{"id":1465,"date":"2016-02-28T23:31:40","date_gmt":"2016-02-28T21:31:40","guid":{"rendered":"http:\/\/www.libridergi.org\/en\/?p=1465"},"modified":"2016-07-27T15:43:01","modified_gmt":"2016-07-27T12:43:01","slug":"lbr-0004","status":"publish","type":"post","link":"https:\/\/www.libridergi.org\/en\/2015-en\/lbr-0004","title":{"rendered":"Haydi Sofraya! Mutfak Penceresinden Osmanl\u0131 Tarihi"},"content":{"rendered":"

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Haydi Sofraya! Mutfak Penceresinden Osmanl\u0131 Tarihi<\/h2>\n

Amy SINGER<\/h3>\n
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ISBN:\u00a0<\/strong>9786051051437
\n\u00c7eviren:\u00a0<\/strong>Pelin T\u00dcNAYDIN
\nPage:\u00a0<\/strong>200
\nPublication Date:\u00a0<\/strong>2015
\nLocation:\u00a0<\/strong>\u0130stanbul
\nPublisher:<\/strong> Kitap Yay\u0131nevi<\/p><\/div>

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<\/div>\nLIBRI<\/em> I (2015) 11-15<\/strong>
\nDOI<\/strong>:\u00a0 10.20480\/lbr.2018115455
\nReceived Date<\/strong>: 30.07.2015\u00a0 \u00a0 \u00a0\u00a0 Acceptance Date<\/strong>: 02.08.2015
\nOnline Publication Date<\/strong>: 24.12.2015
\nCopyright \u00a9 Journal of Book Notices, Reviews and Translations, 2015<\/p>\n

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\"references\"\u00a0<\/strong> View PDF<\/a><\/strong><\/p>\n

\"info\"\u00a0 <\/a>Citation<\/a>
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A. SINGER (Ed.), Haydi Sofraya! Mutfak Penceresinden Osmanl\u0131 Tarihi. \u0130stanbul 2015. Kitap Yay\u0131nevi, 200 sayfa. \u00c7ev.: Pelin T\u00dcNAYDIN.\u00a0 ISBN: 9786051051437
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Eser, 2011 y\u0131l\u0131nda Princeton\u2019da Starting with Food: Culinary Approaches to Ottoman History <\/em>ad\u0131yla yay\u0131nlanan kitab\u0131n T\u00fcrk\u00e7e \u00e7evirisidir. Temelde 2007 y\u0131l\u0131nda Anamed ve Orta Do\u011fu \u00c7al\u0131\u015fma\u00adlar\u0131 Derne\u011fi\u2019nde yap\u0131lan sempozyum bildirilerine dayanan bu \u00e7al\u0131\u015fma Amy Singer edit\u00f6rl\u00fc\u011f\u00fcnde haz\u0131rlanm\u0131\u015ft\u0131r.<\/p>\n

Resim Listesi<\/em> (6-8) ile edit\u00f6r taraf\u0131ndan kaleme al\u0131nan, kitab\u0131n amac\u0131n\u0131n k\u0131saca a\u00e7\u0131kland\u0131\u011f\u0131 ve kitapta bulunan alt\u0131 makalenin tan\u0131t\u0131ld\u0131\u011f\u0131 Sunu\u015f <\/em>(9-12) b\u00f6l\u00fcmlerinin ard\u0131ndan alt\u0131 farkl\u0131 ara\u015ft\u0131r\u00admac\u0131n\u0131n makaleleri bulunur. Yazarlar\u0131n k\u0131saca tan\u0131t\u0131ld\u0131\u011f\u0131 Yazarlar Hakk\u0131nda<\/em> (176-177) b\u00f6l\u00fcm\u00fcn\u00fcn yan\u0131 s\u0131ra Kaynak\u00e7a <\/em>(178-189) ve Dizin <\/em>(190-200) ba\u015fl\u0131klar\u0131 kitapta yer alan di\u011fer b\u00f6l\u00fcmlerdir.<\/p>\n

Kronolojik olarak s\u0131ralanan makalelerden ilki Nicholas Tr\u00e9panier\u2019e ait olup \u201cOru\u00e7 ve Erken D\u00f6nem Mevlevi Tarikat\u0131<\/em>\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131maktad\u0131r (13-30). Ge\u00e7 Anadolu kaynaklar\u0131nda orucun nas\u0131l tan\u0131mland\u0131\u011f\u0131na ve oru\u00e7tan nerelerde bahsedildi\u011fine de\u011finen ara\u015ft\u0131rmac\u0131, Mevlevi Tarikat\u0131 \u00f6ze\u00adline odaklanm\u0131\u015ft\u0131r. Bu d\u00f6nem kaynaklar\u0131nda s\u0131radan insanlar\u0131n Ramazan ay\u0131 d\u0131\u015f\u0131nda oru\u00e7 tutma\u00ads\u0131na ili\u015fkin \u00e7ok fazla anlat\u0131 olmad\u0131\u011f\u0131na de\u011finip Vil\u00e2yet-n\u00e2me<\/em>\u2019de ge\u00e7en ve \u00e7ocuk sahibi olmak is\u00adteyen kad\u0131na (\u00fc\u00e7 g\u00fcn oru\u00e7 tutmay\u0131 da kapsayan bir rit\u00fcele) ili\u015fkin anlat\u0131dan bahsetmektedir. Ge\u00e7 Orta\u00e7a\u011f Anadolusu\u2019nda oru\u00e7 tutman\u0131n ger\u00e7ekleri ise, yazar taraf\u0131ndan \u00fc\u00e7e ayr\u0131lm\u0131\u015ft\u0131r: \u0130lk olarak oru\u00e7 tutman\u0131n dini a\u00e7\u0131dan iyi bir \u015fey olmas\u0131, ikinci olarak orucun hay\u0131rl\u0131 bir \u015fey olmas\u0131n\u0131n d\u00fcnyevi arzulara kar\u015f\u0131 verilen bir m\u00fccadelenin par\u00e7as\u0131 olmas\u0131 ve son olarak da Ramazan ay\u0131 d\u0131\u015f\u0131nda halk aras\u0131nda oru\u00e7 tutmaya rastlansa da pek yayg\u0131n olmamas\u0131d\u0131r.<\/p>\n

