ISSN 2069-4784
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TOMRÎĞA KÎRÎM TATARLARÎÑ TURUŞ-MAMURIYET MEĞMUWASÎ ATTITUDE AND CULTURE MAGAZINE OF DOBRUDJA’S CRIMEAN TATARS
Nisan/April 2012 Sene/Year: 2 Sayî/Issue: 16 4/2012
U.S. Ambassador to Ukraine John F. Tefft: “Crimean Tatars are underrepresented in politics and business, both nationally and locally in Crimea.”
4 - Crimean Tatar Art Exhibit at the U.S. Embassy in Kyiv 6- Tatarstan Sovereignty, Twenty Years Later by Sabirjan Badretdinov - The Kazan Herald 8 - Kazakh Students Organized a Marvelous Nowruz in Istanbul by Abdulvahap Kara 10 - Documentary: The 10 Conditions of Love 12 - How Do I Love Thee? Elizabeth Barrett Browning 13 - A Red, Red Rose - Robert Burns 14 - Photoshop 16 - Kaswetlí ana - Gabriela Mistral 17 - Kardaşîma Piraye Kadriyzade 18 - Kókten sesler (IV, Temúçin) Taner Murat 22 - Tatarlar (XVI) Gúner Akmolla (Ghiuner Acmola) 26 - Atalar sózí - akîlnîñ kózí
LET XINJIANG speak
ŞÎNĞA'NÎÑ konîşmak
SÎRASÎ TANÎLSÎN
ÍŞÍNDEKÍLER CONTENTS
NAZAR LOOK
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ISSN: 2069-4784 www.nazar-look.com nazar.look@mail.com
Crimean Tatar Art Exhibit at the U.S. Embassy in Kyiv
6 Tatarstan Sovereignty, Twenty Years Later by Sabirjan Badretdin (Badretdinov) - The Kazan Herald
8 Kazakh Students Organized a Marvelous Nowruz in Istanbul by Abdulvahap Kara
10 Documentary: The 10 Conditions of Love
12 How Do I Love Thee? - Elizabeth Barrett Browning
13 A Red, Red Rose - Robert Burns
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Tomrîğa Kîrîm Tatarlarîñ turuşmamuriyet meğmuwasî Attitude and culture magazine of Dobrudja’s Crimean Tatars
FOUNDER & EDITOR-IN-CHIEF BAŞ-NAŞIR Taner Murat EDITORS NAŞIRLER Emine Ómer Uyar Polat COMPUTER GRAPHICS SAYAR SÎZGAĞÎSÎ Elif Abdul Hakaan Kalila
(Hakan Calila)
CREATIVE CONSULTANTS ESER KEÑEŞÇÍSÍ
Photoshop
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Gúner Akmolla
Kaswetlí ana - Gabriela Mistral
BAŞ KABÎMÎZDA ON THE COVER Namaz - Sinan Abdulhakim (bakîr eser) Praying - Sinan Abdulhakim (copper work) Photo: Nazar Look
17 Kardaşîma - Piraye Kadriy-zade
18 Kókten sesler (IV, Temúçin) - Taner Murat
22 Tatarlar (XVI) - Gúner Akmolla (Ghiuner Acmola)
26 Atalar sózí - akîlnîñ kózí
CONTRIBUTORS MEMBALAR Abdulvahap Kara Adam Borkowski dreamstime.com Idil P. Izmirli Nizamiy Ibrahim (Ibraimov) Sabirjan Badretdin (Badretdinov)
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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 by www.nazar-look.com
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Crimean Tatar Art Exhibit at the U.S. Embassy in Kyiv Photos © US Embassy Kiyv On March 6, 2012 Crimean Tatar Art Exhibit has been opened at the U.S. Embassy in Kyiv, Ukraine. The exhibition includes hand crafts, kilims, and colorful weavings contributed by Mamut Churlu (the founder of the Crimean Style Project/Krimskii Stil’), Yuliya Tulupova, and Sabriye Eyupova, who work with the U.S. Agency for International Development – or USAID – project that helps improve economic competitiveness and promote the tourist sector in Crimea. For more information on the topic and to read Ambassador Tefft’s opening remarks at the U.S. Embassy, please see: http://ukraine.usembassy.gov/speeches/crimean-tatars.html Idil P. Izmirli, Ph.D. ICC President
The speech held by U.S. Ambassador to Ukraine John F. Tefft at the opening of the Crimean-Tatar Art Exhibit March 6, 2012 Chairman Djemilev; Jamala; Ambassadors; honored guests; Ladies and gentlemen: It's my pleasure to welcome you to the opening of our new Ukrainian Art Gallery for this special event. We hope that you will enjoy the tapestries, kilims, and weavings of our contributing artists from the peninsula: Mamut Churlu, Yuliya Tulupova, and Sabriye Eyupova. These talented artists work with a U.S. Agency for International Development – or USAID – project that helps improve economic competitiveness and promote the tourist sector in Crimea. It is part of the U.S. Embassy’s overall effort to support Crimea’s development. As artists, these individuals are recreating Crimea’s Tatar cultural fabric, which makes the Crimean Republic such a unique tourism destination. Crimea offers more than just “beach tourism;” its historic, ethnic, and cultural attractions have the potential to make
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visiting Crimea an unforgettable experience. U.S. Government assistance is helping Crimea develop those assets. Crimean Tatars are an integral part of the Crimea's history and culture, and the culture of Ukraine. They are making commendable efforts to preserve and develop their cultural heritage, and their work should be brought to the attention of more people within Ukraine and abroad. Although born in Uzbekistan, Mr. Churlu returned to his Crimean homeland in 1989. He founded the Crimean Style Project, which has organized exhibitions of Crimean art in cities in Ukraine and abroad, and is supported by USAID. By reviving and re-defining Tatar arts and crafts, as well as preserving the traditional methods of the Crimean artisan, the Crimean Style Project has strengthened Crimea’s cultural history and added to its richness and depth. Please look carefully at the exhibit, and you will notice that Mr. Churlu, Ms. Tulupova and Ms. Eyupova use traditional vegetable-based
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colors to give life to their designs. As you observe Crimean style, you will begin to feel the subtle texture of the Crimean experience. This exhibit showcases the rich cultural and artistic traditions of one of Ukraine’s ethnic minorities – the Crimean Tatar people. The United States supports ethnic diversity in Ukraine, including in Crimea. We believe it is a positive step that the government of Ukraine is allowing Crimean Tatars to return to their land. We urge the government to ensure that returnees can live in Crimea legally, with their citizenship rights restored. We also support increased efforts to restore land rights that were taken away when the Crimean Tatars were deported. Crimean Tatars are underrepresented in politics and business, both nationally and locally in Crimea. We support policies that would allow them a greater say in their political and economic future. We also support the protection of Crimean Tatar language and culture. The decision to allow construction of a central mosque in Crimea last year was a positive step in the cultural arena. And I would like to acknowledge the crucial support of the Government of Turkey for that project and the Crimean Tatar community in general. We hope to see more developments along those lines.
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Turning back to our honored guests, I would like to extend my personal thank you to these talented artists for bringing their works to show us here in Kyiv, for partnering with our USAID project in Crimea, and for allowing us to discover the symbolism and depth of this unique Tatar artwork and culture. I’m also very pleased that we will have a chance to enjoy some Crimean Tatar music today – as well as sample some Crimean Tatar delicacies. Thank you Jamala and thanks to the Jezair Folk Ensemble for sharing your music with us. Together you have all helped make the opening of our new Ukrainian Art Gallery a truly special event.
