíşíní ka-típ attî ğerge ! Sankem bír bala edí... Ózbaşîna aytmaganlar oga Amet pelwan dep !

- Geçen sene, Kobadin tepreşínde men de kórdím onday bírşiy, dep lafka kíríştí Ablamit, bek tartîk kíşí, Pakize`níñ aytkanînday, senede bír laf ayta, ama ogadar pîkare ke, ğamawî mî, malî mî, bellenmiy şalwarîndan, úyí de her ğawun ğawganda sel bola, sankem suw damlalarî koşîlîp dúrkúler şala dep kúlúşeler koñşîlar. Olarga şo ğewapnî hoğa berdí: "ama tapkasîñîz kúlmege şiy, o akay ulun şo hálínde Istambul`da okîta, imam-katip mektebínde ! Şúndí, ózí konîştî, ózí şaştî ğesaretíne, zaten bo yerde bay yok, herkez onday bír ğarlî... ánaw dúrkíday: "Ózím ğarlî bolsam da / góñílím baydîr, ah, ah ! "

- Eh, kóp laf, az orak, dedí Seyitmamut, hağíníñ îrgatî, başlayîk íşímízge, şorbağîm sízní kúndelík men ódiy, orak şalganîñîzga kóre, tuwul boş lafka ! Ya !

Bírer-bírer dagîldîlar sîralarîna, búgún akşamga kadar pítírermíz bo tarlanî degen laf şîkkan ortalîkka, bílmem kímden, olargada şúndí zor bere bo ğaş bala, sankem ózí şorbağî ! degenler de boldî íşlerínden, akşam karañgîlîgî şókkenşík kene pítír-almadîlar. Ka-tmesín bílmegen de Seyitmamut, kene árúw hağíníñ ózí yetíştí atnîñ ústúnde:

- Ey, síz taa toktamadîñîz mî, ne boldî da onday kîzîştîñîz ? Dep kúldí, ğîmşak yúz men.

- Teran taa zorlansak, dedí Seyitmamut, belkí de pítírermíz !

- Yaz bar, kîş bar, ne ağele íş bar, dedí atalarîñ sózí men hağí-babay; yarîn erten men ekí kíşí kóterewuyar onî, aydî şúndí kóteriyík bo ğerdekílerní. Kuwanîp kayttîlar kóyge, sáde hağí túşúndí, dost bar, dúşman bar, yarîn-bírgún aytarlar "karañgî keşegeşík şalîştîrdî o kalknî" dep, "zengín bolîr ya, o, " dep te. Her kúndelíkşí tuttî ya on ya sol omîzînda oragîn, tíşlerí kórlanmasîn dep, sakînîp.

Kol ğúrse, aletler de yakşî bolsa, íşte yakîşîr ! Herkez tarla başîna şîkkanda, míndí arabaga, endí ğerleştíler degende, ğaş delíkanlî Nejdet, rahmetlí Rayb-akaynîñ ulî, başladî şalmaga:

"Ay, way, sarîmsak, bíz n-íşlermíz sagînşsak

Sagînganda way ka-tiyím, yok kanatîm uşağak ! "

Alaysî, arabadakîlarî, kîzîştî o dúrkúge, bo mínda tuwup-ósken tatarlar, aynî hasretlík men yaşadîlar, ana-baba


Tatarlar (XV) Gúner Akmolla (Ghiuner Acmola)


katînda, Kîrîm`dan unutmay alîp ketírgen dúrkúlerí men, her ayileníñ kaldî ya oglan ya kîz dogmîşî o yakta, rus kolînda ! Atîñ ústúnde túşúnğeleríne dalgan hağí, akîlîna ketírdí ke babasî Abdurayim akay bek zengín eken Kîrîm'da; ózí 1840'îñ balasî; kararîn algan soñ kóşmege bo yaklarga, ánaw berbat otîn sebebí hepísí, onda kalağak kardaşîna, Ismayl`ga aytkan: "sen kal, ğurt ğoytîlmasîn, belkí kaytîp kelermíz, kayda keliyík, baba ğurtî bolmasa ? "dep.

