Journal articles on the topic 'Turkish Religious literature'
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1
Aykut, A. Sait. "Gibran Khalil Gibran in Turkish Language (A Review of Translations of His Books and Researches on Him in Turkey) Literature." Al-Dad Journal 7, no. 2 (December 31, 2023): 102–38. http://dx.doi.org/10.22452/aldad.vol7no2.6.
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This research contains a short sketch of Gibran’s life, his intellectual background, and a review of the translations of his works and studies on him in Turkiye. It indicates that the first translation of Gibran into Turkish was done in 1946 by Ömer Rıza Doğrul. Almost all of Gibran’s works have been translated into Turkish. As the researcher mentions, the most famous translator of Gibran is Cahit Koytak, a well-known poet in Turkiye. The researcher argues that Gibran was perceived in Turkiye, as a Sufi – sage, and, had never been considered an “eccentric”, or “alien”. Furthermore, he argues that The New Age Movement of the ‘70s might have increased translations of Gibran in Turkiye. After reviewing remarkable academic activities, the researcher determined that most of the Gibran studies in Turkish academia focus on this unique author's philosophical and religious aspects. Keywords: خليل جبران, Kahlil Gibran, Gibran Translations, Gibran Studies in Turkiye
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Хасан, Вежди. "РЕЛИГИОЗНИ ЕЛЕМЕНТИ В ТУРСКАТА ПОЕЗИЯ СЛЕД ТАНЗИМАТА." Годишник на Шуменския университет. Факултет по хуманитарни науки XXХII A, no. 1 (December 30, 2021): 75–89. http://dx.doi.org/10.46687/jhds5061.
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Turkish poets turn to religious topics immediately after converting to Islam. The orientation towards Western literature led to the adoption of the poetic forms. Society's worldview changed. After the Tanzimat, the religious elements continued to be present in Turkish literature, but through the prizm of social relations in Turkish society. The authors found inspiration in the religious images in the holy books. Both their hardships and their personal virtues were described. The poets emphasized their determination and steadfastness in the name of good. They set personal examples of modesty, tolerance, strength and self-sacrifice. Through the religious images, poets sent messages to the modern people.
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Yilmaz, Ihsan, and Ismail Albayrak. "Instrumentalization of Religious Conspiracy Theories in Politics of Victimhood: Narrative of Turkey’s Directorate of Religious Affairs." Religions 12, no. 10 (October 8, 2021): 841. http://dx.doi.org/10.3390/rel12100841.
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While victimhood has been studied from very different perspectives, the question how secular nation states have instrumentalised religion for the politics of victimhood has not been studied. This paper addresses this gap in the literature on victimhood by analysing the empirical case of Turkey. As is well known, the constitutionally secular Turkish state, first under the rule of the Kemalists and now Erdoganists, has been using the Directorate of Religious Affairs (Diyanet) to propagate the state ideology to the faithful. This paper shows that the Turkish state has recently been using Islam to construct and disseminate a religious victimhood narrative, mainly based on conspiracy theories via the Diyanet’s Friday sermons. To do this, the article investigates the texts, such as the sermons produced by the Diyanet that are read verbatim, in every mosque in Turkey during Friday prayers that are attended by more than half of the adult male population. The paper contributes to the victimhood literature by showing how religion, i.e., Islam, has been instrumentalised by a secular state in the construction of an Islamist populist and civilisationist victimhood narrative. Further studies are needed to see if and to what extent the Islamist victimhood narrative of the Turkish state has been impactful on the mosque-goers in the country.
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Öztığ, Laçin İdil, and Umut Can Adısönmez. "Old Wine in a New Bottle: Navigating Religion and Politics in Turkiye." Religions 15, no. 7 (July 11, 2024): 836. http://dx.doi.org/10.3390/rel15070836.
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While there is a large body of literature on different models of secularism and religion and politics, relatively scarce attention has been devoted to the experimentation of the moderate secularism model in authoritarian and Muslim-majority countries. This article brings a novel insight into the literature by unpacking the complex relationship between secularism, politics, and religion in Turkiye. The Turkish Republic was founded on the norm of authoritarian secularism that promulgates the exclusion of religion both from the political and public spheres. After the Justice and Development Party (JDP) came to power, Turkiye appeared to be moving toward moderate secularism through policies, such as the liberalization of the headscarf and the expansion of non-Muslim rights. By examining the transformed role of the Diyanet (the Presidency of Religious Affairs), Imam Hatip schools, and the conversion of church-turned-museums into mosques, this article illustrates that rather than moving in the direction of moderate secularism, the JDP has rather instrumentalized it and has eventually worked toward infusing Islamic norms into the Turkish state through bureaucratic and political initiatives. By examining and contextualizing the trajectory of secularism in Turkiye, this study contributes to the literature on religion, authoritarianism, and secularism in general, and ongoing debates on Turkish politics in particular.
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Yilmaz, Arif, and Mustafa Çiçek. "A Classification Essay on Islamic Poetry in New Turkish Literature." Revista de Gestão Social e Ambiental 18, no. 9 (April 26, 2024): e06445. http://dx.doi.org/10.24857/rgsa.v18n9-008.
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Objectives: The objectives of this study are to define Islamic poetry, explore its analytical methodology, and provide examples that illustrate its thematic concepts within modern Turkish poetry. Methods: To achieve these objectives, the study employs the document analysis method, which is a qualitative research approach. The analysis focuses on modern Turkish poetry, examining examples across eight distinct categories of Islamic poetry. Results: The analysis of Islamic poetry within modern Turkish literature reveals its diverse manifestations across various thematic categories. These include Islamist Poetry, Turkish-Islamic Poetry, Sufi Poetry, Islamic Mystical Poetry, Islamic Metaphysical Poetry, Islamic Cultural Poetry, Religious Poetry, and Islamic Romantic Love Poetry. Each category is exemplified with a poem, showcasing the rich tapestry of Islamic sensibility, motivation, and thematic concepts present in modern Turkish poetry. Conclusion: In conclusion, this study highlights the enduring influence of Islam on Turkish poetry, both historically and in contemporary times. Through the exploration of Islamic poetry across different thematic categories, the study illustrates the depth and breadth of Islamic sensibility within modern Turkish literature. The researchers' conclusions drawn from the analysis further contribute to our understanding of the role of Islamic poetry in shaping cultural and literary discourse in Turkey.
