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Search Results: 1 - 10 of 31400 matches for " Türk kültürü "
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Türk Kültürünü Ara t racak Kimselere Faydal Olabilecek Bir Bibliyografya Denemesi
Abdülkadir Salg?r
Türk Kütüphanecili?i , 1962,
Atatürk ü Dü üncede Kültür ve Kütüphane Olgusu
Hidayet Oktay
Türk Kütüphanecili?i , 2001,
Abstract: Makalede Atatürk'ün kültürel kalk nmada kitap ve kütüphanenin yerini ne denli nemsedi ini vurgusu yap lmaktad r.
Urban Migrancy as Cinematic Reality= Sinemasal Ger eklik A s ndan Kente G erlik
Nuran Yavuz
tasar?m + kuram , 2001,
Abstract: Until the 70’s, social scientists have approached the socio-cultural transformations due to urban migrancy within dichotomous conceptual frameworks such as rural/urban, migrant/citizen or traditional/modern and pragmatically, that is, with an intention to resolve these polarities. Within such approaches, becoming gecekondu dwellers was evaluated as a stage in the prosess of becoming proper urbanites. 300-550 thousand people immigrated yearly to stanbul from the rural areas of the country during 1965-1985. Presently, 65 % of the population of stanbul is living in urban areas called gecekondu enclaves. In the 80’s, stanbul was "metropolitanized" in accordance with the Law No. 3030 and the evacuation of residences in the downtown area so that it may be opened up to global capital as a service center and consumption artefect became foremost on the city’s agenda. The established dwellers of the city left their apartment houses in the residential lots squeezed between the ever-spreading commercial core, moved further out towards the new "skirts" of the city. This belated suburban exodus of the "bourgeoisie" was followed by the middle class citizens aided by government subsidized housing developments, the new roads and the popularization of car ownership. They were followed by the majority of gecekondu dwellers who also moved further out in the periphery. The remaining of the "marginal urban population" moved into the officially demolished and evacuated downtown residential areas, such as Tarlaba , to form new enclaves. This paper is part of a work in process on narratives of migrancy and attempts to interprete, from a socio-cultural point of view, the cinematographic narration of rural migration into stanbul in the example of two recent Turkish films. Türkiye’de k yden kente g olgusunun yol a t sosyo-kültürel d nü ümlere sosyal bilimciler 1970’lere kadar o unlukla k y/kent, geleneksel/modern, g men/yerle ik gibi iki kutuplu kar t kavramlar i inden ve bu kar tl klara bir züm bulmak amac yla yakla t lar. Bu a dan ele al n bi imiyle gecekondula ma, kentle me sürecinin bir a amas yd ve ge iciydi. 1965-85 y llar aras nda stanbul’a y lda ortalama 300-550 bin ki i g etti. Halen 15 milyon oldu u tahmin edilen stanbul nüfusunun % 65’i “gecekondu mahallesi” olarak adland r lan kentsel mekanlarda ya yor. 1980’lerde stanbul 3030 say l yasayla "metropolle tirildi" ve kent merkezinin bo alt l p bir hizmetler ve tüketim mekan olarak küresel sermayeye a lmas gündeme geldi. Eski yerle ikler kentin ticari merkezinde s k p kalm konut alanla
From the East From the West: An Analysis of Turkish Proverbs as an instrument of culture and management paradigms
Adnan Ak?n
International Journal of Human Sciences , 2008,
Abstract: Culture, by virtue of its values, is a dynamic element that direct business life. Proverbs are of cultural values. Although the proverbs have not any binding force, it is possible to mention their leading roles. Management paradigms, on the other hand, are also dynamics that lead the business life. Therefore, it is clear that the two are elements of business life that lead productivity. This study aims to analyze the relationships and the contents of the two.
Musa ?amil YüKSEL
Turkish Studies , 2010,
Abstract: The concept of family, which is one of the most important basic elements that make up societies, is very important for the Turks whose basic underlying concept of the state is family order. The first step to establish a family is marriage. According to religious, cultural, economic and legal conditions of the societies different kinds of marriage occurs. One of the common types of marriages which occur among the Turks is levirate. This study which focused on levirate in Turkish culture also emphasizes the implementation of levirate in the Timurid State in which the highest number of levirate applied in Turkish history. Toplumlar olu turan temel elerin ba nda gelen aile kavram , sahip oldu u devlet anlay n n temelinde aile düzeni yatan Türkler i in olduk a nemlidir. Aile, bir kad n ve bir erke in evlenmesi ile meydana gelmekte ve toplumlar n din , kültürel, ekonomik ve hukuk artlar na g re farkl evlilik türleri g rülmektedir. Türkler aras nda uygulanan evlilik türlerinden biri de levirat evlili idir. Levirat evlili inin Türk kültüründeki yeri üzerine yo unla an bu al mada Türk tarihinde en fazla levirat evlili inin g rüldü ü Timurlu Devleti’nde bu evlilik türünün uygulan da ele al nmaktad r.