Seneler geştí, kaytîlmadî, babamîñ ánaw bír ekí ulî kettíler Túrkiye`ge, maga, kenğege, "sen kal"dep ! Zorlî bír dúnya boldî, hele kîrîm tatarîna, bek zorlî boldî !

Şay-típ, karañgîlîk basayatîrganda yetíştíler kóyge. Kenar kuyuda ekí ğaş otîrî; "kím eken şolar ?" dep, karasalar ne karasînlar, Asan man Kate ! Hağí Fazîl kórmezden keldí, ama, teslím etkení men atîn îrgatîñ kolîna, kettí art odaga, Irina`ga:

- Ey, Irina bağî, kîzîña sayip şîk, bo yer kíşí karîşîgî ! dedí de, aldîna kettí.

Azbarda bír yabanğî araba otîrî. Kím dep soramadan bírewden, hağí kírdí úyge. Tórde, yúksek mínderleríñ ústúnde, bír kart, 60'nî geşken bola eger şîrayîna karasañ, akşasî şaliy şalîndan kóríne tura, çúnkí şal taygan başîndan, kózlerí ğîlawdan kîzarganday bolîp:

- Heş katnaşmaganday tuwulmîz, Şeripe, ama bízní ayîrgan ekí ulkum bír katlama ! Hağíní korîp sózlerín uzattî: Sízge keldím, hağí Pazîl-kíyew, tap Şeripe`níñ babasîn tuwgan kóyínden, mením ulum, Mitat, Túrkiye`ge ketíp okîmaga merak, belkí de oyakta kalîrman diy. Eger ekí sultanamit berseníz borîşka, bíz onî gerí berermíz kúzge, şúnkí bo senegíñ egínlerí bek yakşî boldî !

Ezber úyrengendiy etíp ayttî zawallî apakay dertín, para dertín; hağí eşítken soñra meselení, bíle edí onîñ

balasîn zekiy bolganîn, başîn bolîr dep salladî, Şeripe`ge aytmazdan ewel "ber" dep, óz-ózíne tesellí boldî: "ne-gadar kawurulganlardîr olar bo altînlarnî ístegenşík, ne-gadar

kîzardî apakay, ak şáşlí apakay, lafîn kesíp aytkanşîk ! Tatarîñ sózí

bar taa, "aşîñ berme, kaşîñ ber ! " degen... Kúler yúz men karşîladî

ístegín, bír de şo laflarnî ayttî oga hağí:

- Eşímníñ yakîn hem de aytuwlî akrabasî sayîlasîñîz, ber, Şeripe, Alla yardîmîndan heşbír zaman bírewumuzní eksík etmesín !

Kírdí soñ, tórdekí odaga, namazîn kîlîp teran bolsa da dínlenmege. Sóz bír tane bolîr tatarda, ğígítlíkte aynî ! "Gúl bahşeden tegenek karamañîz, gúl karañîz sáde "degendiy, bo Dobruğa`ga ğerleşken tatar muwağirí, vatansîzlîktan, gurbetlíkten, Kîrîm`ga karşî sónmez súygúden, bír-bírsín akrabaday tuta, kóp nesíllergeşík, sayîp-súyúp, ózím tamîrîm dep...

Asîlî da, şo bolağak: Kîrîm`dan akrabalîk başlay, heş te pítmeden nesíller boyî súre !

