Aim. The purpose of conducting a self-contained study on the naming of visiting places was the main motivation for this study. It is aimed to examine the historical background, visiting times, pre- ...and post-visit practices of mausoleum and grave visits seen in Turkish culture based on the regions of Bolu and Duzce, and to create a classification related to the ways in which the visiting places are named.
Methods. This study covers the places of visit in Bolu and Duzce provinces in general, and visits to mausoleums in particular. Research: traditions, customs, rites, ceremonies have been revealed based on folk beliefs by using the discipline and methods of folklore. The data were collected through interview, participatory observation, and unattended observation methods.
Results. As a result of this study, in Bolu 50, in Duzce 17 the tomb and the grave were examined and it was determined how and according to what these sacred places received their names.
Conclusion. In almost every study conducted on sacred places of visit, various researches have been carried out by different disciplines on the naming of sacred places, and a new naming study was being conducted each time according to the characteristics of the region. This has led to the emergence of independent classifications. In this regard, there has been a need to conduct a comprehensive study of the naming and including the characteristics of the person buried in the grave. Based on this need, it was both the first in this field of study and a classification was put forward.
The novel The Bridge on the Drina (Na Drini Ćuprija) by Ivo Andrić is a chronicle about Višegrad and the bridge that spans the Drina River. The storyline revolves around numerous oral tales that the ...writer incorporated into the novel. The subjects of these oral tales include the bridge, its surrounding area, and the local inhabitants. In terms of genre, they may be categorised as historical, mythical, demonological, aetiological, eschatological oral tales and tales from everyday life. The genres of the tales often intertwine. In the novel The Bridge on the Drina all types of tales are present. The tales in the paper are interpreted in a historical, ethnological, and anthropological context. These oral tales narrate the story of a traumatic life experience on the territory imbued with conflicts, while at the same time serving as didactic tools, which is in line with the predominant function of oral literature. The tales have an exceptional aesthetic and social function.
Roman Na Drini ćuprija Ive Andrića kronika je o Višegradu i mostu preko Drine koji se u njemu nalazi. Pisac je u tekst inkorporirao brojne predaje koje čine okosnicu romana, a motivski su vezane uz most, njegovu okolicu i ljude koji su tu živjeli. Žanrovski ih se može odrediti kao povijesne, mitske, demonološke, etiološke predaje, eshatološke i pričanja iz života. Žanrovi predaja često se prepleću. U romanu Na Drini ćuprija nalaze se sve vrste predaja. Predaje se u radu interpretiraju u povijesnom, etnološkom i antropološkom kontekstu Svjedočanstvo su traumatičnog životnog iskustva na konfliktnom prostoru, a karakterom su didaktične, što je u skladu s dominantnom funkcijom usmene književnosti. Iznimna je estetska i socijalna funkcija predaja.
Prema slovenskim narodnim verovanjima, duša u trenutku smrti izlazi iz tela u obliku muve, leptira, ptice ili miša. Ona se kasnije može javiti živim ljudima i u obliku nekih drugih životinja, pri ...čemu se uočavaju razlike među dušama tzv. čistih pokojnika ili predaka (onih koji su umrli “svojom”, prirodnom smrću) i tzv. nečistih pokojnika (onih koji su umrli prerano ili nasilnom smrću, koji su bili veliki grešnici, nekršteni, bavili se magijom i sl.). U radu će se pažnja pokloniti predstavama o zoomorfnim obeležjima duša pomenutih grupa pokojnika. Istraživaće se razlozi vezivanja nekih životinja za određenu grupu pokojnika, zatim narodna shvatanja o tome da li duša ima ili preuzima formu životinje ili se prosto seli u njeno telo. Istraživanje se zasniva na objavljenoj etnografskoj i folklorističkoj građi u časopisima i zbornicima slovenskih naroda, te naučnim studijama o predstavama o duši i životinjama u narodnoj kulturi Slovena, kao i na sopstvenim terenskim zapisima iz Banata (Srbija).
