Suchergebnisse

Thanks to its geopolitical and strategic location, Anatolia has hosted numerous rich cultures from the prehistoric eras up until today. While the political conflicts and the socio-economic changes that these cultures experienced throughout history caused the end of an era, they also laid the groundwork for the beginning of a new era. As a matter of fact, this cultural cycle can also be seen in the collapse of the Great Hittite Empire in 1190 BC and the Iron Ages that began after the collapse. Blended with numerous cultures from Urartian's in the east, Phrygians and Lydian's in the west, Late Hittite Empires in the southeast to Middle Assyrian Empire and Neo-Assyrian Empire, Iron Age is dated between 1190-330 BC. Pottery findings belonging to the 850-year period, which consists of the Middle and Late Iron Ages, constitute the subject of our study. In this context, 27 pieces of ceramics, most of which were brought to the Museum of Anatolian Civilizations by purchasing from Burdur and Isparta regions and from there to Alanya Museum, were examined. Each ceramic was classified chronologically and typologically within its own period and was attempted to be introduced scientifically by comparing it with similar samples

New Age inanışlar ile neoliberalizmin yükselişinin bir bağlantısı vardır. Neoliberal birey kolektiviteden uzak bir yalnızlık ortamında bir girişimci gibi kendine özgün yeni bir benlik inşa eder. Bu makale neoliberal öznenin özgün benliğini ve gerçekliğini yaratmaya zorlandığı bir sosyal yapı içerisinde yöneldiği öznel bir inanç sistemini konu almaktadır. Makalenin temel argümanı neoliberal özenin acılarını dindirmeye yönelik pek çok inanç ve uygulama sunan New Age'in geç kapitalizmin bir ürünü olduğu üzerinedir. Bu argüman, önce moderniteden postmoderniteye geçişte öznelliğin dönüşümü konusuna; daha sonra postmodernitenin ekonomik altyapısını oluşturan geç kapitalizmde kültürün depolitizasyonu meselesine; akabinde bu depolitize olmuş kültürün içinde gelişen New Age eğilimlerin iyileştirici vaadinin arka planına; son olarak New Age'in içinde konumlandığı yeni paradigma olan Kuantum mistisizmi ve bunun küresel anlamadaki popülerliğinin ardında yatan psikanalitik kökenlere değinilerek geliştirilmektedir.

"Karanlık Ortaçağ" metaforu post-modernizmin de etkisiyle bugün, birçok tarihçi tarafından bir yanılsama olarak görülmekte ve yoğun eleştiri altında. Dahası, alegorik bir "aydınlık Ortaçağ ütopyası" dahi sunulmakta. Ortaçağ'ın "karanlığına" yönelik eleştiriler, üç madde altında gruplandırılabilir. İlki, tarihteki sürekliliklere atıfta bulunarak Rönesans'ın aslında Ortaçağdan kopuşu değil, Ortaçağ'ın sonucunu teşkil etmekte olduğunu iddia eder. İkinci eleştirinin kaynağı olan Avrupa-merkezcilik karşıtı teorilere göre ise Ortaçağ karanlıksa bile bu Avrupa için geçerlidir, dünyanın geri kalanı için değil. Son olarak ve diğer iki argümanı da kapsayan bir diğer itiraz ise Ortaçağ'ın karanlığı ya da geriliği paradigmasının Aydınlanma felsefesinin ve hümanizmaya dönüşün getirdiği bir önyargı olduğudur.
Bu üç eleştiri başlığından hareketle, bu çalışma, modernitenin distopik bir geleceğe hizmet ettiğini savunan yukarıdaki "araçsallaştırıcı" iddiaları tartışacak. Batı - Ortaçağ öğretim-kültür sisteminin, dogmanın ve skolastik düşünce tarzının öznel Ortaçağ güzellemeleri (çoğunlukla mikro monografiler) üzerinden meşrulaştırılmasının, romantizm tepkiselliğinin ve ardından gelen Post-modernizmin bir sonucu olduğunu değerlendirmekteyiz. Bu bağlamda "karanlık" Ortaçağ imgelemini yıkan görüşün tarihsel arka planı tartışıldıktan sonra yukarıda sayılan eleştirilerin romantik ve neo-muhafazakâr söylemlerle ilişkisi tartışılacak ve Aydınlanma felsefesinin niteliksel yönüne vurgu yapılacak.
Makalede örneklem olarak alınan eleştirilerin analizi, kavramsal çerçevemiz olan Ortaçağ güzellemelerine araç olarak kullanılan maddesel bağlamından kopuk kültüralist söylemin eleştirisi ile birlikte iç içe olacaktır.

