Indeed, I have to write a book. For me, it is possible to write a book

76
Indeed, I have to write
a book.
For me, it is possible
to write
a book about
Caklrcall,
around one-hundred or two-hundred
and
fifty
pages. I want to do it,
but I did not do it
because I'm not good at writing.
Also,
ffi¥
lifestyle
is not good for that.
Anyway,
introduction
this
story
which
to
the
story.
I
told
you,
it
is
an
It is clear that being an efe comes from
Caklrcall
Mehmet's father
to Caklrcall.
Anyway, right
now (in this story),
Caklrcall's
of Hasan
valley
taking
Cavu$
is
"CaklCl
lay
of K1Slkll.
of a blood
taking
place.
in
wait
revenge,
for
Hasan
or
Cavu$
killing
in
While Caklcl
was killing
Hasan Cavu~,
him that.
He had told
his friends
earlier,
else will
fire
a bullet
into him."
the
he told
"No one
He said,
"I want to take revenge for ffi¥
father's
blood.
Therefore,
I will
kill
him."
Because he was a great marksman, Caklrcall,
of course,
shot him right
in the head.
Hasan
Cavu$ fell
down from a bullet
right
in the head.
Once Hasan CaVU$ was dead, Caklrcall
told the
gendarmes
(local
policemen)-Caklrcall
had a very
loud voice,
he always
shouted
when he was in
battle--he
shouted
to the leader
of the gendarmes,
"Mulazim
Efendi
(Mr. Lieutenant),
I do not have a
problem with you.
I took revenge for ffi¥ father's
blood.
That
was the purpose,
for this reason I went up into
the mountains.
Leave,
then I can return
to ffi¥ motherland,
ffi¥
village.
You can find
another
captain
(since
Hasan
Cavu$, who had been captain
of the gendarmes,
was
now dead) to lead you."
He continued,
revenge."
"I
The lieutenant
simply
took
ffi¥
father's
of the gendarmes kept
coming
at Caklrcall
without
paying
any attention
to what
Caklrcall
was saying.
Caklrcall
told
his friends,
"Let's
just
wound
him in order
to stop him. Otherwise,
if we kill
him.
The killing
will
continue'
(blood
will
continue
to flow).
But if
salvage
our
we don't
futures.
mountain outlaws)
all of our lives."
Hacl Mustafa
will
kill
him.
If we do,
continue
was a bit
We will
be able
this
(being
(will
follow
to
us)
of an "executionistic"
77
person
(cellad1ms1).
But
was very
~ak1rca11
intelligent,
was not like
that.
a smart man.
~ak1rca11
~ak1rca11 ordered Hac1 Mustafa to kill
only
the lieutenant's
horse.
Because the lieutenant
was getting
very close
to them now.
Hac1 Mustafa shot at the horse.
Some people say that the horse rared up on
its hind legs,
is it true or not, I do not know.
I mean, I don't want to tell
that much
detail.
Nonetheless,
Hac1 Mustafa killed
the
lieutenant
and the lieutenant
fell
from his horse.
~ak1rca11 got angry with HaC1 Mustafa and
said,
"I hope Allah punishes you."
(Allah belan1
versin) .
Then, seeing the hopeless nature of the
situation
because of the lieutenant's
death
~ak1rca11 ordered,
"Now, it's
too late,
let'.s
kill
all of them".
Then, they killed
the gendarmes.
When they had cleaned up (killed)
all of
them, everything
started.
I mean, this is the (real)
beginning
of the
life
story of ~ak1rca11.
Beside this,
everything
else is just detail.
~ak1rca11 was a government within
the
government,
which means, that he established
a
state within
the state.
Of course,
at this time,
the Ottoman state
was not very strong.
This was almost at the end of
the Ottoman state.
Nonetheless,
though the state was not
strong and was in its last period
(of power),
~ak1rca11 would not have lasted long as an outlaw
like this if he hadn't have had some connections.
He had connections
Governor
of the province
Kamil
with
Kamil
of Izmir.
Pasha helped
~ak1rca11
My great-grandmother
to maintain
connections
Kamil Pasha,
by wearing
dress which covered
the
Kamil
Pasha,
the
a lot.
used to visit
him a lot
between ~ak1rca11
and
hicab
(islamic
women's
entire
face and body).
Sometimes, even ~ak1rca11,
himself,
visited
Pasha by wearing hicab.
He put on hicab and went to visit
the Pasha.
While ~ak1rca11 was still
alive,
~ak1rca11
invited
replied,
him to come visit
"I cannot
do it."
But Kamil Pasha's
~ak1rca11 in Odemi$.
him.
Kamil
Pasha
son came and visited
78
They
spent
a lot
of
time
together
in
themountains.
They had such a close friendship.
When I said
that he (Cak1rcaI1)
established
a state within
the
state,
I meant this.
tell
His
all
adventures
of them.
I told
were
you only
innumerable.
No one can
the beginning."