Orak bo sene şalt bolîp-píttí, sáde bír kún, tañ aşîlayatîrganda, sebeledí ğaz ğawunî, kalklar şólge ánaw-mínaw dep ğetíşkenşík te toktaldî. Ğer kurudî desek yalan dep aytalmaz bírew ! Úylede, bír perşembí kúní edí, oraknîñ pítmesín kóy etí men karşîladîlar hağíníñ íşçílerí, semíz etní ayran man sîklagan soñ, arabalarda maneleşíp, bír zewuk íşínde keldíler kóyge. Herşiy kaldî Alla`nîñ şólínde, bír ekí hafta da kurumak úşún harmanga başlaganşîk. Yarîn erten men paralarîn bereğek hağí-babalarî, íşçíler úyleríne, kóyleríne, memleketleríne kaytağaklar, saw kul, senege keler, inşalla ! Şóldekí egínler, tobanlar kuruganşîk hağíníñ azbarî boş kalağak, bala-şaga, apakay hepísí keteğek Karadeñízíñ dalgalarînda ğaldamaga, Mañkaliye`ge !

Hağí aldî tongîşîn, Moterem'nî katîna, hesap kórdíler babalî-balalî, her şalîşkanga beríleğek paranî ázírledíler dogrîlîk man. Hatta, bollîk bolganî úşún, fazla da beríldí, ğurttan herkez memnun ketsín dep. O keşe Irina yuklamadî. Tañga tíríliy şîktî, Kate'ní beklep. Ne wakît kírdí kapîdan, mîşîktay, kîzargan betlerí men elmalarnî hatîrlatîp, apakay bîzladî ! Soñra, ekí dakkada ózíne keldí, sesín kîsîp, tuydurmadan ayilesíndekí dramnî, tîktî tîrnaklarîn ğîmşak moynîna:

- Kanğîk, dedí, sen mení kartayganda ayîplî etme, Asan túrkke inanma, onîñ úyúnde balasî bar, apakayî bar, sení kazak dep yalandîra ! Kayda kaldîn, sen, kanğîk ? E-e-e !

- Bírşiy bolmadî, be, muma, dedí kîz, nepesín zordan alîp. Tóşekke uzanganda mumasî da añladî ne-gadar solgan, yorgîn ekenín, kózlerín zawallî kîz hep uzaklarda


dolaştîra... Bolmadî bírşiy...

O laflar kalgan kulagînda Asan'dan: "yok birşey !

- Súyekleríñ ezermen ! Sen mí, sen ! Ezermen bírşiy bolsa eger ! dedí Irina ğatîp, duwarga ters aylanîp. Yukusî bolîndî, bílgendiy etíp bolağaklarnî...

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Bír hafta Mañkaliye`de pîlaja da otîrgan soñ Şeripe balalarîn katîna alîp, hepísí adamakîllî deñíz kararmasînda bolîp,

harmanga ayilesí men, îrgatî man belsendí. Harman başladî. Bír sene ğatkan yerínden kîymîldamagan harman-taş, ğerínden tîgîrtîlîp, bala-şaga zewukî man, kettí harmanîñ kurulgan ğeríne, músúr ambarîñ aldînda, ğawun tiymegen, bala ğúrmegen, tawuk-koraz ótmegen bír kenar ğeríne. Eñ árúw etíp harman taşnî aydagan kíşí bo kóylerde bír tane, o da Yunus-akay, onîñ baylagan harman taşî ogadar árúw etíp ayîra egínní tobandan-tozaktan ke, dúwenní salalar ama, salmasalar da bolganday bola.

Bala-şaga ústúne míníp dúwenníñ, suwurup alganday eteler bogdaynî ya kîzîlşanî ya arpanî. Bír kíşí harman taşta, bír kíşí dúwede, ekí-úş tanesí de kúrek men sawuralar egínlerní, bol-bol kalbîrlap. Atlar aylanganda balaban harmannî, biyday úyúmşígí de tane-tane bolîp óse. Şay óse ! Bírden beş-altî harman úyúrúle Azaplar'day kóyde, Akbaş-Sar-Gól'diy etken kíşkene yerde bír harman bola, sîra man herkez kelíp harmanîn yasay, yardîmlaşa, şalîşkanlarîn hakkî ódele. Ne tul, ne óksíz kalmay unutulup, kírmiy kîşka egínsíz, ótmeklíksíz.