"This article/research that I translated from Hasan Hanefi examines, in terms of Spanish philosopher Miguel de Unamuno, the ancient Christianity throughout the history. While Hasan Hanefi, here, researched Christianity beliefs in the presence of Ancient Christians, on the one hand, he criticizes of it, on the other hand, from own viewpoint, aims for explanation of it. Hasan Hanefi, also here, compares the Christianity beliefs established by the institution of papacy with philosophies of his age in which includes schools like communism, socialism and existentialism. According to what Hasan Hanef said, Unamuno follow such a conclusion: the contemporary Christianity has lost that noble ore and effect arising from jesus son of mary, who is prominent with/stamped with the life, the dynamism and regeneration and the spritual ressurrection; whether individually or socially, it has become such a thing that loses it's effect and power on spirits. We also may said: Our author Hasan Hanefi, in terms of essence and nature of Christianity, make comparisons between the philosophies and trends of his age and philosophies that will come later and have an impact on humanity, especially on Europeans… After all this, definitely, he concludes such a result: Some philosophies is closer to, in it's essence and nature, the Christianity religion and the message of jesus, than the Christianity religion institutionalized throughout the history! and he maintains his explanations: that Christianity religion has lost, especially throughout scholastic ages, it's nature and divine character and, no matter where and when one lives, except a blind devotion, has become a mechanic belief ineffective on human sprit!."

The study deals with the historical course of labor in the People's Republic of China. In this sense, it is aimed to address the problems and changes experienced by the working classes in the People's Republic of China, starting from 1949 until today. The main argument of the study is that between the 1949-1978 periods, which is expressed as the planned economy period, and the open economy period after 1978, the exposure of labor to exploitation continued. Although it is accepted that there are differences in the forms and levels of exploitation specific to the mentioned periods, it is aimed to state that the exploitation is permanent. The fact that China, which still defines itself as a socialist country and represents the working class, in practice has a system based on cheap labor and labor exploitation creates a serious contradiction. To support its main argument, the study will include work units called danwei, the concept of the iron rice bowl, the policy of the great leap forward, the hukou system (household registration system) and the impact of these issues on the workforce. It will also include the All China Federation of Trade Unions (ACFTU) and workers' actions.

Aviva Butt has just finished translating in collaboration with the author, Salim Barakat's first novel Fuqahā' al-Ẓalām (Sages of Darkness) written in 1985. The translation was done from a later original Arabic manuscript roughly the same as the 1994 Baghdadi edition. Sages of Darkness is a Kurdish Sufi novel depicting Kurdish life in late Ottoman times. It is, in fact, a philosophical novel with a strong dose of psychological realism, written in a style derived from Classical Modernism. And so, it is mainstream literature, an achievement in view of the late start in novel-writing by the Kurdish far-flung writers' community. The action line, full of suspense, violence, and murder, is greatly about the tribal notable "Avdei Sarei," who does everything he can to ensure the survival of his business and the economic health of his endeavors. In this article, the translator of Sages of Darkness analyzes Barakat's novelistic techniques for the purpose of prompting a better understanding of the novel, and by-the-by, if possible, to solve the enigma of the meaning of the title.

