Garp Ocaklari, Osmanli Devleti’nin XVI. ve XX. Yuzyil boyunca Cezayir, Tunus ve Trablusgarp eyaletleri icin kullandigi bir terimdir. Osmanlilar ilk defa Turk denizcisi Oruc Reis sayesinde 1516 yilinda Cezayir’e girerken daha sonra 1551 yilinda Trablusgarp’i 1574 yilinda ise Tunus’u topraklarinin bir parcasi haline getirdi. Bu fetihlerden sonra Cezayir 1516-1830, Trablusgarp 1551-1912 ve Tunus ise 1574-1881 yillari arasinda Osmanli hâkimiyetinde kaldi. Garp Ocaklari’nin en onemli askeri gucu donanmalariydi. Denizcilikte Akdeniz havzasinda soz sahibi olan bu Ocaklarin Osmanli Devleti’nin kontrolune gecmesi devletin uzun yillar yeterli duzeye gelemeyen deniz gucune de guc katmis oluyordu. Osmanlilar bu bolgede genel olarak yari bagimsiz bir yapi kurarak bu Garp Ocaklari’ni yonetmisti. Buraya atadigi vali veya beylerbeyi sultana bagli olmakla birlikte bagimsiz da hareket edebiliyordu. Ancak Osmanli sultaninin hukmu diger eyaletlerde oldugu gibi Garp Ocaklarinda da her zaman gecerli idi. Hutbe sultanin adina okunur para da onun nami ile basilirdi. Garp Ocaklari’nin en onemli gecim kaynagi ise korsanlik ve deniz ticaretiydi. Ozellikle Akdeniz havzasinda yapmis olduklari korsanlik faaliyetleri en onemli gelir kaynaklarini olusturmaktaydi. Lakin bu durum zamanla Osmanli Devleti ile Akdeniz’de deniz ticareti yapan diger devletler arasinda sorun olmaya baslamistir. Bu cercevede Akdeniz ticaretinin guvenligi icin yapilan uluslararasi antlasmalara Garp Ocaklari’nin kimi zaman riayet etmemesi ise Osmanli Devleti’ni zamanla zor durumda birakmistir.
{"title":"XVIII. Yüzyılda Uluslararası Bir Sorun Olarak Garp Ocakları’nın Akdeniz’deki Korsanlık Faaliyetleri","authors":"Serhat Kuzucu","doi":"10.19060/GAB.19116","DOIUrl":"https://doi.org/10.19060/GAB.19116","url":null,"abstract":"Garp Ocaklari, Osmanli Devleti’nin XVI. ve XX. Yuzyil boyunca Cezayir, Tunus ve Trablusgarp eyaletleri icin kullandigi bir terimdir. Osmanlilar ilk defa Turk denizcisi Oruc Reis sayesinde 1516 yilinda Cezayir’e girerken daha sonra 1551 yilinda Trablusgarp’i 1574 yilinda ise Tunus’u topraklarinin bir parcasi haline getirdi. Bu fetihlerden sonra Cezayir 1516-1830, Trablusgarp 1551-1912 ve Tunus ise 1574-1881 yillari arasinda Osmanli hâkimiyetinde kaldi. Garp Ocaklari’nin en onemli askeri gucu donanmalariydi. Denizcilikte Akdeniz havzasinda soz sahibi olan bu Ocaklarin Osmanli Devleti’nin kontrolune gecmesi devletin uzun yillar yeterli duzeye gelemeyen deniz gucune de guc katmis oluyordu. Osmanlilar bu bolgede genel olarak yari bagimsiz bir yapi kurarak bu Garp Ocaklari’ni yonetmisti. Buraya atadigi vali veya beylerbeyi sultana bagli olmakla birlikte bagimsiz da hareket edebiliyordu. Ancak Osmanli sultaninin hukmu diger eyaletlerde oldugu gibi Garp Ocaklarinda da her zaman gecerli idi. Hutbe sultanin adina okunur para da onun nami ile basilirdi. Garp Ocaklari’nin en onemli gecim kaynagi ise korsanlik ve deniz ticaretiydi. Ozellikle Akdeniz havzasinda yapmis olduklari korsanlik faaliyetleri en onemli gelir kaynaklarini olusturmaktaydi. Lakin bu durum zamanla Osmanli Devleti ile Akdeniz’de deniz ticareti yapan diger devletler arasinda sorun olmaya baslamistir. Bu cercevede Akdeniz ticaretinin guvenligi icin yapilan uluslararasi antlasmalara Garp Ocaklari’nin kimi zaman riayet etmemesi ise Osmanli Devleti’ni zamanla zor durumda birakmistir.","PeriodicalId":41235,"journal":{"name":"Gazi Akademik Bakis-Gazi Academic View","volume":"9 1","pages":"165-180"},"PeriodicalIF":0.1,"publicationDate":"2015-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68325640","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study aims to explain that after the Napoleonic invasion of Egypt, the decadence of Mamluk Beys the traditional actors in the Egyptian domestic politics, and one of them, Muhammad Bey el-Elfi’s solution seeking in London. Elfi was the last great Mamluk Bey in Egypt. After the invasion of Egypt, his relations with Sublime Porte and England and also other Mamluk factions have not been clarified completely. In addition Elfi’s power was based on his household and economic dignity. For this reason Elfi Bey can be considerd as one of the representatives of the ‘ancien regime’ of Ottoman Egypt. In that case, struggles between Mamluk factions and Egypt become an international issue in the eyes of Britain and France. Elfi Bey, seeking an answer the question of How to survive the Mamluks?, asked for help from Britain. It is very obvious that England supported the Sublime Port against Bonaparte and also mediated between the Sublime Porte and the Mamluks. Even this was the reason for his travel to London. So it will be described his activities in the October-December 1803 in London on behalf of Memluks. The National Archives documents (in Britain), The Ottoman archive and news about Elfi Bey and his activities in London in Brtish press elucidated this issue.