Yazar, Mevlevilerde oru\u00e7 ibadetine ili\u015fkin bilgiler i\u00e7in bu tarikat\u0131n kurucusu Mevlana\u2019n\u0131n Mes\u00adnevi<\/em>\u2019sini, Mevlana\u2019n\u0131n kendisinin tarikat kurma gayreti olmad\u0131\u011f\u0131 i\u00e7in de\u011ferlendirmemi\u015f, bunun yerine Mevlevili\u011fe ili\u015fkin ayr\u0131nt\u0131lar veren Men\u00e2k\u0131bu\u2019l-\u00c2rif\u00een<\/em> ve Ris\u00e2le-i Sipehsalar<\/em>\u2019\u0131 kullanm\u0131\u015ft\u0131r. Yazar\u0131n haz\u0131rlad\u0131\u011f\u0131 Tablo I\u2019de menak\u0131bnamelerde ge\u00e7en Mevlevi oru\u00e7lar\u0131n\u0131n s\u00fcreleri ve orucu ifa eden ki\u015finin ad\u0131 verilmi\u015ftir. Buna g\u00f6re, Mevlevi oru\u00e7lar\u0131 bir g\u00fcn ile alt\u0131 ay aras\u0131nda de\u011fi\u015fmektedir. Bekta\u015fi Tarikat\u0131 ve Mevlevilikte \u201coru\u00e7<\/em>\u201d i\u00e7in k\u0131yaslaman\u0131n \u00e7ok da m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 iddia eden yazara g\u00f6re, Mevlevili\u011fin erken d\u00f6neminde orucun a\u015f\u0131r\u0131l\u0131\u011f\u0131n\u0131n nedeni \u015eems-i Tebrizi ve Burha\u00adneddin et-Tirmizi\u2019nin erken d\u00f6nemlerde Kalenderilikle olan ba\u011flar\u0131 ve Kalenderili\u011fin de a\u015f\u0131r\u0131 ibadetle olan ili\u015fkisidir. Tr\u00e9panier yaz\u0131s\u0131n\u0131, orucun Mevlevilikte 13. ve 14. y\u00fczy\u0131llarda \u00f6nemli bir yer tutmas\u0131na kar\u015f\u0131l\u0131k, 19. ve 20. y\u00fczy\u0131llarda bu ibadet \u015feklinin ayn\u0131 tarikat i\u00e7in bir simge olmad\u0131\u00ad\u011f\u0131n\u0131 ve bir pratik olarak tarikat i\u00e7inde yer almad\u0131\u011f\u0131n\u0131 vurgulayarak sonland\u0131r\u0131r.<\/p>\n

\u0130klil Sel\u00e7uk\u2019un Devletle Toplumun Bulu\u015fma Yeri: Bursa\u2019da Bozac\u0131l\u0131\u011fa Dair Bir \u0130nceleme <\/em>adl\u0131 \u00e7al\u0131\u015fmas\u0131 (31-53), temelde kad\u0131 sicillerine dayanmaktad\u0131r. Bursa bozahaneleri ile ilgili olarak ilk etapta 15. ve 16. y\u00fczy\u0131llara ait on be\u015f bozahane tespit edilmi\u015f ve bunlar\u0131n bulundu\u011fu mahalle\u00adlere ili\u015fkin analizler yap\u0131lm\u0131\u015ft\u0131r. Bozahanelere ili\u015fkin mali \u00e7er\u00e7eve, iltizam sahiplerinin kiralar\u0131 toplamas\u0131 ve kiralar\u0131n, bozahanenin bulundu\u011fu semtlere g\u00f6re de\u011fi\u015fimiyle geni\u015fletilmi\u015ftir. Kira bedellerinin de\u011fi\u015fkenlik g\u00f6stermesi ve kira indiriminin yap\u0131lma nedenleri belirlendikten sonra, bozahaneleri i\u015fletenlerin etnik ve dini kimliklerine dair \u00e7\u0131kar\u0131mlar yap\u0131lm\u0131\u015ft\u0131r. T\u00fcm\u00fc miri arazi\u00adlerde kurulmu\u015f bozahane binalar\u0131n\u0131n \u00e7o\u011funlukla devlete ait oldu\u011fu tespit edilmi\u015ftir. Kirac\u0131lar\u0131n farkl\u0131 z\u00fcmre ve dinlere mensup olduklar\u0131 yine kad\u0131 sicillerinden \u00e7\u0131kar\u0131lan sonu\u00e7lar aras\u0131ndad\u0131r.<\/p>\n

