Nearly 75 years after the foundation of Baghdad as the Abbasids' capital by the Caliph Mansur,the policy of the transition of the capital was adopted by one of his successors namely Mutasim.He ...transferred the political center of his caliphate to the new founded city of Samarra and left Baghdad which was achieved the highest cultural and political position in the Islamic world. This study tries to examine the background of above-mentioned policy and analyse its wanted and unwanted aftermaths in order to clarify the success and unsuccess of the Caliph Mutasim.
This paper investigates explanations in variation in the education-related preferences of comparable minorities in Bulgaria and Romania (i.e., Turks and Hungarians, respectively) as articulated by ...political, institutional, and civil society actors claiming to speak on their behalf. The study, which is based on original data extracted from 32 in-depth interviews, begins with a classification of the preferences that the interviewees articulated and the diverse arguments on which these were grounded. Subsequently, I turn to the potential explanations of the observed variation by examining a number of themes that emerged during the discussions and that also correspond to the factors usually considered in the literature on ethnic politics. These include the constraining effect of majority public opinion, the minorities’ political representation, and notions related to the opportunities of exit and voice. I argue that actors’ preferences adapt to the prevailing circumstances through an incremental process: before higher order preferences can be met or even conceived all the lower steps along the way have to be accounted for.
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This study examines differences in the size and socio-economic resources of core discussion networks across national-origin groups and immigrant generation. The analysis is based on the Netherlands ...Longitudinal Lifecourse Study (2008-10), a nationally representative, large-scale survey of the Dutch population that contains an over-sample of first- and second-generation immigrants from Turkey and Morocco, the two largest non-western immigrant groups in the Netherlands. Results show that Dutch majority members have larger and more resourceful core discussion networks than Turks and Moroccans. Second-generation immigrants from Turkey and Morocco have larger core discussion networks than their foreign-born parents. However, there is no clear evidence for intergenerational increase in resources. The larger and more resourceful core discussion networks of the Dutch are partly attributable to the Dutch being higher educated and employed more often.
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This study examined the prevalence of posttraumatic stress disorder (PTSD) and depression 14 months after the earthquake in Turkey in 2 randomly selected samples from the epicenter (n = 530) and a ...suburb of Istanbul 100 km from the epicenter (n = 420). The rates of PTSD and depression comorbid with PTSD were, respectively, 23 and 16% at the epicenter and 14 and 8% in Istanbul. The strongest predictor of traumatic stress symptoms was fear during the earthquake, whereas predictions with female gender, past psychiatric illness, damage to home, participation in rescue work, past trauma, and loss of close ones were significant but weak. Our findings suggest that devastating earthquakes have long‐term psychological effects. Psychological interventions reducing fear may improve PTSD in survivors.
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495.
DOĞAN AVCIOĞLU VE ORTA ASYA TÜRKLERİ Ahmet Aykut ALTAY
Dokuz Eylül Üniversitesi Sosyal Bilimler Enstitüsü dergisi,
08/2018, Volume:
20, Issue:
2
Journal Article
Peer reviewed
Open access
Öz: Doğan Avcıoğlu gerek Yön Dergisi’ndeki yazıları gerekse de kitapları aracılığıyla Türkiye sol literatürüne önemli katkılar sağladı. Hem ileri sürdüğü makro tarih tezi hem de hayatı boyunca ...arkasında durduğu politik gündemi ile sıkça anıldı; sıkça da eleştirildi. İdris Küçükömer, Niyazi Berkes veya Behice Boran gibi çağdaşı olan diğer düşünürlerle sürekli karşılaştırılan Doğan Avcıoğlu’nun zinde kuvvetleri, iktidara gelişin yönteminden çok iktidara gelenin özelliklerini önemsemesi veya prekapitalist üretim düzeni gibi kavramları sıkça tartışıldı. Ne var ki, Doğan Avcıoğlu’na yakınlığı ile bilinen 9 Mart 1971 askeri darbe girişiminin başarısız olmasıyla kendini daha çok tarih araştırmalarına veren Avcıoğlu’nun Orta Asya Türkleri ile ilgili düşünceleri çok fazla irdelenmedi. Bu çalışmada, Avcıoğlu’nun Orta Asya Türkleri ile ilgili fikirleri metin analizi yöntemi kullanılarak incelenecek ve bu çalışmalarının Avcıoğlu’nun ileri sürdüğü makro tarih tezine katkıları yorumlanacaktır. Abstract: Doğan Avcıoğlu has made great contributions to Turkish leftist literature with his articles and books. His macro history thesis and political agenda he backed during his lifetime are discussed and criticised a lot. He is compared with theorist like İdris Küçükömer, Niyazi Berkes and Behice Boran and his mostly used terms like “robust forces”, “precapitalist production order” or his favoring of characteristics of actors coming to power rather than how they ended up in power have resulted in fierce discussions. He spent most of his time with history studies after 9 of March 1971 failed coup attempt which had close ties to Doğan Avcıoğlu and his circle. His ideas about Turks in Central Asia is rarely mentioned in literature. In this study, his ideas about Turks in Central Asia are examined by using content analysis and contribution of his study of Turks to his macro history thesis will be interpreted.