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Tatarstan Sovereignty, Twenty Years Later by Sabirjan Badretdin (Badretdinov) In a referendum on the status of Tatarstan on 21 March 1992, 61.4 per cent voted for the republic’s sovereignty in defiance of President of Russia Boris Yeltsin, the Russian parliament, and the Russian Constitutional Court’s ruling that the referendum was unconstitutional. Mintimer Shaimiev, Tatarstan’s president at that time, refused to sign the Russian federal treaty and insisted that Tatarstan’s relations with Russia be based on a treaty between equals. The referendum alarmed Moscow. The Russian leadership feared that Tatarstan’s actions could lead to the disintegration of the Russian Federation. The road to the referendum had started two years earlier. On 30 August 1990, Tatarstan adopted a Declaration of State Sovereignty. Huge crowds of Tatar nationalists outside the local parliament building demanded total and complete independence of Tatarstan from Russia. President Yeltsin and Russian legislators in the Duma repeatedly condemned Tatarstan’s Declaration. The Russian media unleashed an unprecedented propaganda campaign against Tatarstan and its leadership. There was talk of impending “bloodshed” should Tatarstan secede from Russia. President Shaimiev was trying to manoeuvre between pressure from Tatar nationalists on the one hand and Moscow on the other. There is no indication that he wanted to lead Tatarstan to full independence, but his every move was interpreted in Moscow as an attempt to do just that. State-owned Russian media and
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some legislators in the Duma started to demand that Tatarstan hold a referendum on independence, hoping the majority of the republic’s residents (about half who were non-Tatars) would reject sovereignty. Earlier, some public opinion polls in Tatarstan seemed to indicate that only about 10 to 15 per cent of the voters would favour complete independence, fearing separation from their families, friends and compatriots outside Tatarstan. Shaimiev’s advisor and astute political scientist Rafael Khakimov suggested to the president that he yield to Moscow’s demands and go ahead with the referendum. Knowing very well that the outcome of any referendum depends on the wording of the question put to the voters, Khakimov suggested a way to frame the question in a more attractive manner. The question put to voters was: “Do you agree that the Republic of Tatarstan is a sovereign state, a subject of international law, building its relations with the Russian Federation and other republics and states on the basis of treaties between equal partners?” The referendum went ahead despite a ruling by the Russian Constitutional Court that the wording of the question was unconstitutional. When it issued its ruling on 13 March 1992, the Constitutional Court pronounced unconstitutional not only a part of the referendum question, but also the sections of Tatarstan’s Declaration of Sovereignty that
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limited the application of Russian laws in the republic, as well as an amendment to the Tatarstan Constitution passed in April 1991 that also implied that Tatarstan was not part of the Russian Federation. On 19 March, an appeal by President Yeltsin to the Tatarstan parliament was broadcast. In the appeal, Yeltsin said the planned referendum could tear the Russian Federation apart and, regardless of the outcome, could be used by “nationalist forces” to kindle ethnic conflict. On the eve of 20 March, when there was no longer any doubt that the referendum would go ahead as planned, Yeltsin made an appeal (broadcast on federal TV channels) to the people of Tatarstan calling on them to vote “no.” I remember watching Yeltsin’s speech on TV at Radio Liberty, where I was then working as a journalist for the Tatar-Bashkir Service. Russian TV broadcasts could be received through a satellite in our office in Munich where RL was located at that time. The speech lasted about 8 minutes. President Yeltsin spoke grimly, frequently using such words as “conflict,” “bloodshed,” “discord,” “collision,” “disintegration,” “chaos,” and “threat.” All of us watching felt a tremendous sense of pride in our homeland: No matter how the referendum came out, we knew that Tatarstan was recognized by both Tatars and Russians as a significant political and economic force in its own right. Yeltsin himself found it necessary to impress upon all Russia that the fate of the nation depended on the vote in Tatarstan. As a Tatar emigree, I felt proud too. My hope of seeing Tatarstan free and independent seemed to be close to being realized. The referendum itself passed peacefully, and the numerous observers from other parts of the former USSR as well as other countries noted only minor irregularities. The turnout was 82 per cent. Of those who voted, 61.4 per cent were in favour, 37.2 against. As was to be expected, the “yes” vote was higher in the predominantly Tatar rural areas – 75.3 per cent compared with 55.7 per cent in the cities — while in the capital, Kazan, 51.2 voted against.
have to be taken by both sides. The key words “state sovereignty” were understood differently by everyone involved. For Tatar nationalists, the words meant full independence from Russia; for Tatarstan’s president, they probably meant a greater degree of autonomy from Moscow; and for Moscow itself, they presumably represented a legal and constitutional error to be corrected as soon as possible. Nevertheless, the outcome of the referendum played an important role for the future relations between Moscow and Kazan, paving the way for an important bilateral treaty agreed upon in 1994 which gave Tatarstan an unprecedented degree of control over its economy. This treaty was more or less honored during the presidency of Yeltsin, despite the resentment of Russian nationalists and a certain degree of envy on the part of other Russian regions. But with the ascension of Vladimir Putin to the presidency, Moscow drastically changed its policy towards Tatarstan. Most of the privileges bestowed upon Tatarstan by the 1994 treaty have been gradually taken away under Putin, either through legislative or court rulings, and sometimes simply by direct executive orders. Now, 20 years later, it is obvious that almost all the major achievements of Tatarstan in its attempts to enhance its legal and political status have been lost. Despite all the formal symbolic attributes of a sovereign state — a national hymn, the title “President of Tatarstan,” or the designation of the region as a “Republic” — Tatarstan’s real status is not much different from that of any other Russian region. We cannot be surprised, therefore, if the 20th anniversary of the referendum on state sovereignty is not commemorated in Tatarstan, let alone celebrated on a grand scale. The author, originally from Kazan, currently lives in New York City.
Most likely, no one in Moscow or Kazan had a clear idea of what the results of the referendum would mean for Russia and Tatarstan and what subsequent steps would
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Kazakh Students Organized a Marvelous Nowruz in Istanbul Sunday March 25 2012 Nowruz was celebrated enthusiastically in Istanbul Topkapi Turkish World Culture Houses. It was a wonderful Nowruz. Kazakh university students in Turkey who are members of the Sana Ideas Club Ideas organized the event. They have held speeches on the importance of Nowruz. They sang songs and they played specific games. Officials Kazakhstan Consulate attended the festival and offered traditional dishes. Everyone danced. They danced with a great joy, especially the Karajorga dance, one of the oldest Kazakh dances. (Watch on YouTube: http://youtu.be/12omDL3s5ug) They ceremony.
revived
the
lullaby
I enjoyed the Nowruz organized by the students. It was a sunny day and a wonderful Nowruz. I congratulate the students. According to Kazakh customs at Nowruz the elderly bless the young. Consulate officials blessed the young students who organized Nowruz. I hope that the abundance and fertility of Nowruz will be reflected in their grades. In addition, the significance and meaning of Nowruz are greater when held in Istanbul, sacred space of the Turkic and Islamic world. I congratulate the students and everyone. In the evening we went to camp, we had dinner and chatted. Do not misinterpret these photos; they are not from Almati but from Istanbul's Topkapi, the Little Kazakhstan. Yes, on March 25 Topkapi became a little like Kazakhstan for several hours. Abdulvahap Kara Istanbul (Translation from Turkish)
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Photos: Abdulvahap Kara
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SYNOPSIS THE 10 CONDITIONS OF LOVE is a love story – of a woman, a man, a family, a people and a homeland. It is the story of Rebiya Kadeer, China’s nightmare – the woman it accuses of inciting terrorism within China’s borders. It is also the story of the ‘other Tibet’, the country its Muslim people call East Turkestan, but which the Chinese call Xinjiang Province - the other stain on China’s moral character. It is a big story: a story of the ruthless oppression of 20-million people; of the global politics of energy; of Super Power politicking over the War on Terror; and of the pain of a deeply loving family torn violently apart. Exiled in the US, Rebiya Kadeer is fighting for the human rights of her people, the Uyghur (pron. weeger), China’s oppressed Muslim minority. But Rebiya Kadeer’s campaign condemns her sons to on-going solitary confinement in a Chinese prison. Having done six years solitary herself, she understands the appalling consequences for them of her actions - but she will not relent. Twice nominated for a Nobel Peace Prize, once – reputedly – the richest woman in China, Rebiya Kadeer is a remarkable woman who pays daily a terrible price for patriotism. And it will never be over.