Mali \u00e7\u0131kar\u0131mlar sonras\u0131 makaleyi olu\u015fturan ikinci b\u00f6l\u00fcmde bozahaneler; sosyal etkile\u015fim, e\u011flence ve su\u00e7 mek\u00e2nlar\u0131 olarak ele al\u0131nm\u0131\u015flard\u0131r. \u00c7e\u015fitli etnik gruplardan ve z\u00fcmrelerden ki\u015file\u00adrin bozahane \u00e7at\u0131s\u0131 alt\u0131nda bir araya geliyor olmalar\u0131, devletin bozahanelerle alakadar olmas\u0131n\u0131n nedeni olarak a\u00e7\u0131klanmaktad\u0131r. Bozan\u0131n belirli bir miktar alkol i\u00e7eriyor olmas\u0131 ve alkol oran\u0131 y\u00fcksek boza sat\u0131\u015f\u0131n\u0131n engellenebilmesi i\u00e7in bozahanelere kirac\u0131 se\u00e7iminde dikkat edilmesi gere\u00adken bir unsur olarak sunulmaktad\u0131r. Bozan\u0131n alkoll\u00fc i\u00e7ecekler grubuna dahil edilip edilmedi\u011fi d\u00f6nem kaynaklar\u0131na bak\u0131larak tart\u0131\u015f\u0131lm\u0131\u015f ve bunun \u00e7ok net ortaya konulabilecek bir tart\u0131\u015fma olmad\u0131\u011f\u0131 g\u00f6zlemlenmi\u015ftir. Bursa bozahanelerinin alkol t\u00fcketimine mahal verdikleri gerek\u00e7esi ile \u015fik\u00e2yetlere konu oldu\u011fu ve zaman zaman kapat\u0131ld\u0131klar\u0131 yine kad\u0131 sicillerinden tespit edilebilen bir di\u011fer nokta olmu\u015ftur. Bozahanelerin birer e\u011flence mek\u00e2n\u0131 oldu\u011fu kabul edilip, ancak nas\u0131l i\u015fle\u00addikleri ve e\u011flencelerin mahiyetine dair \u00e7\u0131kar\u0131m yap\u0131labilecek tarihi verilerin olmad\u0131\u011f\u0131 tespit edil\u00admi\u015ftir. \u0130stanbul kad\u0131 sicillerinde bulunan bozac\u0131lar\u0131n ci\u011fer kebab\u0131n\u0131n kendilerine \u00f6zg\u00fc bir yiyecek oldu\u011fu ve a\u015f\u00e7\u0131 ve kebap\u00e7\u0131lar\u0131n bunlar\u0131 satmamas\u0131 gerekti\u011fi y\u00f6n\u00fcndeki \u015fik\u00e2yet, bir \u00e7e\u015fit meze olan ci\u011fer kebab\u0131n\u0131n bozan\u0131n yan\u0131nda verilmemesinin sicilin ait oldu\u011fu 17. y\u00fczy\u0131lda bozahanelerin halk\u0131n yiyip-i\u00e7ip sarho\u015f olmaya gitti\u011fi mek\u00e2nlar olarak d\u00fc\u015f\u00fcn\u00fclmesine neden olmu\u015ftur. Bu \u00e7a\u00adl\u0131\u015fma, bozahanelerin y\u00fcksek kira getirisi nedeniyle devlet i\u00e7in \u00f6nemli bir gelir kayna\u011f\u0131 oldu\u011fu, bozan\u0131n \u00e7abuk t\u00fcketilmesi gereken bir i\u00e7ecek olmas\u0131 nedeniyle bu i\u00e7ece\u011fin sat\u0131ld\u0131\u011f\u0131 yerlerin meyhanelere benzedi\u011fi ve 17. y\u00fczy\u0131lda kahvehanelerin yayg\u0131nla\u015fmas\u0131 ve daha fazla tercih edilen mek\u00e2nlara d\u00f6n\u00fc\u015fmesi ile bozahanelerin \u00f6nemini yitirmeye ba\u015flad\u0131\u011f\u0131 tespitleriyle bitirilmi\u015ftir.<\/p>\n