{"title":"Londra’da Bir Memlûk Beyi: Muhammed Bey Elfî (Ekim-Aralık 1803)","authors":"Selda Güner","doi":"10.19060/GAB.99554","DOIUrl":"https://doi.org/10.19060/GAB.99554","url":null,"abstract":"This study aims to explain that after the Napoleonic invasion of Egypt, the decadence of Mamluk Beys the traditional actors in the Egyptian domestic politics, and one of them, Muhammad Bey el-Elfi’s solution seeking in London. Elfi was the last great Mamluk Bey in Egypt. After the invasion of Egypt, his relations with Sublime Porte and England and also other Mamluk factions have not been clarified completely. In addition Elfi’s power was based on his household and economic dignity. For this reason Elfi Bey can be considerd as one of the representatives of the ‘ancien regime’ of Ottoman Egypt. In that case, struggles between Mamluk factions and Egypt become an international issue in the eyes of Britain and France. Elfi Bey, seeking an answer the question of How to survive the Mamluks?, asked for help from Britain. It is very obvious that England supported the Sublime Port against Bonaparte and also mediated between the Sublime Porte and the Mamluks. Even this was the reason for his travel to London. So it will be described his activities in the October-December 1803 in London on behalf of Memluks. The National Archives documents (in Britain), The Ottoman archive and news about Elfi Bey and his activities in London in Brtish press elucidated this issue.","PeriodicalId":41235,"journal":{"name":"Gazi Akademik Bakis-Gazi Academic View","volume":"9 1","pages":"41-69"},"PeriodicalIF":0.1,"publicationDate":"2015-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68325910","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Folk medicine and folk healing may be defined codified, regulated, taught openly and practised widely, and benefit from thousands of years of experience. On the other hand, it may be highly secretive, mystical and extremely localized, with knowledge of its practices passed on orally. Folk medicine and traditional medical practices emerged as a result of the reactions of primitive men against natural events and their ways of comparing and exchanging the medical practices of relevant communities with their own practices. Magic played an important role in shaping the practices. Folk medicine is the solutions developed by societies against material and moral disorders starting from the mythic period until today. Folk healer, on the other hand, is the wisest and the most respectable person in the society, in terms of materiality and morale. This person has the power of identifying and curing the diseases, disorders, consequently the origin of these diseases and disorders, and the skill of using various drugs for the treatment of the diseases and disorders or applying the practices with the help of information and practices acquired from the tradition. The Turks having rich and deep rooted culture. The Turkish folk medicine and folk healing that contain rich cultural structure in themselves survive until today by being fed by different sources. Before Islam, the Turks used to believe that there were white and black possessors, ancestors’ spirits (arvaks) and their healthy and peaceful life depended on getting on with these spirits. They also believed that diseases were caused when they could no more keep in with possessors and spirits, or when they offended and annoyed them. In such an environment of belief, the visible diseases caused by material reasons were generally cured with products obtained from plants, mines and animals in the region or drugs that were made out of their combinations. On the other hand, in invisible diseases associated with spirits and possessors, on the other hand, the treatment was undertaken by kams and they removed the disorder with the help of practices called “kamla-“, which involved various magics and bewitcheries. These features of kams occasionally coincide with the features of people known as “ocak” or “ocakli” in many regions of Anatolia. According to the information given by ocak/ocakli people whom we met in various regions, an ocak or ocakli person does not demand a certain fee after or before her/his practices and treatments; thus, there is no bargain between the patient and the ocakli. In this study, folk medicine and folk healing in Turkish culture will be introduced and evoluated.