THE STORY Rebiya Kadeer was a poster child for success as China embraced the free market. From a deeply impoverished childhood, she grew to become the seventh richest person in China and East Turkistan’s most well-known philanthropist. The government gave her an honoured place at the International Womens’ Conference in Beijing in 1995. Unfortunately, she is also a woman of the Uyghur, the people who gave the Mongols their language as they unleashed their hordes on the world. The Uyghur are Muslims, with a distinctive approach to their religion. The women don’t wear burkhas, they drink alcohol, and their society is unusually egalitarian. They are a tough, enduring people. They live in an extraordinary landscape of vast deserts dotted with oases and mountain towns in a way of life that is ten centuries old. This is the land of
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apricots and cherries, black sand hurricanes and Bactrian camels in the vicious cold of the Taklamakan Desert. To the Chinese, this is barbarian country - not East Turkestan, but Xinjiang Province, the wild west of the Han dynasties. What is more, it has huge reserves of oil and gas which must be claimed for the motherland. This is the end of a thousand year fight to secure China’s borders and prosperity. At the 1995 Conference, Rebiya Kadeer realised she was being used as a puppet. soon after, she was invited to speak in front of the Peoples’ Congress in Beijing and told the truth - the Uyghur are losing jobs to an overwhelming flood of Han migrants, their culture is being ground down, and they are strangers in their own land. The government pounced on her. Seven years later, near to death, she was allowed to leave prison and travel to America for medical treatment. Threatened through her family, she chose to set up a Uyghur embassy in Washington, and pursue politicians and governments. She and her family have been the continual victims of the cruel and subtle mind games by which the Chinese try to silence overseas dissidents. Her family who defended her in prison are themselves beaten and gaoled, punished for Rebiya’s defiance. Rebiya works from Washington, appealing to international politicians, and lobbying the US government to send witnesses and apply pressure. In reply, the Chinese adroitly manoeuvre trade deals and paint the Uyghur as terrorist demons to feed into the American nightmare. Smeared, intimidated and defiant, Rebiya, too, plays a media game to become symbol and witness, leader and inspiration for a culture defying the most powerful forces on the planet. After all, East Turkestan is the only place in China where prisoners are executed for their political beliefs. And while Rebiya fights a diplomatic war, the most radical Uyghur turn to violence and fight alongside Muslim extremists across the Middle East. If the moderates lose their grip, the results will be truly catastrophic. In Washington, Rebiya fights her battle on yet another front: her daughter Rey is deeply divided conflicted by her mother’s political activities and the consequences for her brothers, rotting and possibly tortured in a Chinese prison.
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Elizabeth Barrett Browning 12 Nazar Look
How Do I Love Thee? How do I love thee? Let me count the ways. I love thee to the depth and breadth and height My soul can reach, when feeling out of sight For the ends of Being and ideal Grace. I love thee to the level of every day's Most quiet need, by sun and candlelight. I love thee freely, as men strive for right; I love thee purely, as they turn from praise. I love thee with the passion put to use In my old griefs, and with my childhood's faith. I love thee with a love I seemed to lose With my lost saints - I love thee with the breath, Smiles, tears, of all my life! - and, if God choose, I shall but love thee better after death.
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Robert Burns
A Red, Red Rose O my luve is like a red, red rose, That’s newly sprung in June; O my luve is like the melodie That’s sweetly played in tune. As fair thou art , my bonie lasso, So deep in luve am I; And I will luve thee still, my dear, Till a’ the seas gang dry. Till a’ the seas gang dry, my dear , An the rocks melt wi’ the sun; And I will luve thee still , my dear, While the sands o’life shall run.
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Balaklava - Lapsi by Andrey Gryshchuk
PHOTOSHOP
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Gabriela Mistral
Kaswetlí ana Yuklay ber, yuklay ber, sahibím, kaáretmeden, korkmadan, yuklamasa da óz ğúregím, raátlenmesem de ózím. Yuklay ber, yuklay ber, keşe tînîşîñ taa ğîmşak bolsîn yeşíllígíñ yapragîndan, kozîlarîñ yúpek terísínden. Yukumsurasîn íşíñde etlerím, kaárlerím, kaltîrawum. Ğumulsun íşíñde kózlerím: seníñ íşíñde yuklasîn góñílím! (Terğúmesí Taner Murat)
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Piraye Kadriy-zade www.nazar-look.com
Kardaşîma Kelmesem de - bekle mení Bír kún bír gemí Yanaşîr o limanga Ketírír elemímní. Belkí bír zerre bolîrman Şatîrtawga konarman Vatanîmnî siyír eter Kawuşur kuwanîrman. Belkí de bír kuş bolîrman Uşup kelíp konarman Tukumumnî yerge eger Óser, aşar, oñarman. Bír şeşekní kolga alsañ Hatîrla sen mení de Vatanîna bas-almagan Piraye'dír - elíñde!...
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Taner Murat Kókten sesler I-ínğí tom
Temúçin (IV) Konîşma asarlar Susma basarlar
Kesím 14 Bír şekelez Bírgún akşam ústí awlagan onúşonbeş şekelezín yegerníñ aldîna tagîp Bórí Şítúnesíne yakîn túşken ğolîndan awdan kaytayatîrganda, şítúne betínde bír kartiy men deñk keldí. Eslí-eslí, ústí-başî parşağamaw, zor-zar ğúrgen bír kartiy. - Kayîrlî kúnler, awğî! - dep kesewuydî kartiy aldîn. - Şay bolsîn, degeníñdiy! - dedí Bodonğar da, yarî awuzî man, kartiyníñ ne ístegenín sezíp. - Bírózímmen, maga da azgana yardîm etíp geş, ğígít! Saga da Kuday yardîmğî bolsîn, íşíñe kolaylîk ketírsín! Bír parşakay bagîşlap geş, awuñdan! - dep ğalbardî kartiy. Kartiyníñ katîndan geşeğek bolawuydî Bodonğar, atîn bír yakka sílkíp: - Ya, ya! Ketsí şondan, ğadî, bermiyğegím bolsîn! Ózím ka-típ geşíngenímní ózím bílemen! - dep mîrîldadî, şîrayîn ata-asa. Kartnîñ bazgeşeğek kózí yok. Aş mî? Aş! Ğúgúnewuyup aldîna atîlawuydî, ğolîna. - Ğalbarîşîm kópke tuwul, terakay yardîm úşún, ulum! Aşman, aş! Bír şekelez! dep ğalbarîp ğîladî kartiy. - Saga bergenşík ózím aşarman, taa! Ya kartşagayîma berermen taa, o da bar, o da gágáasîn aşîp mením kolîma karap tura! Maga kím beredír diysíñ? Men de aşman. Ne, mením karînîm teşer mí? - dep, egeşe-egeşe, kart apakaynîñ katîndan geşíp, ğolîna karadî. Artta kalgan kart, gene ğúregín ğîmşatmaga ogîraşîp: - Bírózím men, ulum! Ayîrîp attîlar, mení, şamîrga atkanday. Yardîm et bír parşakay! - dep başîn sallap-sallap artta kaldî. - Men de bírózímmen! Ka-tiyím? Mení de ayîrîp attîlar. Maga da yardîm kerek boldî. Ka, kórdím mí? Mení de tartkaydî
