A Reading of “The Epic of “Dirse Han Oğlu Boğaç Han” According to the Anthropological Structures of the Imaginary “İMGELEMİN ANTROPOLOJİK YAPILARI”NA GÖRE “DİRSE HAN OĞLU BOĞAÇ HAN DESTANI”NIN OKUNMASI
Milli Folklor, cilt.19, sa.150, ss.86-96, 2026 (AHCI, Scopus, TRDizin)
- Yayın Türü: Makale / Tam Makale
- Cilt numarası: 19 Sayı: 150
- Basım Tarihi: 2026
- Doi Numarası: 10.58242/millifolklor.1791604
- Dergi Adı: Milli Folklor
- Derginin Tarandığı İndeksler: Arts and Humanities Citation Index (AHCI), Scopus, MLA - Modern Language Association Database, TR DİZİN (ULAKBİM), MLA International Bibliography, Academic Search Ultimate (EBSCO)
- Sayfa Sayıları: ss.86-96
- Anahtar Kelimeler: Anthropological structures of imaginary, archetypes, Dede Korkut, Gilbert Durand, symbols, The epic of Dirse Han Oğlu Boğaç Han
- Açık Arşiv Koleksiyonu: AVESİS Açık Erişim Koleksiyonu
- Hacettepe Üniversitesi Adresli: Evet
Özet
In "Anthropological Structures of Imaginary," Gilbert Durand, drawing on Betcherev's studies in reflexology, considers the dominant reflexes of the newborn child as the primary outlet for creating common symbols. These reflexes are categorized as "postural dominant," which relate to the light order/structure of the image; "nourishment dominant," which relates to the nocturnal order/structure of the image; and "cyclical or rhythmic (natural) dominant." Dominant reflexes and their cultural extensions are also associated with "human technological environment." The environment conditions the "motor-affective" dominants. The environment in which humans live becomes a reflection of their imitative "schemes." Through cultural conditioning, the natural becomes specialized, relativized, and even becomes a necessity. Every child's reflexes are determined by cultural conditions. In a culture, the images and symbols used in representation emerge as a result of this interaction; this paves the way for their perpetuation. The primary mediations for the perpetuation of these images are folklore, literature, all forms of art, and myths. The contribution of the "technological environment" to the formation of images must be emphasized. Every human movement encounters a substance and technique, enabling the production of imaginary material. For example, the first of the primary reflexes, the horizontal or vertical posture, implicitly declares that the universe is a place of conflict or struggle. Rhythmic movements or reflexes involve phenomena such as time, seasonal transformations, the regular displacement of the stars, and so on. Within this dominant framework, the complexity of the universe, the idea of transformation and reproduction, and so on, are represented. Durand's categories are supported by elements Piaget calls "emotional schemas." In early childhood, mother and father are the mediators of a person's relationship with their environment. In all cultures, the mother symbolizes nourishment and fulfillment, while the father symbolizes power. They are also the subjects of the symbols that emerge through posture and digestive reflexes. Symbols are classified according to the functions of the mother and father. The images and symbols that emerge based on archetypes are grouped under two basic headings: the "diurnal order" and the "nocturnal order." The images and symbols clustered in the light order contain elements related to the dominant stance, the hand, and vision. Because the light order encompasses the dominant stance, all manner of weapons, magicians, warriors, ascension, and purification rituals are included in this class. The nocturnal order contains the dominants of digestion, ingestion, and cyclicity; values related to home, food, ingestion, motherhood, and nurturing are located here; techniques of cyclicity or repetition, the agricultural calendar (moonrise and moonset), natural or artificial symbols related to return, myths, stories, and so on, are related to this order. When using this data in analysis, it is necessary to consider certain concepts that define images and symbols, such as "anthropological path," "main-pattern," "archetypearchetyping," and "emotional schema." In this study, using the definitions and classifications in Durand's book, we will conduct a subconscious reading of the first story of the Book of Dede Korkut, the epic of "Dirse Han Oğlu Boğaç Han" in relation to the problem of time, to reveal the functions of certain images and symbols.