{"title":"Halk Tıbbı, Halk Hekimliği","authors":"M. Sever","doi":"10.19060/GAB.60453","DOIUrl":"https://doi.org/10.19060/GAB.60453","url":null,"abstract":"Folk medicine and folk healing may be defined codified, regulated, taught openly and practised widely, and benefit from thousands of years of experience. On the other hand, it may be highly secretive, mystical and extremely localized, with knowledge of its practices passed on orally. Folk medicine and traditional medical practices emerged as a result of the reactions of primitive men against natural events and their ways of comparing and exchanging the medical practices of relevant communities with their own practices. Magic played an important role in shaping the practices. Folk medicine is the solutions developed by societies against material and moral disorders starting from the mythic period until today. Folk healer, on the other hand, is the wisest and the most respectable person in the society, in terms of materiality and morale. This person has the power of identifying and curing the diseases, disorders, consequently the origin of these diseases and disorders, and the skill of using various drugs for the treatment of the diseases and disorders or applying the practices with the help of information and practices acquired from the tradition. The Turks having rich and deep rooted culture. The Turkish folk medicine and folk healing that contain rich cultural structure in themselves survive until today by being fed by different sources. Before Islam, the Turks used to believe that there were white and black possessors, ancestors’ spirits (arvaks) and their healthy and peaceful life depended on getting on with these spirits. They also believed that diseases were caused when they could no more keep in with possessors and spirits, or when they offended and annoyed them. In such an environment of belief, the visible diseases caused by material reasons were generally cured with products obtained from plants, mines and animals in the region or drugs that were made out of their combinations. On the other hand, in invisible diseases associated with spirits and possessors, on the other hand, the treatment was undertaken by kams and they removed the disorder with the help of practices called “kamla-“, which involved various magics and bewitcheries. These features of kams occasionally coincide with the features of people known as “ocak” or “ocakli” in many regions of Anatolia. According to the information given by ocak/ocakli people whom we met in various regions, an ocak or ocakli person does not demand a certain fee after or before her/his practices and treatments; thus, there is no bargain between the patient and the ocakli. In this study, folk medicine and folk healing in Turkish culture will be introduced and evoluated.","PeriodicalId":41235,"journal":{"name":"Gazi Akademik Bakis-Gazi Academic View","volume":"9 1","pages":"181-192"},"PeriodicalIF":0.1,"publicationDate":"2015-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68326056","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
1942 yilinda II. Dunya Savasi Donemi’ndeki savas kazanclari, asiri fiyat artisi ve enflasyondan yararlanarak buyuk maddi kazanc elde edenler oldu. II. Dunya Savasi nedeniyle 1 milyon erkek askere alindi. Turkiye’de uretim dustu. Devlet butce acigini ortadan kaldirmak icin, buyuk kazanc elde edenlerden, servetlerinin bir bolumunu devlete aktarmak amaciyla ve bir kez uygulanmak sarti ile Varlik Vergisi Kanunu cikarildi. Amac, devletin savas dolayisiyla altina girdigi yukun azaltilmasiydi. Gunumuzde yapilan yayinlarda, Varlik Vergisi’nin sadece gayrimuslim halktan alindigi seklinde aktarim yapilmaktadir. Fakat Aydin ilindeki uygulamanin da gosterdigi gibi, Anadolu kentlerindeki varlikli Musluman Turkler de bu vergiyi odemislerdir. Aydin’da Varlik Vergisi’ni odeyenler arasinda gayrimuslim bulunmadigi gibi, vergisini odemeyip is merkezlerine ve calisma kamplarina surgun edilen vergi mukellefi de bulunmamaktadir. Aydin da Varlik Vergisi odeyen Musluman halk arasin da DP donemi basbakanlarindan Adnan Menderes de bulunmaktadir.