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bírew, batkan şamîrîmdan. Ne kelíp tartmadîlar? Ne kelmiyler? Ka, bírew de kolîn uzatîp şîgaratan mî, batkan şamîrîmdan-bogîmdan? - dep ğúre berdí Bodonğar. - "Şamîrga batsañ da, bata-bata batkanda, sáde kaálbíñe kara", balam! Elíñeayagîña túşemen, balam! Kîrlî şiy ístemedím, bír yemeklík, bírgúnnúñ geşínmelígí! Bír şekelez atsañ men onî sozîpuzatîp bír hafta toya-toya aşap geşínírmen! Awuñdan pay, ádettír, bír yemeklík! Ádetlerní taptap geşme, balaşîgîm! Ğerústúnde eñ kuwetlí şiy, ğúmlemízní este tutkan, ádettír! - Sen o ádetleríñní, atasózleríñní ózíñkíleríñe úyretkeydíñ, ayîrîp atmagaydîlar. Karasî sen ğadîga, ballarîna terbiye bermiy, maga terbiye beríp turayatîr. - Tíl tógiyatîrman saga, awğî. Artîña bír şekelez atîp geş! Búgúngí ziyanîñnî yarîngî awuña biñlep kaytarîr Tañrî. - Brak ta şo yarînga mením ómírím, yaşîm ğetsín. Señkísí "seksen, íşíñ pítken". Ha, ha, ha! - dep kettí. Ğolîna karay-karay baya ketken soñ, bíraz peşman bolsa da, kartiyní kópten artka brakîp geşken edí. Óz-ózíne "Men de yaramaznîñ kózímen, ya. Sañkem bír şekelez men oñîp kalağakman" dep başîn artka kaytarganda kartiy yok, sîrasî atlandî. Nege egeşíp bermegeníne túşúnse de, ayîrîp alalmadî. "Bírózímmen" degeníne mí? Ya da "Mení ayîrîp attîlar" degeníne mí? Ya da "Kuday yardîmğîñ bolsîn!" degeníne mí? Kayday bolsa da şo kart apakaynîñ aytkan sózlerínden bírsí, Bodonğarnî kîzdîrîp kuyun aştîrdî, yoksam bír şekelezden ne bolağak, endí? Ána, "Bírgún Bórí Şítúnesí betíne awga şîkkanda oga da hisse berermen, awumdan. Endí bolağagî bolgan, tawlay bayîr atlagan, ka-tiyím?" dep meseleníñ kapagîn salîp otnîñ ústúnden túşúrúp aldî.
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Kesím 15 Kargîş Aradan bírkaş kún geştí. Bírgún awga şîkkanda, úyle máálínde, kabersíz, kókní kara-kara bulutlar ğabîp, bírden şañgîrşañgîr ğawun ğawmaga başladî. Kókten seller agîp túştí. Ğawundan saklanağak gibí yakşî bír yer tapmayğa, Bodonğar bír tereklík arasîna kíríp kaldî. Kók ğarîlağak gibí, ğer sallanağak gibí gúrúldep, seller akşamga kadar toktamay ğawdî. Hawasî da suwuk, ğawun da suwuk, ğel de buzday uwuldap wura. Úyúne kaytmasîn brak ta, ğeller seller almasîn dep bír terekní sîkî tutup, kuşaklap turdî, Bodonğar. Akşamgaşîk o yerden kîbîrdaganday bír ara tapmay, şo yerde kaldî. Akşamga ğeller turganşîk, seller aga berdí. Bútún keşe kók aşîlmay, şañgîrdattî. Íster-ístemez, ústí-başî şîrk-suw, o yerde tutulup kaltîradî, úyleden ekínğí kún ertengeşík. Ertesí kún ğawun şo ğîygînlîgîn, kuwetín kaybetse de, gene toktamadan sebe berdí. Tízge kadar bata-bata úyúne kaytîp bardî. Yîkpalîna, seller úyún alîp ketmegen eken. Lákin her şiyí suwlandî. Yorgîn, tatlî bír sîğaklîk íşínde, kurî degendiy bír kóşege tomalanîp yuklap kaldî, Bodonğar. Ekíndíde kózín aşkanda, ot íşínde edí. Terlegen, suwuktan ğañgîr-ğañgîr kaltîray. Tîşarda, ğawun toktamay, taa. Turup bír şay píşíriyím dese de, şay píşírgendiy hálí yok. Turağak bolîp başîn kótergende, başî aylandî. Úynúñ aylanganîna siyír etíp, kózlerí ğumuldî, başî artka awup kettí. Úy gene aylanîp tura. Aylangan úy yawaşlap toktaganda, úynúñ ortasînda, ekí kózín oga tígíp, şítúne betínde rastlagan kart apakay otîra. Kîzîl entarísí ğerge tiyíp bara. Ústúne tígílgen şîra Kúneş, Ay, Yîldîzlar, ğîltîr-ğîltîr şalkalana. Úynúñ íşínde aylana-aylana oynap, aldîna askan dawulnî dúbúrdete. Şay-típ sekíríp úy íşín aylanîp oynaganda, ara-sîra, omîzînda turgan kara karga kanat kagîp, bír esna kadar hawada asîlîp kalganday bola, soñra gene omîzîna kelíp kona. Ğadî baya oynay, oynay. Dawul wura, wura. Dawulnuñ dawuşî bazî dawulga uşay, bazî kók gúdúrtúsúndiy, ekí kulagîna ekí ğumurduk wurganday bolîp kele. Ğumurduklar, kulagîn patlatîp sagîr brakağak kuwetí men kelíp wura kulaklarîna. Bír máálde, dawulnî bír dereğegeşík yawaşlatîp, oyînîn toktatmay, ínğe seslí îñgîrawuna başlay: İnsanlar yaşay eken Tañrînîñ Kóklerínde Kabaát, gúna yok eken
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Kayîrlî o kúnlerde. Soñra taa da dawulnî bútún kuwetí men wurup, taa ziyade sekíre-sekíre, taa şalt úyní aylana. Úy teprene. Salkîn, suwuk bír teprem, Bodonğarnîñ tíşí kaltîray. "Endí toktatsa eken, şo dúbúrtúlerní..." dep túşúne. Bír ğalkîn wurganday bola kózíne, dawul toktay. Bús-bútún ap-ak bír şuwa bola. Uzaktan ğadînîñ ínğe seslí îñgîrawî kele: Ílíştíríle eken Aw, kuwetsíz kartlarga Awğî pay bere eken Karap, tamak sayîga. Soñra ap-ak şuwa tatlî bír sîğaklîk bolawuya. Uşkanday bola. Tekmíl yerler kók bola, bem-biyaz, mawî, túrlí-túrlí şuwak bulutlar man tolawuya. Bulutlar pamuk gibí ğîmşak-ğîmşak, buluttan bulutka taygan gibí uşup bara. İnsannîñ ózí kóríp, kózí toymayğak bír alan. İnsannîñ ózí tuyup, ğanî toymayğak bír tuygî. "Tañrîm, Kókte bo raátlíkníñ, tîngînlîknîñ barîn diytan edíler, inanmay edím. Yaratkanîña şúkúr! Kaytkîm da kelse..." dep, ányakka-mínyakka siyír etíp tura. - Túş kórdím mí, şo? - dep úrkúp turdî yukusundan. Keşe yarîsî, karañgî. Suwsadî, bek suwsadî, suwsap tañlayî kurup kaldî. Başî awur, ústúnden bír súrúw ógíz taptap geşkendiy. Toktamadan, kulagînda inğe-inğe bír awaz şîñlap tura. - Bariy bír suw íşiyím. - dep, kollarîn uzatîp karañgîlîktan kayîş suw nambukasîn karadî. Taa da kaltîramaga başladî. Kóşesínde tomalanîp buruşup Bodonğar yukuga ketmege karadî. Yukusuna dalganî man, ğadî dawul wurup-şalîp kaytîp kele. Úyún, kulagîn, míyín ast-úst etíp îñgîrdap şalmaga başlay: Eskíden bír zamanlar Ak yúzlí eken kîzlar Sarîga wurulup kal! Súygeníñ bolsîn zadar! Kargasî da o man barabar kanat wura, gágáasîn aşîp bakîra. Îñgîrdap pítírgende, dawul sesí aldga şîgîp kóteríle, şayîrnî kaltîrata. Bír máálden, baştan alîp, gene şolarnî şala. Soñra taa da, baştan alîp, gene şonî şala. Taa da, baştan alîp, gene şonî şala. Soñsîz, píteğek kózí yok. Pítmiy. Pítírmiy, nálet ğadî!