According to Slavic folk beliefs, the soul leaves the body at the time of death in the form of a fly, butterfly, bird or mouse. It can later appear to living people in the form of some other animals, whereby differences can be observed between the so-called souls of the pure deceased or ancestors (those who died “of their own” natural death) and the so-called impure deceased (those who died prematurely or violently, who were sinners, unbaptized, practiced magic, etc.). The paper deals with folk beliefs about the zoomorphic characteristics of the souls of the mentioned groups of the deceased. The reasons for tying certain types of animals to a certain group of the deceased is examined, followed by folk beliefs about whether the soul has or takes the form of an animal or simply moves into its body. The research is based on published ethnographic and folkloristic materials in magazines and anthologies of the Slavic peoples, on scholarly studies on representations of the soul and animals in the folk culture of the Slavs, as well as on our own field records from the Banat region (Serbia).
For years, experimental philosophers have attempted to discern whether laypeople find free will compatible with a scientifically deterministic understanding of the universe, yet no consensus has ...emerged. The present work provides one potential explanation for these discrepant findings: People are strongly motivated to preserve free will and moral responsibility, and thus do not have stable, logically rigorous notions of free will. Seven studies support this hypothesis by demonstrating that a variety of logically irrelevant (but motivationally relevant) features influence compatibilist judgments. In Study 1, participants who were asked to consider the possibility that our universe is deterministic were more compatibilist than those not asked to consider this possibility, suggesting that determinism poses a threat to moral responsibility, which increases compatibilist responding (thus reducing the threat). In Study 2, participants who considered concrete instances of moral behavior found compatibilist free will more sufficient for moral responsibility than participants who were asked about moral responsibility more generally. In Study 3a, the order in which participants read free will and determinism descriptions influenced their compatibilist judgments-and only when the descriptions had moral significance: Participants were more likely to report that determinism was compatible with free will than that free will was compatible with determinism. In Study 3b, participants who read the free will description first (the more compatibilist group) were particularly likely to confess that their beliefs in free will and moral responsibility and their disbelief in determinism influenced their conclusion. In Study 4, participants reduced their compatibilist beliefs after reading a passage that argued that moral responsibility could be preserved even in the absence of free will. Participants also reported that immaterial souls were compatible with scientific determinism, most strongly among immaterial soul believers (Study 5), and evaluated information about the capacities of primates in a biased manner favoring the existence of human free will (Study 6). These results suggest that people do not have one intuition about whether free will is compatible with determinism. Instead, people report that free will is compatible with determinism when desiring to uphold moral responsibility. Recommendations for future work are discussed.
Folk beliefs are the elements of folk culture. Therefore, it would be fruitful to understand the importance of folk beliefs in the life of people. In fact, the mystery of the origin of folk beliefs ...is still unknown. It cannot be denied that the illiterate people instilled a sense of belief in their minds from the ideas of good and evil they received about anything, and as a result, folk beliefs developed in certain places in the collective opinion of individuals. In the illiterate peasant society, folk beliefs have been introduced through the beliefs and rituals prevalent since the beginning of folk life. Therefore, this paper is trying to enlighten the Nature conservation.
The article presents some historical evidence about the veneration of individual trees, primarily the juniper and the oak-trees, traditionally considered to be sacred in the Zaza culture, as well as ...generally groves and forests. Unfortunately, the once vast and rich forestal covering of the Zazas’ main habitat in Dersim (Tunceli), which was a proverbial phenomenon still in the beginning of the 20th century, has been almost totally exterminated as a result of the mistreatment by the Turkish government. The folk beliefs related to tree worship have also been considerably erased from the people’s memory, lingering on only among the elderly in the remote mountain villages as a dwindling echo of the past.