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Living largely isolated for centuries in central Iran, the Khalaj Turks have, in the last century, seen great
changes in the person-to-nature and person-to-person relations which form the basis of ...their social order. Because of a deterioration of the social conditions of their villages, and attracted by city life, many Khalaj have
left the lands of their ancestors and migrated to the big cities. This has made it difficult for the Khalaj to pass
on their cultural traits to new generations, as their culture is largely oral. Negative attitudes towards the Khalaj
language and culture have led to changes in Khalaj culture and particularly language. In the face of this, some Khalaj intellectuals have taken action. These people, who have a good knowledge of the language and culture, have created Telegram and Instagram pages sharing items on Khalaj language and culture. On these pages, about-to-be-forgotten traditions, rituals and games are described, and examples of folk literature like lullabies, sayings or poems are shared. Among the most important contributions in terms of digitalized culture are examples of new folk poetry which are appearing on Telegram and Instagram pages. Towards the end of the 20th century, the Khalaj had no literary texts apart from a few poems, but by the efforts of Ali Asghar Jamrasi and Abdullah Vasheqani in particular, they got to know folk poetry. Especially group admins such as Amir Mohammadbaygi, Hasan Talkhabi and Mahdi Hadigol, who have made good use of the new features provided by social networks such as Telegram and Instagram, have written poems in the Khalaj language which include many elements of Khalaj folk culture. As well as reflecting the internal world of an individual, the aim of the new poetry of Hadigol and Hossein Talkhabi is to present the Khalaj identity and to introduce Khalaj culture to new generations. For this, topics such as language, identity, traditions and patriotism are often dealt with in the poems. This study is concerned with the positive effects of digitalization in introducing Khalaj folk culture and traditions and transmitting them to new generations and different areas, and focuses on Khalaj folk poetry in the context of the sustainability of identity, cultural memory and cultural items. The Khalaj language is on the UNESCO list of endangered languages and is of great importance for Altaistic studies. This study contains examples of poetry written in the Khalaj language and mostly previously unpublished, and provides data to different areas such as literature, folklore and linguistics. It is supported with observations and interviews.
Orta İran’da yüzyıllar boyunca büyük ölçüde izole bir şekilde varlığını sürdüren Halaç Türklerinde toplumsal düzenin temel bileşenleri olan insan-doğa ve insan-insan ilişkisi son yüzyılda büyük ölçüde değişime
uğramıştır. Köylerdeki sosyoekonomik koşulların kötüleşmesi ve kent yaşamının çekiciliği nedeniyle birçok
Halaç, atalarının yüzyıllar boyunca yaşadıkları toprakları bırakıp büyük kentlere göç etmiştir. Bu durum, sözlü
kültürün hâkim olduğu Halaç toplumunda kültürel özelliklerin yeni nesillere aktarılmasını zorlaştırmıştır. Halaç
dili ve kültürüne yönelik negatif tutumlar, dil başta olmak üzere Halaç kültürünün değişimine yol açmıştır.