Nazar Look 19
- Way, şo ğadîdan kutulganîm bír árúw boldî, aslî! - dep yukusundan kuwanîp turganda, tîşardan, uzaktan ğadînîñ sesí kelgendiy boldî: Bo Bo Bo Bo
bír yalan tasawur bír kawga bír ğeza
Photo : Nizamiy Ibrahim
(Ibraimov)
Tîşarga karasa, kúndúz boldî. Hawasî suwuk. - Şîgîp bíraz atîma, kartşagayîma karayîm! - degenşík, Bodonğar ğatkan yerínden gene tur-almadî. Terlegen, kaltîray, ateşí bar. Takatî heş kalmadî. Sáde bíraz suw íşmesín beğeríp, tîgîrîp kaldî. Ğadî gene kaytîp, hep şo píşímde zerín şaştî. Sáde îñgîrdapîñgîrdap şalganî deñíştí: Maral kórseñ otlaganda Ekí kózíñ tutulsun! Ayuw kórseñ ğolîñda Kolîñdan ok uşmasîn! Bírtaa, keşe yarîsî turdî, şo şektírgen yukusundan kutulup. Bírtaa, kózín aşkan soñ, uzaklarga kaybbolîp ketken ğadînîñ sesín eşíttí: "...bo bír kawga, bo bír ğeza" Bodonğar sáde suwun íşíp yukladî. Turganday hálí yok, taa. Atî man kartşagayîna túşúnúp tîgîrdî. Ğadî, sañkem ózín úyí, kaytîp gene bílgenín yaptî: Bek uzun eken kîşlar Eskíden, bír zamanlar Bek kesík eken ğazlar. Ğaznî kórmiy, ólíp kal! Saba uyanganînda şîñ-şîñ etíp ğoytîldî ğadînîñ sesí de, uzak tawlarnîñ betíne: "...bo bír ğeza". - Ya men akîlîmnî uşurttum, ya da uşurtmagan bolsam da, yakînlarda adamakîllî uşurtağakman! Turup atîma, kartşagayîma karamasam, óleğekler. Onlar ólse ózím de batîp kalîrman, ğadî kargagan gibí ğazga şîg-almam. Ózímní bír parşakay toplap, óz şáreme ózím karamasam, ğandîm. - dep óz-ózí men konîşîp kaldî Bodonğar. Zor-zar ğatkan yerínden turup tîşarga şîktî. Aşsîz-suwsuz ekí haywan kuturup tura edí. Ne kadar ğatkanîndan kaberí bolmasa da, eñ az ekí kún ğatkanîn hesaplap aldî. Kartşagayga bír şekelez atawuydî. Atîn ğetíp şalt Baljunga aketíp suwun bergen soñ, îrgalap, şo yerge taşlap kayttî. Kelíp kartşagayga suw berdí, bír şekelez taa attî. Kaltîrap-kaltîrap úyge kírdí. Ateşí túştí bír 20 Nazar Look
seviyegeşík amma gene alay yerí kopkanday, sîzîlîp tura edí. Otnî tutaştîrîp, óteberí ğîlîndî. Toplap kurutkan otlarîn kaynatîp bír şay píşíríp íştí. Kurutulgan etten de bír-ekí parşa zor şaynap, zor ğuttî. Terakay bolsa da, ózíne kelíp, tíríle bardî. Soñra bír kazanşîkka suw asîp, íşíne kurî tamîr, ot, bírkaş parşa et te attî. Úylede de şorbasîn íşíp, keleğegí batkan karañgîlîktan baş kóstere başladî. - Kîşka ne kaldî, endí? Kîşka zaman taraydî, awlamay awurup ğata bersem hálím ziyadesí men zor bolağak bo kîş. - túşúnetúşúne oy gezdíríp turdî. Ğatkan yeríne kíríp, bír-ekí koy terísí men ğabîndî. - Yarîndan mutlak, taa da şîkmalîman awga. Kayday-kayday kar ğawganşîk bír-ekí eşkí tîgîrtmalîman. Kesím 16 Sîrañ bír Ózíne árúw kelír-kelmez, ekínğí kún tañdan turup awga şîktî. Awnuñ írísí bar, akîlînda. Hawa túzeldí, kók aşîldî. Túñgelík Kurakannîñ şayîrîna şîgîp yokarsîna kettí. Bîzaw Deresí Túñgelíkke agîp turgan şatallîgîna keldí. Ondan solga aylanîp, Beş
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Kambîr kabarmalarîna kadar Bîzawnî boylap kettí. O yerden tawga dalîp, baya dolaşîp, Bîzawnuñ Dombay Eşígíne şîktî. Óteberí esken ğelní aldîna alîp, sabîrlî, tawnuñ kenarînda pîsîp kaldî. - Ne bermedí ke, Kuday? "Legelekníñ kîsmetí ayagîna ğaldap kelír", demiyler mí? dep, o yerde sessíz túşúnúp, beklep kaldî. Şonday añîlîp turganda, uzaklîknîñ bír kararînda, bír ak maral derege kelíp suw íştí. Soñra suwnuñ katînda otlap kaldî. Bodonğar íşín tutup, sessíz, bakalapbakalap, ak maralga taa yakîn bolgan şalîlîknîñ arasîna bardî. Ogîn atkîşîna ketírdí. Atkîşîn kóteríp níşan aldî. Ak maralnî níşanîna tutağakta, níşanînda maralnîñ yeríne kayet gúzel bír kîz tura. Şîrşîpalak, sarî bír kîz. Kuwetsíz kalgan awğunuñ kollarî, bírden aşaga túşúp kettí. Şo wakît tars etíp, gene síptígísíndiy, kîznîñ yeríne taa da ak maralnî kórgendiy boldî. Ogîn taa da níşanga sallap, taa da kîz kóríndí. Awğî korktî, ótí patladî! Ókşesí kaltîrap atkîşîn, ogîn kolîndan túşúrúp, tízí mayîşîp, tíz ğúgúndí. Soñra artîna tîgîrîp kettí. - Akîlîmnî oynata ğúremen, gálba. Ak maral kórgením yetmiy, bír de sarî kîz kóríp ğúremen. Tañrîm, yardîmğîm bol! - dedí o, kókke karap. O zaman, ózí saklangan şalîlîklarnîñ arasîndan, sarî kîznîñ başî kóríníp şîktî. - Ne boldî, bírşiy boldî mî? Ğîgîldîñ mî? Kastasîñ mî, yoksa? - dep soradî kîz. - Yok bírşiyím, mína, turayatîrman! dedi Bodonğar, utanganday. Turma, turma! Ğatîp tur, şîpalakman! Tokta, ústúme bírşiy kíyiyím de, kaytîp kelírmem. - dep tartîlîp kettí. Artînda, akîlî karîşkan Bodonğar, ekí kózín kókke tígíp: - Tañrîm, kîz eken. Men de onî maral dep wura yazdîm. Kaytîp kelír m-eken, yoksam kaşîp keteğek mí? - dep kaldî. Şolay túşúnúp turganda, yawaştan, kúlúmsúriy-kúlúmsúriy, sarî kîz tîpkî bír esíntí gibí kaytîp katîna uzanawuydî: - Kímsíñ sen, ğígít? - dep sorap. Bodonğar, katîna kelíp uzangan kîznîñ gúzellígíne karap, bayîlîp kalağak, solîgîn al-almay, sesí kîsîlganday. Sarî şáşí ekí eşme bolîp, omîzîndan kuyula. Ak betlí, súttiy. Alan kózlí, yeşíl tabakalî, uzun kírpíklí. Bem-biyaz tíşí, kúlúmsúrep konîşkanda, ğîltîr-ğîltîr ete. Dereden şîgîp ústúne kíygen, kózí gibí yeşíl entárísí, ústúne ğabîşîp tekmíl yerín bellete. İnğe belín sîkkan kuşaknîñ tokasî ufak-ufak taşlar man wuruwlî. - Men Bodonğarman! Sen kímsíñ? Ni-