2. Suleyman Ya191n and one of his
A version
~aklCl's
told
of one of the most famous and enduring
the
adventures,
"Odemi$
He is
an active
Ilk
Kur$un
Ve Efeleri
his
great-uncle
who was one
Sertoglu's
books
that
he reads
that
Murat
in his
of
I
Sertoglu's
as a source.
<::aklCl's
fieldwork
However,
men.
used his
the books of Murat
locally
.He
maternal
Murat
them
He says
He remembers
maternal
being
Sertoglu
his
He has
sometimes.
without
perfume
Dernegi"
th+ough
and has read
friends
was
Day Association
to ~ak1c1
library
them to his
a 56 year
AnIna ve Ya$atrna
relationship
of
daughter
member of the
Efe And Odemi$ Independence
establishes
criticizes
of the y6ruk's
Slileyman Ya191n,
from Odemi$.
established
uncle
rescue
by the storyteller
salesman
stories:
great-
specific
he
inasmuch as;
"The parts
that he took and put in his books
from ~ great-uncle
(Kerimoglu)
are true.
But
Kemal (meaning Murat) Sertoglu
went to Birgi
and
asked an old man, and took a little
of this and a
little
of that from the old man.
For this
This
is
reason,
wrong.
a lot
of
mistakes
are
in
thebook.
Someone who wants to write
a book must find
a
knowledgeable
person
like
us (by using
pluralpronouns,
Yal91n refers
to his two close
friends
Salih
Caklrcall,
a grandson
of Caklcl's,
and Recep
Bilgin,
who are listening),
then collect
the
entire
true
life
story
of Caklcl.
79
We don't
make any exaggerations
about him and
we don't
humiliate
him (buyultme
ku9ultme).
We
know the exact
truth
about him,"
(YalC;:ln:1991).
Being
YalCln
is
analysis
y6ruk's
the most articulate
the person
in Chapter
daughter)
who tells
IV will
which
...Caklcl
yoruk.
of
"He said,
unpleasant
like
want ayran."
is
the story
men, Suleyman
(which
be known as "the
later
story
as follows:
carne to the
"Hey you,
this.
the three
tent
of the
why are so
Look,
my men (k~zanlar)
The yoruk said,
"Efe, I'm upset.
There is a
pimp known as Caklcl who came and took my
daughter,"
he said.
"Caklcl
said,
" Which way did he go?"
"The yoruk said,
"That direction,
in the valley
of the river."
"There was a watchman (lookout)
of the
gang, and some of them were forcing
her (the
yoruk's
daughter)
to dance, and some of them
were cooking a sheep.
"They (Caklcl
and his men) made an
attack upon the watchman; they took him and
tied him (up) very well.
Then, they tied his
mouth (gagged him) with a handkerchief
so
that he could not shout. Then, they
surrounded
(the false Caklcl gang); all
of
them were alive.
They tied them (up) verywell.
Then
they
went
directly
to
the
yoruk's
tent.
"~aklcl
asked
them is ~aklcl?"
Ekberoglu,
'Which
one of
"The y6riik said,
'This one.'
"~aklcl
said to the y6ruk,
'Let's
this huge tree on the campfire.'...
the
tree is on the fire
now (Yalyln paused,
demonstrated
and emphasized the size of
fire with his arms).
'Let's
"~aklcl
take
said to Hacl,
this
~aklrcall
'Hacl,'
by the
throw
huge
then
the
he said,
arms andlegs.'
One of them took his arms, the other
one his legs;
they threw him into the fire..
then another one and another one.
Finally,
there were two more (left).
in
of the
3.
story:
80
"One of them said to Cakl.cl. 'Efe,
let me
kill
this
guy (his friend),
because he forced
me to force
her to dance.'
Efe said,
'Okay.'
Then,
those two started
to fight,
then
both of them fell
into
the fire
and finally
all
of these seven guys were burned
in thefire.
"Efe said to the yoruk,
'I personally,
do not want anything
from you.
But ~ men
spent time and energy
(emek) doing this
job.
Give one golden
coin
(sari
lira)
to each of
them.'
Then,
Ekberoglu
gave one golden
coin
to each of them.
"The CakJ.cJ. asked the y6ruk,
'Do you
know CakJ.rcalJ.?'
and said,
'I am CakJ.rcalJ..'
"The yoruk
apologized
to CakJ.rcalJ.;
he
was
scared
many
because
he
had
cursed
him
I
(CakJ.cJ.)
times.
"Then,
CakJ.rcalJ.
said,
'I will
give
your
daughter
a wedding.
Let me know when it
will
take place.'
And he did."
At this point,
Yal~1n's
friend
Salih
<;ak1rca11 spoke up, "Actually,
it is true
(nitekim).
My grandfather
gave her a wedding.
That woman [the y6ruk's
daughter]
visited
mygrandmother.
I talked with that woman...
her
name was also Iraz (Raziye).
It is true.
she
told me the story like that
(Salih <;ak1rca11:1991)
.
