Ferhenga Têgehên Felsefî jî di qada felsefeyê da ji bo kurdiya kurmancî bi armanca pêşwazîkirina kêmasîyeke mezin a qadê bi piştgirîya Zaningeha Mardîn Artûklûyê, ji aliye pisporên felsefê û ...zimanzanîyê ve di bin edîtoriya M.Nesîm Doru, di nav Weşanxaneya Lîsê da hatîye amadekirin. Wekû tê zanîn li Tirkiyê kurdiya kurmancî, demekê dirêj zêdehî di nav tekiliyên rojane da dihate bikaranîn, lê paşî bi zêdebûna bajarîbûn û hin derfetên sazî (komel, enstîtû hwd.) kurdî, gihişte asteke akademîk û xweliya li ser xwe rakir û hêj jî radike. Ferhenga ku em niha behsa wê dikin jî ji bo vejîna kurmanciyê ku xwe bigehîne nav zimanên hevdem yên şaristaniyê dibe wesîleyeka baş. Her çiqas di kurdîya kurmancî da hin berhemên felsefeyê hatibine weşandin jî, wek ferheng ev xebat, di qada xwe da yekêmîn berhem e. Ji ber vê jî pêngaveke bêhempa ye.
This article argues that appropriations are central to the production and reception of visual icons: appropriations are instrumental in iconization processes as they confirm and consolidate the ...iconic status by recycling the image in question. Moreover, appropriations are vital to their reception as they help shape and delimit the publics and discourses surrounding visual icons. This article draws on existing research on icons and appropriations to develop a theoretical framework for how appropriations construct, confirm, and contest icons and how personification constitutes the main link between icons and their appropriations. Three sets of appropriations are analyzed of the iconic imagery of Alan Kurdi, the refugee boy drowning in the Mediterranean Sea in 2015. First, the numerous appropriations circulated under the Twitter hashtag #humanitywashedashore. Based on genre analysis of these appropriations, two overall modes are singled out: the appropriations decontextualize or recontextualize the figure of Kurdi. The two next analytical cases test the limits of decontextualization and recontextualization: Chinese artist Ai Weiwei decontextualizes the Kurdi imagery in a controversial reenactment, while a series of cartoons by French satirical weekly Charlie Hebdo inserted the photo into contested contexts to critique why and how this imagery was turned into an icon.
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The Kurdish dialects are known by various names such as Kurmanji, Sorani, Kalhuri, etc. Some of them are named after their speakers’ tribe, region, or city, such as Jafi, Sourchi, Khoshnawi, ...Sulaymaniyaie, Arbili, Garmiani, etc. As the main Kurdish dialect, Central Kurdish has been known as “Sorani.” From the beginning of its development as a literary language in the 18th century in the Baban emirate, this dialect has been mentioned differently. In the early poems of the Baban emirate poets, this dialect was named “Kurdi” while Northern Kurdish was called “Kurmanji” and Gurani was called “Guran” and sometimes “Kurdi.” In the 1920s, the Central Kurdish dialect got a new name “Babani,” and Southern and Central Kurmanji later. In the second half of the 20th century, it was called by another new name, “Sorani,” which is the most frequent name for this Kurdish dialect. This study investigated the historical roots of these names, their emergence, and dissemination. It also explained why “Sorani” is not appropriate for this dialect. This name has no historical background; it has been the name of the Kurdish emirate in the past, and it is the name of a local variety of Central Kurdish. Therefore, it is not an appropriate name for the large size of its speakers inhabited the southern and eastern parts of Kurdistan, between the two main Kurdish dialects: Northern and Southern Kurdish. If we look at the map of greater Kurdistan, this dialect is located in the central part of it. Thus, the most appropriate and scientific name for this Kurdish dialect is the Central Kurdish.
Viral social media content has been heralded for its power to transform policy, but online responses are often derided as “slacktivism.” This raises the questions of what drives viral communications ...and what is their effect on support for social change. We addressed these issues in relation to Twitter discussions about Aylan Kurdi, a child refugee who died en route to the European Union. We developed a longitudinal paradigm to analyze 41,253 tweets posted 1 week before the images of Aylan Kurdi emerged, the week they emerged, and 10 weeks afterward—at the time of the Paris terror attacks. Tweeting about death before the images emerged predicted tweeting about Aylan Kurdi, and this, sustained by discussion of harm and threat, predicted the expression of solidarity with refugees 10 weeks later. Results suggest that processes of normative conflict and communication can be intertwined in promoting support for social change.