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yşlep ğúresíñ bo yakta? - dedi o da, tap soñda, esín alîp. - Mením atîm Aşíne! - tanîttî o, ózín. Soñra, ğaşnîñ tartîlîp turganîna kúlúmsúrep, ózí añlata turdî: - Derege kelíp şamaşîr ğuwdum, soñra suwga kíríp ózím de bíraz şomînîp şîgayatîr edím. O wakît mínaw yaktan bír awaz eşítkendiy boldîm. Karasam, şalîlîklarnîñ artînda sen tîgîrîp túşkendiy boldîñ. "Bír kaza geşíríp otîrmasîn" dep, ğuwurup kelewuydum. Bír yeríñ awurmaydîr, ya? - Yok, árúwmen. Bírşiyím yok. Ğuwunganda mení añîlîp turmagasîñdîr? Turduñ mî, yoksam? - dep bírden korkîp túşkendiy bolawuydî, Aşíne. - Bolîr mî? Awnuñ artîndan kuwalap, sak bolmay, abînîp túştúm. Okadar. Kaysî îrknîñ kîzîsîñ? - Men As boyîndanman. Burunburundan Kazar Deñízníñ batarîn, As boyî tuta edí. Bírgún memleketímízge dúşman aga túştí. Dúşmanlar herkezní asîp-kestí, bírewní saw kaldîrmadîlar. Gene artînda, herkez abaylamay katîndan geşíp, kîrnîñ ortasîna atîlgan, kíşkenekíy bír balaşîk kaldî. O balanîñ atî Asan edí. Katîna kuşlar konîp şîbîndan-şírkíyden korîdîlar. Soñra onî bír îrgaşî kókbórí tabîp, sútí men emízdírdí. Îrgaşî kókbóri balanî awuzuna tutup, tabar betke taşîdî. Kelíp Altaylarga yerleştíler. Asan şo îrgaşî kókbóríníñ awlap ketírgen awî man óstí. O ósíp, ondan bek kóp bala boldî, As boyî bírtaa kóbiyíp kettí. Asan her zaman şadîrîn aşkanda, aldîna tík bayragîn da otîrtîr edí. Bayragî, uşuna bórí başî tagîlgan, bír tuk edí. Asandan soñra, boynîñ mañlayîna ballarî, torînlarî geştí. Onlardan bírsí, kóp seneden soñra, Asanşî edí. Asanşînîñ zamanînda boyîmîz memleketíne kóşíp kayttî. Bo da, bek kóp seneníñ ányagînda bolîp píttí. O zaman, boynîñ atî As ya Asanşî bolîp kaldî. Asanşîlar memleketíne kaytîp ketkende, bír kaş bólík bo yaklarda kaldî. Asanşîlardan bolaman men, Yes-çit îrgîndanman. Aydî, sen de añlat! Awuzuñ fazla kalabalîk kórínmiy! - Kalabalîk mî, tuwul mî? Bílmem! Fakat tílím tutulup kaldî. - dep aşîla bardî Bodonğarnîñ tílí-awuzî. - O ne-şín? Bek gúzelsíñ de, onîştan. Gúzellígíñe... - Tílíñ bír, onî tutturma! Sîrañ bír, onî kaşîrma! - dep mîşîk gibí inğe-inğe mîrîldadî Aşine. (dewamî keleğekke)
Nazar Look 21
Tatarlar (XVI) Gúner Akmolla (Ghiuner Acmola)
TOY Bír haftanîñ anğa kalganîn hesap etkende Şeripe , şaşîrganday bolgan , toy kolay man bola mî ? Ányak - mínyak dedí Amzaşîlî Zekerya akay , kúnún kestíler , perşembíge başlarlar şakîrtuwlar kelmege . . . Kene árúw ke çiyízlerí ázír ! Ózí úylengení men , Şeripe kardaşîna túşúnup , dúnyanîn hálí bellí bolmaz dep , kardaşîm óksíz dep , Munire`ge kereklerní saldî bír kenarga , ózín tarlasîndan şîkkan paraga heş tiymeden ! Ğórkan , úş tane ! tóşek , úş tane ! On yastîk , ekí kílím , mínder gene on , grep , şewre , şember , bír sandîk , oyalî şaşaplar músápírge , oyasîz şaşaplar , kúndelíkke , tamam boldî . "Alla ! Şúkúr ! Endí , kalgan íş , toy !" dedí zawallî yorîlîp . . . Kene de men sorayîm , kósteriyím , unutmayîm bírşiylerní dep kettí komşîda Anipe abaylarga , olar herbírşiyní takîmî man bíler . . . Bo arada , Munire , damîñn kapîsînda konîşa yawaş ses men , íşke karap : - Mende ne kabaát , tatam alar bír de eníştem alar , hağí babam alar , şay-ttíler , mení olar níşanladîlar Şeukíy`ge , bír kere terakay kóre kaldîm penğíreden , boyî baya bar , mendiy , esmer , ama kózleríñ kór-almadîm şo ağelede ! Zaten tatam ayttî "ne kerek onîñ kózlerín kórmek úylenmezden ewel" dep . Sankem begenmek , begenmemek bar mî , bízge kîzlarga ? Men kene ikballî şîktîm , topal tuwul , sokîr tuwul , Kerime`níñ níşanlîsînday ! - E - e , nesí bar eken Kerime kîzîñ níşanlîsîn ? dedí sîyîr sawgan Pakize - ttay . - Nesí bolağak ? Topal , bír ayagîn ğúrsetkende , ánawbírísí súyreklene ! - Ana , tatam keliyatîr , dep , Munire kettí . Arkasîndan karap kalgan Pakize , başîn sallap , koylar turgan koy - saya betíne ğúrdí , óz başîna konîşîp : "bo , ikballî óksízlerden , herşiyín tekmíllep beriyatîrlar bayga , árúw bír ayileníñ balasîna , aşkolsîn Şeripe`ge ! Keleğekke beğerer Abdîlğaparnî da , ána şay kaárden kurtulur kalîr ! Kíyew bolağak bala da , okîgan bírşiy , sokta eken ! Mîrîldanîp saldî otka sútní kaynatmaga , upurup onîñ kaymagîn , kóteríp aldî bír toprak şólmekke , "hağí bek súye ertenlerí kaymaklî kawe" , dep . "Belkí de toy úşún kubî píşíp , sarîmaynî bol - bol ázírlerler" diyatîrganda ses keldí tîşardan : - Akîz , korî mení itten , men keliyatîrman ! Kapîdan başîn şîgarîp karasa ne karasîn , Ómírzade ebanay
22 Nazar Look
Photo: Nizamiy Ibrahim (Ibraimov)
- Onda zarar yok , o ğígítníñ 5 hektar tarlasî bar !