Rachel Goshgarian\u2019\u0131n Kayna\u015fmak ve Ayr\u0131\u015fmak: 16. Y\u00fczy\u0131lda Anadolu\u2019da Ermeni Yemek ve Zi\u00adyafetleri <\/em>(55-72) adl\u0131 \u00e7al\u0131\u015fmas\u0131 Ermeni yazarlar\u0131n anlat\u0131lar\u0131na dayand\u0131r\u0131lm\u0131\u015ft\u0131r. Ermenilerin H\u0131ristiyan kimliklerini ortaya \u015f\u00f6len ya da e\u011flence anlat\u0131lar\u0131n\u0131n yan\u0131 s\u0131ra yemekler \u00fczerinden de koy\u00adduklar\u0131n\u0131 iddia eden yazar buna Kha\u00e7adur<\/em> adl\u0131 Ermeni yazar\u0131n \u201cDomuzun \u00d6yk\u00fcs\u00fc<\/em>\u201d adl\u0131 eserini \u00f6rnek g\u00f6stermektedir. Bu eserde Kha\u00e7adur, H\u0131ristiyan olduklar\u0131 i\u00e7in domuz yediklerini ve domuz etinin faydal\u0131 oldu\u011funu a\u00e7\u0131klamaktad\u0131r. Bu \u015fekilde yazar M\u00fcsl\u00fcmanlar\u0131 H\u0131ristiyanlardan ayr\u0131\u015ft\u0131r\u00adm\u0131\u015f, ayn\u0131 metinde ge\u00e7en \u201cdomuz eti yemek kibar M\u00fcsl\u00fcmanlar\u0131n bile a\u00e7l\u0131\u011f\u0131n\u0131 al\u0131r<\/em>\u201d bi\u00e7imindeki ifade ile de bu iki toplulu\u011fu kayna\u015ft\u0131rm\u0131\u015f olarak kabul edilmektedir. \u00d6te yandan Safevi ve Os\u00admanl\u0131 s\u0131n\u0131rlar\u0131 aras\u0131nda ya\u015fayan ve ayn\u0131 zamanda iki toplum aras\u0131nda kalan Ermenilerin \u015fiirlerine T\u00fcrk\u00e7e ve Fars\u00e7a terimlerin girdi\u011fine de\u011finilir. Ermeni edebiyat\u0131na dair a\u00e7\u0131klamalar da getiren yazar\u0131n H\u0131ristiyanlarla M\u00fcsl\u00fcmanlar\u0131 kayna\u015ft\u0131r\u0131p-ayr\u0131\u015ft\u0131ran bir di\u011fer anlat\u0131y\u0131 Antreas adl\u0131 yazar\u0131n eserindeki \u015f\u00f6len tasvirinde bulur. Buna g\u00f6re \u015fiirin ba\u015f\u0131nda T\u00fcrkler ve Ermeniler ayn\u0131 sofrada e\u011flenir, bu kayna\u015fma olarak g\u00f6r\u00fcl\u00fcr. \u015eairin aniden kiliseye gidip \u015farap i\u00e7me anlat\u0131s\u0131 ve T\u00fcrklerin bahsinin ge\u00e7memesi ise Ermenilerin H\u0131ristiyan kimli\u011fini vurgulama ve ayr\u0131\u015ft\u0131rma olarak yorum\u00adlanm\u0131\u015ft\u0131r. Yine Ermeni yaz\u0131l\u0131 kaynaklar\u0131nda ge\u00e7en \u201cbir imans\u0131z\u0131n <\/em>(burada M\u00fcsl\u00fcmanlar kastedil\u00admekte) elinin de\u011fdi\u011fi yiyeceklerin t\u00fcketilmemesi<\/em>\u201d yakla\u015f\u0131m\u0131 ayr\u0131\u015fmay\u0131 en net ortaya koyan anlat\u0131\u00add\u0131r. Ermenilerce kutsal kabul edilen \u201cherise<\/em>\u201d yeme\u011fi T\u00fcrkler aras\u0131nda \u201cke\u015fkek<\/em>\u201d olarak bilinmekte ve yap\u0131lmaktad\u0131r. Yine Ermeni anlat\u0131lar\u0131nda ke\u015fke\u011fin Ermeni herisesi kadar g\u00fczel olmad\u0131\u011f\u0131 ve ancak herisenin hizmetk\u00e2r\u0131 olabilece\u011fi ifadesi, yazar taraf\u0131ndan H\u0131ristiyanlar\u0131n M\u00fcsl\u00fcman k\u00f6le edi\u00adnemeyi\u015fi psikolojisinin edebiyata yans\u0131mas\u0131 olarak yorumlan\u0131r. Yazar, Do\u011fu Anadolu\u2019da ya\u015fa\u00adyan Ermenilerin, mimari miraslar\u0131n\u0131n M\u00fcsl\u00fcmanlarca \u201ctahribat\u0131<\/em>\u201dn\u0131n \u00f6n\u00fcne ge\u00e7emeyi\u015flerini ve onlar\u0131n dini ve siyasi bu de\u011fi\u015fim ya da d\u00f6n\u00fc\u015f\u00fcmlerini g\u00f6zlemleyerek, kendi H\u0131ristiyan kimliklerini edebiyatla ve yemekle ortaya koyduklar\u0131n\u0131 iddia eder.<\/p>\n