Zeitschrift für die Welt der Türken , 2011,
Abstract: It is believed that some mysterious numbers counter different objects, thoughts concepts, the elements those include and load different faiths starting from mythological period to the present day. Those kind of numbers differ from culture to culture, society to society, region to region in different meanings. Of being similar themes in different mythologies, myths of the people lived in very different time and places to carry similar meanings and similar cultural functions of the repeated images is called "archetype". Some special meanings in Western Thrace Turkish folk culture is installed and blessed in considered numbers such as "three", "four", "five", "seven", "nine", "forty" those are common. Some of them dating back to the mythological period, while some have been won mysterious meaning throughout history, different cultures and beliefs. These numbers are important in terms of showing acceptable behaviors, and spread of Turkish culture in the Western Thrace. In this paper, first of all, mythological meanings of numbers of “three", "four", "seven", "nine", "forty" will be described as seen in the folk culture of the Turks in Western Thrace. And secondly, by comparing and analysing these mythological and mysterious numbers, it is aimed to show deepnes of originity of Turkish culture in Western Thrace.
Necati DEM?R
Zeitschrift für die Welt der Türken , 2010,
Abstract: We can come across the ibex/chamois as a petroghlyphical image (rock art) in most parts of the continents of Europe and Asia. The ibex/chamois as a symbol can also be seen on the top of flagstaff, the buckles, horse equipments, monuments as a stamp, inscriptions and tablets, carpets and rugs as a theme. As a matter of fact, we also know that the khan's family stamp in the K k Turks is ibex/chamois. The ibex/chamois has been mentioned in legends at the same time. This element which the Turks attach such an importance to should have a background without question. All materials which we determined and which are remarkable to reveal this background have been scanned. Consequently, it is thought that the ibex/chamois may be related to Tureyis Epic of the Turks taking place in Chinese sources.
Turkish Studies , 2011,
Abstract: Turkish folk lullabies which is one of the types of anonymous folkpoetry in Turkish folk lullabies, to be addressed as a separate type ofverse is one of the biggest factors is being performed by women . Externaland internal structural features and execution contexts of lullabiesdefined by women, , so that the features of a lullaby occur as genres. Inthis article, how to female gender influenced the Turkish folk lullabies,within the changing structure of the Turkish socio-cultural. Becauselullabies which is created in socio-cultural environments is impossible tobe considered independently. Moreover, analysing lullabies withinchanges the social sex role of women , to understand how motherdescribe her self in the patriarchal life. Lullabies will be evaluatedseparately in oral, written and electronic cultural environments. Thefactors what is affecting women performance and lullabies as a genre isdetermined.It will be focused on new forms of lullabies, wich have traditional patterns; lullaby books, tapes and CDs will be analysed theimpact of the execution of lullabies.Thus, different communicationenvironments experienced by Turkish folk lullabies, structural, thematicand functional differentiation will be evaluated. Anonim halk iiri türlerinden biri olan Türk halk ninnilerinin, ayr bir naz m türü olarak ele al nmas n sa layan en büyük fakt rlerden biri,kad nlar taraf ndan icra ediliyor olmas d r. D ve i yap zellikleri, icraba lamlar kad n taraf ndan ekillendirilen ninnilerin, türsel nitelikleri busayede ortaya kmaktad r. Ninnilerin de di er s zlü türler gibiyarat ld klar sosyo-kültürel ortamlardan ba ms z dü ünülmesimümkün olmad ndan bu al ma daha ziyade, Türk halk ninnilerinkad n cinsiyetinden nas l etkilendi ini irdelemeye y neliktir. Ninnilerinanlamland r lmas nda kad n n toplumsal cinsiyet rolünde ortaya kande i imleri ve annenin ataerkil ya am bi imi i inde kendini dile getiri bi imini g rmek zorunludur. Bu ama la ninniler, s zlü, yaz l veelektronik kültür ortamlar nda ayr ayr de erlendirilecek; ninnilerdekad n n icras n etkileyen dolay s yla da ninnilerin türsel niteliklerinibelirleyen olu umlar üzerinde durulacakt r. S zlü kültürde dilden dilegeleneksel kal plarla birlikte aktar lan ninnilerin yaz l ve elektronikkültür ortamlar nda ald klar yeni bi imler üzerinde durulacak; ninnikitaplar n n, kaset ve CD’lerinin ninni icras na etkisi incelenecektir.B ylelikle Türk halk ninnilerinin farkl ileti im ortamlar nda u rad klar yap sal, tematik ve fonksiyonel farkl la malar de erlendirilecektir.