Úş dírekníñ ortasîna bír metrolîk kalbîr tugumluknî ayîra, boyerde eñ ustasî

Lati men Usnu`dur. Kíşkene egínlerní kaşîrmayğaksîn heş tugumlukka, oga kóre de egíníñ bolar senege.

Bír kóylí úşún, harmannî árúw beğermek bír senelík geşínmesín ázírlemek demektír ! Bo sebepten Fazîl hağí keşe-kúndúz ayîrîlmaytura harmannî ózín kózí men, ózín kolî man yerleştíre desek yalan tuwul, çúnkí ogadar beğeríklí şalîşmasîn kórgen kíşíler, namusî man, terbiyesí men, olar da şalîşalar ! Komşîlarî bír harman aylandîrganda, o bírkaş tane aylandîra, ózí

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şalîşîp îrgatnî yardîmğî tutkan kíşí, o, hele 1902'de, balaban kóşme bolgan soñ Túrkiye`ge Azaplar kene boşaldî, kóy kîzmetlerín meragî man etken az kaldî, hağí de onî bílíp, ózín de şaltlîgîn bílíp, kótere-ala íşlerní !

Akşamgaşîk hem wakîtî bola ğuwunup-temízleníp otîrmaga sîpraga ya Kur`an okîmaga. Soñra ózí de kúle Ómer`ge aytîp:

- Keşe yarîsî bola, bonlarîn íşí pítmiy, hem ózí, hem de îrgatî ğuwura da ğúre !

Onîñ tertíbíne, şalîşkandakî ustalîgîna, akîl man etken íşleríne, karap suklana el-álem hem de ayta:

- Bo insan, óksízlígí men, bonday árúw tertípní kaydan algan eken ?

Aslînda, heş yok şaşîlağakka bír sebep, ana-baba ğurtunda, Kîrîm`da kórgen, algan tertíbí... Bazî bír, peşman ete akalarîn seslep mínda kalganîna, o senesí sáde Romaniye`den 150. 000 tatar ğerleştí Túrkiye`ge, onlar geşíne de, men neden korktîm ? diy. Keşelerí yukusî aşîlganda, yarî keşení yaw tutup, karar ala ketmege, onîñ ğesaretí bar, bír ketíp úyún yasasîn da, soñra ğolîn aşsîn árúw etíp o yakka "asîl ak toprakka".

Kara ğoldan ketmege ğesaretí bar, túpekní saklap arabanîñ taktalarîñ arasîna; beş akay, Şeripe, Moterem, Senya, Nayîm, o da kórsín dórt yaşînda Istambul'nî. Belkí de keşe yarîsî ğañî geştí, hağí sólendí:

- Ew, yawsîñ mî ? Bírşiy aytağakman saga !

- Yawman, ew, dep Şeripe dawuş berdí koğasîna. Onlar zaten alîşîklar keşeden turup ğúrmege, hağíníñ eñ kîzganî da keş turganlar.

- Yarîn tuwul, obírsí kúní erten men Istambul`ga keteğekmíz, ázírle ballarnî da. Onda egínlerní yakşî fiyatka satîp, başta úyní kararmîz bolmayğak başka, marebe başlayğak dep aytîla herbír yakta. Kîrîm`ga dónmek úmítí kene de ğok, bo yerlerde de turmadan kóbiye kazaklar...

Şeripe`níñ yukusî "dam" dep aşîldî, eñ bek kuwandî ballarîn gezeğekleríne, kímge tiyer Istambul`nî kórsín ! Ah, bír tan ğarîgî aşîlsa da, dep aylana tóşegínde.

Sessíz odada, bír geñíş tóşekte ekí ulî, babalarî ğata, ózí ayrî ğata kîzî man. Ana, tañ yîldîzî tuwgan...