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ÜNSER, Halil İbrahim. "THE EFFECTS OF DEEP ECOLOGY ON TURKISH LITERATURE." Journal of Turkic Language and Literature Surveys (TULLIS) 7, no. 2 (August 27, 2022): 127–47. http://dx.doi.org/10.30568/tullis.1150979.
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Ekolojik sorunların beraberinde getirdiği olumsuzluklar arttıkça ve görünür hâle geldikçe bu durumun çeşitli alanlardaki yansımalarında bir fazlalaşma yaşanmıştır. Edebiyat da yıllar içerisinde bu yansımanın gerçekleştiği alanlardan birisi olagelmiştir. Bu çalışmanın amacı, edebiyat ve çevre ilişkisini öne çıkaran çevreci akım içerisindeki “derin ekoloji” akımına ve kurmaca metinlerin ekolojik okumasını yapan ekoeleştiri kavramına odaklanarak söz konusu yaklaşımların Türk edebiyatındaki etkilerini tespit edebilmektir. İnsanın çevreyi tahrip ederek doğaya zarar vermesi ve bunun yansımaları, 20. ve 21. yüzyıl edebiyatının önemli konularından biridir. Derin ekoloji akımından sonra çevreci edebiyat sadece insanın doğadaki yerini sorgulamakla kalmamış, insan dışı varlıkları da ele almış ve araştırmıştır. Derin ekoloji akımının getirdiği farkındalık aynı zamanda ekoeleştiriyi doğurmuştur. Ekoeleştiri çevreye yönelik hem bireysel hem de toplumsal bilinçlenmeyi edebiyat aracılığıyla sağlamayı amaçlar. Edebiyatın bu durumu amaç edinmesiyle birlikte “çevreci eleştiri” kavramı belirmiştir. Çalışmada, çevreci akımların kaynaklarına, konusuna ve yöntemine ilişkin genel bir değerlendirme yapılacaktır. Öncelikle çevreci akımların beslendiği görüşlerden biri olan “derin ekoloji” kavramı ayrıntılarıyla ele alınacak, sonrasında ekoeleştiri kavramına yoğunlaşılacak ve Türk edebiyatında çevrecilik ve derin ekolojinin izleri tespit edilecektir. Türk edebiyatı ürünleri kapsamında ekolojik bunalım, ekoeleştiri ve derin ekoloji arasında bağlantı kurularak kapsamlı bir şekilde gerçekleştirilen başka bir çalışmaya rastlanmadığından dolayı böylesine bir incelemenin bu çalışmanın özgün yönü olduğu ifade edilebilir.
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Anggraeni, Nur Najmi, Mustafa Zafer SOYDAN, Lailatus Sholikhah Ustaadza, Refly Setiawan, and Esti Melinda. "UNWRITTEN POLICY, CONTRADICTION OR ACCEPTANCE IN TURKISH SOCIETY VIEWED FROM A RELIGIOUS LIFE PRESPECTIVE." Journal of Religious Policy 2, no. 2 (December 11, 2023): 243–68. http://dx.doi.org/10.31330/repo.v2i2.29.
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Majority of Turkish society adheres to the Sunni Islamic faith, while the Alevi group has emerged with a different faith. The Alevi are a complex and diverse religious and cultural identity that has undergone numerous changes in its position, outlook and interactions with the rest of Turkish society. Turkish society is not static, the contradictory attitudes taken by Turkish society towards the Alevi community, and the shifting perspectives on Alevi religious life, are often questioned. Their society changes over time due to factors such as political developments, generations and social movements. By 2022, 25 million Alevi people in Turkey will have no legal security. Alevis have faced challenges such as discrimination, unequal treatment and lack of recognition for their unique religious practices. This raises the issue of the Turkish government’s policy in dealing with the problems of the Alevi community, the attitude of Turkish society in dealing with the contradictions of the Alevi community, and the comparison of Alevi beliefs with the beliefs of Turkish society and the impact of Alevi groups on Turkish society. This paper uses a descriptive qualitative research method with data analysis and literature review. The findings of this study are that the Turkish government does not have a structured and official policy on the acceptance or rejection of the Alevi community, and Turkish society is beginning to open up to the understanding of Alevi culture. Despite the differences between Sunni and Alevi Islam, Alevi community is still able to perform their rituals without any hindrance.
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Sevinç, Kenan, Thomas J. Coleman, and Miguel Farias. "Exploring Perceptions of Religion and Science among Turkish Academics." Studia Humana 10, no. 4 (November 20, 2021): 18–35. http://dx.doi.org/10.2478/sh-2021-0021.
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Abstract The religiosity of academics has been studied for over a decade. With few exceptions, this research has been conducted on American “elite” scientists, and data from non-Western countries is lacking. Drawing from psychological and sociological literature, the present exploratory study investigates the religiosity of Turkish academics (N = 361) and their perceptions on the relationship between religion and science, and associated variables such as interpretation of the Quran, and belief in evolution and creationism. Moreover, we address criticism directed at previous research by probing for different God concepts among believing academics. Although cultural differences can be identified, the results generally support the idea that academics are less religious with 54% identifying as “less religious” or “not religious,” compared to 24.2% self-identifying as “religious” or “extremely religious.”
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Rahman, Cut Meurah, and Ida Fitriana. "Analysis of Pax-Ottomanica in Minorities Society : A Case Study of Millet System." ENTITA: Jurnal Pendidikan Ilmu Pengetahuan Sosial dan Ilmu-Ilmu Sosial 3, no. 2 (December 11, 2021): 141–50. http://dx.doi.org/10.19105/ejpis.v3i2.5296.
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This paper focuses on Pax-Ottomanica in a case study of the Millet System through multi ethnic and multi religious communities in the Ottoman Empire. In particular, the Millet System has successfully roamed people in Europe, Asia, and Africa for nearly 600 years. This paper also discusses Islamic law on the relationship between other religions such as Judaism and Christianity. This study uses a qualitative method with a whole literature approach. Based on the data analyzed, it was found that harmony occurs between fellow religious and ethnic people with the freedom to embrace their respective religions and maintain their respective cultures. This paper aims to analyze the state of the multi-ethnic and multi-religious society in the Ottoman Empire by providing various references from both Turkish and Western historians. In addition, this paper aims to introduce Ottoman-style freedom through this Millet system, which has succeeded in bringing all non-Muslim communities into one Ottoman commonwealth.