Osmanl\u0131<\/em> Hay\u0131rseverli\u011fi<\/em> \u00fczerine \u00e7al\u0131\u015fmalar\u0131 ile dikkat \u00e7eken Amy Singer; Osmanl\u0131 \u0130mparator\u00adlu\u011fu \u0130maretlerinin \u201cMichelin Rehberi\u201d<\/em> adl\u0131 bu \u00e7al\u0131\u015fmas\u0131nda 15-17. y\u00fczy\u0131llar aras\u0131nda kurulmu\u015f imaretlerin yemek listelerine odaklanmaktad\u0131r ve bu listeler tablolar halinde verilmektedir (73-97). Bu tablolar olu\u015fturulurken ara\u015ft\u0131rmac\u0131 d\u00f6nem imaretlerinin vakfiyelerine bakm\u0131\u015f, ilave olarak da imaretlerin masraf defterlerini kullanm\u0131\u015ft\u0131r. Amy Singer, imaret yemeklerini derece\u00adlendirirken \u00fcnl\u00fc Frans\u0131z rehber Michelin\u2019in derecelendirme rehberini \u00f6rnek alarak imaretlerin Michelin Rehberini<\/em> olu\u015fturma denemesine giri\u015fmi\u015ftir. Yemek listelerine ge\u00e7meden \u00f6nce \u00e7al\u0131\u015fma\u00adn\u0131n ba\u015f\u0131nda ilk olarak konunun genel \u00e7er\u00e7evesi belirlenmi\u015f, imaretlerin k\u00fclliyeler i\u00e7inde camiler ve medreseler kadar \u00f6n planda olmad\u0131klar\u0131, tarih yaz\u0131m\u0131nda da imaretlerin \u00f6neminin fazla yer tutmad\u0131\u011f\u0131 a\u00e7\u0131klanm\u0131\u015ft\u0131r. Osmanl\u0131 yemek k\u00fclt\u00fcr\u00fcne dair bulgular\u0131n, surnameler ve el\u00e7i anlat\u0131la\u00adr\u0131nda verilen ziyafet yemeklerinden farkl\u0131 olarak, imaret mutfaklar\u0131nda haz\u0131rlanan yemeklerin Osmanl\u0131da s\u0131radan insanlar\u0131n g\u00fcnl\u00fck yemekleri hakk\u0131nda fikir verdi\u011fi belirtilmi\u015ftir.<\/p>\n

\u0130maretlerin derecelendirilmesine gelindi\u011finde ise, g\u00fcnde tek \u00f6\u011f\u00fcn yemek \u00e7\u0131kar\u0131lan ta\u015fra ima\u00adretleri \u201ctek kep\u00e7e<\/em>\u201d ile derecelendirilmi\u015ftir. Bu grubun iki \u00f6rne\u011fi Kuneytra\u2019daki Lala Mustafa Pa\u015fa \u0130mareti ile Cenin\u2019deki Fatma Hatun \u0130mareti\u2019dir. G\u00fcnde iki \u00f6\u011f\u00fcn yemek \u00e7\u0131kar\u0131lan ve ilave olarak Cuma geceleri zerde, bayramlarda dane ve zerde ile a\u015fure ay\u0131nda bu aya ad\u0131n\u0131 veren a\u015furenin ikram edildi\u011fi imaretler k\u00fc\u00e7\u00fck de olsa sa\u011flad\u0131\u011f\u0131 \u00e7e\u015fitlilik dolay\u0131s\u0131yla \u201ciki kep\u00e7e<\/em>\u201d ile derece\u00adlendirilmi\u015ftir. Bu grubun \u00f6rne\u011fi Kud\u00fcs\u2019teki Haseki Sultan \u0130mareti\u2019dir. \u00dc\u00e7 kep\u00e7elik ve d\u00f6rt kep\u00e7elik imaret gruplar\u0131 aras\u0131ndaki fark ise, misafirlerini nas\u0131l a\u011f\u0131rlad\u0131klar\u0131na bak\u0131larak yap\u0131lm\u0131\u015ft\u0131r. \u201c\u00dc\u00e7 kep\u00e7elik<\/em>\u201d imaretlere \u015eam\u2019daki S\u00fcleymaniye \u0130mareti \u00f6rnek g\u00f6sterilmektedir ve misafirleri i\u00e7in verilen yemekler, sabahlar\u0131 dane, ek\u015fi a\u015f; ak\u015famlar\u0131 dane ve zerde \u015feklindedir. \u201cD\u00f6rt kep\u00e7elik<\/em>\u201d imaretlerde ise, misafirler i\u00e7in verilen yemekler; dane, zerde, pilav ek\u015fili yahni ve tur\u015fulard\u0131r. Bu gruba dahil edilen imaretler ise; \u0130stanbul\u2019daki Fatih, S\u00fcleymaniye ve Atik Valide \u0130maretleri ve Edirne\u2019deki II. Bayezid \u0130mareti\u2019dir. Singer, \u00e7al\u0131\u015fmas\u0131n\u0131 \u0130ncelemenin Sonu\u00e7lar\u0131<\/em> ba\u015fl\u0131\u011f\u0131 alt\u0131nda de\u011fer\u00adlen\u00addirmi\u015ftir. \u0130maret yemeklerinin \u201cbasit<\/em>\u201d g\u00f6r\u00fcnmesinin yan\u0131nda yiyenler i\u00e7in g\u00fcnl\u00fck protein, ya\u011f ve karbonhidrat sa\u011flayarak temel beslenme gereksinimini sa\u011flad\u0131\u011f\u0131, etle haz\u0131rlanan yemekle\u00adrinse halk\u0131n \u00e7o\u011funlu\u011funun olanaklar\u0131n\u0131n \u00f6tesinde oldu\u011funa dikkat \u00e7ekmi\u015ftir. Osmanl\u0131 tarih\u00e7isi Mustafa \u00c2li\u2019nin, \u0130stanbul imaret yemeklerine olan olumsuz yakla\u015f\u0131m\u0131 ile ayn\u0131 tarih\u00e7inin Evrenos \u0130maretini abart\u0131l\u0131 bir \u015fekilde \u00f6ven \u00fcslubunu yazar\u0131n kayna\u011f\u0131ndan al\u0131nt\u0131layarak; \u201cimaret ko\u015fullar\u0131\u00adn\u0131n hem kendi aralar\u0131nda hem de banilerinin belirledi\u011fi \u015fartlardan muazzam farkl\u0131l\u0131klar g\u00f6ste\u00adrebilece\u011fini hat\u0131rlat\u0131r<\/em>\u201d bi\u00e7iminde yorumlam\u0131\u015ft\u0131r.<\/p>\n