Salih
became
Caklrcall's
"The reason
enemies.
They are coming
What they were,
They are
y6ruk.
Then, they
the y6ruk.
They
version
that
of the
~aklrcall
and
same
Albanians
to the tent of the y6ruk they.
Albanians.
taking
the daughter
of
the
are saying
are saying
"We are ~aklcl",
"We are ~aklcl!"
A y6ruk
whose name is
Albanian
whose name is $aban.
$aban.
to
Uhm..an
They
are
taking
the
y6ruk's
flock
of
sheep.
They are going
toward
the river
valley
by following
the flock.
Then,
they
starting
to force
to y6ruk's
daughter
to entertain
them by dancing.
them.
81
The sheep were
being
cooked
by s~me of
Meanwhile
<::aklcl is coming to the y6rl1k's
tent.
He is
coming
to
the
same tent
by
chance.
And <::aklcl
is saying
to the y6rl1k,
"Why
are you so unpleasant
(karar.lyorsun)".
And he
is continuing
"look
my men want some ayran.
The y6rl1k
is saying
(diyo) , "Efe.
I am
upset
because
my daughter
is taken
by a pimp
who is known as <::aklcl.
He came and took
my
daughter
and went."
y6rl1k is saying
"He took
my daughter,'
y6rl1k is saying
"He also took my
flock
of sheep.
For this
reason
I am upset".
the y6rl1k is saying.
"Where did he go.. «::aklcl
asked).
"He went in that direction,"
<::aklcl
is giving
a command (i$aret)
to
his man, "Let's
see all
of them".
Following
the Albanians.
They (Albanians)
were forcing
the girl
to
dance.
And were preparing
dinner
by cooking
some sheep.
One of them were stabbing
at the
girl
with
a knife,
like
this
(gesture),
to
force her to dance.
They «::aklcl
and his men) attacked
first
the watchman.
They tied
up him very well
and
put
a hankircief
over
his
mouth.
Without
letting
him
shout out to his friend
they tied
him up very well
then lay him down there.
They
lie
down him there.
"They
lay
him
down there"
(Ibrahim
Kamall,
an audience
repeats
the sentence).
Then,
they
are
attacking
suddenly
the
others.
alive.
Finally
they captured
all
of them
were
They
surrounded
them while
they
alive.
Then,
they
tied
all
of
them very
well.
Then tied
them together
like
a chain of
camels (deve katar~
gibi).
Putting
them in
front
(of ~ak1c1's group).
They tied
them up
and went directly
to the yoruk's
tent.
~ak1rca11 says to the yoruk,
"Which one
is ~ak1c1 among these? "
He says, 'This one is.
~ak1rca11 says to the y6ruk.
"Put those
huge pieces
of wood on the fire.
Throw them
into the fire."
The huge fire
is growing now, in the
garden of the yoruk's
house.
(Yorugun evinin
avlusunda) .
82
<;aklrcall
says,
"Hacl tie this
<;aklcl's
hands. Then one of them grabbed his arms and
another
his legs moving him back and forth
sallay~p.
.sallay~p)One.
Two.
.1ang~rt.
(they).
Throw him into fire.
Then another one, another one.
Finally,
there are two of them (left).
One of them says, "Efe..this
guy forced to me
to force her..let
me kill
him with my hand.."
Then, they are fighting
there. .each one
trying
to kick to other one into the fire.
They lose their
balance and fall
into the
fire together.
Finally
all of seven are burned by fire.
Then, <;aklrcall
says to the y6ruk,"
Give
a sari lira
(golden coin)
to each of my man.
They spent their
energy and time (emek). I do
not want anything".
<;aklrcall
did not take anything
from him
for himself.
The y6ruk is giving a golden coin to each
of <;aklrcall's
man (klzan).
<;aklrcall
says to the Yoruk "Do you know
<;aklrcall."
<;aklrcalJ. says "I am the <;akJ.rcall".
The Yoruk apologizing
him by saying
"Forgive
me, those guys talked
like
that".
<;aklrcall
is
saying
"Whenever
your
daughter will
get married let me know. I will
give her a wedding".
Indeed
the
mY grand father
wedding
(dedem)..
was
given
to
her
by
That woman was coming and going to the
our house.
(Recep Bilgin,
an audience) ."When the
subject
is related
with the honor of a woman
no one can say a single word about him. He.."
(Salih
<;aklrcall)
..This
is
the reason
that the Albanian were enemY of him.
Their
anger toward him was coming. from
this story.
<;erkez's
<;aklrcall:1991)
situation
.
is
different."
83
B- FOLKSONGSAND FOLKDANCES: Folksongs
one of
which
the most influential
have carried
the
traditional
of
of their
as vehicles
the folksongs
form and music.
and form can travel
from place
a twenty-four
from Bereketli
year
on the
A group
of
sitting
and chatting
front
elderly
next house.
the stories
to
[Folksong
VIII.
memorized
its
he was living
the cafeteria.