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Edírne kapîsîndan Istambul`ga kírgende, 1400'lerde yasalgan taş kópírní geşkende hağí Fazîl toktattî sîralangan beş arabasîn, beşewí de kayîrlîsî man geştíler Balkanlarnî, tawlarnî-şóllerní heşbír zararga ogîramadan, şuwal man egín ketíríp Istambul`ga, túğğarlarîñ túkkánlarîna satîp toptan, parasîman da ğañîdan kalap ómíríñ ekínğí úyún, bírínğí úyní bo úlkede, kóşmek niyetínde bolgan ayilesíne. Yîkpalîna bo sene Túrkiye`de bek bollîk bolmagan, şo sebepten sata-bíldí árúw fiyat man ketírgen egínlerín; laf-laftan, úyrendí ke túğğar Hasan bey bíle árúw ustalarnî, úyúñ yakînlarînda. Hesaplar kóríníp, paralar sayîlîp hağíníñ kemeríne tízílgen soñ, ustalar man kóríştí úyúnde. Bo arada bír ortakarar hanga yerleştíler Şeripe men balalar, arabağîlar, handa Istambul'nun kírer yerínde, Edírne ğolînda, atî da Nur-han, sayíbí Azerílerden kóşme. Eskí Istambul`da, Karagúmrúk maállesínde balaban úyí bolağak, balaban korasî miywalarîn arasînda bír yúksek dut, kasîrîñ ústúne togílgen dutlar írí, suwlî-tatlî, tamam aşaganday ya da tatlîsîn yapkanday.

Begendí hağí, begendí apakayî, ama bírden aşîlmadî ustalarga, fiyat fazla bolsa et-almam dep túşúndí.

Onîñ neler túşúngenín tuyganday etíp, Hasan bey sólendí úynúñ hem de ustalarîñ sahibíne karşî:

- Hağí Fazîl kîrîmlî, bízím eskí milletímízden, ruslardan kaşîp Dobruğa`ga yerleşken, ama, meragî bízím "ak toprak", Túrkiye ! Úş balasî bar, onlar taa ğaşlar, ózí mínda okîgan medresení, muwallímlík etken ğaşlîgînda Bingazi`de Girit adasînda, oga kóre fiyat kes, ustam !

- Mende çerkez kanî bar, ístermen bo ğurtka kîrîm kanî yerleşsín, bo mením baba ğurtum, añlaşîrmîz fiyatta, madem ke meraklîsîñ kóşmege...

Kúler yúz, tatlî sóz tuyganda, hağí kuwandî, zaten konîşmasî bek yakşî, az bír zamanda añlaştîlar hem de Şeripe`níñ gerdanîndan bírkaş altîn eksíldí...

Yer gúzel, etrafta bostan egílgen, bo sebepten ğerge "Çúkúr Bostan" dep te

ayta ekenler, tógerek bír túzlúk bolganî úşún. Bírkaş kún soñra hağí ketírdí ayilesín handan alîp tamir bolgan odalarga, baya otîrdîlar, sepasîn súrúp.

Pazarğîk'ta toktaldîlar kaytkanda Romaniye`ge, ondan kîzîna, Senya`ga, mektep we kiralîk úy tutup, fiyat falan kestíríp, arkadaşlarîna da.

Muwallíme okîlîna başlayğagî úşún kîzî, Azaplar`ga kaytmazdan ewel, kórmege hem tanîmaga ballarî man barabar şo aytuwlî Pazarğîk'nî !

Baladan sora, degenler ya, dogrînî bílmege merak etseñ, onîştan hatîrlatamîz

Senya`nîñ aytkanlarîn:

- Kayda Istambul, kayda Pazarğîk ! Sankem bíraz balaban Azaplar`ga kóre !

- Bala degen şiy kóp konîşmaz ! dedí sertiyíp abay oga, baya korkîp taa ne aytar da, mektepsíz kalar, dep !