{"title":"Varlık Vergisi ve Aydın İlinde Uygulaması","authors":"S. Tabak","doi":"10.19060/gab.61088","DOIUrl":"https://doi.org/10.19060/gab.61088","url":null,"abstract":"1942 yilinda II. Dunya Savasi Donemi’ndeki savas kazanclari, asiri fiyat artisi ve enflasyondan yararlanarak buyuk maddi kazanc elde edenler oldu. II. Dunya Savasi nedeniyle 1 milyon erkek askere alindi. Turkiye’de uretim dustu. Devlet butce acigini ortadan kaldirmak icin, buyuk kazanc elde edenlerden, servetlerinin bir bolumunu devlete aktarmak amaciyla ve bir kez uygulanmak sarti ile Varlik Vergisi Kanunu cikarildi. Amac, devletin savas dolayisiyla altina girdigi yukun azaltilmasiydi. Gunumuzde yapilan yayinlarda, Varlik Vergisi’nin sadece gayrimuslim halktan alindigi seklinde aktarim yapilmaktadir. Fakat Aydin ilindeki uygulamanin da gosterdigi gibi, Anadolu kentlerindeki varlikli Musluman Turkler de bu vergiyi odemislerdir. Aydin’da Varlik Vergisi’ni odeyenler arasinda gayrimuslim bulunmadigi gibi, vergisini odemeyip is merkezlerine ve calisma kamplarina surgun edilen vergi mukellefi de bulunmamaktadir. Aydin da Varlik Vergisi odeyen Musluman halk arasin da DP donemi basbakanlarindan Adnan Menderes de bulunmaktadir.","PeriodicalId":41235,"journal":{"name":"Gazi Akademik Bakis-Gazi Academic View","volume":"9 1","pages":"279-294"},"PeriodicalIF":0.1,"publicationDate":"2015-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68326137","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Enver Pasa Turk tarihinin onemli bir donemine damgasini vurmus olan bir devlet adamiydi. Birinci Dunya Savasi’ndan sonra Turkistan’a gecen Enver Pasa 4 Agustos 1922 tarihinde Ruslara karsi carpisirken olmustur. Tacikistan’in Belcivan kasabasi yakinlarinda Cegan Tepesi’nde topraga verilmistir. Turkiye, Suleyman Demirel’in girisimleriyle 1996 yilinda Enver Pasa’ya iade-i itibar ederek naasini Istanbul’a getirmis ve Abide-i Hurriyet Tepesi’nde yeniden defnetmistir. Bu durum seckinler arasinda yeni bir tartisma baslatmistir. Bu baglamda ortaya cikan gorusler iki grupta toplanabilir. Birinci grup, mezarin Turkiye’ye getirilmesine olumlu bakanlarin ve bunun Enver Pasa’ya karsi gosterilmis bir kadirsinaslik ve vefa ornegi oldugunu savunanlarin olusturdugu gruptur. Ikincisi grup ise Enver Pasa’nin Turkiye’ye hicbir faydasinin dokunmadigini ileri surenlerin dolayisiyla mezarin Turkiye’ye naklinin dogru olmadigini dusunenlerin meydana getirdigi topluluktur. Bu arastirmada Enver Pasa’nin naasinin Tacikistan’dan Turkiye’ye getirilisinin ulusal gazetelere (Hurriyet, Milliyet, Cumhuriyet, Aksam, Yeni Yuzyil, Sabah, Turkiye, Yeni Şafak, Zaman, Milli Gazete ve Akit) yansimalari icerik analizi yontemiyle ortaya konulacaktir.