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keliyatîr kóy íşínden . - Ğúr , ğúr , itler baylî , sáde borşîk bar edí , ama o da şúndí kórínmiy ! - Úydesíz mí ? Şeripe - totay árúw mí ? Nayîm`nî sîtma tuttî , dep ayttîlar maga maállede ? - Ğúr sen úyge ! Árúwmúz ! Şeripe totayîñ şúndí kelír , kalawnî atladî terakay komşîga , ama kasta degen laf kaydan şîktî ? Ğok onday bírşiy , Nayîm senden - menden saglam , kettí atlar man otlakka , maşşallasî bar balamîzîñ ! Nazar tiymesín oga ! Aytkanînday , bír - ekí dakkanîñ íşínde tabîştîlar ekí apakay da úy aldînda , eñ árúw zamanda , tamam añlatkanday bír zamanda , kúnbatayatîr , herkez toplana karaldîga , herkez kuwana íş kúní píttí dep , sawmîz-barmîz dep , bazîlarî íşçílerden şolay túşúne , asîl bay bolganlar da , góñíllerí bay , olar da kuwanalar aytîp eskíden kalgan atasózín : "ózím ğarlî bolsam da , góñílím baydîr , ya ! " - Akîz , Şeripe , sen tokîzîñ ázírledíñ mí ? Kíyew balanîñ tuwganlarî bek sertler , kóy kenarînda bír kawga bolîr , şaşarmîz alaymîz ! Ne diysíñ , e ? - Men şúndí keliyatîrman koñşî Anipe abaylardan , olardan baya bírşiyler ebíndím , sen ne dedíñ , şo ? - Men ne diyím ? Tokîz dedím , unutmagansîñdîr , ya ? - Unutmadîm ama o ta yasalmadî , herşiyí ázír , sandîknîñ ústúnde tura , kalba bír kólek eksík , onlar kalabalîk îruw . . . Sert bír kóz men karap lafîn uzattî , ğewap beklep turgan Ómírzade ebanayga , bonî kalba ánawlar ğíberdíler dep , túşúnğelerge daldî . Munire kardaşîmîñ herşiyí bar , heş óksíz degendiy tuwul , mína saga degen kîzlarîñ , soylarîñ toyînday bír toyî bolağak , heşbír kímsege ne muhtağmîz , ne de ózímízní ortalîkta ayttîrarmîz ! Bo sert dawuşnî añlaganday etíp , Ómírzade ebanay kúlúmsedí , kolîndan tuttî da konîştî tatlî ses men : - Men búgún óz - ózíme túşúndum , keldím saga yardîmga , ádetlerímíz bek kóp , kolay tuwul ğaş başînda úyken toynî beğermek ! Ayt ánaw Pakize`ge bír kaymaklî kawe ketírsîn maga , dedí hem setníñ katîna , ğerge , katayîp , kart hálínde otîrdî . Topladî ayaklarîn uzun etekleríñ astîna . "Belkí de ondaydîr , ğañî kawe-kaymak ístegendír de , ka-tsín , maga kelgendír" dep túşúne turganda Şeripe , akîlîna ketírdí ke
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Nazar Look 23
ebanay bír tul apakay , úyúnde ya bar , ya yok kawesí , azbar kalawî mîragan , ğatîr şayna , haywanlarî yok , kóyde bírew bala tapsa , bírew igílík etse , duwa etse , toya onîn da karnî ! Kolay bír ómír tuwul . . .
- Men zaten bo suwalnî konîştîm hağí men , úyumúzge kelgenlerní de tînladîm , dedí Şeripe ağîp ebanaynî . Kene de sorarman , ya , aytkanîñday , bízím hağí bílmiy kím bíleğek bolarnî ? E ? Dúnya kene de marebe bekliy , bolağagîn bílemíz , ama , kaşan , ka-típ píteğegín kím ayta-bíler ?
Kettí Pakize`ge aytmaga ázírlesín kawe , şeker , pener , katîk , kubî mayî bír bokşaga . . .
Soñra , óz - ózíne sólendí ebanay şîkkan soñ azbardan : eger palî bek dogrî bolsa , mením toyîm yakşî bolağaktîr , ánaw - mínaw lafka kím karar ? Boş laf , uşar keter . . .
Tuwul sáde şúndí toy múnasebetí men , herzaman bokşasî tolîp kettí , bo ádetní rahmetlí babaylardan , abaylardan úyrendíler , ózí de , hağí de , ikbalîna Şeripe`níñ , ekísí de bermekní súye , "beruw bet aşa" degen sózní bek tutalar akîllarînda . Ogúnlerí , hağí Şeripe`ní sóktí : "neşín aldîñ kasaptan bawur-ğúrek ? Sen bolarnî alsañ , pîkare ne alîr ? Aket , ber gerí , etíñ eñ palî yerínden al ózímízge ! "
- Álemíñ mínda başîn-şaşîn taramaga wakîtî yokta , meyse , óbírlerí laf gezdíre kóy íşínde , taa uzaklargada yetíştíríp . . . onday mî , Pakize ? - Bek dogrî aytasîñ, ama kateğeksíñ? El - álemíñ awuzunda kapak yok ! Ebanay kene dogrî kalîp , hem de bízím soynî súye keldí , hele Munire`ní adamakîllî ağîy , óksíz dep ayta her zaman . Sen de heş boş kaytarmaysîn onî úyúñden ! Ya !
Şay bola eken . . . Kaymaklî kawení íşken soñ , ebanay bír de pílğanîn tónteríp , oga da işaret etíp , palga belseneğekte , o zaman Şeripe akîlîna ketírdí ke bazîlarî pal da yaray bírşiylerge , zewukka , neşín deseñ , bo dúnyada falga kím ózín teslím eter ?
- Sen Pakize , taşla yemeklerní búgún beğersínler ğaşlar , ózín ket te , ánaw bokşalarnî bír kózden geşír , hem de tokîznî ázírle . Kîzganmadan, kópsínmeden , bol-bol et ! De ?
"Fal yalanğî , góñíl eglenğí" degenler . Ne wakît Pakize ketírdí bokşanî katîna salîp ebanaynîñ , o da kórdí pílğanlarîñ tonterílgenín , meraklandî , hem de ózín tutalmay sólendí : - Teran kawe kaldî , bo asîl kaweden , Túrkiye`den hağí - babay ketírgen edí , men íşiyím , kararsîn mî maga da , ğanîm ebanay aptiy , bír pal , ğalbaraman !
- Alla , ğanîm , Şeripe - totay , bútún kóy konîşa marebe bolağak dep , sora taa hağíden , o bíledír dúniyañ gidişatîn , bek korkaman , marebe demek pîkarelík , aşlîk , kastalîk , ólím ; akîlîmda tutaman ánaw marebení , ğañî kelgen edí milletímíz Kîrîm`dan , urus kápír şîgardî taa , az şekmedí , (başîn sallap) az şekmedí , karíp millet , agaş kemíríp , yeşíl ot píşíríp , unga toprak kuyup , ballarnî aldatmaga , kíşíñ inanmayğak şiylerín ketíre başîna bo marebe degen músibet ! Sora da , maga ayt , bíliyím men bír zengín tuwganlarîm bar Túrkiye`de , keter edím asîl olarga , "ak toprakka" aydîn mezarda ğatayîm ; ğettí karíp ğanîma bo dúnyada şekkením ! Ğútkundî , kózín súrttí , kóz ğaşîna tolgan kart kózlerín surttî . . .
24 Nazar Look
Photo: Nizamiy Ibrahim (Ibraimov)
- Ayse , oga ğalbarmak - malbarmak ne kerek ? Men şîkkanda geşermen senden , aşkanadan , dedí kuwanîp bokşasîna Ómírzade ebanay .