Kurt
years
a CaklCl
.He
liked
melody.
of Niksar
of the
front
of
porch
"They were talking
Then,
Mehrnet Efe
folksong
worker,
a city
of western
and asked Seref,
folksong,
later
dormitory
folksong
one of
and
One day two years
A cafeteria
home.
were
in a university
how do you know this
family
the village
the
the
$eref
Sea region
said,
sing
ago,
student
from the old days."
from Edremit,
Aegean region
folksong
to serve
university
porch
on the
began whistling
who is
old
women of
AS $eref
them started
$eref
This music
to place
four
in the Black
was sitting
about
involves
of communication.
One day approximately
Kurt,
Mehmet
to another.
One characteristic
the survival
channels
fame of ~aklrcall
Efe from one generation
are
when
in Ankara,
to himself
in
Aydemir
in the northeastern
Anatolia,
heard
the
"Where are you from,
folksong?"
$eref
told
him
and
example:
cities.
replied,
84
about
the song,
Aydemir
of
how and where he had heard
Ocal responded
by revealing
knowledge
who CakJ.cJ. was.
This
was the
communication
They later
starting
which
later
rented
and Kurt:
that
party
two men got along
a friendship
they belonged
together
to the
agenda~
so fabulously
that
a house and became roommates,
example of
supported
the communicating
of ~aklCl
by another
they
(Ocal
Derya Akba$ was driving
Germany with
two friends.
a Greek coffeehouse
Greek waiter
"Odemi$."
city,
part
back to Turkey
They stopped
city
that
for
tea
Greece
are you from?"
folksong
melody,according
a musician.
in
The
names of Turkish
"Where
They then
As soon as they mentioned
of a ~aklCl
Akba$ who is
from
he was asking,
the Greek waiter
traditional
Neyzen
to communicate
and by reciting
what
can be
of Odemi$,
in Theselonika,
They understood
are you from,
folksongs
a native
began attempting
gestures
and bonding
even more fascinating
Some time ago,
first
into
and ideological
power of the tradition
Turkish
of an on-going
1991).
This
through
point
developed
discovered
same political
its
his
it
this
began singing
(Folksong:I
using
to Neyzen Derya
They understood
that
he
forth.
85
knew of Odemi$.
In addition,
the waiter
name of the city,
communicate
that
Theselonika
from Izmir
about
Turkey
of mutual
his
father
gestures
was able
and had told
friendliness
and the
to
had immigrated
and the Turkish
the Greek waiter,
take
with
his
to
children
The feelings
people.
between Derya's
group
and
became such that
he would
the tea which
he had served!
any money for
not
(Neyzen Akba$:1991).
It
is
not clear
actually
knowledgeable
is
how the
clear
used in Turkish
if
the Greek waiter
However,
it
and often
is
about ~aklCl.
folksong
was used,
culture,
was
as a vehicle
for
communication
The lyrics
performed
with
are sometimes
of the folksongs
music,
are always
and traditional
performed
with
them.
folkdances
The folkdances
have the same name as each corresponding
"Sepetc;ioglu
"CaklCl
Zeybegi",
Zeybegi",
" HarrnandalJ.
"Yoruk
Some of the ~aklCl
performed
and recorded
recordings
stores
Zeybegi",
and
folksongs
everywhere
so
have been
and these
in music
Turkey
There are eleven
Mehmet Efe.
Zeybegi"
by many singers,
are available
throughout
Ali
folksong:
folksongs
about ~aklCl
They have been collected
and published
However,
87
began",
(Tugrul:
MIFAD Ar$ivi
a comparison
not
only
general
an active
folksong
opposite
a second example
takes
about
but he is
believed
A. The part
that
reveals
folksongs
of
form and
the music
of
one
of a ~ak1c1
from the one in
place;
part
from a folksong
information
two folksongs
between
also
No: 1390)
to another.
transaction
supposedly
these
interaction
transferred
There is
borrows
between
but reveals
content,
YB, 730,026,
Sarl
of
the previous
a folksong
about another
Zeybek,
to have lived
of the
folksong
folksong
efe.
celebrated
before
about
where an
example
CaklCl
There is
in this
not much
folksong,
~aklCl.
of Sar1 Zeybek
"...
Sarl zeybek lies
down on Bozdag
It rains and his gun gets wet;
The day will
come, then this
crazy mind of mine
will
be
well-behaved,.
.." (Oztelli:1983).
B. The part
of the
folksong
of ~aklCl
"...
~aklcl
lies
down on Bozdag,
It rains and his gun gets wet;
The day will
come, then this
crazy mind of mine
will
be well-behaved,
..."
(Bayrak:1985)
The ~aklCl
Folksong
folksongs
are:
I:
"The poplars
of Odemi$,
Their leaves have hair;
I am known as ~aklcl,
I set government houses on fire.
--
"Don't shoot, Mehmet, you hit
After
that you will
regret it;
I am known as ~aklcl,
Oh, my dear who is tall
it,
like
a cypress;
88
I have many bullets.