{"title":"Enver Paşa’nın Naaşının Tacikistan’dan Türkiye’ye Getirilişinin Türk Basınında Yansımaları","authors":"Fahri Türk","doi":"10.19060/GAB.16628","DOIUrl":"https://doi.org/10.19060/GAB.16628","url":null,"abstract":"Enver Pasa Turk tarihinin onemli bir donemine damgasini vurmus olan bir devlet adamiydi. Birinci Dunya Savasi’ndan sonra Turkistan’a gecen Enver Pasa 4 Agustos 1922 tarihinde Ruslara karsi carpisirken olmustur. Tacikistan’in Belcivan kasabasi yakinlarinda Cegan Tepesi’nde topraga verilmistir. Turkiye, Suleyman Demirel’in girisimleriyle 1996 yilinda Enver Pasa’ya iade-i itibar ederek naasini Istanbul’a getirmis ve Abide-i Hurriyet Tepesi’nde yeniden defnetmistir. Bu durum seckinler arasinda yeni bir tartisma baslatmistir. Bu baglamda ortaya cikan gorusler iki grupta toplanabilir. Birinci grup, mezarin Turkiye’ye getirilmesine olumlu bakanlarin ve bunun Enver Pasa’ya karsi gosterilmis bir kadirsinaslik ve vefa ornegi oldugunu savunanlarin olusturdugu gruptur. Ikincisi grup ise Enver Pasa’nin Turkiye’ye hicbir faydasinin dokunmadigini ileri surenlerin dolayisiyla mezarin Turkiye’ye naklinin dogru olmadigini dusunenlerin meydana getirdigi topluluktur. Bu arastirmada Enver Pasa’nin naasinin Tacikistan’dan Turkiye’ye getirilisinin ulusal gazetelere (Hurriyet, Milliyet, Cumhuriyet, Aksam, Yeni Yuzyil, Sabah, Turkiye, Yeni Şafak, Zaman, Milli Gazete ve Akit) yansimalari icerik analizi yontemiyle ortaya konulacaktir.","PeriodicalId":41235,"journal":{"name":"Gazi Akademik Bakis-Gazi Academic View","volume":"9 1","pages":"71-89"},"PeriodicalIF":0.1,"publicationDate":"2015-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68325499","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ottoman Empire ruled Cyprus between the years 1571-1878, in 1878 with Treaty of Lausanne was officially passed to England temporarily. Greeks who want to take advantage of this situation, gave fresh impetus to activities for“Enosis” . This process which led to the struggle for existence of Turks in the island and has resulted Peace Operation in 1974. However, Turks emigrated to different parts of the world, mainly toTurkey due to the pressure that they are exposed in the period leading up to the Peace Operation. Therefore, after the operation, Turkish control of the labor needed to eliminate the deficit for the processing of the soil and the new government in order to ensure the economic development of the population of Turkey was carried transplant candidates. “Agricultural labor” the province’s population transfer carried out of Adana. In this regard all farmers from Adana, 1.480 men in 531 households, 1.287’s including women 2.767 people were resettled on the island. In this study, after the operation settlement the process with the transplant population of immigrants from Adana has been discussed.
{"title":"Barış Harekâtı Sonrasında Adana’dan Kıbrıs’a Gerçekleştirilen Nüfus Nakli (1975-1976)","authors":"Erdem Çanak","doi":"10.19060/gab.62214","DOIUrl":"https://doi.org/10.19060/gab.62214","url":null,"abstract":"Ottoman Empire ruled Cyprus between the years 1571-1878, in 1878 with Treaty of Lausanne was officially passed to England temporarily. Greeks who want to take advantage of this situation, gave fresh impetus to activities for“Enosis” . This process which led to the struggle for existence of Turks in the island and has resulted Peace Operation in 1974. However, Turks emigrated to different parts of the world, mainly toTurkey due to the pressure that they are exposed in the period leading up to the Peace Operation. Therefore, after the operation, Turkish control of the labor needed to eliminate the deficit for the processing of the soil and the new government in order to ensure the economic development of the population of Turkey was carried transplant candidates. “Agricultural labor” the province’s population transfer carried out of Adana. In this regard all farmers from Adana, 1.480 men in 531 households, 1.287’s including women 2.767 people were resettled on the island. In this study, after the operation settlement the process with the transplant population of immigrants from Adana has been discussed.","PeriodicalId":41235,"journal":{"name":"Gazi Akademik Bakis-Gazi Academic View","volume":"9 1","pages":"141-163"},"PeriodicalIF":0.1,"publicationDate":"2015-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68326142","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Modernity changed the community interests; it idealized individuality and liberal democracy, and based its main aim on pushing religion to the outskirts of human life. Western Christianity adjusted to modernity to justify the developments while Islam accepted it only to the extent of its capacity to authenticate the realities stated by the Qur’an. Orientalism, Occidentalism, and Islamism play impressive role in a variety of contexts today. Occidentalism in its popular variety helps to reinforce the identities. This study considers the power relationship between people and cultures. The roles and the identities are changing throughout history. Nowadays Islamic culture is one of popular subjects to study on. So, the Muslim world and revival of Islamic culture are the beginning of Occidentalism. Occidentalism is developed in the Orient in order to study the West from a non-Western World point of view. It can be referred as revival of identity (for isteghrab) in Arab world by Hasan Hanafi or Talibanian or ISIS Occidentalists movements which stand for empowering Arab culture, Wahhabism or Salafism. All are revivalist movements to rapture Islamism as an ideology. This article tries to focus on the concept of Occidentalism in Iran after Iran Cultural Revolution.
