Yapay Zeka Hızlı Bakış & Çıkarımlar
AI InsightGöçerliğin Latin kökenli dillerdeki karşılığı “nomad” kelimesinin kökünün “hareketli çoban” anlamına gelmesi bu bütünleşmenin etimolojik yansımasıdır.
📌 3 Maddede Bu Makale
Özet
Tarih boyunca elverişli iklim, arazi ve su kaynağının bulunmadığı coğrafyalarda yerleşik tarım kültürleri gelişememiş olduğundan hayvancılık temel geçim kaynağı olmuştur. Otlak alanlarının mevsimsel döngülere göre nitelik değiştirmesi de hayvanlarına besin arayan toplulukların mevsimsel hareketliliğini mecburiyet haline getirmiştir. Böylece göçerlik ve hayvancılık bir bütün halinde gelişmiştir. Göçerliğin Latin kökenli dillerdeki karşılığı “nomad” kelimesinin kökünün “hareketli çoban” anlamına gelmesi bu bütünleşmenin etimolojik yansımasıdır.
Abstract
The Mediterranean basin, which has been the home of numerous major civilizations, involves local geographies where transhumant societies were active throughout history. The transhumant life patterns have appeared due to the characteristic geographical, climatic and cultural features of the coastal regions around the Mediterranean. These transhumant communities usually live around those regions with dramatic changes of altitude in the mountain ranges lying parallel to the coastline. Taking advantage of the topographical outlines and responding to the problems of vegetation and food, these societies have kept on changing their habitat according to the different seasons of the year. It can be observed that during the hot and humid summer months the transhumant communities move to the plateaus in the higher elevations where the weather is cool and vegetation is fresh and abundant enough for successful animal breeding. Whereas, during the winter they stay in lower altitudes closer to the coast. This vertical movement to the plateaus constitutes the fundamental characterisation of the life pattern called transhumance. During the winter, on the other hand, transhumant communities move down to the lower altitudes closer to the sea to take advantage of the warmer coastline. In their seasonal destinations the transhumant cultures may produce permanent dwellings, while elsewhere they may use temporary dwellings forms like tents or other types of lightweight structures. The type of these spatial configurations are determined by the specific environmental context. Around the different countries of the Mediterranean basin, transhumant cultures with long histories are observable. These societies may be analysed through a set of common features sharable through different regions of the Mediterranean. However, these cultures also differ according to their local customs, environmental context, social institutions and relations with neighbouring sedentary cultures and ruling authorities. This study analyses the spatial configurations and settlement patterns of two exemplary transhumant cultures of the Turkish and Italian Mediterranean around the provinces of Antalya and Abruzzo and identifies their common and differing features. The principal factor that differentiates transhumant cultures from other forms of life is the summer habitat on the high plateaus of the Mediterranean landscape. That is why in Turkish yaylacılık, is the word associated with transhumance. It signifies “a form of life dependent on the plateau” yayla . The plateau/yayla is a very special place in terms of environmental inputs and natural resources. Therefore, the real focus of this comparative study is comprised by the spatial patterns adapted to the plateaus. Meanwhile the spatial patterns of the winter habitat kışlak are mentioned very broadly. The comparative analysis indicates that the unique features of the two different case studies are constituted mainly by the spatial patterns of the plateaus yayla rather than those of the winter settlements kışlak . In its simplest definition, a “spatial pattern” is the juxtaposition of a local context, a spatial problem introduced by the local context and a cultural solution to the problem. This abstract definition of “pattern” applies to all cultures; however, its spatial embodiment is culturally specific. While the above-mentioned abstract definition becomes the underlying principle of commonalities, the local context poses different spatial solutions. Therefore, the case studies representing the Turkish and Italian Mediterranean contexts should be compared by considering their common features and culturally specific differences. As a result of the comparative analysis in the light of documentary evidence, the common features of the two transhumant traditions may be summarised as follows. Firstly, their spatial configurations are in perfect harmony with their environment. Their transhumant form of life required high capacity of organisation in difficult geographical circumstances. The organisation of the seasonal movement involving a great number of people and animals and the flexible and lightweight spatial configurations of this process, such as the tents, can be regarded as the common features. The fundamental difference between the two transhumant cultures originates from their differing relations with the sedentary cultures. The Turkish case exemplifies a historical tension between the transhumant culture and sedentary administrations. As a result of this tension, the transhumant communities were obliged to settle down, and transhumance has come to an end due to social and economic circumstances. Although the Italian case exemplifies a similar result, its historical process is quite different. Over a couple of centuries between the late Medieval and the final phases of the Early Modern period, due to mutual interests, there was cooperation between transhumance and sedentary authority. As a result of this historical cooperation, some transhumant spatial patterns were financed by the state. This underlying strategic planning and design has produced architecture of monumental character. As a result of this comparative analysis the spatial patterns of transhumance in the Turkish and Italian cases can be categorized according to their socioeconomic context. The spatial patterns of transhumance in the Turkish case can be analysed in two categories. The first spatial pattern is constituted by tents, which were temporary dwellings used during seasonal movement or in the plateaus. The second pattern is defined by the permanent dwellings in the plateaus. Both of these patterns can be interpreted as examples of vernacular architecture. The spatial patterns of transhumance in the Italian case can be analysed in three categories. The first spatial pattern is constituted by tents, which were temporary dwellings used during seasonal movements. The second pattern is defined by the modest domed and v