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Yunus Sattorova, Gulnoz. "TYPOLOGICAL SIMILARITIES IN UZBEK AND TURKISH STORIES." SCIENTIFIC WORK 53, no. 04 (February 28, 2020): 4–6. http://dx.doi.org/10.36719/aem/2007-2020/53/4-6.
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The process of globalization have a profound effect on the economy and politics of all countries, as well as on national cultural aspects. This process is changing the inner and outer nature of every nation. The changing world as a result of globalization, the individual, the problems that arise in the life of every nation as a result of its influence; news about what is happening; one of the most important tasks of literary criticism is the reflection of the contemporary image of those who are in search of solutions to their problems, from one side, in the literacy literature, from the other side, in the literacy process, from the scientific point of view. Although works of art are created in a particular language, over time, they also “move” to other languages, inviting different nations to kindness and mutual love. For the original works of literature, time and place cannot be maintained. For them, religious beliefs and boundaries between countries can never be the “Great Chinese Wall” because they embodied the divine miracle power of the word.
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ALBAYRAK, Hakan. "AN INVESTİGATİON ON OZANTÜRK'S EPİC OF “TURNALAR” IN TERMS OF NATİONALİSM THEORİES." Zeitschrift für die Welt der Türken / Journal of World of Turks 14, no. 2 (August 15, 2022): 327–47. http://dx.doi.org/10.46291/zfwt/140218.
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There are different researches and studies that have appeared regarding nationalism. There are 3 major theories of these studies, these studies are: primary, modernist, and ethno-symbolic hypotheses. Primary hypothesis claims that all nations came from the same race, and they share the same religion, language, culture and history. The modernist hypothesis claims that nationalism is a communal necessity. In this theory, nationalism explains the modernist process that was affected by social, political, and economic parameters. Finally, the ethno-symbolism theory posits that nationalism is mainly based on ethnic origin and culture. The Epic of “Turnalar” by Ozanturk has pushed the Turkish culture forward. There are three sections connected to each other that talk about the Turkish communities in the “Turnalar” Epic. The first section talks about the Turkish people in Azerbaijan, Kazakhstan, Kyrgyzstan, North Cyprus, Uzbekistan, Turkmenistan, and Turkey.Second section talks about Turkish tribes who live in Iraq, Iran, East Turkistan, Kirim, Tataristan, Main Kurdistan, Yakutsk, Chuvashia, The Republic of Altai, The Republic of Tuva, etc…The third section details the Turkish people who are struggling to live in eastern European countries such as Greece, Bulgaria, Romania, Moldova, Serbia, Bosnia, Kosovo, Albania, Hungary and Macedonia. “Turnalar” is the first work of Bayram Durbilmez who used Ozanturk as a nickname. Bayram Durbilmez used Ozanturk as a nickname for the first time in “Turnalar”. Durbilmez is known by literature studies about love, religious literature, and Turkish national folklore. This scholar defended Turkish nationalism in non-governmental organizations, some foundations, and associations. He used the Ozanturk nickname in his work which shows us how much of a nationalist he is in the literature world. This thesis aims to study “Turnalar” by Ozanturk from the nationalist aspect. By doing this, this thesis will reference his nationalist academic studies. Keywords: Nationalism, Nationalist Theories, Turkish Communities, Ozanturk, Turnalar, Saga, Love Literature
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Bulamur, Ayşe Naz. "Women as Boundary Markers between Islam and Secularism in Julia Kristeva's Murder in Byzantium (2004) and Elif Şafak's The Bastard of Istanbul (2006)." Religion & Literature 54, no. 3 (September 2022): 77–96. http://dx.doi.org/10.1353/rel.2022.a908574.
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ABSTRACT: The Bulgarian-French writer Julia Kristeva's Murder in Byzantium (2004) and Turkish novelist Elif Şafak's The Bastard of Istanbul (2006) show how both secular and veiled women become the ground upon which Turkey and France build their national identities. In Murder , the two narrators—the French journalist, Stephanie Delacour, and the unnamed narrator—associate secularism with modernization and progress, and Islam with backwardness and gender inequality. A financially independent world traveler, Stephanie constructs her identity as a foil to the allegedly subservient headscarved Turkish women and fears that French women's freedom might be endangered by the arrival of Muslim immigrants. Her elevation of her Slavic mother Christine and the Byzantine princess Anna Comnena as secular and rational Western women stands for her dream of a French national identity without Islamic influences. Şafak's novel, on the other hand, portrays Turkish female identity not as singular but complex, as the two sisters—the headscarved Banu and Zeliha wearing a miniskirt—live under the same roof. Şafak also portrays Turkish women's ambivalent position as the markers of modernity and tradition as the matriarch Gülsüm Kazancı criticizes Banu for defying secularism and Zeliha for her seductive clothes. Whereas Kristeva's narrators set French national identity in opposition to Islam and Turkish women, Şafak's novel challenges the flattened conception of Turkish femininity by depicting the hybridity of women's dress codes and religious practices. Both novels portray how secular Turkish and French nationalisms are imagined vis-à-vis female roles.
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FİDAN, Gülşah Gaye. "WOMAN IN THE KEÇECİZÂDE İZZET MOLLA’S MİHNET-KEŞÂN." Zeitschrift für die Welt der Türken / Journal of World of Turks 14, no. 2 (August 15, 2022): 189–201. http://dx.doi.org/10.46291/zfwt/140210.