T\u00fclay Artan taraf\u0131ndan kaleme al\u0131nan ve I. Ahmed\u2019in Av Sefalar\u0131: S\u0131radanl\u0131\u011fa \u00c7e\u015fni Katmak, Zahmetin Sofras\u0131n\u0131 Donatmak<\/em> (99-139) ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan \u00e7al\u0131\u015fma kitab\u0131n be\u015finci b\u00f6l\u00fcm\u00fcn\u00fc olu\u015f\u00adturmaktad\u0131r. Artan, Orta\u00e7a\u011f Avrupas\u0131\u2019nda sava\u015fa benzeyen bir faaliyet olarak g\u00f6r\u00fclen avlanmaya ve av \u015f\u00f6lenlerine Osmanl\u0131\u2019n\u0131n yakla\u015f\u0131m\u0131 \u00fczerinde durmu\u015ftur. \u0130lk olarak Osmanl\u0131\u2019da Avc\u0131l\u0131k ve Ziyafet<\/em> ba\u015fl\u0131\u011f\u0131na yer verilmi\u015ftir. Bu ba\u015fl\u0131k alt\u0131nda, Osmanl\u0131 kroniklerinin av seferlerinin say\u0131s\u0131n\u0131 ve yerini nadiren belirtmekle birlikte avlanma s\u00fcrecinin ayr\u0131nt\u0131lar\u0131n\u0131 yans\u0131tmad\u0131klar\u0131n\u0131, Osmanl\u0131 avc\u0131 sultanlar\u0131n\u0131 resmeden minyat\u00fcrlerin iktidar\u0131 y\u00fcceltmek i\u00e7in resmi\/bi\u00e7imsel bir i\u015flev \u00fcstlendi\u011fini ve Osmanl\u0131 \u015eehnameleri\u2019nin hi\u00e7birinde av \u015f\u00f6lenlerinin resmedilmedi\u011fini ifade eder. \u0130slam Sana\u00adt\u0131\u2019nda g\u00f6r\u00fclen av ve ziyafet sahnelerinin, tasavvufla ba\u011fda\u015ft\u0131r\u0131lmas\u0131 kli\u015fesinin yan\u0131nda musavver biyografik tarihlerde yer alan minyat\u00fcrlerin i\u00e7inden \u00e7\u0131kt\u0131\u011f\u0131 tarihi s\u00fcreci g\u00f6z ard\u0131 etmenin Osmanl\u0131 K\u00fclt\u00fcr\u00fc\u2019n\u00fc kavray\u0131\u015f\u0131 s\u0131n\u0131rland\u0131rd\u0131\u011f\u0131 belirtilir. Artan, Osmanl\u0131da avc\u0131l\u0131\u011fa dair tarihi anlat\u0131lar\u0131ndan H\u00fcnername<\/em> ve Mev\u00e2\u2019id\u00fc\u2019n-Nef\u00e2\u2019is f\u00ee Kav\u00e2\u2019idi\u2019l-Mec\u00e2lis<\/em>\u2019ten bahseder. Bu eserlerde av ve av eti yemenin zevkine dair anlat\u0131lar bulundu\u011fu a\u00e7\u0131klanm\u0131\u015ft\u0131r. I. Ahmed\u2019in av seferlerine dair anlat\u0131\u00adlarda Mustafa S\u00e2fi\u2019nin Z\u00fcbdet\u00fc\u2019t-Tev\u00e2rih<\/em>\u2019inde bulunmaktad\u0131r ve Artan bu \u00e7al\u0131\u015fmas\u0131n\u0131 Mustafa S\u00e2fi\u2019nin eserine dayand\u0131rmaktad\u0131r.<\/p>\n