--
"~aklcl
is coming down from the mountain
He is entering
Kaymak~i [a city];
I am known as ~aklcl,
Ch, my dear
He is falling
who is tall
like
a cypress,
in love with Hat~e."
Folksong
"The front
line of battle
is set on the
plateau
of Bozdag [a mountain near Odemi$] ,
Only Hasan Cavu$ is killed
among fifteen
horsemen;
This news is heard by the governor around seven
o'clock."
Folksong
III:
"Come, come from the hillside,
He/she wears a "camadan"i
I go to the barns,
Oh, my dear who is tall
like a cypress
...unable
to hug my dear.
--
"The fig of "kayadibi",
...the
chain of my watchi
I am known as ~aklcl,
All of my body is full
of pain."
Folksong
"Caklcl
is coming down from the mountain,
Caklcl is wearing his purple fez;
He is known as Caklcl,
Oh, dear, who is tall
like cypress,
Caklcl
is carrying
many bullets.
--
.
"<::aklcl
is corning down from the mountain,
<::aklcl does not know what is fear.
He is known as <::aklCl,
Ch, dear,
who is tall
like
a cypress;
<::aklcl is carrying
many bullets.
-"<::aklCl says,
'I do not dismount
my horse'
<::aklCl says,
'I do not wear a purple
fez';
He is known as <::aklCl,
89
dear,
Obi
Folksong
who is
tall
like
a cypress.
V:
"\-,ak1c1 is corning down from the mountain,
He says, 'I do not wear a purple fez;'
Do not go too close to \-,ak1c1,
He chops up those who get close to him like
He is known as \-,ak1c1,
Oh, dear, who is tall
like a cypress;
\-,ak1c1 has many bullets."
an onion;
Folksong VI:
...his
He
"The
is
Oh,
He
voice
purple
known
"The
He
is
Oh,
poplars
known
of
as
a
cypress;
like
a
cypress;
Izmir,
<;akl.cl.,
who
"His
tobacco
He
loves
the
He
does
is
setting
tall
fire
to
--
not
dear,
Folksong
like
fall...
is
is
Izmir.
souls.
--
dear,
Oh,
tall
many
He
He
is
leaves
<;akl.cl
from
<;akl.cl.,
who
hurting
Their
fezcoming of
as
dear,
is
is
fear
who
hurting
case
Pasha's
government
is
houses
red,
daughter;
Allah,
is
many
tall
like
a
cypress;
souls."
VII:
"My gravestone
is toward Bozdag,
The earth covering
my grave is my tears;
Caklrcall
was killed
close to nightfall.
"Wake up,
Caklrcall,
with
blood.
my lord,
the top
wake up and see what happened
of the mountain
is covered
--
"Bring my white horse to the mounting stone,
My arms cannot reach the saddle horn;
Death came to me when I was in Kar1nca11dag.
"Cry, my sister,
cry until
the sun rises,
I don't want to be buried until
you come."
Folksong
VIII:
90
"The poplars
of Izmir,
Their leaves fall;
We are known as ~ak1c1,
Oh, my dear who is tall
like a cypress;
We knock down government houses.
-"Oh cypress,
there is none taller
than you,
I do not have
Kama11 Zeybek
I have nothing
envious
feeling
is killed,
to
--
about
your
say to ~ak1c1.
"They pass over the Bozkaya [a mountain
They hung their
rifles
on bushes.
when they saw ~ak1c1;
Oh, my dear who tall
like a cypress,
The policemen are gone..."
Folksong
pass],
IX:
"The poplars
of izmir,
Their leaves are 'falling;
We are known as Caklcl.
nOh, my dear who is tall
We knock down government
--
like a cypress
houses.
"Oh poplar,
there is none taller
You have many leaves but no grapes;
Kamal 1 Zeybek is killed.
nOh, my dear
Where is his
Folksong
leaves;
who is
bloody
tall
like
shirt?..
than you,
a cypress
X:
"I am known as Mehmet,
I am sweeter than sugar;
I have been hit by Kamall Zeybek,
I wish he will
not have his dreams.
-"G6kdeli" , let's
come down from the mountain,
Let's wear your purple fez;
Ch, tall
and slim Kamall Zeybek,
Let me take your fiance to bed."
Folksong XI
"<;:ak1c1 lies
down in the trench,
He shoots in a very practiced
manner;
Our leader is Emin Agha,
But our friend's
body is staying
on the mountain.
--
91
"Mourn, mountains,
mourn,
Nifat
is like Hasan;
How did you confuse them up?
Then, shoot three times, Hasan.
-"You go and bring an expert
to see the evidence...
Don't hurt the dead body,
If ~ak~c~ denies being dead,
Take his horse as a witness.
-"Bring flesh to add to flesh,
Find a pair of scales and weigh it;
I think I feel cold,
my dear Hasan,
Let's
sleep together...
--
'Why did you kill
me, what is my sin,
Tell me, what is my fault,
angel Glilizar?