Marriage plays an important role in the establishment of families, which are the basis of society. On the other hand, with the event happening of social changes, the perspective of marriage has changed, and the rate of marriage has gradually decreased. However, in most societies today, individuals are expected to marry. Thus, it is important to investigate attitudes towards marriage and related factors. This study discusses marital role expectations, which include thoughts of individuals about how they and their partners will behave in marriage. Marriage role expectations, in a sense, include their beliefs about what they will encounter in marriage, so it is thought that this may influence attitudes towards marriage. Accordingly, the main purpose of this study was to investigate the predictive role of marriage role expectations on the attitudes towards marriage. The sample comprised of 484 individuals over the age of 18 (70.2% female, 29.8% male, average age was 26.02, ±5.14). The findings of the study indicated that the proposed model significantly explained attitudes towards marriage (F(3,480)= 27.60, p

Ibrāhīm al-Ḥalabī's (d. 956/1549) Multaqā al-abḥur, published in 1517, quickly became one of the most authoritative fiqh texts in the Ottoman Empire. Ottoman authors treated it just as fiqh text. In their early writings, Western scholars also represented the book to their audiences as a fiqh book. However, by the late seventeenth century onward, Western authors started to portray the book as a code of the state in the modern sense of a uniform law. Some Muslim scholars in the late nineteenth century fallowed the same path. Thus, the representation of the Multaqā shifted from being a fiqh text to a code of the state. This article traces the historical process of this shift and argues that viewing the Multaqā as a code of the state was a misrepresentation that emerged under the influence of the notion of a modern nation-state.

A Danish researcher tells about his experiences with the Norwegian Institute of International Affairs (NUPI) in the 1970's, 80's and 90's and how the institute has changed over the years. Earlier the institute was heavily focused on security policy research, but in the late 20th century this focus widened into other research areas. L. Pitkaniemi

In parallel with the rapid advancement of technology, the increasing use of smartphones causes some problems. "Nomophobia", which refers to the state of being away from the cell phone or having connection problems, is one of these problems. The aim of this study is to examine whether the level of nomophobia of academicians teaching at a university located in the west of Türkiye differs significantly in terms of age, gender, academic title and marital status variables. The sample of the study consisted of 205 academicians working at the university who voluntarily participated in the study. In the data collection process of the study, a questionnaire was used to determine the level of nomophobia. Data analysis of the study was carried out using independent sample t-test and analysis of variance test. The results of the analysis revealed that there was no statistically significant difference between the participants' general nomophobia levels and nomophobia dimensions in terms of gender, marital status and academic title variables, while there was a significant difference between the categories of age variable. Considering the findings of the study, it can be said that it is very important to understand how nomophobia questionnaire scores differ according to demographic characteristics in order to increase the efficiency and effectiveness of academicians and to develop new strategies in this direction.

Varna is located on a coastal plain situated on a bay having the same name in the Northeastern part of Bulgaria. Founded as a Greek colony in the 6th century BC, Varna was incorporated into the Danubian Bulgarian State (First Bulgarian State) in the late 8th century and converted to Christianity during the second half of the 9th century. Varna fell under Byzantine rule in 971 and this lasted for a long time. As from 13th century, Turkic people migrating to Anatolia were settled in Varna located within the borders of the Bulgarian State. Some of them returned to Anatolia and some others stayed in Dobruja and adopted Christianity. The descendants of these Christian Turks, called the Gagauz, founded an independent beylik in Dobruja. The capital city of this beylik was Kaliakra (Keligra) and was later moved to Varna. Varna and its surrounding region fell under Ottoman rule during the reign of Sultan Murad I. The Crusade of Varna 1444 between the Ottoman Empire and the Crusaders took place around the vicinity of Varna. After 1444, the Yoruk groups were settled in the villages destroyed by their abandoned populations. Administratively, Varna was subjected to the sanjak of Silistra from the 16th century. The data in the cadastral record books (tahrir defteri) indicate that the population of Varna increased throughout the 16th century. Under Ottoman rule, Varna was one of the commercially important centers on the route leading to Istanbul from the North of the Black Sea. Offering chances in terms of economic and commercial activities, Varna attracted both Muslims and non-Muslims. Varna was raided many times by the Prince of Wallachia Michael in the late 16th century, and by the Cossacks in the 17th century. The archive records show that the population of the district of Varna was reconstructed following these raids. New districts (Hacıoğlu Pazardzhik and Balchik) were founded around Varna in the second half of the 16th century. In the 17th century, the number of the villages and the population of Varna decreased due to not only the Cossack attacks but also these newly founded districts. This paper provides information regarding Varna coming under the Ottoman domination, its administrative organization, its settlement, and demographics. This information will contribute to the history of the district Varna's administration, socio-economics, settlement, and demographics.