situated on a narrow peninsula at Turkey’s northernmost
point, Sinop is like a Black Sea island with its
good-natured people and streets where time passes slowly.
Development of the Pontic Greek Dialect
Will Pontic Greek continue to be spoken? Bortone (2009)
believes Pontic Greek spoken in the Pontos in Asia Minor
today will probably disappear. The challenge is to keep the
Pontic Greek dialect alive. The more recent work of
researchers like Emeritus Professor Peter Mackridge,
Assistant Professor Pietro Bortone, Dr Theofanis Malkidis,
Ömer Asan, Dr Anthi Revithiadou and Dr Vassilios Spyropoulos
have increased our knowledge of the dialect.
Time For to Discover the Black Sea Highlands
Discover the Black Sea
highlands in September when time is suddenly
rent by a blanket of fog or the cry of a
vulture, and make the acquaintance of nature in
its most beautiful aspect.
Formation of the First Greek Settlements in the
According to Liddell and Scott’s An Intermediate
Greek-English Lexicon, the word Pontos stands
for the sea, especially the open sea. In time,
the word Pontos became associated with the
north-eastern portion of Asia Minor that borders
the Black Sea (see Map 1).1 The Greeks first
called the Black Sea, Aξεινος πóντος
(inhospitable, unfriendly pontos), but later it
was called Εϋξεινος πóντος (hospitable pontos)
when they became aware of its wealth in the
lands around it ...
Crypto-Christians of the Trabzon Region
The crypto-Christians (also called cryphi,
klosti, Stavriotes, Kromledes) were Christian
Greeks who due to the Muslim persecution against
Christians publicly declared themselves Muslims.
However, in secret, they upheld their Greek
language, customs and Christian religious
(Akbucak, Ortayol and Uğrak Villages of Pazar District in Rize)
Folk architecture is a concrete living environment that people
create for themselves. We can also define it as an architecture that
has occurred in an anonymous design process which has become
traditional under some general factors.
Buildings having official and monumental character are evaluated
apart from folk architecture. However, in Turkey buildings like
fountains, bridges, mills, coffee shops, village rooms etc are
considered within folk architecture.
While examining folk architecture, we should first of all study
natural and social environment and then materials and techniques.
Followings are the subjects that will be studied within folk
- Social structure
- Way of living
- Family and kinship relations
- Neighbourly relations.
- Effects of tradition, custom and beliefs on social structure
In buildings, except those having monumental character, typical
materials of the region are used. That’s why it’s possible to find
similar architectural samples in regions having similar geographical
Works of folk architecture are built not by special architects but
by owners of the buildings or local masters.
Folk architecture survives in the same way for years unless social
and cultural structure changes, so it has an “anonymous”
characteristic. That’s why folk architecture is also called
Hemşin Folk Architecture is being approached in the perspective that
has been defined above. So Hemşin folk architecture offers a rich
and thus interesting appearance with houses and assistant buildings
Rapid changes in social and economic structure bring rapid cultural
changes together. Despite this, samples from Hemşin Folk
Architecture are still being encountered even today.
This study is condensed on western Hemşin villages [Akbucak (Ulermanat)
Uğrak (Cingit), and Ortayol (Meleskur)] in Pazar district of Rize
Province. However, it carries such a quality that can provide a
source for the characteristics of folk architecture of eastern
Hemşin people living in Artvin and Hopa regions.
If we take into consideration that economic life determines cultural
structure, we can easily observe that it also effects folk
architecture. It’s seen that Hemşin people who earn their lives by
animal husbandry, agriculture and by living abroad, form their
buildings in a way that makes daily life easier.
Places where Hemşin people live are mountainous villages far from
the coast. As residence place is mountainous and the land is hilly,
villages are so wide apart. Villagers who live in different quarters
within the village spend sometimes an hour to go from one house to
another. Travel is made through mountain roads. The most
characteristic feature of these mountain roads is stone ladders
which are used while climbing steep ascents. Hemşin people say the
followings about these ladders: “Before us, there had lived
Armenians, these stone ladders are inherited from them”.
In Hemşin villages, there aren’t streets among wards. There is only
an automobile road for solving problems like shopping, health etc.