Nayîm kardaşî taa kíşkene bolsa da, şímdíden akîlî man şaşîra, beklenmegen wakîtta sorap:

- Babay, abay, neşín tatama Istambul`dan mektep karamadîñîz da, Pazarğîk`ke keldík ? Yaramay !

Altî yaşînda balaşîkka, her ne-gadar tílí we akîlî dîkkat kazansa da, oga láyîk ğewapnî bermek, ana-baba kibí, heş kolay tuwul.

Şolay degen ulşîknî, tízleríñ ústúne salîp hîzlî ketken arabada, sîypap kózí men pembe-gúldiy betín, babasî ayttî:

- Ulum, Istambul bek uzak, tataynî sagînganda ka-termíz ? Ya ?

Arabada otîrîp karaylar geşken ğerleríne, úyler kíşkene, ğantaygan, ána án-yerde mîrayatîrganî da bar, sokaktakî kíşíler siyrek, sankem şenlík we zengínlík peşínden ğúrgenler saklanganlar...

- Tatay, ka-típ alîşar ekensíñ, ya ? dep kene de karleníp soradî Nayîm.

- Muwallíme bolmak úşún her şiyge katîlarman ! dedí kózlerín aldîndakî ğólga tíklep Senya tatasî...

(dewamî keleğekke)


Haywan...

Arslanbek (ğîlap) - Men tegenekní kórdím, amma tegenek mení kórmedí.

Hoğa (bek aşuwlanîp) - Aydî, mîrîlday berme, domîz! Şúndí mínaw şîbîk man boyîñnî ólşermen.

(Başka bír yakka aylanîp, kolî man kósteríp) .

Ey Kurtosman, Kurtosman!

Kurtosman (ínğe dawuş man, zor man sólene) - Ne diyğeksíz, Hoğay, míndaman...

(Ayakka tura).

Hoğa - Bar ketír Hoğa ablaña bír-ekí asar suw.

Kurtosman - Way ğanîm, aysa ğanîm, Hoğay, Hoğayşîgîm, túnewún agaş keskende, baltanî, bírden kórmiy, sol kolîmnîñ baş parmagîna wurdum, parmagîmnî kestím ğanîm Hoğay, e, e, e...

Hoğa (bakîrîp) - Añladîm, şíşíp kal, kózleríñ kyor bolgan eken, baltanî kolîña wurup.

(Başka yakka aylanîp) .

Ay, kíşkene Selamiy!Selamiy (sózlerníñ íşínde 'ğ' hárífí yeríne 'z', 'l'

ve 'r' háríflerí yeríne 'í' kullana, sakaw kíşídiy lakîrdî ete) - Míndaman Ozay, ne diysíñíz, Ozay?

Hoğa - Bar Hoğa ablaña bír-ekí asar suw ketír!

Selamiy (ğîlamsîrap) - Ozay, mením katîyşîkyayîmnîñ íçíne suw kíye.

Hoğa (pek zíyade aşuwlanîp) - Tur diymen saga sakaw kópek, katîrlarîñ teşík bolsa, balaklarîñ túr de, bar al da kel.

Kíçkene Selamiy tura, balaklarîn túre, hoğa ablasîna suw ketírmege kete. Hoğa kalgan ballarnîñ sabaklarîn díñlemege başlay.

Hoğa (başka dawuş man) - Akîz, Meñliy Ayşe! Okî, bakayîm, sabagîñnî bílesíñ mí?

Meñliy Ayşe (murnun tarta, başîn tîrnay, sozîp-sozîp okîy) - Elifní ústún 'e', elifní esre 'i', elifní ótrí 'u', be ústún 'be', be esre 'bi', be ótrí 'bu', te ústún 'te', te esre 'ti', te ótrú 'tu', se ústún 'se', se esre 'si', se ótrí 'su', ğum ústún 'ğe', ğum esre 'ği', ğum ótrí 'ğu'...