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Tamam bo íşlerní kestíriyatîrganda , azbarga kírdí kasapşî Yunus - akay : - Selammaliykím , Şeripe totay - kelín , úyde mí hağí Fazîl ? Sakalî agarayatîr , baya yaşlî kíşí , bosaganîñ katîndakî toprak sette otîrdî , astîna ğún mínderní tartîp . Alay íşín unutup , kolîn aldî Şeripe , katîna otîrîp . - Aliykím selam , koş keldíñ , Yunus akam , neday úydekíler? Sawlar mî ? - Bek árúw , bek sawlar , Alla`ga şúkúr ! Soraganga selam aytarsîn dedíler maga erten úyden şîkkanda . Mením sízge kelgením , Şeripe totay - kelín , ánaw toyîñîz yakîn ya , oga sízdiy etkenler bír súrúw haywan soyar , ána şonî añlaşmaga keldím hağí men , kúnún , íşín kestírmege keldím men . Belkí eşíttíñíz , belkí eşítmedíñíz , şalaşlarda toy aynî kúnde túşe . . . - A , bílemíz , bílemíz , kóy şo bílmezlerní ! Balaban kóyde , nasîl bízímkí , ekí-úş toy bírden yasalîr , milletíñ kóplígínde , sáde ekí ğenaze bolmasîn hele bír kúnde , dedí Şeripe . Sen geş , otîr tórge , bír pílğan kawení íşkenşík , belkí hağí de kelír , buyur tórge ! Ğaz bolganî úşún , Yunus kíygen patiskadan bír kólek , ğelpírep şalwarîn ústúnde yaramay tura der bír allegím apakay , ama 'nawday árúw etíp karasañ , kete ; ağeleden , ózí zaten onday órsentek , kazakasîn unutkan kapînîñ artîndakî mîkta , ílúwlí kalgan . Şúndí setke otîrganda , túşúndí ke , eger keşke kalsa , belí ne-gadar sîzlar ! Ikbalîna ayak dúbúrdúsí tuyuldî , hağí Fazîl , arkasîndan hoğa efendí , kírdíler . - Ana , bízní sápír bekliy eken de , dep selamlaşkan soñ , hağí saldî mísáfírleríñ aldîna kaymaklî kawelerní , kokîlarî da bayîltmasîn degendiy etíp , bír síní katlama , erten kawaltîsîna ázírlengenlerden . Zaten , mísápír satî bellí bolmaz dep hayatîñ dolabînda tutalar bír - ekí kîymetlí kamîr aşlarîndan taze-taze deñíştíríp akşamlarî ; ya şiybórek , ya katlama , şímdígísíndiy , ya kuwurma , şonday bírşiyler , Alla`nîñ bergen bollîgîndan ! Abdurayim hoğa - kay , otîra - otîra kawede , kalba aşîkkan eken , árúw keldí oga ázír aş : - E - e - e ! Kímge tiyer bo satte , katlama man kawe ? dep , belsendí kîzargankabargan múbarekke . Onî kóríp Yunus akay da "aşa kalmayîm" lafîna kóre , tarttî kursunî aldîna
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. - Buyuruñuz dep sîyladî onlarnî hağí , ózí zaten ğúka bírşiyler kabîna , ádetí bellí bolîp , hele soñ senelerde . Hağílíkke ketkende , ekínğí defa , sîrf ózíne adap sawapnî , tuydî ğolîñ zorlîklarînda , midesíne ğañî kastalîgîn ğerleşkenín . Sókkende , terbiye hem tertíp úşún bo ağel - teğel etíp ğúrgenlerní , şayînşuwnî , sínírden mí , yemekten mí , tuya karnînda . Akşamlarî aşka wurmasa taa rat ğata , yuklay heş yanmadan tañga kadar . . . - Bo múbarek kawení , íşken soñ sankem kózím aşîla , hem tîşarnî , hem de íşerní yakşî kóremen , íşer degende , añlaysîñîz ya , túşúnğelerím demege ístiymen dep peşkírge awuzîn súrttí hoğa kay Abdurayim . Súyer kóz men karadî hağíge , 15 yaş kíşkene bolsa da , onî balasînday etíp tuta . Kalîn ses men , hele sîgaradan kalînlaşkan sesí men şay konîştî : - Yunus , sen de , zanetemen keldíñ toynî konîşmaga , ayt ayse sen başta aytağagîñ . - Aytîlağak kóp yok , dedí Yunus , peşkírní búklep , kursunuñ ústúne kondîrîp . Kaş bír geşiyím hağíníñ aldîndan , dedím , ánaw dúrkúmúzde aytîlganday bolmasîn : "Kazan-kazan et asîp , soganîñ yok mî, çípiyím ? Óz başîna toy yasap , tuwganîñ yok mî , çípiyím ?" Gúzel , tatlî sesí men ğangîrdatkanda , odaga toplawuydî azbardakî şoban îrgatlarnî . Şeripe şîgîp olarnî dagîtkanşîk ğerlí - ğeríne , o da hağíníñ sertlígínden órseñnep , baya wakît geştí , hoğa da kúldí : "bolarga toy man oyîn kerek" dep . - Úlaa , sesíñ bek yakşî , sen kasap tuwul , şalgîğî bolmaga láyîk ekensíñ , ya ! degen soñ hağí , kúlgen yúzún sertleştíríp , karap penğírege , dewam ettí . Perşembe kúní erten men mende bolarsîñ , bír tana , beş koy soyîlîr azbarîmda , men yasayman toynî , sayîp súygen ğemaátíme , maga bolay yakîşîr diymen . Başka yerge ketermen deseñ eger , heş yakşî bolmaz , Yunus akam ! - Dogrî ayttîñ , hağí , onday bolîr , merak etme , tatarnîñ bír lafî bar sáde ! (dewamî keleğekke)
Nazar Look 25
Atalar sózí - akîlnîñ kózí Keriç yarîmadasî atalar sózlerí be aytîmlarî Tóbe şáşím tím-tík turdî. Tógilgenden ğalap kal. Tok sîylamasî kîyîn. Tokal pîşak kol keser. Torgay uşsa tobî man. Toy ópkesiz bolmaz. Toyga barsañ toyîp bar, ğartî tonîñ kiyíp bar. Toyga barsañ toyîp bar, ğemaátní sayîp bar. Toyga tokmak ğîyîlîr. Toygan soñ torgay kadar aşaymam. Toynî dogmîş kóterir. Turna kókte - tuzak ğerde. Tutunsuz awuzum kîyîştî. Tuwgan-tuwgan tabîşîr, ğatka bela ğabîşîr. Túyeniñ tarlaga karaganî zarar. Uğuz etníñ sorpasî tatîmaz. Úy alma, koñşî al. Úy saygannî el sayar. Úyge kírgende şîgağagîñnî da oylañ. Uygun bolmay úy bolmaz. Úyní yasagan balta tîşta kalîr. Uzakta dawulnuñ sesí hoş kelir. Wakîtsîz şeşek aşmaz. Wallay-billay, kîblam-sîrtîm şaşîrdîm! Yakşî kórmek kózge sawap. Yakşî niyet-yarîm baylîk. Yakşîlîk et te suwga at, insan kadírín bilmese, balîk bílír. Yalan dúniyada anañ da para, babañ da para. Yalandan yakşî tuwar ozmak úşún, yamanday yaman tozmak úşún. Yalanğînîñ úyí ğansa da inanmaz. Yaman aşar da papíşíne karar. Yaratkanîña sózim ğok, túrli-túrlí kuluña ne aytayîm?
26 Nazar Look
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I am a Crimean Tatar
e I hav ry o t s i al h ave i n n Ih ille m y m ture l u c ial n ve n a e h l I l i my m ge a u g lan l a i enn l l i my m
Don't play with my IDENTITY! Please don't call me Crimean Turk, Don't call me Tatar Turk, This is NOT W ho I am And this is NOT OKAY!
Nagîş Resím: Nizamiy Ibrahim
(Ibraimov)