STUDY OF HEMŞİN FOLK ARCHITECTURE IN A FUNCTIONAL ASPECT
In Hemşin folk architecture, determination of the place of residence
is especially very important. In this selection natural disasters
like erosion which is often seen in the region, storm, rain
(overflowing rivers), snow are taken into consideration. In addition
it is also important if it is on the south front or not and if it’s
near water and the travel is easy or not. Elders of the family are
those who decide upon the place of the residence.
After the determination of residence place, elders of the family
(men) and the village build the main posts of the buildings. A sheep
is cut on the day when the foundation is laid and its blood is
poured into it. Bones of the sheep that is eaten together with
masters are put together and buried like a dead. Hemşin people say
“An oven (ocaklık) of someone has been built somewhere” for the
process of laying a foundation This saying shows us how much oven is
holy for Hemşin people as it is in most regions of Anatolia.
The ground floor of houses which generally have three floors is used
as a stable. Hemşin people who used to earn their lives by animal
husbandry give great importance for their animals. They say “Our
animals come before our family members. Animals don’t have a tongue
to tell their matters. Is a human being so? We can’t earn our lives
if we don’t care about them. This part of residence where animals
take shelter is called “ahır kapı”.
Stable which is completely stone is at the back of the house.
Getting through the stable from inside the house is provided by a
stone ladder at the back entrance of the house down to the stable.
The second floor of the house is the place where people live.
Entrance to the second floor is provided through back and front
entrances. The entrance which is generally on the south is used to
welcome the guests and to get in and out of the house. There is also
a ladder to the third floor here. Woodshed where wood which will be
used by household during winter is stored, also takes place in the
front entrance. The most characteristic feature of the front
entrance is deer, ram and ox horns placed on the top of the door.
This application which in the beginning is made in order to protect
the house against supernatural forces has come up today gaining the
aim of decorating the house in the course of time. In addition deer
horns hunted by household are hung on the top of the doors.
In Hemşin culture these horns are used as a symbol of power. These
horns can also be seen on the top of the stable doors.
Getting into the stable and toilette is made through the back
entrance of the house. Toilette which is placed outside the house is
called “kenef” in the region. It is near the stable is made of wood.
The cleaning of the toilette is made in each use by closing it with
fern which is a mostly grown plant in the region.
Fountain is placed at the back entrance of the house. Water is
brought into house through a hose. In houses where there is no tap,
water runs continuously day and night.
The place where clothes and dishes are washed and animal feed called
“hus” is prepared is the empty space at the back entrance of the
house. Back entrance is used more than the front entrance.
The part of the residence where people get in through the front and
back entrances is called “house”. The place where people spend most
of their time is this part of the residence. Meals are eaten in this
part. A person of the region said the followings about the subject:
“We do all our work in the house, we cook and eat our meals here. We
sit together with our family members. We prepare our katık (butter,
cheese, skim-milk cheese, yogurt and cream) here. We do everything
here as our oven is also here. In the past we used to enlighten by
burning wood in the oven. There used to be chain in the oven, we
used to attach the hook of the chain to the “cugala” or “kukma” and
heat water by the wood fire and cook our meal. Today there is plita
instead of chained ovens.
While examining Hemşin folk architecture it’s seen that there is no
place booked for a bath. A person in the region says” We used to
have bath (Çimmek) in the stable under the eases, around oven in the
house”. There are pots and pans etc. cutting tools like orak, nacak,
kapri, dinning table (about 40 – 50 cm height) and kulis used for
Food that will be used in a short time is put into cloth bags, and
hung on the ceiling in order to be protected against mice, insects
The place where guests are welcomed inside the house is called “hayat”.
The word “hayat” has change into “heyet” in the language used by the
people of the region. Hayat is entered through a door on the house
part of the residence. Forefront of “hayat” is completely window,
and there is “kervet” which is made from wood in front of the
window. Sitting on Kervet which is considered to be the most
important part of the house is firstly the right of the elders of
the family. Youngers of the family can sit on the kervet only when
the elders are outside the house. Windows, which are open all day in
order to protect the house against wet, are bolted. Keeping the
windows open is provided through hooks called “kelebek” (butter
Rooms are entered through the doors of hayat. Room is called “bulma”
in Hemşin folk architecture. There are four, six, eight and even ten
rooms lined up in both sides (right and left) depending on the
largeness of the house. Dimensions of rooms are almost the same,
rooms having significance are those which are placed in the
beginning of hayat and these rooms belong to the elders.