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Abstract
How are images, emotions, and international politics connected? This article develops a theoretical framework contributing to visuality and emotions research in International Relations. ...Correcting the understanding that images cause particular emotional responses, this article claims that emotionally laden responses to images should be seen as
performed
in foreign policy discourses. We theorise images as objects of interpretation and contestation, and emotions as socially constituted rather than as individual ‘inner states’.
Emotional bundling
– the coupling of different emotions in discourse – helps constitute political subjectivities that both politicise and depoliticise. Through emotional bundling political leaders express their experiences of feelings shared by all humans, and simultaneously articulate themselves in authoritative and gendered subject positions such as ‘the father’. We illustrate the value of our framework by analysing the photographs of Alan Kurdi, a three-year-old Syrian-Kurdish boy who drowned in September 2015. ‘Kurdi’ became an instant global icon of the Syrian refugee crisis. World leaders expressed their personal grief and determination to act, but within a year, policies adopted with direct reference to Kurdi's tragic death changed from an open-door approach to attempts to stop refugees from arriving. A discursive-performative approach opens up new avenues for research on visuality, emotionality, and world politics.
Extended Abstract Introduction and Objective: Profitability of sheep in terms of meat production largely depends on growth traits and carcass characteristics. Despite the importance of the quality of ...sheep meat, few researches have been conducted in this field in the native sheep of the country. Therefore, the importance of examining the characteristics of animal carcasses, especially when they are still alive, is evident. The aim of the present study was to investigate the genetic and phenotypic relationship between biometric traits, body weights and carcass traits measured by ultrasound in Kurdi sheep of North Khorasan. Since the measurement of carcass traits is difficult and expensive, and in order to better design breeding programs to improve carcass traits, if there is a strong genetic relationship, it is possible to replace traits that are easier to measure with carcass traits that are difficult to measure. Material and Methods: The data of 658 Kurdi sheep in the Shirvan Kurdish sheep breeding and breeding station located in North Khorasan province in the northern area of eastern Iran between 57 degrees east longitude and 37.4 degrees north latitude in the spring, summer and autumn seasons of 2021 were used. The information related to pedigree and birth weights (658 records), three months (652 records), six months (638 records) and nine months (419 records) were extracted from the records recorded in the said station. General linear models (GLM) procedure of SAS software was used to investigate fixed effects on traits. To estimate the parameters and the genetic relationship between the mentioned traits, the restricted maximum likelihood (REML) method was used based on single and two traits animal models in WOMBAT software. Multivariate regression was used to obtain the prediction equation of carcass traits based on other studied traits. Results: Heritability of subcutaneous fat thickness, area, width and depth of ultrasound longissimus muscle were estimated as 0.1±0.06, 0.06±0.06, 0.10±0.03 and 0.08±0.03 respectively. A high positive genetic correlation was observed between subcutaneous fat thickness and longissimus muscle area (0.71±0.31). Ultrasound carcass traits had a high positive genetic correlation with tail traits. A high positive genetic genetic correlation was found between ultrasound carcass traits and height of the withers, height at rump, heart girth, belly circumference, body diagonal length, thigh circumference and rump depth. The model related to longissimus muscle area with the highest coefficient of determination (0.82) is more reliable than other models for prediction. Conclusion: The low heritability of traits measured by ultrasound technology in Kurdi sheep of Shirvan Kurdi sheep breeding station showed that improving these traits through individual selection is not very effective and other selection methods (family selection or marker-assisted selection) should be used for improvement of these traits. Generally, due to relatively high coefficient of determination, regression models can be used to predict carcass traits in the flock of Shirvan Kurdi sheep station.
In September 2015, the photographs of a dead boy, Alan Kurdi, washed up on a beach near the Turkish city of Bodrum, inspired countless reactions of indignation and protest. To understand the protest ...dynamic that emerged around these photographs, this article discusses three sets of explanatory observations: (a) that the Kurdi photographs had important aesthetic and inter-iconic qualities, (b) that the central ‘Kurdi on the beach’ photographs were juxtaposed with a range of ‘Kurdi alive’ photographs brought into the public sphere by intimate injustice interpreters and commentators (i.e. Kurdi’s aunt and father), and (c) that they displayed an interpretive openness that allowed for ideological and geographical diversity in political meaning work. In seeking to offer an explanation of the dramatic diffusion of Kurdi, the article also illuminates some new powerful trends in activism around injustice photographs. While the global and protest-driven diffusion of injustice photographs is not historically novel, the new media ecology of Web 2.0 is profoundly transforming the way photographs are politicized. This transformation involves unprecedented opportunities for individualized, creative, and memetic protest.
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