Beyaz Güzel Bir Boşluk
Review of: Metin Turan, „Beyaz Güzel Bir Boşluk“. Review by: Emine Ayan
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Review of: Metin Turan, „Beyaz Güzel Bir Boşluk“. Review by: Emine Ayan
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Review of: Bülent Akın, „Kızılbaş Oğuzlar ve Şah İsmail’in Anayurdu Diyarbakır“, İstanbul: Kitabevi, 2020. ISBN: 978-605-7819-63-5, 595 sayfa. Review by: Erdem Akın
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Review of: Yüksel, Ayhan - Yeşilot, Okan (2016). „Giresun’da Fındık ve Fındık Borsasının Tarihçesi„ Giresun Ticaret Borsası Yayını. ISBN: 978-605-137-565-6, 368 sayfa. Review by: Mehmet Akif Korkmaz
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Ahmad Yasawi is one of the poets who had a powerful influence on Turkic culture and literature. Yasawi, for centuries, has been a source of inspiration for many poets in Turkic lands and has played a pioneering role in Sufi poetry. Until today, different copies of Dīvān-i Ḥikmet have been found, based on which different editions of the work have been published. Although in historical sources such as Mihmannâmeyi Buhara it has been mentioned as the old copies of Dīvān-i Ḥikmet, the copies we have are mostly copied in the nineteenth century. These copies which differ from each other, generally contain wisdoms from other poets. This paper has dealt with a new copy of Dīvān-i Ḥikmet in The National Library of Iran. Moreover, descriptions are provided on the features of this copy and compared with published copies, where is necessary. There are differences between this 190-page copy and the copies that have been published so far. It contains new wisdoms that does not exist in other copies. There are, in this copy, in addition to ten wisdoms in which the pen name of other poets are seen, 60 other wisdom and one litany. Sixteen of the 60 wisdoms are new. This new wisdom, which includes nearly 370 verses, will undoubtedly give a new identity to Dīvān-i Ḥikmet.
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The material remains of the life of the ancient people, the population which according to legend inhabited this region in an undefined past time, the people are recognised in various ruins and abandoned structures which do not remember the time of origin. In the region of Lika and Podgorje, the old population were often called Grci or Nemri. They lived in mythical times when the sea was so high that they anchored their boats on the peaks of today’s mountains, they were of a giant’s stature, they were gifted with superhuman powers and exceptional longevity. They were exceptionally affluent and prosperous, but over night they were forced to leave their homes due to adverse weather conditions, such as snow which fell in the midst of summer or when the "bura" northern wind which blew non-stop for years drove them away. Other oral literary texts state how conquerors expelled them, who in turbulent times of the past had passed these regions. Forced to escape, the ancient people left behind their treasure which they could not take with them and protected it with spells so that no one would be able to find it and take it away, whilst for additional security placing fantastic creatures as keepers. Texts of such topics are embroidered with elements of various beliefs and magical practices of great diffusion, and they frequently performed a role in folk oral chronicles in the absence of written history. The paper presents a comparative analysis of the complex of motives noted in the region of Lika and Podgorje, in the context of the analogy from oral literature of the population of the Dinaric cultural areal (where such narratives generally appear). The analysis is based on data published in expert literature, archive sources and systematic field research which the author undertook in the period from 2007 to 2012.
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Karagoz is a shadow play based on the fact that two-dimensional depictions made of two-dimensionally made transparent leather and based on mutual talk, are played with the help of rods and reflected on the white screen with the light given from the back. In the history of Turkish culture, karagöz is a show of art that reflects the creativity, attitude and understanding of the people, a product of folk humor and various social and political problems of the society. Shadow play karagöz is the first and only example of transformation of Turkish handicrafts into performing arts in the world. In addition, Karagöz depictions, which are closely related to the Turkish folk culture, are not only decorative depictions or paintings but also an important symbol representing the cultural humor, entertainment and literature that reflects the character of the Turkish people. The Turkish shadow game Karagöz, which is part of the 'Performing Arts' clause of the Unsolicited Convention for the Protection of Intangible Cultural Heritage, accepted by Unesco, has an important place among shadow play examples in the world. The purpose of this study is to examine and introduce the life and art of Hayali R. Şinasi Çelikkol, one of the most important masters of Karagoz, who is living today in the Turkish Shadow Game. Karagoz history will be informed about the tools used in the making of the depictions, the making of the depictions and the contributions of Hayali R. Şinasi Çelikkol to the life, art and shadow play.