In Hemşin culture there used to be large family type in the past,
and mother, father, single daughters and sons, married sons and
their wives and children used to live together. Rooms are shared by
household according to their ages. The only place which belongs to a
person in the residence is his room, and he has to share his room
with his wife and children. No one can use the room of another
without permission except his wife and children.
If number of the rooms is sufficient, the room which is nearest to
the entrance door of hayat is used for keeping the food in and this
room is called “katık bulması”.
There is no floor beds in Hemşin culture but there are kervet
instead of bedsteads. Rooms are enlightened through bolted windows
(like those of hayat) and windows are kept open all day until
There is penthouse “değen” on the third floor. The other name of
“değen” is “onçkhon”. Penthouse is got through the wooden ladder
which is in front of the house and there are rooms to be used when
lots of guests come.
Usually in penthouse, grass and meadow to be consumed by animals and
food like corn, floor, grain, haricot bean, kidney bean, onion,
potatoes etc. to be consumed by household are stored in order to be
used in winter when there is a lot of snow and communication with
outside is impossible.
Roof is built inclined in order to let snow and rain water run. In
the past roof used to be covered with “horduma” or tile, but today
it’s covered with sheet iron.
Hemşin folk architecture presents a rich appearance with the
assistant buildings around the residence. Among these, the most
important is serender which is next to the residence.
serender means cool place. serender, which was built in the plain
square in the front entrance of the old buildings is the most
significant characteristic of Hemşin architecture.
The function of serender within the cultural structure is very
important. Every kind of food (rice, wheat floor, sugar, potatoes,
onion, etc., especially
is stored in serender. People of the
region who used to earn their lives through agriculture and animal
husbandry in the past had to store their food for a long time
because of difficulties encountered in travelling.
This necessity which requires a healthy storage has directed people
towards taking some measures against wet, mice and other insects.
In order to prevent mice from climbing through serender troughs
called “Liser” are put upside down at the top of the posts. Liser,
which is made by carving the center of thick poplar trees, is the
most evident characteristic of serender. In addition there are
arches drawn on the posts with wooden work technique called “mur” in
order to keep serender away from insects. Furthermore there are lots
of aeration holes in serender against damp.
The part of serender which has 40 – 50 m² width and balconies in
each four sides and built upon four or six posts is called
“serenderin köşkü” (balcony of serender). This part which is
protected from rain is usually used to dry fresh grass.
Inside of serender is in the shape of a room. Corn plants are hung
there. Furthermore food to be used during a year like nuts, beans,
potatoes, sugar etc. are also stored in this part of serender where
household often go is built on a plain area near the residence in
order to be reached easily. Residence and serender are side by side.
Getting into serender which has no direct entrance is provided
through a portable Ladder. Ladder is put away after each use in
order to prevent serender against mice and insects.
The lowest part of serender which is at the bottom among four posts
is called “serenderin dibi” (the bottom of serender). Wood to be
used in a short time is cut and stored in this part.
As it was in the past serender exists also today having the same
kind of functions.
One of assistant buildings near the residence is “kınaf”. “Kın”
means container “alof” means grass and thus “kınaf” means grass
container. It has turned into “kenef” in local language. These are
cottages built in gardens near the residence or in meadows far from
Spaces between planks in exterior front are fairly wide and provide
an easy air current. With this method it’s aimed to prevent the
building which functions as a storage for grass and cornstalks
A person from the region says the followings about the subject:
“We usually build “kenefs” far from our residence in the mountains
where we have lands. We store the grass of these lands there. In
winter when we are in a bad condition we bring the feed of our
animals from there. Sometimes we can build kenaf near the stable. We
do this in order to bring the feed easily when there is a lot of
snow in winter. Kenaf is our reserve grass warehouse which comes
Although animal husbandry is applied less than before. Kenafs still
exist today having the same functions.
Another building existing near the residence like serender and kınaf
The places where Hemşin people live are usually high, mountainous
villages. Livelihood economy of the people of the region depends on
animal husbandry and agriculture. They grow the food they will use
during a year (corn, potatoes, beans etc) in the garden in which the
residence exists. In this mountainous village there are lots of wild
animals. This situation has led the people of the region taking some
measures in order to the protect their food.