{"title":"İran Kültür Devrimi’nden Sonra İran Oksidentalizm Canlanması","authors":"Shalaleh Zabardast","doi":"10.19060/GAB.25098","DOIUrl":"https://doi.org/10.19060/GAB.25098","url":null,"abstract":"Modernity changed the community interests; it idealized individuality and liberal democracy, and based its main aim on pushing religion to the outskirts of human life. Western Christianity adjusted to modernity to justify the developments while Islam accepted it only to the extent of its capacity to authenticate the realities stated by the Qur’an. Orientalism, Occidentalism, and Islamism play impressive role in a variety of contexts today. Occidentalism in its popular variety helps to reinforce the identities. This study considers the power relationship between people and cultures. The roles and the identities are changing throughout history. Nowadays Islamic culture is one of popular subjects to study on. So, the Muslim world and revival of Islamic culture are the beginning of Occidentalism. Occidentalism is developed in the Orient in order to study the West from a non-Western World point of view. It can be referred as revival of identity (for isteghrab) in Arab world by Hasan Hanafi or Talibanian or ISIS Occidentalists movements which stand for empowering Arab culture, Wahhabism or Salafism. All are revivalist movements to rapture Islamism as an ideology. This article tries to focus on the concept of Occidentalism in Iran after Iran Cultural Revolution.","PeriodicalId":41235,"journal":{"name":"Gazi Akademik Bakis-Gazi Academic View","volume":"9 1","pages":"215-228"},"PeriodicalIF":0.1,"publicationDate":"2015-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68325767","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Modern doneme ait bir kavrayis olan kulturun gerek sosyal ve toplumsal bir cozumleme kategorisi olarak, gerekse de bir yasam bicimi olarak oneminin goz ardi edilmesi, gunumuzde gecerligini kaybetmis ve kulture yonelik ilgi yeniden canlanmistir. Kultur, iktidar iliskilerinin bir parcasi ve iktidar mucadelesinin farkli bicimlerde devam ettigi bir alan olarak anlam kazanmistir. Ozellikle populer kulturun iktidar iliskilerinden bagimsiz olmayisi ancak ayni zamanda direnise gecit veren ve resmi soylemlerden baska alternatif soylemlere de olanak saglayan yapisi buyuk onem tasimaktadir. Bu calisma Eurovision Şarki Yarismasi’ni 50 yili askin geleneksellesen gecmisiyle dikkatle incelemeye deger populer kultur urunu bir televizyon programi olarak ele almaktadir. Cogunlukla “kitsch” olarak degerlendirilse de yarisma, katilimci ulkelerin “kulturel kimliklerinin temsiline” dayali formatiyla siradan bir sarki yarismasinin cok otesinde anlamlar icermektedir. Yarismaya katilan sanatcilar bireysel bir yaristan ziyade, ulkelerini temsil ettikleri icin yarismada bireysel kimlikleriyle degil, ulus kimlikleriyle yer almaktadir. Bu yonuyle yarisma milli bilinci dogrudan uyaran bir etkiye sahiptir. Bu etki yarismaya iliskin kamuoyuna yansiyan tartismalarda acik bicimde gorulmektedir. Turkiye’nin yarismayla kurdugu iliskinin, modernlesme sureciyle birlikte Bati’ya karsi gelisen “kulturel mucadele”nin bir gorunumunu sundugu ileri surulen bu calismada oncelikle kimlik ve kultur iliskisi incelenerek, kulturel kimligin insasinda populer kulturun rolu uzerinde durulmustur. Sonrasinda ise ulusal yazili basinda gecmisten bugune yer alan haberler, haberlerde kullanilan dil ve soylem araciligiyla Turk kamuoyunda yarismanin nasil kulturel bir mucadelenin araci haline geldiginin izleri surulmustur.