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The position of women in Turkish society has undergone changes over the centuries due to social, political and religious reasons. In the historical process, this change is generally divided into three groups as pre-Islamic, Islamic and Western-influenced periods. During the pre-Islamic nomadic life style, women were extremely active in the society and had the same rights as men, but after the acceptance of Islam, the position of women changed, isolated from social life and even devalued. This is due to the fact that the cultures of other nations were included in Turkish culture under the name of religion with the acceptance of the new religion. Since Classical Turkish literature, which has a history of six centuries between the XIII and XIX centuries, is a literature that emerged in the field of Islamic civilization, the view of women in the works of this period was negative in parallel with the social point of view. In the study, Keçecizâde İzzet Molla's masnavi named Mihnet-Keşân was examined as an example of the reflection of this situation on literary works. The work, completed by İzzet Molla in 1825, was written at a time when the effect of Westernization began to appear in our literature in all aspects. The work, unlike the tradition, reflects the social structure of the period from a realistic point of view. In this aspect, the couplets containing the reflections of the woman's point of view in the work, which is the messenger of innovations in Turkish literature, have been determined and interpreted. Keywords: Classical Turkish Literature, Gender, Sergüzeştname
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HOCAOĞLU ALAGÖZ, Kadriye. "Entertaining Characters in Classical Turkish Literature: Dancers, Musicians and Dancing Boys." Akademik Dil ve Edebiyat Dergisi 6, no. 3 (October 30, 2022): 146–55. http://dx.doi.org/10.34083/akaded.1160802.
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It is a known that all societies have had a relationship with dance throughout history. In Turkish society, the origin of the dance dates back to the Shamans, independent of gender. In the Ottoman era, non-religious dancers were called çengi, köçek, tavşan/tavşanoğlanı, kasebâz, curcunabâz, cin askeri, beççegân, çeganebâz and çârpârezen. Among these nomenclatures, the most common literary terms were çengi (dancer/musician) and köçek (dancing boy). People who dance extravagantly to music were called çengi or köçek. While all dancers were called çengi, regardless of their gender in the old texts, later on, women were called çengi and men were called köçek. There is no clear date for this transformation on record. Information on dancers in general, and çengi and köçek in particular, could be found in travel books, surnâmes or the works of the authors of the period. The current paper aims to discuss the terms köçek and çengi, theatrical plays that became common with the encouragement and support of the Ottoman palace, including the reflections of these performing arts in classical Turkish poetry. Furthermore, “Köçek Süleyman”, mentioned in the Divan of Rodoscuklu Kömürkayâzâde Fennî, a poet of the 19th century, and a new name in the history of köçek at the time, was addressed. Thus, the study aims to emphasize to the poet's employment of the social approach to entertainment in his poetry and classical Turkish literature.
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Hammond, Andrew. "SALAFI THOUGHT IN TURKISH PUBLIC DISCOURSE SINCE 1980." International Journal of Middle East Studies 49, no. 3 (July 26, 2017): 417–35. http://dx.doi.org/10.1017/s0020743817000319.
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AbstractTurkey has been absent from the growing literature on the phenomenon of transnational Salafism. A tendency among Middle East specialists to focus on Arab regions and in Turkey on the Islamist movement and its long struggle with the Kemalist establishment has perpetuated the notion of Turkey as a category apart. This article argues that, on the contrary, Salafism is a fringe strand of Turkish Islam that began to evolve in the context of the state's effort in the 1980s to recalibrate religion as a complement to nationalism. Salafism became a topic of discussion in media and scholarly writing in Turkish religious studies faculties, while self-styled Salafi preachers trained in Saudi Arabia found a niche through publishing houses. These publishers facilitated the translation into Turkish of Arabic texts by important Saudi religious scholars in an effort to change the discursive landscape of Islam in Turkey. I show that contra assumptions of a rich Sufi tradition acting as a block against modern Salafi ideas, Salafism managed to gain a foothold in Turkey, facilitated in part by the republic's experience of secular materialism.
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Seissenbievа, E. S. "ReligioustraditioninmedievalTurkishliterature." BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 144, no. 3 (2023): 269–80. http://dx.doi.org/10.32523/2616-6887/2023-144-3-269-280.
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This article is about the influence of medieval Turkic literature on the Kazakh literature ofthe 19th century. It is known that the task of making broad and complex distinctions in the direction of thepoetic, historical and spiritual continuity of the Kazakh poetry of the 19th century with medieval TurkicliterarymonumentsisnowbecomingabranchofKazakhliterarycriticism.Theworksofrepresentativesof medieval Turkish literature Yusuf Balasaguni, Mahmud al-Kashgari, Khoja Ahmed Yassawi and theirinfluence onKazakhliteraturewerenoted.DuetothefactthattheresearchdirectionsofthehistoryofKazakhliteratureweremainlyformedand established in the Soviet period, the religious foundations of the literary heritage have always beenevaluated in negative and negative directions, which had a significant negative impact on the recognitionofheritageonapurelyscientificbasis.Theprocessofassimilationofthedeeplyrootedspiritualheritageof the Turkic-speaking tribes into Islam in the scope of historical and artistic prerequisites beganto becomprehensivelystudiedinthenextfortyyears.However, it becomes obvious that the significance of the literary heritage in revealing the place ofIslamic cultureinKazakhspiritualityis recognizedinthedirectionofa comprehensivestudy.Theinfluence of Turkic literature on the Kazakh literature of the 19th century was considered bydifferentiating theworksofSufiliteratureandKhojaAhmetYassawi.In the 19th century, the tradition of qissa, nazira created a significant creative fieldinthe formation ofan exegetical tradition -an explanation of the foundations of religion in the Kazakh steppe. The beginningoftheexegeticaltraditionintheKazakhliteratureofthe19thcenturyisthehistoryoftheformationofthe Islamic religion in the Kazakh land, the historical situation of a particular period, the problem of theavailability of Islamic literature in the field of spirituality. in the Kazakh steppe, etc. This is due to dozensofhistorical,socialandpoliticalfactors.
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İSİ, Hasan. "Budist Uygur Metinlerinde Dinî Bir Terim Olarak ünüş = Skr. niḥsaraṇa İfadesi." Journal of Old Turkic Studies 7, no. 2 (September 5, 2023): 460–74. http://dx.doi.org/10.35236/jots.1311723.