Among these measures is “kalif” which is a very simple and primitive
Kalif which means a place to stay in, is a simple cottage where
residence is watched during the night. A person says the followings
about the subject:
“There used to be Kalif in each garden in the past. A member of the
household used to keep guard and this person used to be called “kalifçi”.
Young people used to accompany “kalifçi” We used to play tin plate
and thus frighten wild animals. In kalif we used not only to chase
wild animals but come together and have fun till the morning.”
As we can understand from these words today there is no kalifçi. The
most important reason of this is that economy has turned into tea
CONSTRUCTION TECHNIQUE IN FOLK ARCHITECTURE
As it has been mentioned above, wood and stone are used for building
residence. Stone is provided from river beds in the region and wood
is provided from chestnut trees in forests. Buildings which are not
built according to a special plan and project are built by local
masters in accordance with a plan surviving up today. However there
is a clear change in new buildings.
After the determination of the place of residence by taking into
consideration the climate, plantation and local features, foundation
is laid until the place where the soil is hard. As from the
beginning of the hard soil, foundation wall is started to be built.
Foundation wall is built by stone. Stone masters of the region
prepare these stones that are provided from river beds, by the help
of hammers and sledge hammers according to the shape of the wall.
Foundation wall is built 1,5 – 2 meter up the ground level.
After building foundation walls, four sides of the residence are
smoothed and overlayed with chestnut trees cut into 18x20 or 20 x 20
dimensions. The parts of this wood which is put on the long sides of
the foundation is called “akurluk” (mutually) and those put on the
short sides are called “mandiç” (mutually)”. This wood functions as
concrete in modern buildings. Woods are worked sideways up to these
“akurluk” and “mandıç” woods. These woods are of chestnut trees,
they can be in any length but 5 cm thick. The built form of these
woods is called “daraba”.
Rooms of the residence are built in the same technique as “darabe”.
Saw, burgi, adze; kösdere and wooden nails are used for buildings
Wooden nails are made from dry “kumar” tree. In the region wooden
nails are said to be safer than the others.
Daraba planks are attached together by opening holes. Wooden planks
are interlaced by the help of holes and wooden nails and then
sticked on to each other strongly. The four sides and the rooms of
the residence are built in the same method till the ceiling.
After completing the height level of the residence, ceiling
furniture is made. Ceiling furniture is made by arranging woods that
are 10 x 12 cm thick and in the height of rooms, in 1 meter
distances. These planks are called “kamara”. Kamaras let the floor
be strong. Ceiling furniture is completed by arranging woods that we
are 4-5 cm thick in the opposite side of “kamara” woods without
leaving any space.
After completing ceiling furniture, the four sides of the residence
is covered with chestnut trees as darabas are worked. These are also
called “arkurluk” and “mandiç”. Up the and mandıc the four sides of
the residence are covered with the technique used while working
“daraba” woods. These woods which are worked in “daraba” technique
are called “metris”. Up to metris woods that can be worked in 1
meter height, the four sides of the residence are covered with wood.
These are thicker than metris and daraba woods. These woods which
make the building stronger, function as concrete. The regional name
of this wood is “sarabağı”. In Hemşin folk architecture laying
“sarabağı” wood is the sign of that the residence is completed.
Sarabağı trees are put over Sarabağı and these trees are put
horizontally and are pounded into sarabağı by the help of “muh”.
After that, a pole is built in the middle of the house (between the
ceiling furniture and penthouse). This pole is called “çat direği”.
A wood called “omuzluk” is put over çat direği along the ceiling
which is 18 x 20. It would be safer if çat direği and omuzluk are
made from chestnut tree.
After the arrangement of çat direği and omuzluk, scissor woods are
pounded into sarabağı and omuzluk by the help of muh. Scissor woods
which are 10 meter in height are made from chestnut tree.
Woods of 10 m height and 5 cm thick are pounded on scissors having
50 cm distances. These woods are called “merteks”. If roof will be
covered with bricks, “reyka”s are pounded on merteks having the same
height as bricks. Roof can be covered with “horduma” or sheet iron
When a master completes the roof, he sets up a tree on it and hangs
a flag. Houseowner, thus gives the master baksheesh (tip). These are
generally presents like towel, socks etc. After all these process,
floor furniture of house, hayat and bulma parts of the residence is
After completing the whole residence, places for doors are prepared.