文化是现代冻结的一个概念，是社会和社会凝聚力的一个类别，如果有必要的话，它在我们的时代已经失去了它的夜晚，并作为一辆合法的自行车复活了。文化是权力关系的一部分，也是权力奇迹在不同自行车中延续的区域。特别是，它是一种保护文化力量不受腐败影响的植物，但它也是一种在夜间和非官方家庭保护抵抗力量的植物。这场灾难是关于将流行文化作为一个电视节目接管，这是50年来的伟大传统。如果他们被称为“媚俗”，那么种族主义意味着在一家大型酒店里，以杀手国家的传统“文化认同”形式存在讽刺性种族主义。Yarismaya katilan sanatcilar bireysel bir yaristan ziyade，ulkelerini temsil ettikleri icin Yarismaya bireysel kimlikleriye degil，ulus kimlikler iyer almaktadir。它对种族主义有着真正的影响。这种影响将在我的自行车中受到辐射场的保护。除了土耳其种族主义的当代形象，当谈到巴蒂时，它还将探讨在这部作品中呈现的“文化奇迹”的前几位人物的身份和文化关系，这将在人民的文化身份中发挥重要作用。后来，夜以继日的新闻报道说明了土耳其的种族主义文化是如何利用新闻中使用的语言和文化工具进行交流的。
{"title":"Kültürel Bir Mücadele Alanı Olarak Eurovision Şarkı Yarışması","authors":"Zeynep Merve Şivgin","doi":"10.19060/GAB.35553","DOIUrl":"https://doi.org/10.19060/GAB.35553","url":null,"abstract":"Modern doneme ait bir kavrayis olan kulturun gerek sosyal ve toplumsal bir cozumleme kategorisi olarak, gerekse de bir yasam bicimi olarak oneminin goz ardi edilmesi, gunumuzde gecerligini kaybetmis ve kulture yonelik ilgi yeniden canlanmistir. Kultur, iktidar iliskilerinin bir parcasi ve iktidar mucadelesinin farkli bicimlerde devam ettigi bir alan olarak anlam kazanmistir. Ozellikle populer kulturun iktidar iliskilerinden bagimsiz olmayisi ancak ayni zamanda direnise gecit veren ve resmi soylemlerden baska alternatif soylemlere de olanak saglayan yapisi buyuk onem tasimaktadir. Bu calisma Eurovision Şarki Yarismasi’ni 50 yili askin geleneksellesen gecmisiyle dikkatle incelemeye deger populer kultur urunu bir televizyon programi olarak ele almaktadir. Cogunlukla “kitsch” olarak degerlendirilse de yarisma, katilimci ulkelerin “kulturel kimliklerinin temsiline” dayali formatiyla siradan bir sarki yarismasinin cok otesinde anlamlar icermektedir. Yarismaya katilan sanatcilar bireysel bir yaristan ziyade, ulkelerini temsil ettikleri icin yarismada bireysel kimlikleriyle degil, ulus kimlikleriyle yer almaktadir. Bu yonuyle yarisma milli bilinci dogrudan uyaran bir etkiye sahiptir. Bu etki yarismaya iliskin kamuoyuna yansiyan tartismalarda acik bicimde gorulmektedir. Turkiye’nin yarismayla kurdugu iliskinin, modernlesme sureciyle birlikte Bati’ya karsi gelisen “kulturel mucadele”nin bir gorunumunu sundugu ileri surulen bu calismada oncelikle kimlik ve kultur iliskisi incelenerek, kulturel kimligin insasinda populer kulturun rolu uzerinde durulmustur. Sonrasinda ise ulusal yazili basinda gecmisten bugune yer alan haberler, haberlerde kullanilan dil ve soylem araciligiyla Turk kamuoyunda yarismanin nasil kulturel bir mucadelenin araci haline geldiginin izleri surulmustur.","PeriodicalId":41235,"journal":{"name":"Gazi Akademik Bakis-Gazi Academic View","volume":"9 1","pages":"193-213"},"PeriodicalIF":0.1,"publicationDate":"2015-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68325928","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
After dispersing of Soviet Union, Karabakh Armenians first made an effort for their freedom then tried to be connected with Armenia. The situation that supported by Armenia caused a huge conflict between Azerbaijan and Armenia. Turkey has sought to play a constructive interference to solve the emergent hitches which is impossible to avoid from this problem. “The Turkish National Assembly recording journal” and “Hurriyet newspaper” are the main sources in this study. Subject headings are like this: 1. Introduction: Karabakh, 2. Karabakh-Ralated Caos while Soviet Union Separating: Demonstration, Action, Cconflict Process, 3. Karabakh’s Bonding to Moscow and Unavoidable Caos, 4.The New Way of Seeking of Turkey, Azerbaijan and Armenia, 5. The Failure of the Union: Liberation Movements in Caucasians, 6. Abolition of Soviet Union and New Consortium (CIS) while Conflict Running on Between Azerbaijan and Armenia, 7. Conlusion and Evaluation.