Av Hayvanlar\u0131<\/em> ise, ayr\u0131 bir ba\u015fl\u0131k alt\u0131nda verilmektedir. I. Ahmed\u2019in 1611 y\u0131l\u0131nda \u00e7\u0131kt\u0131\u011f\u0131 av se\u00adferlerinde hangi hayvanlar\u0131n avland\u0131\u011f\u0131 ve avlanan hayvanlar\u0131n say\u0131lar\u0131 yine d\u00f6nem tarih\u00e7isi Mus\u00adtafa S\u00e2fi taraf\u0131ndan verilmektedir. Tarih\u00e7inin verdi\u011fi ilgin\u00e7 bilgilerden birisi de bu hayvanlar\u0131n av seferine kat\u0131lan nakka\u015flar taraf\u0131ndan resmedilmesidir. I. Ahmed\u2019in 1612\/3\u2019te Edirne\u2019de \u00e7\u0131kt\u0131\u011f\u0131 d\u00f6rt ayl\u0131k av ve bu av s\u0131ras\u0131nda verilen iki \u015f\u00f6lenin anlat\u0131s\u0131 Osmanl\u0131 Saray\u0131\u2019n\u0131n av \u015f\u00f6lenleri i\u00e7in \u00f6nemli veriler sunmaktad\u0131r. Avc\u0131 ku\u015flar\u0131n kullan\u0131ld\u0131\u011f\u0131 bu Edirne av\u0131nda, s\u00fcrek av\u0131n\u0131n da yap\u0131ld\u0131\u011f\u0131 yine Mustafa S\u00e2fi\u2019den aktar\u0131lmaktad\u0131r. 1612\/3\u2019te yap\u0131lan av \u015f\u00f6lenlerinden birisi \u00c7\u00f6mlek K\u00f6\u00ady\u00fc\u2019nde, bir di\u011feriyse Kurdkayas\u0131\u2019ndad\u0131r. Artan, Mustafa S\u00e2fi\u2019ye dayanan bu iki \u015f\u00f6len anlat\u0131s\u0131nda da yemeklerden ayr\u0131nt\u0131l\u0131 bahsedilmedi\u011fini; ancak \u015f\u00f6len adab\u0131n\u0131n uyguland\u0131\u011f\u0131n\u0131 k\u0131ymetli g\u00f6r\u00fclen geyik etinin ilk olarak padi\u015faha ve \u00fcst d\u00fczey y\u00f6neticilere sunuldu\u011funu, yemeklerin Matbah-\u0131 \u00c2mi\u00adre a\u015f\u00e7\u0131lar\u0131 taraf\u0131ndan haz\u0131rland\u0131\u011f\u0131n\u0131 dile getirir. Kurdkayas\u0131\u2019ndaki s\u00fcrek av\u0131nda Sadrazam Na\u00adsuh Pa\u015fa\u2019n\u0131n devreye girerek sorumlulu\u011fu almas\u0131, av\u0131n y\u00f6netici se\u00e7kinler aras\u0131 ili\u015fkilerde ve siyasi me\u015fruiyet aray\u0131\u015f\u0131nda \u00f6nemli bir \u00f6\u011fe olmas\u0131 yorumlan\u0131r. Mustafa S\u00e2fi\u2019nin neyh-i perverde (yasak a\u015f) adl\u0131 yemekten bahsetmesi, yeme\u011fin \u015farap benzeri bir i\u00e7ecekle haz\u0131rland\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmeye ne\u00adden olur. Bu noktada av etinin \u0130slam ve Osmanl\u0131 gelene\u011findeki yerine de\u011finilmektedir. Bu durum av hayvan\u0131n\u0131n ate\u015fli silahlarla de\u011fil de ok ve yayla avlanmas\u0131 sonucu elde edildi\u011fini d\u00fc\u015f\u00fcnd\u00fcr\u00admekte ve ate\u015fli silahlarla avlanan av hayvan\u0131n\u0131n etinin yenmesinin caiz olup olmad\u0131\u011f\u0131 sorununu ortaya \u00e7\u0131karmaktad\u0131r. \u00c7al\u0131\u015fman\u0131n son ba\u015fl\u0131\u011f\u0131 Ziyafeti Canland\u0131rmak<\/em> ad\u0131n\u0131 ta\u015f\u0131maktad\u0131r ve bu ba\u015f\u00adl\u0131k alt\u0131nda Osmanl\u0131 minyat\u00fcrlerinde g\u00f6r\u00fclen av ve a\u00e7\u0131k hava e\u011flencelerinden be\u015f g\u00f6rsele yer verilmi\u015ftir.<\/p>\n