Trees planted on both sides of the door are called “soya”. Soyas are
generally 10 – 15 cm thick and are prepared by being chipped by axe.
Door locks are made by blacksmith masters. Door locks which are made
of iron or wood are called “pag”. Those which are always used in
daily life are called “zerza”.
Foundation of serender is laid on a plain area near the house. A
chestnut tree which is about 20 x 20 cm is put on the base of
serender in the shape of a square. A hole called “boğaz” (throat) is
opened in the middle of these trees and poles of 2.5 m height are
set on these holes. The thicker are these poles, the safer is the
serender. “Lisers” are attached on the poles. Holes are dug upon
these lisers through the poles and then two layers of woods are put
on it. Woods are put in 2 meter height. Roof is covered with bricks,
horduma or sheet iron.
A plain area is determined near the stable or in the meadow for
kinaf. Corner planks are set up according to the width of kinaf and
four sides are built with planks (in order to make the building
safe, strong). A hole is dug upon planks in the technique used in
building darabas and planks are interlaced. Roof is covered with
trees in order to protect grass against rain and horduma is set on
Construction of kalif which is rarely seen today is easier rather
than other buildings. Four poles are set on the ground on a plain
area in the garden. Kalif is built by putting planks around the
poles until it reaches 2 meter height. 3 inclined planks are set
upon the roof and roof is covered with horduma.
CUSTOMS AND BELIEFS TAKING PLACE WITHIN FOLK ARCHITECTURE
- Customs and beliefs concerning the foundation of a house.
On the day when the foundation is laid, an animal (like a ram, sheep
or a cow etc.) is cut and its blood is shed into the foundation (in
order to avoid accidents and misfortune while building the house).
After the meat is eaten, bones are brought together and are buried
in a hole. In this practice which is a religious and magical
application, imitation and contact magics are seen together.
- Customs and beliefs concerning the oven of the house
Oven is considered to be holy in the Hemşin culture as it is in most
regions of Anatolia.
Fire in the oven can not be put out by pouring water on it, fire is
covered with ashes, and the day after, the ashes are put away and
fire is used again. Throwing fingernails and hair into the oven,
spitting into it or pouring salt in it (accidentally while pouring
salt into the meal) are all considered to be bad (sin).
It is believed that souls of the dead people come to the house till
the afternoon on Fridays, so wax is put into the oven in order to
let the house smell.
- Beliefs concerning threshold of the house
Getting into or out of the house by setting foot on threshold,
allowing a child to sit on threshold is considered as bad, and it’s
believed that if all those are done, threshold courses.
- Customs and beliefs about the fertility of the house
* Yogurt and milk are not given to neighbours after the evening
* If houseowner did not saw seed in the garden, those who want seed
from outside the house are not given any.
On the first day of May nothing is given outside the house.
On the migration day nothing is given outside. On the day when a
traveller goes away from the house, nothing is given outside the
In order to have fertility in the house during the year, on the New
Year’s Day the woman of the house goes into the stable without
speaking to anybody and sprinkles lobiya there. (in order to let
cows breed female). They put lobiya into the pockets of men.
Corn is boiled in each house and offered to the guests in order to
have fertility in the house during the year.
An ox is brought into the house on New Year’s Day, it’s believed
that the house will be fertile if the ox first of all steps its
right foot on the threshold.
In the morning of the New Year’s Day, woman of the house gets up and
sprinkles lobiya onto the whole house.
Four or five days before the New Year’s Day, a mill is built and
flour containers are filled with flour.
If a girl child comes home first on the New Year’s Day, it is
believed that the house will be less fertile, but if a boy child
comes first, the house is believed to be more fertile.
In order to have a more fertile house, the woman of the house gets
up early in the morning, eats a piece of food before kuku sings,
then she puts a piece of food on the mouths of family members while
they are sleeping.
Two women talk to each other about the subject as follows:
“Ka kukuyu yendin mi? (Had you eaten anything before kuku sang?)
(Did you defeat kuku?)
If the woman ate something, she replies “yes”
“Kukuyu yendim” (I defeated kuku)
If kuku had sung before she ate something,
(If she got up late) she replies;
“Kuku beni yendi” (Kuku has defeated me)
- Other Customs and Beliefs about the House
Getting in and out of the house is made by right foot.