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The article discusses the Old Turkic religious vocabulary and its association with belief systems such as Buddhism, Manichaeism, and Islam. It highlights the role of Uyghurs in embracing Buddhism and creating an extensive body of literature through translation. The Uyghur monks played a crucial role in translating Buddhist concepts into Turkish, carefully selecting terms that corresponded to source languages like Sanskrit, Chinese, and Tibetan. This effort was not limited to Buddhism but also extended to conveying Islamic religious terms using Buddhist terminologies. A central concept in Buddhist teachings is saṃsāra, which refers to the cycle of birth, death, and rebirth within the Indian philosophical framework. The article discusses the Sanskrit term niḥsaraṇa, which signifies ‘escape from saṃsāra’. This term carries various meanings in Sanskrit, such as ‘departure, death, path, solution, and ultimate happiness.’ In the Old Uyghur religious vocabulary, the corresponding term for niḥsaraṇa is ünüš (yol), which directly translates to ‘path’ in Old Turkic. This term is distinctively used within the Buddhist context of the Old Turkic religious vocabulary and is found in various combinations within Buddhist Uyghur texts. The article aims to analyze the thematic interpretations of this expression aligned with Buddhist philosophical systems. It seeks to elucidate how the term is used within Buddhist Uyghur texts, shedding light on its significance within the context of those writings.
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Yavuz, Devrim. "Testing Large Business's Commitment to Democracy: Business Organizations and the Secular–Muslim Conflict in Turkey." Government and Opposition 45, no. 1 (2010): 73–92. http://dx.doi.org/10.1111/j.1477-7053.2009.01296.x.
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AbstractThis article argues that the Turkish economic elite – represented by the Turkish Industrialists' and Businessmen's Association (TÜSİAD) – has preserved its liberal democratic stance despite tensions between the religious Justice and Development Party (AKP) and the secularist establishment. Although secular itself, large business maintained a moderate position in the conflict and has continued to push for democratization thanks, in part, to organizational factors that ensure consistency in the larger goals of the association. The article thus claims that studying business as organization rather than business as capital can help the comparative literature understand how entrepreneurs' commitment to democracy under capitalism can become long term.
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Powell, Russell. "Evolving Views of Islamic Law in Turkey." Journal of Law and Religion 28, no. 2 (January 2013): 467–87. http://dx.doi.org/10.1017/s0748081400000114.
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The tradition of Kemalist secularism (laiklik) in Turkey is often cited to distinguish Turkey as an exceptional case among predominantly Muslim countries. While it is true that the Turkish Constitution, laws, and legal opinions approach the relationship between the state and religion very differently than those of Iran, Saudi Arabia, Egypt, or even Indonesia, it would be wrong to underestimate the role that religion plays in the formation of Turkish legal norms, including citizen understanding of those norms. There is a wealth of literature describing the nature of Turkish secularism and its evolution. A number of both quantitative and qualitative studies inquire about the preference forShari'aamong Turkish voters. The typical question asks whether respondents favor the establishment of aShari'astate. Over the past fifteen years, these surveys have received response rates ranging between five and twenty-five percent in favor of such a state. However, these results are extremely problematic, because they do not provide any context or meaning for “the establishment of aShari'astate,” either for those who favor it or for those who oppose it. This study begins to unpack the range of possible meanings attributed toShari'awithin Turkey, both among voters and among intellectuals, as a framework for future empirical studies and as a basis for deeper understandings of the role of Islam within Turkish law and politics.
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Dağtaş, Seçil. "WHOSEMISAFIRS?NEGOTIATING DIFFERENCE ALONG THE TURKISH–SYRIAN BORDER." International Journal of Middle East Studies 49, no. 4 (October 16, 2017): 661–79. http://dx.doi.org/10.1017/s0020743817000642.
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AbstractThis article examines the figure of themisafir(guest) as it personifies the combined domains of everyday and institutional hospitality in Hatay, a contested border province annexed to Turkey from French Mandate Syria in 1939, and home today to over 400,000 displaced Syrians. Based on fieldwork conducted between 2010 and 2012 in Hatay's administrative capital, Antakya, I focus on the perspectives of the region's bilingual (Turkish-Arabic) Jewish and Christian populations about the officialmisafirstatus of the first Syrian arrivals. I argue that the sudden transformation of Syrians from familialmisafirs to governmentalmisafirs in the early days of the Syrian conflict ruptured the hierarchical domains of reciprocity that have historically shaped the cross-border relations between these communities. In this process, Antakya's religious minorities recognized and negotiated the limits of their own residence, difference, and citizenship in Turkey, and invoked the lived practices of hospitality that exist beside but also transcend ethnoreligious and national identities. By examining how historical articulations of religious and national difference along the Turkish–Syrian border are entwined with the figure of themisafirat the interpersonal level, this article contributes to debates on hospitality in scholarship on the Middle East and in migration literature.
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Suleimanova, Aliya S., Mark A. Kozintcev, and Aleksey V. Obraztsov. "From the History of Turkish Popular Literature: The Novel of Peyami Safa “A Young Girl Among The Bektashi”." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 1 (2022): 141–58. http://dx.doi.org/10.21638/spbu13.2022.110.
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This article centers around the figure of Peyami Safa, a classic of Turkish literary modernism, and particularly around his creative activities that have not yet received enough attention in Turkish studies in Russia, especially his contribution into Turkish mass (popular) literature. Under examination is the story “A Young Girl Among The Bektashi”, which combines erotic, detective, and gothic plot lines. The story was published in 1927 under the name Server Bedi, a widely known pseudonym of Peyami Safa. In this work he manifests as a writer extremely sensitive to the political situation, to government ideology, and to state policy. A decree aimed at secularization of the state was issued in Turkey in 1925, according to which dervishes’ tekkes were to be closed. Even though the struggle against “popular” forms of Islam started much earlier, in the late 19th century, when Sultan Mahmud II took steps to eradicate the Bektashi Order of dervishes, the Republican government was still in need of legitimizing its activities at all levels and in all forms of social influencing, including such media as literature and fiction. To further discredit the Alevi and Bektashi religious minorities, Peyami Safa builds his story around (and actively uses) various misconceptions about dervishes’ customs, rituals, and religious practices, misconceptions that were purported and widely circulated among the Sunni Turks. The novelty of the paper lies in the fact that it gives the fullest biography of the writer available in Russian, which, in turn, reveals major underlying reasons that determined the author’s choice of narrative strategies. Due to Peyami Safa’s personal features that were exacerbated by a serious disease he suffered, he failed to create a literary piece of mass literature of the same high quality which characterizes modernism writings created under his own name.