You rejected
me, then you left,
That's
why the cosmos is my prison.
-'No one can be perfect
as a human being,
Tell me, what is my fault
and sin?
If you definitely
want to kill
me,
Please kill
me without torture.
--
'Let's
not torture
me,
The day will come...
you will
understand
On the judgement day you will
be bloody,
I am ruined by worrying
about you, angel.
--
my worth;
.
'It is enough that you feigned reluctance,
My body will
not stand that much coyness,'
~aklcl cried,
regretful
and looking
for forgiveness,
'Tell
me what you want, oh my soul, you angel!'
--
"~aklcl
lies
down on Bozdogan [a mountain],
rt rains and his gun gets wet;
One day will
come, then this
crazy mind of mine will
well-behaved,
If I take my knife,
I can cut your head.
-".. .~aklcl's
stomach [his temperament]
cannot
be
stand. ..
...~aklcl's
...could
ready;
Oh, dear
There is
stomach cannot
be bloodied
stand injustice...
any moment
by the
knife
that
stormy mountain,
let me go,
a lady who is distraught
and she cries..."
is
However,
bands'
92
Here
it
w'ill
be useful
of the folksongs
to
by television
in
broadcasts
station
than most of
of
have made
the other
the canon
it
collectors
that
and radio
them more famous and popular
folksongs
note
is
clear
t:hat their
and ethnomusicologists
form as shaped by
show the
influence
of
mass media.
As has be~~n already
pointed
of the mass media on oral
out,
sources
the
sbaping
influences
needs further
investigation
Nonethele13s
a popular
local
I
in the region
awarE~ness about
the
bands in the region.
It
interact:ion
different
with
of western
general
is
form~; of folksongs
zeybek
possible
the folksongs
Anatolia
music
that
styles
these
has created
because of their
there
local
slightly
own peculiar
styles
Different
region
styles
when they
and other
festi.ve
are important
request
the services
occasions
for
the people
of the
of bands at weddings
is
of
~aklrcall,
(And:
However,
"fixed"
sedentary.
93
C- TRADITIONAL VILLAGE PLAYS: Before
traditional
village
let
published
village
theater
it
be noted
important
theater
as it
works
that
plays,
which
have lost
village
theater,
not
explains
"tradi
the
tionali
their
village
(Elcin:
would
meaning,
and have,
115).
theater.
of Turkey,
is
early
1950's.
blend
of shamanistic
as will
in this
and
by
scholars
agree
upon
repertoire"
of
be analyzed,
of the plays
work's
are
by Tahtacl
tribes
in
and Islamic
Bergama
which is
Tu~kmen,
Turkey
to become
semi-nomadic
Turkmen also
Hasan Ozdemir,
preface
in the western,
were still
The Tahtacl
does
least
occupied
The villagers
In 1950's,
both
and "fixed
located
nomadic
then became
folklorist
simply
characteristics
noted
of Demircidere,
rituals
28-29).
seem that
at
old
The other
theater
1964:
Nonetheless,
our case,
one of the last
have
traditional
and explanation,
"unchangeability"
As I previously
region
of
definition
and "unchangeable"
village
of
traditional
are survivors
SOUrce of village
t:y"
arguable--in
folklorists
that
ritual
to this
the
two Turkish
has suggested
1962:
it
one point:
to the cult
of
in Turkey.
as a genre,
subscribe
exploration
pertains
on the genre of
One of thes!e scholars
theater
our
adhere
until
the
to an unusual
beliefs.
one of Demircidere's
best
(Ozdernir:
miners'
play:
94
storytellers
created
a.nd players
of
and th.en performed
upon a movie.
The play
" <::akJ.cJ.
of CaklCl",
As was also
performances
noted
OyUnU"i
in the next
the movie,
Hasan Ozdemir
the subject
decided
perfo~med
friend,
and over
other
the creation
village
time,
w~nt to a
movie company.
Having
to his
village
and perform
new play
to
seen
and,
his
own play
on
Hasan and his
at the wedding
CaklCl
One night
Koyu)
Some time later,
the
and
(Karaayit
returned
to create
of ~aklcl.
friends
1987).
in the mid-50's,
shown by a travelling
based
as "The Play
Efe Ovunu carne about thus:
see a film
consequently,
play,
known in Demircidere
as a teenager
settlement
theater,
village
in the Preface,
of CaklCl
Hasan Ozdemir
village
a traditional
is
Efe
traditional
of his
best
Efe Ovunu was performed
at
weddings.
Returning
to the sources
which
he used for
his
village
Hasan doles not remember the name of the movie he
that
night;
" <;:ak1c1
play,
~
this
was a movie
it
can be assumed that
mOVij9
must
have
(Kenc;: 19510 .Moreover,
assumptioJrl,
Ken<;: concerniwJ
millimeter
<;'aklCl
by virtue
from the movie which he remembered,
the
about
filmi").