Getting in and out of the toilette is made by left foot.
Children are not allowed to urinate under the droppers of the house.
They believe that children will be ill if they do so.
Dirty water is not poured under the droppers of the house.
No water is poured outside the house after the evening pray.
House is not cleaned on Fridays. If it is cleaned, dust is not put
out of the house.
- Household beat fleas in order not to have flea in the house during
The application about the subject is as follows:
At new years night the elder woman of the house gets a stick on her
hand and starts to kick the woods.
The rest of the household ask her,
“What are you doing?”
“I’m beating fleas”
“Where are you sending them?”
“Mollalara” woman replies.
In Hemşin culture in the past daughters did not have right on the
house inherited from mother and father. The place and foundation of
the house are inherited by the youngest son of the family. House is
fallen down, wooden planks are shared by other sons. Today the house
is not fallen down.
SAMPLES FROM FOLK LITERATURE GENRES CONCERNING FOLK ARCHITECTURE
Among the works of folk literature in which oral tradition is
expressed in the best way, it’s seen that there exists lots of
motives comprising traditions, customs and beliefs of a society
together, among these are also genres that include folk literature.
We can give the following examples at that point:
Samples for prayers.
Ocağın şen olsun
Allah sonuna kadar ocağını tüttürsün.
Allah evini şen etsin.
Evinde dert bela görme.
Evinde bolluk olsun.
Samples for curses;
Bolaki evinin zinciri başkasına kalsın.
Gömleğin evinde boş asılsın.
Bulmanda başkaları yatsın.
Ocağın eğinçlik olsun
Evinde erkek, ahırında dişi kalmasın
Evin külfeyekün olsun.
Evin kül ufak olsun
Evin kaybona kalsın
Evinde dikili kazığın kalmasın.
Evinde basılı ineğin kalmasın.
Samples from manis that are known as atma songs in Hemşin culture
Kapı ile duran kız,
Kayıya soya mısın?
Adını bilmem ama
Sen bana uyar mısın?
Kede tatlıdır kede,
Adına bak adına
Gel geç evin önünden,
Evin ardı yol olsun,
Çağır beni bulmana,
Gelmeyen gavur olsun.
Bana bir şey vermiyor
Aldı gitti yarimi
Uşak senin pantulun
Kot mudur kumaş mıdır?
Her gün onu giyersin
Evde başka yok mudur?
Ahır kapıya vişne
Çıkta dalınca kişne
Ye hala ver kızını,
Ede beni enişte
Karşıdan inen atlı
Konağı iki katlı
Yare selam gönderdim.
Hanzer balından tatlı.
Senin için ağlıyor
Aykuri yollar ilen
Evini bulur muyum?
Güzel darılttın beni
Bak bir da gelir miyim?
Usta niçin kondurdun?
Taş basına binayı,
Zindan ettin başıma,
Bu yalancı dünyayı,
Masa üstüne kibrit,
Kibrit üstüne iplik
Beni sana vermezler
Dolan dolan eve git.
Stamples for Riddles
Gece vici vici
Gündüz kungul içi
(ateş – ocak)
Bir küflü kocakarı
Siyah sığırın altında
Dedem odada oturur
Elini duvarar götürür
RESULT AND EVALUATION
In Akbucak( Mermanat), Uğrak (Çingit) and Ortayol (Melesken) three
Hemşin villages constituting the subject of this study, today it is
possible to see residence, serender, Kenaf and Kalif together.
However they are disappearing slowly. Concrete buildings are
replacing the old stone and wooden buildings.
There is neither serender nor Kinaf or Kalif in new buildings.
These Hemşin villages are improving rapidly through a new
construction. Developments in transportation, differences in
economic activities and means of communication have become the
natural result of many changes. The field in which this change is
observed at first sight is folk architecture. The new buildings
which have been formed according to the cultural structure having
shape together with developing technology and changing economic
structure are not as functional as the old ones.