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Traditional arts and professions are the carriers of our culture because they carry historical background. For this reason, traditional arts and professions and cultural heritage are easily transferred to future generations. While knife was a tool that facilitated human life in the early periods, it turned into an art in time. The art of knife and the techniques and methods used in this art have been used for many years in history. Today, there are many artists who want to prevent the art of knife from turning into a craft. They intend to take this art to an even more advanced level. In this study, we interviewed three artists as samples who dealt with knifemaking by addressing the art of knife in Düzce. Interviews and works with the artists are visualized in this work. Thus, what has been done about the art of knife in Düzce, which methods and techniques are applied have been revealed. Along with the previous methods applied to this art, traditional Turkish arts such as marbling, illumination and miniature were used as a surface decoration technique in the art of knife which is a branch of Turkish metal arts. The aim of the study is to show the path that knife art has taken from its historical background to the present day and to show the feasibility of new methods in this field and thus to indicate that knife art is open to development. It is believed that this work, in which interviews and images obtained are evaluated using a descriptive analysis, will contribute to literature related to traditional art and the art of knife.
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In every era of its history, the art branches have varied a lot in different societies. One of these branches is fabric weaving from traditional textile arts. The fabric is densely produced and continues to be produced in every region where Turks live, representing different technical, motive and compositional characteristics. The fact that Anatolia is one of the important textile centers is one of the reasons for the substantiality of fabric weaving, and there are textile fabric types that are specific cultural identity elements in geographical regions. The aim of this study is compose the geographical distribution by determining the types and characteristics of traditional fabric weavings with different characteristics woven or continue to be woven in Anatolia. Survey research design was used in this study. The universe of this study is traditional fabrics woven in Anatolia, and the sample is 32 traditional handwoven fabrics selected by random sampling from 7 regions. To collect data, written sources related to the subject were examined. As a result of this study; although there are differences in appearance of the fabrics, it has been revealed that they are mostly produced on whipped looms and mostly using cotton yarn, but silk, wool, floss, linen, angora wool, bristle and flax It has also revealed that plain weave in the ground knitting, weft brocade technique in pattern knitting was used, being preferred the natural color of the raw material, geographical sign related to many traditional fabrics are taken and in geographically distribution was mostly the Aegean Sea & Black Sea. The other fabrics, which are our historical weaving heritage, also need to be registered and protected. New projects should be made to keep the our weavings alive which are living documents of our cultural identity.
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The material published in this article was gathered over many years of field research in the area of the Velebit foothills from Sveti Juraj to Karlobag, derived from within the project The Identity and Ethnogenesis of Coastal Bunjevci and Identity and Ethnoculuture of the Formation of the Bunjevci under the leadership of dr. Milana Černelić from the Department of Ethnology and Cultura Anthropology, Faculty of Philosophy in Zagreb. The field research included a set of themes from the spiritual culture, including in particular the highlighted prose forms of oral literature. As the informants did not remember the fairy tales, fables, and longer stories, the narrative repertoire is mainly based on short stories, legends and traditions. Given that the greatest number of collected articles fell precisely into the submitted substantial thematic variety and rich expressions, this contribution is based solely on this form oforal literature. This work is conceived as a collection of traditions accompanied with an oral introductory part, which describes the writer and the particular situation’s saying. After the texts themselves,there comes an overview of the relevant motifs associated with the parallels in oral literature and beliefs of the Southern Slavs, and beyond. Among the texts, mostly historical and mythological traditions predominate, along with less common etiology. As with the historical, the etiological lore are mostly related to the period ofwar against the Turks, when the Bunjevci settled in this area. One special case represents the lore related to the older population, i.e. the Greeks. Within them are discernible transposed memoriesof historical events mixed in with elements of various folk traditions, especially the images of buried treasure. The natural characteristics of the foothills region are reflected in the various tales, whether it is just about places or a theme close to mythological motifs, such as the belief that on some mountain peaks fairies dance. Thematically speaking, the most numerous are the mythological legends, whose motives are based on the belief in supernatural beings such asfairies, witches, werewolves, Satan, the so-called “Black Man” and the deceased being returned to the living. Also, the mythological tradition includes a wide array of unusual events, of whichmany were played out at night, often on the Velebit slopes. Finally, there is a special place in the narrative repertoire of coastal Bunjevci who had many amazing stories about snakes.