For the last several decades, Chinese society has experienced transformative changes. How are these changes understood among Chinese people? To examine this question, Part 1 in this research ...solicited folk beliefs of cultural change from a group of Chinese participants in an open-ended format, and the generated folk beliefs were rated by another group of participants in Part 2 to gage each belief's level of agreement. Part 3 plotted the folk beliefs retained in Part 2 using the Google Ngram Viewer in order to infer the amount of intellectual interests that each belief has received cross-temporarily. These analyses suggested a few themes in Chinese folk beliefs of cultural change (1) rising perceived importance of materialism and individualism in understanding contemporary Chinese culture and Chinese psychology relative to those of the past (2) rising perceived importance of freedom, democracy and human rights and (3) enduring perceived importance of family relations and friendship as well as patriotism. Interestingly, findings from Parts 2 and 3 diverged somewhat, illuminating possible divergence between folk beliefs and intellectual interests especially for issues related to heritage of Confucianism.
Culture, which is the body of material and spiritual values revealed by a people throughout history, is not only a heritage, but also a living memory. Language, religion and ideal unity lie on the ...basis of being a nation. Nations preserve the cultural values they have acquired from the past to the present and pass them on to future generations. Thus, they maintain their nationhood characteristics. Significant cultural erosions occur in different ethnic groups in the Afghanistan region, which has been grappling with civil wars and conflicts for the last 40 years. All these changes are caused by the troubles and confusion that started with the Russian occupation in 1979 and continue until today. Cultural heritages are not preserved or are misdirected. While some religious values are considered cultural, cultural values replace religion. In the Afghanistan region, which has been struggling with civil wars and conflicts for the last 40 years, significant cultural erosions occur in different ethnic groups. With the overthrow of the Taliban regime in Afghanistan since 2001, rapidly advancing technology and media have greatly influenced the Afghan society. While firstly Indian TV series and later Turkish TV series are broadcasted on television, the protection of the traditional and cultural values of Afghanistan society becomes difficult to preserve and begins to undergo significant changes. If we add the unconscious mobile phone to this, we can see what kind of cultural erosion is experienced. Although the Turkmens living in Afghanistan were exposed to the same troubles and went through a turbulent process, they did not leave the regions they lived in, and they were able to preserve their traditions and customs coming from the history. In this article, after briefly mentioning the history of the Turkmen living in Afghanistan, we will try to give the customs, traditions, beliefs and practices of the Turkmen community living in the Faryab region about birth and children that we can identify.
Theories that view emotions as being related in some way to moral judgments suggest that condemning moral emotions should, at a minimum, be understood by laypeople to coincide with judgments of moral ...disapproval. Seven studies (total N = 826) tested the extent to which anger and disgust align with this criterion. We observed that while anger is understood to be strongly related to moral disapproval of people's actions and character, disgust is not (Studies 1a, 1b, 2a, 2b, and 3), and that, in contexts where disgust expressions are thought to coincide somewhat with moral disapproval, part of the reason is that the expression is perceived as anger (Study 4). Expressions of sadness are also construed as communicating anger in such contexts (Study 5). We discuss our findings in terms of rethinking how we should consider disgust as a moral emotion.
•Laypeople were able to describe how they apply the Big Five traits in daily life.•Each trait had 9 to 13 facets that varied in their centrality to the trait.•Lay beliefs corresponded generally well ...with standard Big Five inventories’ content.•But there were notable disjunctions between lay beliefs and inventories’ content.
We asked what laypeople think the commonly used Big Five trait labels mean, and how well their beliefs match the content of standard Big Five scales. Study 1 established participants’ familiarity with the Big Five trait labels. In Studies 2 and 3, participants described persons high on the traits using a free response format. Responses were sorted into categories (facets), each of which earned a centrality index defined as the proportion of responses for the given trait that fell into that category. Studies 2 and 3 converged well. Comparisons with four standard Big Five inventories revealed substantial commonality but also notable areas of non-overlap consisting of content identified by laypeople that was not represented in the standard scales, as well as content in the standard scales that was not mentioned by laypeople.
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