New buildings in villages are built with concrete. Cost price of a
wooden house is more than that of a concrete house, providing wood
is more difficult compare to the old times, these are all reasons
that led people of the region build concrete houses. As a matter of
fact, old houses have started to lose their functional features
together with changing economic structure. In most of the old houses
serender, Kenaf are left to decay. The most important reason of the
changes taking place in the functions of the buildings is the
changes occurred in economic structure. Animal husbandry is
performed less than before and also corn plant is grown less. Thus
Serenders which were full of corn are empty today and they are left
to decay. Some of them have been fallen down and wooden planks are
buried. Today corn and other food are stored in a small room of the
house. In these villages, dampness rate is high and there are lots
of insects such as mice, lizard and snakes so this kind of storage
There is no ocaklık (fire place-oven)in new buildings, there are
stoves having oven (pilita) instead. In new buildings where there is
only one entrance, woodshed is on the first floor. There is no
“house” and “hayat” parts in new buildings. There is a salon and a
kitchen instead. While there was no bathroom in old buildings, today
there is a bathroom and a toilette inside the house.
Today there are still kenafs in gardens. These kenafs most of which
are empty have lost their old functions and are left to decay.
Kalifs built as cottages are not seen today. In the past in Hemşin
villages “corn” used to be consumed so it used to be grown in
gardens. People who filled serender with corn and who want to have
an easy winter without having an anxiety about food used to build
Kalif in corn gardens and thus protect their food against wild
animals. However, today tea gardens have taken the place of corn
gardens. Wild animals don’t do any harm in tea gardens.
Change is natural but how should it be?
To keep folk architecture alive is not to protect it by freezing it
as it is. But to evaluate and interprete it by contributing new
In this respect,
First of all wooden construction technique suitable for the
structure of the land should certainly be followed and people of the
region should be informed about the subject.
New buildings should be formed in a way to meet the necessities of
the changing cultural structure as well as satisfying the
traditional way of life coming from the past.
Nature is a whole with human being. As it was in the past, human
being has formed a place to live and survive. He will do the same in
the future. That place is one of the most important subjects
expressing the traditions, customs, beliefs, values, way of life and
other cultural features of a society.
Aher kapı = Entrance of a stable
Aykuri = Upwards
Al ver = Buying goods by paying money
Bulma = Room
Burgi = Drill
Çat Direği = Wood which makes a house stand straight and safe.
Çimmek = Having bath
Çugal = A small cauldron
Daraba = Planks that are built on four sides of the residence
Değeni = The third floor of a house
Donanma = Hinge
Ede = Do!
Eginç = Stinging nettle
Harduma = Thin wood
Haylamak = To shout in order to chase animals like bear, pig and
Heyet = Living room (salon) of the residence.
La = The way of addressing women in Hemşin culture.
Kalif = Cottage built in garden in order to protect garden from wild
animals at night and where people keep guard in.
Kalifçi = Person who keeps guard in kalif.
Kamara = Thick woods laid on the ceiling in order to make it safer.
Katık = Products of milk.
Kede = A kind of cake peculiar to Hemşin people.
Kenaf = Small building built in garden in order to put animal feed
Kenaf = Toilette
Kopri = A small axe
Köşdere = A tool used to shape wood.
Köşk = Balcony
Köşk = Balcony
Kukma = Copper jug with a long handle.
Kuku = Cuckoo
Kumar = A kind of plant.
Kupas = Upside down.
Liser = Round circle put on poles of serender.
Lilug = Lover
Lobiya = Haricot bean
Metris = Woods worked in daruba technique after ceiling furniture.
Mollalar = Name of a family.
Nacak = Axe
Ocağın kazılması= Laying a foundation
Onçıkhon = Değeni, the third floor of a house.
Omuzluk = Three (wood) which is put on the ceiling pole and enables
the house stand straight and safe.
Pag = Door lock.
Pilito = Stove
Reyko = Long strip of wood of tile.
Sarabağı = Thick woods put around four sides of a house before
covering the roof.
Soya = Thick three set on edges of doors
Yaban = A name given to the animals like bear, pig and fox
Ye = A way of address expressing love and friendship
Zerza = Iron door handle.
ARICI, Muzaffer: Her Yönüyle Rize. Ankara 1992 Odak Ofset
Matbaacılık 232 s.
BALIKÇI, Gülşen: Rize. Pazar (Albucak, Ortayol ve Uğrak Köylerinin
Etnik Top.lar. Ankara 1997. Basılmamış Yüksek Lisans Tezi. 351 sayfa.