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Yilmaz, Ihsan, Mustafa Demir, and Nicholas Morieson. "Religion in Creating Populist Appeal: Islamist Populism and Civilizationism in the Friday Sermons of Turkey’s Diyanet." Religions 12, no. 5 (May 18, 2021): 359. http://dx.doi.org/10.3390/rel12050359.
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Drawing on the extant literature on populism, we aim to flesh out how populists in power utilize religion and related state resources in setting up aggressive, multidimensional religious populist “us” versus “them” binaries. We focus on Turkey as our case and argue that by instrumentalizing the Diyanet (Turkey’s Presidency of Religious Affairs), the authoritarian Islamists in power have been able to consolidate manufactured populist dichotomies via the Diyanet’s weekly Friday sermons. Populists’ control and use of a state institution to propagate populist civilizationist narratives and construct antagonistic binaries are underexamined in the literature. Therefore, by examining Turkish populists’ use of the Diyanet, this paper will make a general contribution to the extant literature on religion and populism. Furthermore, by analyzing the Diyanet’s weekly Friday sermons from the last ten years we demonstrate how different aspects of populism—its horizontal, vertical, and civilizational dimensions—have become embedded in the Diyanet’s Friday sermons. Equally, this paper shows how these sermons have been tailored to facilitate the populist appeal of Erdoğan’s Islamist regime. Through the Friday sermons, the majority—Sunni Muslim Turks are presented with statements that evoke negative emotions and play on their specific fears, their sense of victimhood and through which their anxieties—real and imagined—are revived and used to construct populist binaries to construct and mobilize the people in support of an authoritarian Islamist regime purported to be fighting a “civilizational enemy” on behalf of “the people”. Finally, drawing on insights from the Turkish case, we illustrate how the “hosting” function of the civilizational aspect plays a vital role in tailoring internal (vertical and horizontal) religious populist binaries.
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Yilmaz, Ihsan, and Omer Erturk. "Religious Necropolitical Propaganda in Educational Materials for Children." Religions 14, no. 1 (January 3, 2023): 67. http://dx.doi.org/10.3390/rel14010067.
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Even though Turkey’s ruling party’s (Justice and Development Party, the AKP) nation-building and desired citizen creation policies have been studied, its use of necropolitical narratives and propaganda in education has not been investigated. This paper addresses this gap by examining how the Turkish state ruled by the AKP has propagated its religious necropolitical narrative through the national curriculum and Directorate of Religious Affairs (Diyanet) in school textbooks, and magazines and comic books for children. The paper shows that these texts and comics try to indoctrinate children into a religious cult of martyrdom in different ways by encouraging them to view tragic death and getting killed for the nation as a positive event. This paper argues that these propaganda efforts are part of a religious necropolitical indoctrination campaign that seeks to create a new Islamist and jihadist generation of lifelong supporters of the AKP, which portrays itself in the educational texts as the embodiment of Islam, the Muslim Turkish nation and even the global Muslim community (ummah). This new religious generation is expected to believe that dying for the Islamist populist authoritarian regime is the greatest honour a person can bring upon themselves. This paper contributes to the necropolitics literature by showing that not only adults but also children have been targeted by authoritarian rulers’ necropolitical propaganda attempts to create desired citizens who are ready to die for the regime, believing this is a religious obligation. Further research is needed to assess if and to what extent this propaganda has an impact on children.
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Malikov, Azim M. "Some features of the Islamic Culture of Khwarezm in the Golden Horde Era." GOLDEN HORDE REVIEW 11, no. 4 (December 29, 2023): 817–33. http://dx.doi.org/10.22378/2313-6197.2023-11-4.817-833.
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Research objective: To analyze the features of the Islamic culture of Khwarezm and the role of the Turkic languages in the dissemination of Islamic knowledge. Research materials: The article is based on information from various written sources and publications of Russian, Kazakh, Turkish source scholars and historians that shed light on the role of the Turkic languages in the religious culture of Khwarezm in the Golden Horde period. Results and scientific novelty: As a result of the study, the author comes to the conclusion that in Khwarezm, Islam was represented by various practices manifested in the organization of rituals, Mutazilism, Sufi teachings, and the cult of saints. In the pre-Golden Horde period, the Muslim written culture of the region was dominated by the Arabic, Persian, and Khwarezmian languages. From the middle of the 13th century, Turkic writings appeared in dictionaries, and from the 14th century, religious literature appeared in the Turkic language. The main settled centers of the Turkic languages of the Ulus Jochi were Volga Bulgaria, Khwarezm, and the Syrdarya territories. The close interaction of the Turkic-speaking peoples of these territories, coupled with the policy of a certain part of the political elite to support the use of Turkic languages, manifested itself in the growth in the number of works in Turkic languages and the beginning of the formation of a single Turkic literary language. In this complex process, Khwarezm played the role of repeating the Arab-Persian cultural traditions with the participation of a certain local Turkic component. The scientific novelty of the article lies in the fact that, based on the analysis of sources and existing research, one can assume the development of the religious culture of Khwarezm based on the Arabic, Persian, and Turkic languages, which is confirmed by the increase in the number of works of a religious nature, the translation of the Holy Quran into the Turkic language, and the development of Turkic religious terminology.
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Avetisyan, Ani. "Ms № 1467 Of Arabic Script Manuscripts Collection Of The Matenadaran As A Newfound Example Of The "Collection Of Verse Dictionaries"." BULLETIN OF THE INSTITUTE OF ORIENTAL STUDIES, no. 1 (July 22, 2022): 147–65. http://dx.doi.org/10.52837/27382702-2022.1-147.