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On the trail of the meaning of the phrase “Give Mother”, this investigates the practice of begging in the Velebit Podgorje (foothills). Although the practice of begging has gradually become dormant since World War II, narratives of beggar stereotypes are still present in the wider region. Field reasrch using interviews was conducted in the coastal areas between Sv. Juraj in the north and Sv. Magdalene in the southern part of the Velebit foothills, with a focus on the ethnography of the interaction of itinerant beggars from the area around Jablanac and the domicile population of the wider region. In Barić Draga and Lukovo Šugarje were discovered memories of the elaborate system of regional concern over the beggars. Beggars can be interpreted as the familiarization of local “others”. The system of care, on the family level consisted of domesticating the beggar, serving and giving food, in local communities beggars remained for several weeks. At the edges of the region there is no remembrance of the familiarisation of beggars, but the lies, performing beggars who beg by saying, “Give Mother”. Accordingly, they stigmatized all beggars, then all the inhabitants in surrounding of Jablanac, and eventually the entire foothill region. Here are analysed the final moments of begging, but also the relationship between the physical social feelings and physical indicated processes, relating to their usage. The mechanisms of stigmatization and stereotype formation of social memories of moments on the everyday discourse of communication within the region and the execution of its vision are analysed.
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The North Adriatic and especially the islands of Cres and Lošinj, the antiquity period Electrides, are related to mythographic tradition preserved by authors in antiquity. These were especially motifs of return of Troy heroes Anthenor and Diomed and the travels of the Argonauts. The old Croatian historians, starting from Vincent Pribojević in the 16th century, then Ivan Lučić in the 17th century, Šime Ljubić in the 19th century and G. Novak, A Mayer, P. Lisičar and other younger historians paid attention to these traditions looking for some traces of historical truth. There are numerous foreign authors who were occupied with this problem, especially R. L. Beaumont, J. Bérard, S. Ferri, L. Braccessi, L. M. Nava etc. Today it is accepted the fact that in the sailing of Homer’s heroes, called ‘nostoi’ it could be seen the memory of Mycenae and post-Mycenae sailing and maybe earlier Cretan sailing when they were looking to exchange products on the mouth of the River Po. Here the pre-historic ways from central and north Europe joined and here was one of the important amber routes. This was the basis for the beautiful myth about Heliadas and Faetont on the mouth of Eridan and the islands of Electrides. A few Mycenaean objects and ceramics discovered along the Croatian coast as well as amber heritage of Fratta Polesina near Rovigo, together with amber treasure from Tyrint, archeologically proved those traditions preserved in mythographic tradition that these ancient sailings were used for trade and the exchange of goods. The safe and protected ports of Cres and Osor on Lošinj had important roles in this old sailing route. They were the last stops before the turn around the Istrian Peninsula and sailing further towards Adria and Spina on the mouth of the Po. It is necessary to emphasise something, which have not been noticed before and this is the existence of Budava Bay, which actually was the port of Nezacium, the main centre of ancient Histri. This was a port settlement. This fact explains its importance and role in proto-history as well as in antiquity. This was confirmed by archaeological excavations from corresponding periods of time. This was a centre of intensive exchange of goods on the prehistoric amber routes and other goods for prehistory trade, proto-history and antiquity.
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Cultural linguistics; it is a discipline that emerged at the end of the 20th century as a result of interdisciplinary studies focusing on the mutual relations and interactions between language, culture, people and society. Cultural linguistics, which focuses on analyzing the differences in the individual and society’s use of all kinds of language, and the different societies, cultures and the processes of thinking and using language separately from each other, examines all kinds of issues related to the reflection of thought into language with its own methods and approaches. One of the main approaches and fields of study within the framework of cultural linguistics is the reflection of the interactions between language, society and culture and the reflection of the language world view on different language elements as a result. Addresses representing the initial stage of communication and interactions between people are also within the scope of cultural linguistics as a reflection of the thoughts and opinions of society and culture. In this study, the subject of address, as the starting stage in communication styles, has been examined through the data obtained from written sources within the framework of cultural linguistics and the national culture language-worldview. The issue of how the beliefs and cultural values, thoughts, acceptances and world views of Turkish society are reflected in the adresses has been analyzed from various aspects.