Kitapta bulunan son \u00e7al\u0131\u015fma Joanita Vroom\u2019a aittir ve Cornelis Calkoen T\u00fcrkiye\u2019de: Bir 18. Y\u00fczy\u0131l Felemenk Diplomat\u0131n\u0131n Topkap\u0131 Saray\u0131\u2019ndaki \u00d6\u011fle Yeme\u011fi<\/em> (141-175) ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131maktad\u0131r. Felemenk el\u00e7isi olarak \u0130stanbul\u2019da kalan Calkoen\u2019in, 1727 y\u0131l\u0131nda Topkap\u0131 Saray\u0131\u2019nda kabul\u00fc, el\u00e7i\u00adnin anlat\u0131s\u0131 ve bu anlat\u0131yla ger\u00e7e\u011fe olduk\u00e7a uygun resimlenmi\u015f Jean-Bapriste Vanmour\u2019un resimleriyle 18. y\u00fczy\u0131l Osmanl\u0131 Mutfa\u011f\u0131\u2019na, kullan\u0131m e\u015fyalar\u0131na, sofraya konulan yemeklere ve ziyafet k\u00fclt\u00fcr\u00fcne dair \u00f6nemli veriler sunarak g\u00fcn\u00fcm\u00fcze kadar ula\u015fabilmi\u015ftir. Jeonita Vroom, el\u00e7i Calkoen\u2019in anlat\u0131s\u0131n\u0131 Osmanl\u0131 Mutfa\u011f\u0131 \u00fczerine ve bu d\u00f6nemin sosyal hayat\u0131na ve yemek k\u00fclt\u00fc\u00adr\u00fcne dair yapt\u0131\u011f\u0131 ara\u015ft\u0131rmalarla \u00f6rt\u00fc\u015ft\u00fcrmektedir. Yazar ilk olarak el\u00e7inin ziyaretini, huzura \u00e7\u0131k\u0131\u015f\u0131n\u0131 anlatm\u0131\u015f, el\u00e7inin hayat\u0131na dair ayr\u0131nt\u0131lar\u0131 da vermi\u015ftir. Osmanl\u0131 Saray\u0131\u2019nda 18. y\u00fczy\u0131la kadar yemek adetlerindeki de\u011fi\u015fime k\u0131saca de\u011finilmi\u015f, Osmanl\u0131 d\u00f6neminde yiyeceklere ve yeme i\u00e7meye ili\u015fkin, \u00e7o\u011funlukla din kaynakl\u0131 g\u00f6rg\u00fc kurallar\u0131n\u0131n hakim oldu\u011funu belirtmi\u015ftir. Saray yemeklerinin haz\u0131rland\u0131\u011f\u0131 mutfak olan Matbah-\u0131 \u00c2mire ve \u00e7al\u0131\u015fanlar\u0131ndan da ayr\u0131 bir ba\u015fl\u0131kta bahsedilmektedir. Osmanl\u0131 Saray\u0131\u2019nda g\u00f6z ard\u0131 edilemeyecek \u00f6neme sahip kullan\u0131m e\u015fyalar\u0131 ve \u00f6zellikle \u00e7inilerden uzunca bahsedilmi\u015ftir. \u0130lk y\u00fczy\u0131llarda yayg\u0131n olan \u0130znik \u00e7inilerine kar\u015f\u0131l\u0131k 18. y\u00fczy\u0131lla birlikte K\u00fctahya \u00e7inicili\u011finin kazand\u0131\u011f\u0131 \u00f6nem anlat\u0131lmaktad\u0131r. \u00c7ini eserleri i\u00e7in ayr\u0131 ba\u015fl\u0131k a\u00e7\u0131l\u0131p geli\u015fimleri anlat\u0131lm\u0131\u015f, \u0130znik ve K\u00fctahya \u00c7inilerinin Ta\u015fraya Da\u011f\u0131l\u0131m\u0131<\/em> ba\u015fl\u0131\u011f\u0131 alt\u0131nda bu se\u00adramiklerin yay\u0131lma alan\u0131ndan bahsedilmi\u015ftir.<\/p>\n

Verilen teknik bilgiler sonras\u0131nda tekrar el\u00e7i Calkoen i\u00e7in verilen \u015f\u00f6lene d\u00f6n\u00fclm\u00fc\u015f, bu ziyare\u00adtin resimleri ve d\u00f6nemin kullan\u0131m e\u015fyalar\u0131 ile tercih edilen yemekler \u00fczerine ak\u0131c\u0131 bir \u00fcslupla Sonu\u00e7<\/em> b\u00f6l\u00fcm\u00fc kaleme al\u0131nm\u0131\u015ft\u0131r. Joanita Vroom\u2019un \u00e7al\u0131\u015fmas\u0131; el\u00e7i Calkoen\u2019e sunulan yemeklerin muhtemelen \u0130znik i\u015fi tabaklarda yendi\u011fi, \u00e7orbalar\u0131n ka\u015f\u0131kla i\u00e7ilmesine kar\u015f\u0131l\u0131k kat\u0131 yemeklerin elle yenildi\u011fi, yemek s\u0131ras\u0131nda i\u00e7ilmi\u015f limonata i\u00e7in limonun K\u00fctahya i\u015fi limon s\u0131kacaklar\u0131nda s\u0131k\u0131ld\u0131\u011f\u0131, konuklar\u0131n yemek sonras\u0131 ellerini y\u0131kad\u0131klar\u0131ndan bahsedildikten sonra kahvelerini K\u00fctahya i\u015fi kahve fincanlar\u0131nda i\u00e7mi\u015f olabilecekleri \u00e7\u0131kar\u0131m\u0131yla eser sonland\u0131r\u0131lmaktad\u0131r. \u00c7al\u0131\u015fmaya eklenen, Topkap\u0131 Saray\u0131\u2019n\u0131n plan\u0131yla birlikte Vanmour\u2019un resimleri, \u0130znik ve K\u00fctahya \u00e7inilerinden \u00f6rnekler anlat\u0131y\u0131 renklendirmi\u015ftir.<\/p>\n

Nev\u015fehir Hac\u0131 Bekta\u015f Veli \u00dcniversitesi<\/strong>
\nFen-Edebiyat Fak\u00fcltesi, Sanat Tarihi B\u00f6l\u00fcm\u00fc<\/strong><\/p>\n

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Ay\u015fe BUDAK\u00a0(Ar\u015f. G\u00f6r.) <\/strong>
\naysebudak@nevsehir.edu.tr<\/strong><\/p>\n

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