Nonethele:ss,
plot
me, " It
as he told
film,
a technical
CakJ.rcalJ.
which
been
Faruk
l-lehmet
made it
and used in his
Kenc; I s Caklrcal-l
as further
detail
of the
Mehmet
evidence
supporting
was provided
by Faruk
Efe:
possible
"It
was made on 16
to
show the movie
by
Nonetheless,
95
battery"
(battery
be recalled
operated
from the
projectors)
Preface
of this
was seen and used as a source
a travelling
not
movie
movie and shaped in his
the daughter
of
fraudulently
committing
ordered
the film
work,
many Turkish
which
was shown by
villages
did
took
from the
at the time.
the plot
<::aklCl
As will
1991
by Hasan Ozdemir
company since
have electricity
(Ken<;::
which
production
the voruk
the
Hasan Ozdemir
was "how Caklrcall
aqha from nine
crimes
Albanians
under
thrown
Albanians
his
saved
who were
name, .and how
into
a campfire",
(Ken<;::
1952a) .
The same plot,
CaklCl
Efe Ovunu is
painted
over
as used and shaped by Hasan 6zdemir
black
with
as follows:
soot
from inside
a woman (male actor
on either
side
of her,
dressed
pulling
~aklcl
comes upon the tumultuous
begins
firing
his
frightened
and beg for
humorous ways.
~aklcl
nevertheless
particular,
people,
her
funny manner
[the
and the
surrounding
the scene,
two gypsies
and dancer],
with
to
in a
impersonator,
get bored
of
gun, meanwhile,
they dance,
must be a good imitator
become
in a variety
his
female
loudly
fake bullets
The two gypsies
firing
stand
and back.
employed
mercy from ~aklCl
Frightened,
fighting
and shouting
(Hasan Ozdemir
continues
are
to and front
scene,
the band to play music,
dance to the music.
a kettle)
faces
as a woman) as they
in his performances).
kurusJ.kJ.)
ordering
rifle
Two gypsy men {with
in
in
until
the dance
the
1987-1991)
square.
(Ozdemir:
1950a).
(Kenc;:
play,
96
When <;ak1c1
gypsies
senses
that
they
from the center
whereupon
the play
Using
audience
these
laugh,
spontaneous
have
become bored,
of the watching
he take:3
crowd
the
(Ahenk ye:~i),
comes to a close.
basic
forms
the success
abilities
of
of
actiJ:lg
of
to
the play
the play's
make
their
depended upon
performers
(Ozdernir:
.
Over time,
during
the various
Efe Ovunu was performed
The teenagers
the
to
forest
light
other
to cut
watching
of
movie,
Caklcl
back into
traditional
<;akJ.cJ. attacks
daughter,
though
~ak]'c].,
next world,
dies
enough pitch-opine
duty.
Meanwhile,
the campfire
players
and
(oyun
play:
false
her,
was not possible
Albanian
her as a sister
and for
in
this
Hasan
of
folklore
In
in
next,
Kenc;' s movj.esJln
the Ken~
outlaws
she falls
how by
book,
Faruk
theater
whereupon
by accepting
he rejects
media.--
forms
village
the
Besim Sun's
the oral
By contrast,
it
to go JLnto
Efe Ovunu demonstrates
media such as Zeynel
taken
the y6ruk's
were gather
theater
and shaped in the visual
Ozdemir's
of Demircidere's
around
village
~ill.!.
1987
Hasan Ozdemir's
and finally
occasions
and collect
would be circling
<;.lkaranlar.l)
taken
the village
as a traditional
the traditional
the printed
the villa~Je
enough wood,
a campfire
villagers
in
nl1ptial
love
and sa"es
wtth
in this,
reason,
Ozdemir'
to use any .sunni-Islamic.
and the
she finally
5 vil:lage
97
characters
cultural
such as Albanian
standpoint.
the people
usually
surrounding
Moslem
in
such as Karaayit,
islam
to such occasions
since
a region
is aware,
do not always
Demircidere
populated
Akcap1nar
of Islam
the
by replacing
gypsies,
conflict
was avoided
it
is
electricity
village
statement
socio-cultural
useful
plays
.Sunni.
to
from
the
only
by sunni-yoriik
"sunni"
regarding
currents
to note
since
insulting
shi:Lte
vil:Lages
As the astute
and
.Shiite"
sect:s
of
see eye to eye on socia-cultural
However,
various
is
and A~ag1bey.
matters.