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The present article touches upon a series of Ottoman Turkish manuscripts from the Mate-nadaran's Arabic script manuscripts collection, an example of a unique collection in Ottoman Turkish manuscripts known as the "Collection of Verse Dictionaries" MS No. 1467, in order to provide the first detailed study. These collections were compiled at the religious-educational institutions called tekke or dergāh, and the medrese. They were compiled as language textbooks, in order to provide easy learning of languages (Arabic, Persian, Ottoman Turkish) through the simultaneous use of several verse dictionaries and to be engaged in the process of learning languages by heart. The unique copy of the Matenadaran’s "Collection of Verse Dictionaries" includes 3 complete copies of bilingual (Arabic-Ottoman Turkish) and trilingual (Arabic-Persian-Ottoman Turkish) verse dictionaries of the 14th-15th, 17th and 19th-century writers: copies of Ferişteoġlu ʽAbdullaṭīf ibn Melek’s (proper name was ʽAbdullaīf ʽİzzeddīn et-Tirevī) "Luġat-i Ferişteoġlū" and Bosnalı Ebū̕ l-Fāżl Muḥammed (Meḥmed) ibn Aḥmed er-Rūmī's "Ṣubha-i Ṣıbyān" Arabic-Ottoman Turkish and also complete copy of Adanalı Ḫōca Meḥmed Ḥayret's (propar name was Meḥmed Behāeddīn Ḥayret) "Tuḥfe-i Zībā" (known with another titles as "Tuḥfe-i Dürrī" or "Tuḥfe-i Ḥayret" or "Tuḥfe-i Se Zebān") Arabic-Persian-Ottoman Turkish verse dictionaries. The article presents in detail the works included in the collection. At the same time, it has touched upon the methodology of writing verse dictionaries in classical Turkish literature, their structural features, the significance and role of dictionaries in Turkish society, religion, literature and education. The purposes of writing verse dictionaries in all cases were to teach languages, to develop and spread literary speech, and to practice in prosody (especially in ʽArūż meter). The comprehensive presentation of the collection is even sufficient for it to become a part of the manuscripts of the four collections, already known in foreign collections as the "Collection of Verse Dictionaries", in order to become a source of new research opportunities for local and foreign specialists.
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Kirdiş, Esen. "Islamic Populism in Turkey." Religions 12, no. 9 (September 13, 2021): 752. http://dx.doi.org/10.3390/rel12090752.
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In the last two decades, multiple Islamic parties have become incumbent parties and/or joined coalition governments. Such a development brought debate as to whether these parties could moderate into democratic actors à la Christian Democratic Parties in Western Europe, or whether they were aiming at the formation of an Islamist state and society through electoral means. What remains relatively unaddressed in the literature, however, is to what degree Islamic parties truly derive their socio-political agenda from Islam. Hence, this paper will ask, how do Islamic parties utilize Islam? To answer this question, this paper will use a single case-study approach to test and to rethink Islamic political parties and what is “Islamic” about them in the Turkish case. This paper will study the Turkish case because the country’s incumbent party, the Justice and Development Party (JDP), has been governing Turkey since 2002, making the Party the longest ruling Islamic party still in power. Based on the literature on populism, this paper will argue that the way the JDP utilized Islam can be characterized as populism flavored by religion that is based on (i) a thin theological foundation, (ii) a majoritarian rather than a multivocal interpretation of Islam, and (iii) a Muslim unity rhetoric.
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Dressler, Markus. "Tracing the Nationalisation of Millet in the Late Ottoman Period: A Conceptual History Approach." Die Welt des Islams 62, no. 3-4 (November 18, 2022): 360–88. http://dx.doi.org/10.1163/15700607-62030006.
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Abstract During its last century, the Ottoman Empire faced strong contestation of its political order, which had undergone radical changes that are generally discussed in relation to modernisation. Against this background, key social and political concepts in Ottoman Turkish shed old meanings and acquired new ones. This article examines the trajectory of the term millet in this period as a case study. Drawing on political and lexicographic texts from the Tanzimat era and afterwards, the article discusses the semantic shifts through which millet, traditionally closely related to din/religion, acquired connotations of a political community, not the least proto-national ones. This led to a polysemy that remained relatively stable until the end of the Ottoman era, when the political meaning of the term millet as “nation” gained dominance. This secularisation of the term reached its peak in the early Turkish republic, although the older, religious connotations of the term were never totally forgotten and are still evoked in conservative religious discourse.
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Torlak, Ömer, Müjdat Özmen, Muhammet Ali Tiltay, Mahmut Sami İşlek, and Ufuk Ay. "Ritual as assemblage: feast of sacrifice experiences of Turkish consumers." Journal of Islamic Marketing 10, no. 2 (June 10, 2019): 476–94. http://dx.doi.org/10.1108/jima-05-2018-0091.
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Purpose The purpose of this paper is to theorize and empirically investigate the formation of consumer’s consumption ritual experiences and discourses associated with Feast of Sacrifice. Design/methodology/approach The authors have approached the data from assemblage theory perspective. By use of ethnographic participant observation and in-depth interviews, seven themes are uncovered and discussed: meaning of Qurban, preparation of the ritual, Qurban choice, meat, Qurban ritual, marketplace and framing of discourses. Findings This study provides a theoretical development in which it depicts that assemblage theory can be used in the context of religious rituals such as the Feast of Sacrifice. This suggests that parts forming the social phenomena include different meanings and functions in different assemblages to the ritual, which has a structure with a particular process, roles and content scenario. This implies that even the most structured social phenomena as religious rituals can be accepted as social assemblage where every individual experiences his/her own ritual with the parts that have ever-changing material and expressive roles. Originality/value This study will contribute to the literature on religious rituals and practices through viewing ritual as an assemblage including material and expressive features as well as human and non-human actors. Besides, this study aims to find out whether there is a constant consumer and the concept of ritual by focusing on buying experiences of consumer in Feast of Sacrifice in Turkey.
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Yilmaz, Ihsan, and Omer F. Erturk. "Pro-Violence Sermons of a Secular State: Turkey’s Diyanet on Islamist Militarism, Jihadism and Glorification of Martyrdom." Religions 12, no. 8 (August 18, 2021): 659. http://dx.doi.org/10.3390/rel12080659.