Bunun üzerine bazı Halaç aydınları harekete geçmiştir. Dil ve kültür bilinci yüksek bu kişiler internet ortamında
Halaç diline ve kültürüne ait öğelerin paylaşıldığı telegram ve instagram sayfaları oluşturmuşlardır. Bu sayfalarda, unutulmaya yüz tutmuş gelenekler, ritüeller, oyunlar tanıtılmakta, ninni, atasözü, mâni türünde halk edebiyatı örnekleri paylaşılmaktadır. Dijitalleşmenin kültürel boyuttaki en önemli katkılarından biri de telegram ve instagram sayfalarında yeni halk şiiri örneklerinin ortaya çıkmasıdır. 20. yüzyılın sonlarına kadar birkaç şiir
dışında herhangi bir edebi metne sahip olmayan Halaçlar, özellikle Ali Asger Cemrasi ve Abdullah Vaşqani’nin
çabaları ile halk şiiri ile tanışmışlardır. Özellikle telegram ve instagramın sağladığı yeni özellikleri iyi bir şekilde kullanan Emir Muhammedbeygi, Hasan Telhabi ve Mehdi Hadigol gibi grup adminleri Halaç halk kültürünün birçok unsurunu içeren Halaçça şiirler yazmışlardır. Hadigol ve Hossein Telhabi’nin bireyin iç dünyasını yansıtan şiirleri olmakla birlikte bu yeni şiirde amaç Halaç kimliğini ön plana çıkarıp Halaç kültürünü yeni nesillere tanıtmaktır. Bunun için şiirlerinde dil, kimlik, gelenekler, yurt sevgisi gibi konular sıklıkla ele alınır. Bu çalışmada dijitalleşmenin Halaç halk kültürünün ve geleneklerinin tanıtılması, yeni kuşaklara ve farklı coğrafyalara aktarılması noktasındaki olumlu etkisine değinilmiş ve Halaç halk şiirine kimlik, kültürel bellek ve kültürel öğelerin sürekliliği çerçevesinde odaklanılmıştır. UNESCO tarafından tehlikedeki diller arasında yer alan ve Altayistik çalışmaları için büyük öneme sahip Halaç dilinde yazılan ve çoğunlukla daha önce herhangi
bir yerde yayımlanmamış şiir örneklerinin yer aldığı bu çalışma edebiyat, folklor ve dilbilim gibi farklı alanlara
veri sağlamaktadır. Çalışma alandan gözlemler ve mülakatlar ile desteklenmiştir.
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Chuvashes are the descendants of Idil-Bulgarians who had accepted Islam firstly as a state religion in Turkish history. Some of them have kept the traditional Turkish believes alive up to the present ...day. Today they have been regarded as a Christian Turkish community. Therefore Chuvashes have an exceptional place from the point of view of the history of religions and the history of Turkish culture in Turkish world. From the time Chuvashes began to accept Islam to the present, generally those who had been living in the rural area accepted Islam superficially. Thus Islam was not effective in their moral life. But afterwards among Chuvashes who accepted Islam were imams, muazzins, teachers in a madrasa and the other religious affairs. However many of them who accepted Islam, had been Tatarized through fusion with Tatars who were strong representatives of Islam in the Volga-Ural region. This caused Chuvashes to define themselves as Tatars. In the same time the Muslim Chuvashes have been registrated as Tatars in written sources. Chuvashes who had been continuing traditional religious believes were also influenced from the Islamic culture. This influence has been seen on their rites, religious practices and terminologies. In this article, the relation of Chuvashes with Islam and the alteration ethnicity of them by way of Tatarization have been studied throughout the history
In the time period from the 6th to the 21st centuries, the Turks have followed a Eurasian path from Central Asia to Western Europe, which turned these conquering nomadic people into a mobile people ...of migrants, anchored in an Anatolian national territory still difficult to sanctuarize. Turkey, whose demographic reshuffling was carried out through violence during the first part of the 20th century, sees its relative ethno-national homogeneity confronted with its maritime or continental frontier interfaces, and with people and neighbouring spaces inherited from the Ottoman Empire. Five graphic models, or chrono-chorotypes, allow to seize better, in closely associated space and time, the impact of the Turks between Europe and Asia, and the constraints and challenges which Turkey is facing in its Middle-Eastern and European environment.
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