Terekeme (Karapapak) Türkleri ve Manileri (Bayat lar /Mahn lar ): Mu -Bulan k evresi
Tarih Kültür ve Sanat Ara?t?rmalar? Dergisi , 2013,
Abstract: Manis, which are called with different names in the geography of Anatolia, show similarities in terms of form and content in general. Mani read within a particular tradition also reflects poetry taste of the Turkish people ideally. This study benefits from the data of field research that we have done. Mani and the tradition of reading Mani which has been got through compilation in the field, transmitted from generation to generation, which has specific rules and reflects the mentality, love, longing, feeling, and behavior of local people and culture of the region are going to form the main part of the study. In addition to this, characteristics of Terekeme (Karapapak) Turks’ dialect are also dwelled on. zetAnadolu co rafyas nda farkl isimlerle zikredilen maniler, ekil ve muhteva a s ndan genel olarak benzerlikler g stermektedir. Belirli bir gelenek dahilinde s ylenen maniler, Türk halk n n iir zevkini de en güzel ekilde aksettirmektedir. Bu al mada yapm oldu umuz saha ara t rmas n n verilerinden yararlan lacakt r. al man n esas b lümünü; sahada derlemeler yoluyla elde edilmi , ku aktan ku a a aktar lan, belirli kurallar olan, y re insan n n; dü ünce yap s n , sevdalar n , zlemlerini, duygu ve davran lar n , y renin kültürünü yans tan maniler ve mani anlatma gelene i olu turmaktad r. Bunun yan s ra Terekeme (Karapapak) Türklerinin a z zellikleri üzerinde de durulmu tur.Les turcs de Terekeme (Karapapak) et leurs qutrains (region de Mu -Bulan k)RésuméLes manies appelées par des noms différents en Anatolie,présentent des ressemblances en terme de forme et de contenu. Les manies, qui se disent dans une tradition particulière, reflètent aussi le plus bel exemple de la poésie du peuple turc. Dans cette étude, nous allons utiliser les données de notre recherche de terrain. La partie fondamentale du travail consiste en manies et la tradition du récit des manies acquises au moyen du travail de terrain, transmis de génération en génération, avec des règles spécifiques et en reflétant la structure de la pensée des gens de la région, leurs aspirations, leurs sentiments, leurs attitudes et comportements et leur culture. En outre, on va aussi analyser les caractéristiques de bouche des Turcs de Terekeme (Karapapak)
Fatma B?LüKBA??,Funda KESK?N
Turkish Studies , 2010,
Abstract: In this study the place and the significance of written texts which are among cultural transferring instruments and at the same time which have been used in Turkish as a foreign language courses are questioned and various sample exercises on texts have been prepared. Language is not only a significant part of culture but also the transmitter of the culture. Therefore the transferring of the elements consisting of Turkish culture has positive effects on language learning process. With this point of view in mind, it is necessary to transfer Turkish culture in teaching Turkish as a foreign language. Bu al mada, dil retiminin kültürler aras kar la ma alan oldu u dü üncesinden yola k larak yabanc dil olarak Türk e derslerinde kullan lan, ayn zamanda kültür aktar m ara lar ndan olan metinlerin bu süre teki yeri ve nemi sorgulanarak s n f i i uygulama rneklerine yer verilmi tir. Dil, sadece kültürün nemli bir par as de il ayn zamanda kültürün aktar c s d r. Bu nedenle yabanc dil retiminde kültürel gelerin aktar lmas dil renme sürecini olumlu y nde etkiler. Bu g rü ten hareketle, yabanc dil olarak Türk e retiminde Türk kültürünü i eren gelerin ders ortam na aktar lmas gerekmektedir.
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