(Elifní soñuna kadar okîy.)

Eskí usul bír Tatar mektebí. Ballar alşak rahleşíklerníñ başînda tíz şógípp otîralar. Hoğa tórde mínderníñ ústúnde bagdaş kurulup otîra, kolînda uzun bír şîbîk tuta.

Hoğa (sozîp yúksek dawuş man) - Olan, Arslanbek, olan... Bar hoğa ablaña suw ketír, şalt bol...

Arslanbek (ğîlap) - Hoğay, mením ayagîma, túnewún saban aydaganda, balaban, mínaw kadar, bír tegenek kírdí, ayagîm íşledí.

(''balaban'' sózíñ ekínğí yarîsîn inğeden sozîp ayta).

Hoğa - Sus, añladîk, o tegenek ayagîña kírgenşík kózíñe kírgeydí seníñ. O balaban tegenekní kórmedíñ mí?


Hamdiy Giraybay Eskí Tatar mektebí

(bír perdelí temaşa)

Iştirak etken şahîslar: HoğaHoğa-totayArslanbekKurtosmanSelamiyMeñliy AyşeBekmambet Taz Ğúrtiy


Hoğa - Boldî endí tokta, yarîn ''Elifke kúsún''ní úyreníp kel.

Meñliy Ayşe (kuwanîp) - Onî da bílemen, Hoğay. Ísteseñíz okîyîm.

Hoğa - Okî, karayîm, ezberden bílesíñ mí?

Meñliy Ayşe (başîn kótere, awuzun kókke aşa, kózlerín ğuma, sallanîp-sallanîp okîmaga başlay) - Elifke kúsún 'en', elifke esre 'in', elifke ótrí 'un'.

('E'ge kadar yawaş okîy, soñra şalt-şalt okîmaga başlay, 'ğ', 'a', 'ha'.)

Hoğa - Boldî, bek árúw, yarîn subhaneke úyren. Úyle namazî kîlarmîz.

(Başka yakka karay.)

Okî sen, Bekmambet.

Bekmambet (başîn tîrnay, kózlerín okalay, ğeñí men murnun súrte, ózíne mahsus bír makam man sozîp okîmaga başlay) - Euzubillâhi minneşeytan ihrağim, bismillâhi irahman irahim. Elifte yok, yu.. (soza). 'Bi' astînda bír nokta, 'ğalt-ğalt'te ústúne ekí nokta, 'se' ústúne úş nokta, 'ğum' karnînda bír nokta, 'h'da yok (soza) 'ha' ústúnde bír nokta, 'dal'da yok... (soza), 'zal' ústúnde bír nokta, 're'de yok, 'ze' ústúnde bír nokta, 'sín'de yok, 'şun' ústúnde úş nokta.

Hoğa - Apperím, Bekmambet!.. Babaña aytayîm, saga bír ğañî botik alsîn.

Bekmambet kuwana, kalpagîn túzete, ğeñí men murnun súrte.

Hoğa (başka bír balaga karap) - Ay taz Ğúrtiy! Okî sen, búgún bílesíñ mí sabagîñnî?

Taz Ğúrtiy (ğîlamsîrap) - Hoğam, túnewún Hoğa ablama kîy kestím, akşam ústúnde ketíp şólden buzaw kaytardîm, keşe de gazîmîz yok edí, saba babam akşa bermedí, halifeme kampet ketírmedím, sabagîmnî bíl-almayman...

Hoğa (bírden kuturgan ayuwday aşuwlanîp ayakka tura, ballar kóşe-buğak rahlelerníñ astîna pîsalar. Hoğa kolîndakî şîbîk man taz Ğúrtiyní kóteklemege başlay) - Sen taz yáwúr! Çîpîttay her wakît bír yalanlar uydurup kelesíñ.

(Pek bagîrîp).

Ketíríñíz falankanî! Mína men seníñ ğanîñnî alayîm búgún...

