Abstract: <\/strong> The fez, known as a symbol of the Ottoman\u2019s nowadays, has an ancient history. Turks met the fez in the 16th century by way of the Algerian sailors. It\u2019s official acceptance come across the period of the Mahmud II, with the disbandment of the corps of janissaries. The fez was brought to the Ottoman life by seraskier H\u00fcsrev Pasha. After that, with Mahmud II\u2019s request it became the periods\u2019 official headwear. But nevertheless, the acceptance of the fez by the society was not that easy. There with the fez was not only the topic of the politicians, but also became the topic of the artists. The poets wrote poems to make the fez propaganda. Ayn\u00ee from Antep, was one of the poets of this period, honored with compliments by the sultan, because of his supportive praises and chronograms about the fez reform. This work contains the elements related to the fez in Ayn\u00ee\u2019s divan and deals with the poet\u2019s approach to the fez problem in detail. Also this study reflects the poet\u2019s perspective on the fez reform that had an impact on Ottoman social life of this time and how he transferred this subject to the literature.<\/p>\n Keywords: <\/strong> Fez, Feshane, Mahmud II, Ayn\u00ee.<\/p>\n \u00d6z: <\/strong> G\u00fcn\u00fcm\u00fczde Osmanl\u0131 Devleti\u2019nin sembollerinden olan fesin \u00e7ok eski bir tarihi vard\u0131r. T\u00fcrklerin fesle tan\u0131\u015fmas\u0131, 16.y\u00fczy\u0131lda Cezayirli denizciler vas\u0131tas\u0131yla olmu\u015ftur. Fesin, resmi ba\u015fl\u0131k olarak kabul\u00fc, II. Mahmud d\u00f6neminde, Yeni\u00e7eri Oca\u011f\u0131\u2019n\u0131n kald\u0131r\u0131lmas\u0131 sonras\u0131na rastlar. Fes, Serasker H\u00fcsrev Pa\u015fa vesilesiyle Osmanl\u0131\u2019ya getirilmi\u015ftir. Sonra da II. Mahmud\u2019un iste\u011fiyle resmi ba\u015fl\u0131k olarak kabul edilmi\u015ftir. Fesin halk taraf\u0131ndan kabul g\u00f6rmesi kolay olmam\u0131\u015ft\u0131r. Fes konusu sadece siyaset\u00e7ilerin de\u011fil sanat camias\u0131n\u0131n da g\u00fcndemine girmi\u015ftir. \u015eairler, fes propagandas\u0131 yapan \u015fiirler yazm\u0131\u015ft\u0131r. D\u00f6nemin \u015fairlerinden Antepli Ayn\u00ee de yazd\u0131\u011f\u0131 methiyelerle, d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc tarihlerle fes reformuna destek vermi\u015f, bu sebeple padi\u015fah\u0131n iltifat\u0131na mazhar olmu\u015ftur. \u00c7al\u0131\u015fmam\u0131zda; fesin T\u00fcrk sosyo-k\u00fclt\u00fcrel hayat\u0131na giri\u015fi sonras\u0131nda 18. y\u00fczy\u0131l \u015fairlerinden Ayn\u00ee\u2019nin divan\u0131ndaki fesle ilgili unsurlar tespit edilmi\u015f, \u015fairin fes meselesine yakla\u015f\u0131m\u0131 ayr\u0131nt\u0131l\u0131 bir \u015fekilde ele al\u0131nm\u0131\u015ft\u0131r. Ayr\u0131ca Osmanl\u0131 sosyal hayat\u0131n\u0131 derinden etkileyen fes reformunun o d\u00f6nemde ya\u015fayan bir \u015fairin nazar\u0131ndan edebiyata nas\u0131l yans\u0131d\u0131\u011f\u0131 incelenmi\u015ftir.<\/p>\n Anahtar kelimeler: <\/strong> Fes, Feshane, II. Mahmud, Antepli Ayn\u00ee.<\/p>\n T\u00fcrk Sosyo-K\u00fclt\u00fcrel Hayat\u0131na Fesin Yans\u0131mas\u0131 Ba\u011flam\u0131nda Antepli Ayn\u00ee\u2019nin Divan\u0131nda Fes<\/h1>\n
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