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From the first quarter of the 20th century onwards, in Western Europe and North America folklore studies, the new folkloric production, transference environments and forms created by the changing social and cultural structures of societies began to be examined. Current research areas and topics for folklore have emerged. The diversity of topics and perspectives that started earlier in the fields of cultural or social anthropology has started to be seen as autonomous titles in folklore studies. This situation has started to attract attention in Turkish folklore studies since the early 2000s, but due to reasons such as insufficient awareness of the need for interdisciplinary studies, not being able to add new research methods and techniques that have been used for a long time, women's folklore, occupational folklore, family folklore, group folklore, children's folklore, the tendency to research titled and content such as body folklore/bodylore has only increased in the last few years. In Turkish folklore studies, the concept of "body folklore" or direct "bodylore" has come to the fore with a limited number of original academic studies as well as translations from some researchers such as Katharine Young. The "body" that mediates the display of behavior has become the main argument in naming folklore studies on cultural behavior.
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Since the second half of the 20th century, serious discussions and processes of selfcriticism have been experienced in the discipline of anthropology on method and ethics. Most of these discussions took place around Chagnon's book. The book of Napoleon A. Chagnon called "Yanomamö Fierce People", a long-term field study between 1964-1991, is based on an ethnographic research about the locals of Yanomamö, where the researcher spent approximately his 60 months together with them. It is considered that, the methodological tools of ethnography, which can be formulated as "being there", experience "," observation, "understanding the other", are often violated in this study. The study can also be expressed as an evidence that the locals do not mean anything but data sources. In this context the chapters of the book are being evaluated from the ethical point of view.
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Devotion to saints and their presence in the daily lives of believers of Krivi Put was the subject of research completed in May 2004 as a part of the scientific project Identity and ethno genesis of the coastal Bunjevci. In this paper, devotion to saints is observed as a part of popular religion and a cultural characteristic. Special occasions when the belief in saints occurred and how it was expressed was reported by a few interviewers.The presence of these saints in the daily lives of believers in this researched region is numerous. For example, some remembrance days of the popular agrarian calendar are related to key days at the beginning or end of some agricultural periods or they are related to key days of popular meteorology. Proverbs where these saints are mentioned and which are related to these days represent some beliefs about these saints. These are also apparent in the banning of some work activities on some days. There are some special occasions related to some saints/protectors. Amongst the saints/protectors the most popular are St. George and St. Anthony.St. George is believed as the protector of the fields, horses or the general protector of cattle. Therefore interviewers mentioned his saint’s day as the one related to cattle or they related his proverbs with crop success. The most common act which symbolises his day is the blessing of cattle with water blessed in the church using a little branch. In the researched region, it was believed that if St. George arrived on a green horse on St. George’s saint’s day, the year would be good but if he arrived on a black horse, the year would be infertile and unsuccessful. On St. George’s day it is banned to plough one’s own land with your own cattle. The protection of cattle is most often dedicated to St. Anthony of Padua. He was especially worshipped to help ill cattle or when cows were about to deliver calves. St. Anthony was also believed as the one who helps women and babies in child birth. St. Anthony’s saint’s day was marked with some special acts or prohibitions related to cattle and which sometimes were very similar to those of St. George’s day.The interviewers did not find any explanations why St. George and St. Anthony are especially related to cattle. Some acts related to cattle, as well as some beliefs and prohibitions which are related to St. Anthony and St. George have no any theological explanation and their origins are not in Christianity although the interviewees had taken them as Christian. From their point of view, these acts show a respect towards these saints. The saint’s role is to facilitate the communication with God, as it can be learnt from the prayers of people from Krivi Put dedicated to these saints, although it sometimes seems that beliefs are only related to the saints. Saints are seen as those who help and protect in daily life with their main role to assure good life in this world. Solving problems of this world is the main purpose in the relationship towards sanctity and an important characteristic of the people’s religion in this researched region. Also taking into consideration some other saints mentioned in the research, they are generally presented in the daily lives of people because of their specific believer’s relationships.