Taz Ğúrtiy – Wurgan yeríñ otka ğanmaz amma, Hoğayşîgîm, kemíkşíklerím sîndî da.

(Bo arada Hoğa-totay kíşkene Selamiy men Bawbek'ní kulaklarîndan tutup súyrep kírsete).

Hoğa-totay (koğasîna ayta) - Ev, bo Şíşkírní maga suw ketírmege ğíbergeníñ ne ya? Ánaw balaban yeşíl kuyunî kopkaga túşúrgen...

Hoğa (şaşîp) – Şaştîñ mî sen şo? Nasîl yeşíl boyalî kuyî?

Hoğa-totay (kolîn sallap) - Ay, way, yeşíl boyalî kuyî tuwul, balaban yeşíl boyalî kopkanî kuyuga túşúrgen eken...

Hoğa (aşuwlanîp, Selamiy'ge karap) - Olan, ka-típ túşúrdúñ o kopkanî kuyuga?

Selamiy (ğîlamsîray, kózleríníñ yaşîn súrte) - Ozay, aysa Ozay! Kuyunuñ şetíne suwnî tókkenniy, tókkenniy de taygayawuk bolgan. Suw taytazakta bíyden ayagîm taydî, kopka da bíyden kuyuga tústí de kettí.

Hoğa (bek aşuwlanîp) - Esalet túşúrgendírsíñ onî, eşek!..

Selamiy - Oya biya (vallah billah), esalet túsúrmedím, ózí, zíbí (ğíbí) koptî tústí de kettí.

Hoğa (yúksek dawuş man, bek aşuwlanîp) - Tur, dagîl da ketíñíz kózímníñ aldîndan, haram óleğekler... (Parmagî man sayîp). Túnewún suwga barganda balaban asarnî bír kîrdîñîz, atlarnîñ astîn kúregende senekníñ sabîn bír sîndîrdîñîz, búgún balaban yeşíl kuyunî da kopkaga túşúrdúñúz, harap ettíñíz, karaldîmnî. Sízden ne kayîr kóreğek edím men. Aydî dagîlîñîz!

Balalar awladan şîgîp tuwarday túrtúşúp-şímtíşíp:

Ğaw, ğaw, ğawunum,Kara saban egiyím, Kara tawuk soyayîm,Etín, mayîn aşayîm,Kanîn kókke şáşayîm.

Ğîrlay-ğîrlay dagîlîp keteler.Perde


Tama-tama kól bolîr.

Tamîzlîgîna tarî basarsîñ.

Tanîş kasap súyek satar.

Tañrî berse sorap bermiy.

Tañrîm bír kóziñden bír kózí men kaldîrmasîn.

Taş kaytkanda kayt.

Tasawur pílaw maylî bolîr.

Tasawur taşka - akîl başka.

Tatarnîñ akîlî soñîndan kelír.

Tawuknuñ túşúne tarî ener.

Tayaktan kaşîp şokmarga tutulgan.

Taznîñ tílegí kara şáş.

Tembelníñ úyí ğansa da inanmaz.

Terekníñ igísín kurt aşar.

Tîgîrgan taş saga tiye.

Tílíñ bolmasa başîñ it aşar.

Tílíngen ótmek bíríkmez.

Tírmenge kíríp, tírí şîkkan.

Tíşíñ tíşke tiymese ettír, ayagîñ ğerge tiymese attîr.

Tîşîndan ğîltîray, íşínden kaltîray.

Turgan yeriñ sokîr bolsa bír kózíñní kîma ber.

I am aCrimean

Tatar

I have

my millennial historyI have

my millennial cultureI have

my millennial language

Don't play with myIDENTITY!

Please don't call meCrimean Turk,Don't call me Tatar Turk,

This isNOT

Who I am

And this isNOT OKAY!

NagîşResím: Nizamiy Ibrahim (Ibraimov)

Documents

Nazar Look 2012-03