BALIKÇI, Gülşen: Rize, Pazar, Akbucak Köyü Halk Mimarisine
Fonksiyonel Bir Yaklaşım. V. Milletlerarası, Türk Halkı Kültürü
Kongresi Maddi Kültür, Seksiyon Bildirileri, Ankara 1997 79-82 s.
BEKTAŞ, Cengiz – BAŞAK Selmin: Bodrum Halk Yapı Sanatından Bir Örnek.
İstanbul Apa Osfet Basımevi 150 s.
DARGA Muhibbe: Hitit Mimarlığı 1 Yapı Sanatı Arkeolojik ve Filolojik
Veriler. İstanbul 1985. Edebiyat Fakültesi Basımevi 208 s.
ERUZUN, Cengiz: Doğu Karadeniz’de Serenderler 1. Uluslararası
Folklor Kongresi Bildirileri. V. Cilt Ankara 1977. 125-140 s.
ERUZUN, Cengiz: Doğu Karadeniz Bölgelerinde Halk Mimarisi.
Etnografya ve Bilimsel Filmler Sempozyumu İstanbul 1973, 23-30 s.
ERUZUN, Cengiz: Ahşabın Kimlik Bulduğu Doğu Karadeniz Mimarisi:
u.Milletlerarası Türk Halk Kültürü Kongresi Maddi Kültür Seksiyon
Bildirileri Ankara 1997, 175-1835.
KARPUZ Haşim: Halk Mimarisinde Ahşap Yığma “Çantı” Yapılar. III.
Milletlerarası Türk Folklor Kongresi Bildirileri V. Cilt Ankara
1987, 165-181 s.
KARPUZ Haşim: Trabzon Köy Evlerinin Bölümleri, Ankara 1982, Türk
Folklor Araştırmaları 1981. 38-48 s.
ÖZGÜNER, Orhan: Köyde Mimari Doğu Karadeniz, Ankara 1970, Apa Ofset
Basımevi. 108 s.
ULUSU, Turkan (Turuhan): Geleneksel Konuttan Günümüz Konutuna, Türk
Halk Mimarisi Sempozyumu Bildirileri, Konya 1990. 217-225 s.
SÜMERKAN, M. Reşat Doğu Karadeniz Kırsal Kesim Geleneksel Ev Plan
Tiplerinin Yöresel Dağılımı, Türk Halk Mimarisi Sempozyumu
Bildirileri Konya 1990. 174-184 s.
SÖZEN, Metin: Türk Kenti-Türk Evi Mailliyografyası. İstanbul 1976.
İTÜ Mimarlık Fakültesi Mimarlık Tarihi ve Restorarsyonu Enstitüsü,
ŞEN, Necati: Rize’den Beş Ev. İstanbul 1967. Fono Matbaası. 45 s.
YETKİN. Suat Kemal: Türk Mimarisi. Ankara 1970 Bilgi Basımevi, 244
1. Village settlement
2. Village settlement
3. A road and a house are nearby in a Hemşin Village.
4. A village house
5. serender and house are side by side.
6. A deer horn hung over the door of the residence
7. A deer horn hung over the door of the residence.
8. Ocaklık (fireplace-oven) part of the house
9. Front entrance of the house
10. “Çat” pole of the house
14. Troughs that are put on the tops of poles in order to keep mice
away from serender.
15. Air holes in serender
16. Lowest part of serender
17. The way corns are hung in serender
18. The way food is protected in serender
21. Entrance of Kenaf
Rize Travel Higlands
Istanbul’s forests and
Eastern Black Sea houses, Turkey
Colchis, Armenia, Iberia, Albania
Black sea, CHERNOYE MORE, Karadeniz
The cost of language, Pontiaka
UZUNGOL, Trabzon Turkey travel
Travel to Black Sea’s blue and the
mountains’ green and Turkish wedding
The currency used in Turkey,
Traditional Safranbolu houses, Safranbolu
TRADITIONAL PONTIC DANCES ACCOMPANIED BY
THE PONTIC LYRA
Black Sea coast travel Istanbul
Lake Efteni, Autumn
Istanbul’s forests and
Greek Penetration of the Black Sea
Encyclopedic Dictionary of Black Sea (Karadeniz Ansiklopedik Sözlük)
by Özhan Öztürk