Person and person must have been derived from the resemblance between the reed area near the water where the sable lives and the people living in a forest with abundant water. Thus, the living space has become the origin of the term human. Considering the forests and rivers among the determining features of the settlement or the country in the Göktürks strengthens this connection. In addition, the fact that the origin myths are directly or indirectly related to water strengthens the idea that man is of water origin.
In the Turks, water is at the root of the term “person” which means human. However, the word human, which is used as the equivalent of the term human in the West, is of Latin, Indian-European origin and is associated with the soil. While the water is fluid and variable, the soil is stable and calm. The Turks developed their human philosophy within the framework of their imagination of the universe during their lives in the Siberian swamps in Asia. They expressed the human being with the concept of Person, which includes life and death together. The concept of person was much more universal and inclusive than the human concept. We first see the concept in the Yenisey, Altay, Tonyukuk, Bilge Kağan and Kültigin inscriptions and then in the first Turkish book Kutadgu Bilig. The concept of person was so universal that it constituted the cornerstone of the Turkish society and state structures, the ideals of the world state and the afterlife.
As a result of the literature review about Turkish People, it has been seen that the concept of person, which is different from the concept of human and more inclusive, includes the concepts of life, death, creation and the afterlife. Main concepts have been determined.
For the Turks, water is at the root of the term “person” which means human. However, the word human, which is used as the equivalent of the term human in the West, is of Latin, Indo-European origin and is related to the soil. While the water is fluid and variable, the soil is stable and calm.
The Turks developed their human philosophy within the framework of their imagination of the universe during their lives in Asia, in the Siberian swamps. They have expressed the human with the concept of Person, which includes life and death together.
The concept of person was universal and inclusive. We first see the concept in the Yenisey, Altay, Tonyukuk, Bilge Kağan and Kültigin inscriptions and then in the first Turkish book, Kutadgu Bilig.
It is interesting to explain the concept of personality in Turks with water. Prof Sencer Divitçioğlu, who previously explained Turkish history as a hydraulic society, water-based society, and water-based society within the scope of ATUT, brought the issue to the agenda with his book “ATÜT and Ottoman Society”, also one of the professors of Istanbul University.
This time, Ayhan Bıçak, a philosophy professor at the same university, approaches the subject from a completely different angle and reveals how an alienating way of thinking is to explain our history using the Marxian models of western sociologists.
Kish, which is the root of the person used to mean human in ancient Turkish, was used to mean sable and quiver. The Siberian swamp otter Kisioğlu may have been instrumental in the emergence of the term.
It seems possible to establish a connection between the person who points to the marsh sable and the person who means human. Person and person must have been derived from the resemblance between the reed area near the water where the sable lives and the people living in a forest with abundant water.
Thus, the living space has become the origin of the term human. Considering the forests and rivers among the determining features of the settlement or the country in the Göktürks strengthens this connection. In addition, the fact that the origin myths are directly or indirectly related to water strengthens the idea that human beings are of water origin.
The origin of the term human and its relation to water and the idea that the world stands on water shows that water took a primary role in the creation of the Turks. In addition, the Turks read prayers to holy places and waters under the name of Yer-water and made wishes from them.
One of the main reasons for this is that it has its origins in water. Another reason should be sought in the qualities of the water.
Since water is the origin of life, it is alive, moving, inspiring, healing and guiding. The water source or river is an expression of power, life, continuity. Adopting water as the main, accepting water resources as sacred and polluting water as a sin are among the indicators of Turks’ belief in water.
The variability of water is important in terms of its penetration into the soil, its evaporation, its being fluid and reflecting its movement in various layers within the soul. The water origin of life also explains all the ups and downs that occur during the life process.
When encountering obstacles, water changes direction, eliminates obstacles by eroding over time, evaporates and rises to the sacred sky by overcoming any obstacle, and is much stronger in floods, which are very similar to human life.
When people encounter difficulties in their lives, they gradually try to overcome that difficulty; but when they cannot solve the problem, they make changes in their lives. The fact that water is a lake or a sea by accumulating has been interpreted as the excess and power of the society. In addition, the flood state of the water can be associated with the voyages of the state.
When Turks looked at people, namely otters, and named human beings as a person, the subject they developed awareness was the outward-looking social lives of people together in groups at the water‘s edge. In the first 20 years of the 21st century, as a result of the purification of people from their social qualities and their isolation, the person has turned into another entity and has lost its essence. We will not be able to talk about the person from now on.
A similar destiny does not seem to be the case for the Otters. However, as a result of the deterioration in the social life of people, the balances in nature are also deteriorating, and as a result, the creatures in nature will have to lose their sociality and connectivity qualities.
Nature will also have to renew itself. The main thing is the life that exists with relationships and life becomes meaningless.
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