{"title":"SSCB’nin Dağılma Sürecinden BDT’nin Kurulmasına Kadar Geçen Sürede Karabağ Eksenli Olarak, Nahçıvan, Ermenistan ve Azerbaycan Coğrafyasında Yaşanan Gelişmeler ve Türkiye’nin Tutumu (Ekim 1987- Aralık 1991)","authors":"Erdem Karaca","doi":"10.19060/GAB.70850","DOIUrl":"https://doi.org/10.19060/GAB.70850","url":null,"abstract":"After dispersing of Soviet Union, Karabakh Armenians first made an effort for their freedom then tried to be connected with Armenia. The situation that supported by Armenia caused a huge conflict between Azerbaijan and Armenia. Turkey has sought to play a constructive interference to solve the emergent hitches which is impossible to avoid from this problem. “The Turkish National Assembly recording journal” and “Hurriyet newspaper” are the main sources in this study. Subject headings are like this: 1. Introduction: Karabakh, 2. Karabakh-Ralated Caos while Soviet Union Separating: Demonstration, Action, Cconflict Process, 3. Karabakh’s Bonding to Moscow and Unavoidable Caos, 4.The New Way of Seeking of Turkey, Azerbaijan and Armenia, 5. The Failure of the Union: Liberation Movements in Caucasians, 6. Abolition of Soviet Union and New Consortium (CIS) while Conflict Running on Between Azerbaijan and Armenia, 7. Conlusion and Evaluation.","PeriodicalId":41235,"journal":{"name":"Gazi Akademik Bakis-Gazi Academic View","volume":"9 1","pages":"113-140"},"PeriodicalIF":0.1,"publicationDate":"2015-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68325703","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In history mankind has experienced the most devastating experience during the years of the First World War. This pre-war and war in the later stages of a decision taken individually, even thousands, even millions of lives have been directly or indirectly affected. Experiencing the process and outcome of the war rather than the causes of human history has so much more busy. Therefore, the cause of the war which works popularity continues even today. Concerning the reasons for the war period, written by the German Finance Minister Dr. Helfferich especially in England, including working with its allies in the war of public opinion in the state has led to many discussions concerning the reasons. Dr. Helfferich’s “The Beginning of Great War”; “German’s Case in The Supreme Court of Civilization”; was published under the title of The New York Times by the Fatherland company in 1915. Dr. Karl Helfferich’s study has been translated in different languages in following period.
{"title":"Almanya Maliye Bakanı Dr. Theodor Karl Helfferich’in Birinci Dünya Savaşı’nın Sebeplerine Dair Değerlendirmeleri","authors":"Mustafa Çolak, İsmet Türkmen","doi":"10.19060/GAB.93565","DOIUrl":"https://doi.org/10.19060/GAB.93565","url":null,"abstract":"In history mankind has experienced the most devastating experience during the years of the First World War. This pre-war and war in the later stages of a decision taken individually, even thousands, even millions of lives have been directly or indirectly affected. Experiencing the process and outcome of the war rather than the causes of human history has so much more busy. Therefore, the cause of the war which works popularity continues even today. Concerning the reasons for the war period, written by the German Finance Minister Dr. Helfferich especially in England, including working with its allies in the war of public opinion in the state has led to many discussions concerning the reasons. Dr. Helfferich’s “The Beginning of Great War”; “German’s Case in The Supreme Court of Civilization”; was published under the title of The New York Times by the Fatherland company in 1915. Dr. Karl Helfferich’s study has been translated in different languages in following period.","PeriodicalId":41235,"journal":{"name":"Gazi Akademik Bakis-Gazi Academic View","volume":"9 1","pages":"1-22"},"PeriodicalIF":0.1,"publicationDate":"2015-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68325899","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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