As a further
from a so4:io-
or a y6r'uk,
would have been a bit
invited
villages,
village
scholar
It
Turks
that
1974,
Albanian
and since
that
have not been performed
wi.th
the manner in whic:h
interact
the village
Turks
with
of
one anothE!r,
Demircidere
time,
has had
the traditional
roads,
98
THE MATERIAL CULTURAL REMINDERS OF THE ~AKICI
CULT: As an overview
of
C:aklCl cult
which
categories,
the material
be explored
as a topic
does not
populace,
over
reflected
in concrete
~aklrcall
himself
Formerly,
the more tangible
exactly
cultural
on their
the years,
forms
for
reflected
in things
Caklrcall
Mehmet Efe throughout
bridges,
Oral
"CakJ.cJ.'s
tradition
~ak~c~ over
the bridge
out
which
cult
hero
some of which
to see him
the region:
of
primarily
name to these items:
built
near
the
could
by the
order
of
town of Adagide,
near Sultanhisar.
and bridges
are
in the routes
currently
taken
by the
prove problematic
for
modern
surrounding
structures
of the bridges'
usage However, the stories
Cami"
were able
roads
of changes
and by virtue
been
the creation
of Malgi9
most of these
of use because
still
to see their
"CakJ.cJ. k6pruleri",
in the village
characteristics
For the Turkish
~aklCl's
the Menderes River
However,
the cult
and mosques.
has given
bridges"
of
the
media
were made by the order
fountains
roads,
other
dimensions
own.
of
responsible.
generations
which
aspects
into
has wanted
was actually
past
fit
MEHMET EFE
technical
these
exist
The majority
of
built
order
by the
in Odemi$,
also
the mosques which
of
still
CakJ.cJ.,
exist,
such
are believed
as
"Ekin
and the stories
to have
PazarJ.
Konagi"
(Erksan:
"efeler".
Nazilli.
100
in color
was directed
as CaklCl
In the
cult
" AydJ.n
"efeler"
that
logo's
HOwever,
figure
of
occurring
often
all
in the
is
is
regional
believe
that
figure
Other
Mehmet
speculation
(Cetin:
Again,
the statue
of
body of this
~aklcl
is
that
1990)
statue
in
the statue
Regardless,
or imagine
the
an "efe"
our time.
of
the
with
CakJ.cJ.'s.
regarding
logo
symbols.
within
logo
the
the
are regional
an "efe"
is
symbolizes
throughout
the common, local
assimilation
also
features
or "zeybek"
A similar
Nazilli
1989
Turizm",
Of the "efe"
has no basis.
"~aklraga
appropriations,
or "zeybekler"
he was an "efe"
using
house,
As has been suggested
identification
the
of
company,
an "efe".
than
Mehmet Efe's
same vein
the transit
work,
by Tanju Korel,
local
people
is .CaklCl Mehmet's,
or "~aklrcall
Perhaps
~aklCl
feet
such an assimilation
was killed,
for
three
and his
nearest
It
might
assimilation
beliefs
and a statue
about
of
be suggested
strange.
body was hung by its
near
the
outlaw,
At~all
him raised
in
city
connection,
of
Kel Mehmet
At<;:all,
the
of his
in the statue's
foundation.
that
cross-
a parallel
the two statues
the symbolic
In a similar
entirely
His name and two lines
are inscribed
between
not
buried
another
town to Nazilli
famous words
headless
days and finally
Intere~tingly,
Efe was born,
is
"efe"
it
provided
statue
is
fuel
for
most
local
in Nazilli
interesting
to note
some
building,
words:
However,
Nonetheless,
101
aspects
noted,
of
the cult
surrounding
he was killed
hung for
three
put
near Nazilli,
days by its
then buried
a headstone
According
his
feet
near
upon his
"Mercy for
~aklcl/s
in
His
site
Besim
Sun
body was
of .the government
first
'wife
Raziye
inscribed
with
the
the famous ~aklrcall
t,O Zeynel
As was just
headless
front
the city.
burial
grave.
Mehmet Efe
(Sun:1934)
and Ya~ar
Kemal, (Kemal: 1972) :
"A woman with malaria
took some
from his grave thinking
tha~
earth
Caklcl
was a saint
["evliya"].
She put
the soil
into
a bottle
of water,
when the soil
had settled,
drank
By chance,
she recovered
malaria,
thereafter.
This situation
heard about by other
people,
and
them have used the grave as a
shrine"
(Sun:1934).
a year
grave was buried
later
the help
found ~aklcl's
the river
flooded
and lost
Fatma and her relatives
and with
and
thewater.
from
was
many of
~aklcl's
went to the area
of an Albanian,
remains
which
in Kayakoy. The inscription
and ~aklCl'S
they
on his
second wife
of the burial
dug away the
removed to,
site,
sand and
and interred
second headstone
"I ruled this region for fifteen
years.
I was with the poor people.
I was .killed
in Nazilli.
My body stayed there for
thirty-five
years.
They brought me here.
reads:
Odemi$.
photograph.
postcards.
Nonetheless,
They buried me in KayakOy in Odemi$. I
am happy with ffi¥ villagers.
Mercy for
Caklrcall
Ahmet's son Caklrcall
Mehmet" ,
(Cobahoglu: 1991).
Nonetheless,
are still
Despite
interred
these
near
stories,
have seen ~aklC~/S
are ~aklcl's
Nazilli
photographs
pictures.
or
(Kazaner:1991,
However these
~etin:1990,
Akba$:1991) .
there
are drawings
of
him in
the books of