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During field work in the Krivi Put region some data about traditional nutrition was collected. They represent specialities, ‘markers’ which are important to self-identification of the coastal group of Bunjevci. The data were collected in two periods: in the Podbile region and Alan in June 2003 and in the Krivi Put region, Mrzli Dol and Primorski Veljun in June 2004. Some economic methods which were related to nutritional habits of the rural population are described here. Selected and described dishes, like cheese ‘škripavac’, cabbage, meat, halves or pork and delicacies are not only characteristic of the coastal Bunjevci. These are basic differences in comparison with other neighbouring groups, mostly those of the citizens of Senj. Valorisation of the nutrition of this group through the time section in the past and present show us a strong statement about the quality of food which in the past was not polluted by pesticides. The last part of this paper is dedicated to traditional nutrition in modern life and expression of hospitality amongst the coastal Bunjevci which especially was evident during our visits to interviewees.Today’s nutrition is trying to unify food and dishes of traditional cuisine. The reason for this is the increasing importance to the general orientation of tourism to healthy and local food. Systematic field research gives a great contribution to these ends. Collection of data, synthesis and publishing of this sorts of works are part of scientific work the same as this research about the coastal Bunjevci.
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In this work are presented the trade activities in the local community of Krivi Put and trade relations: the region of Krivi Put – Senj; the region of Krivi Put – Brinje and Otočac. Researched data is related to the period between the two world wars and up until the 1970’s. After this period trade and trade communication in the local community of Krivi Put were redirected to fairs in the Cooperative Redemption Station in Podbila. Research was carried out by a questionnaire created for the needs of research about fairs and trade in this region and according to the questionnaire about fairs (subject No. 105 Ethnology Atlas). Here questions about fairs and domestic trade from Radić’s Fundamentals for collection and study of sources about folk life were also used. Although trade in the Krivi Put region was important way of supplying products which could not be found in local community in ethnologic literature this subject was poorly researched and there none in the local community of Krivi Put. The collected data and added subject questionnaire with an overview of the relevant ethnological literature are an important addition to the complete knowledge about the traditional life of the Bunjevci in the Krivi Put region.
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The article is devoted to the relationship between etymology and ethnolinguistics, with particular reference to the usefulness of ethnolinguistic research in the work of etymologists. In the last thirty years numerous Slavists have combined their interest in one of these branches with an application of their research in the other branch. The article focuses on ethnolinguistics as it is represented in Słownik stereotypów i symboli ludowych [Dictionary of Folk Stereotypes and Symbols], which explores mainly texts of folklore. It presents links binding two directions of research: (1) relations between elements of the world, from the immediate environment to the Cosmos, considered from the point of view of texts of folklore on the one hand and etymology on the other; (2) analyses of synonymous and antonymous conceptual pairs that manifest parallelism both in folklore and etymology; (3) traditional evaluation and the associated linguistic taboo.
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The article deals with the Polish concept of bieda (poverty) from the perspective of etymology and historical linguistics. A diachronic analysis provides access to the evolution of the concept. The article references the major findings relating to the role of etymology in semantic research, especially in reconstructing the linguistic view of concepts within the framework of cognitive ethnolinguistics. The analytical part deals with data from etymological dictionaries, earlier stages in the history of Polish, and rural dialects. The analysis itself is concerned with two forms of the lexeme on hand: bieda ‘poverty, misery, misfortune’ and biada ‘woe’, which have undergone sibstitution. The semantic development of the concept progressed in three stages and involved the following senses: (1) ‘compulsion, necessity’; (2) ‘misfortune, misery, suffering’; and (3) ‘poverty’. The material-cum-immaterial nature of bieda reflects its etymological meaning and historical development, in which the subsequent senses did not give way to still others but incorporated them. The semantic development of bieda shows that the structure of the concept embraces two aspects: material and psycho-social. The semantic components that one can identify in the complex structure of that concept include above all: a material want and the need that accompanies that want; misfortune, hardship, and trouble; strife; danger of punishment; low value, quality, or number of something; low value of someone; that which is ominous or dangerous. Bieda can easily extend its meaning metaphorically, which is most clearly visible in dialects. As a euphemism, it helps avoid words subjected to linguistic taboo.
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Spotkanie etnolingwistów, onomastów i etymologów w Jekatierinburgu (10–12 wrzesnia 2019 r.) / Meeting of ethnolinguists, onomasts and etymologists in Yekaterinburg (10-12 September 2019)
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