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The literature on martyrdom has not, so far, systematically analysed a constitutionally secular state’s extensive use of religion in propagating martyrdom narratives by using state-controlled religious institutions. This paper addresses this gap in martyrdom literature. In addition, even though some studies have analysed how martyrdom narratives have been used for political purposes in Turkey for mythmaking and building a collective memory, a religious institution’s active use by the state for the purposes of mythmaking and collective memory building has not been studied. This paper shows that the contents of the Friday sermons, that reach at least 50 percent of the country’s adult males every week, have moved from Turkish nationalist understanding of militarism and martyrdom to more radical, Islamist and pro-violence interpretations that actively promote dying for the nation, homeland, religion and God. The sermons also emphasise that new generations must be raised with this pro-violence religious spirit, which is also novel.
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Tanju, SEYHAN. "ART OF WORD UTAGE, WORD PEARL AND PLASE IN ALISHER NAVAI’S WORKS." ALISHER NAVOIY INTERNATIONAL JOURNAL 1, no. 1 (January 30, 2021): 36–45. http://dx.doi.org/10.26739/2181-1490-2021-1-4.
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Undoubtedly, the last founding artist in the entire history of Turkish literature is Alisher Navai (1441-1501). Navai, who studied in deep-rooted cultural centers, learned the science, social, religious and artistic sciences of the period from famous teachers, and gained inspiration from Sufis such as Kemal Tevbetî, Ebul-Lays Semerkandî and Abdurrahman Jami, guided the culture, science, civilization and art life of his country. When his verse and prose works are examined in terms of philology, it is indisputable that he is a master of Turkish with all his subtleties and rhetoric, that he has carried the tradition to the highest level by both continuing the tradition and bringing innovations, and that he is a competent name in rhetoric and logic.
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Babic, Annessa Ann, and Tanfer Emin Tunc. "‘Here comes the (Turkish) bride’: American consumer culture and the Turkish bridal industry." Fashion, Style & Popular Culture 00, no. 00 (August 9, 2021): 1–20. http://dx.doi.org/10.1386/fspc_00092_1.
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This ethnographic study seeks to position Turkish women within the lucrative global bridal industry, which is today heavily influenced by the style, aesthetics and consumer values of the American wedding. It will add to the existing literature by examining Turkish brides’ participation in transnational networks that promote the commodification of weddings in Turkey – a country where, for many, weddings were until quite recently low-budget affairs designed to maximize newlywed profits. We will explore how such networks establish and reinforce bridal rules and codes through wedding props such as gowns, cakes, jewellery, flatware, china and honeymoons. By unpacking the complexities, symbolism and meaning of the contemporary Turkish bride, we will move beyond simple binaries to examine how tradition and modernity overlap and intersect and how modernity is an intrinsic part of the evolution of traditional Turkish wedding practices. This study will also critique processes of (American) cultural assimilation and reveal how Turkish brides are negotiating western trends, influences and the ‘wedding-industrial complex’. Through lifestyle marketing and other industry practices, these networks are prescribing how Turkish women – regardless of their socio-economic and ethnic backgrounds, educational and class status and cultural and religious beliefs – should perform the bridal role. Moreover, because of its ties to aesthetics, style and fashion, the lavish American-style wedding has also become the ultimate platform for the display of purchasing power in Turkey – a way to replicate the conspicuous consumption of the wealthier, leisured classes that, for many Turks, has become synonymous with modernity and elevated social status.
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YILDIZ, Alim. "A Literary Genre Unknown Sufficiently in the Turkish Literature: Rūznāme and An Example." Cumhuriyet İlahiyat Dergisi 20, no. 1 (June 15, 2016): 429–44. http://dx.doi.org/10.18505/cuid.238978.
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Türkçede günlük anlamına gelen rûznâme, tarih araştırmalarında Osmanlı padişahlarının sır kâtipleri tarafından kaleme alınan günlükleri ifade eder. Tarihi vesika niteliğindeki rûznâmelerin dışında edebî bir tür olarak da bu tür eserlere rastlanır. Haftanın veya ayın her bir gününde yapılması iyi veya iyi olmayan davranışlar bu eserlerde anlatılan konulardandır. Makalemiz, ayın her bir gününde yapılması ve yapılmaması gereken şeyleri ele alan “Kitâb-ı Rûznâme” isimli el yazması bir eseri ihtiva etmektedir.
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Csáki, Éva. "The International Congress on Religious Centres in Turkish World 23-28 September, 2002, Mersin." Acta Orientalia Academiae Scientiarum Hungaricae 56, no. 1 (April 2003): 87. http://dx.doi.org/10.1556/aorient.56.2003.1.6.
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TYSHCHENKO-MONASTYRSKA, O. O. "BORROWINGS AS A MEANS OF COINING STYLISTIC SYNONYMS IN THE KRYMCHAK LANGUAGE." Movoznavstvo 321, no. 6 (December 7, 2021): 53–59. http://dx.doi.org/10.33190/0027-2833-321-2021-6-004.
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Stylistic synonymy or hendiadys (Latinized from Old Greek έν διά δυοȋν «one through two») is an important feature frequently detected in Ottoman Turkish literary standard texts. Simultaneously several scholars found it as a prominent feature of the Bible language, precisely in Old Testament. Thus, it is not surprising to find it in the fragment of Book of Daniel in Krymchak manuscript, Yosif Gabai’s jonk, dated to the early 20th century, which is in the possession of the Crimean Ethnographic Museum. As linguistic data proves, Book of Daniel probably was translated much earlier in Ottoman period and represents Hebrew-Turkic translation literature. The translator employed hendiadys by using different strategies of combination, but usually they are two nouns, or two verbs connected by a conjunction. Phrases composed by Turkic and foreign words of the same meaning or synonymic loanwords with Turkic suffixes, expressing one notion. Stylistic figures found in the manuscript are represented by following types: Turkic-Hebrew, Hebrew-Arabic, Arabic-Persian, Persian-Turkic, Arabic-Mongolian, Arabic-Turkic. Some of them could be treated as religious hendiadys. Hendyadyoin is not attested in folklore texts of Yosif Gabai’s Krymchak jonk, but in religion texts, which are variety of standard.
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Çelik, Faika, and Aliye Gamze Saritunali. "Reading the Middle East through the Lens of Women’s Press in Turkey." ISLAMIC STUDIES 61, no. 4 (December 31, 2022): 385–406. http://dx.doi.org/10.52541/isiri.v61i4.2580.
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The Progressive Women’s Association (PWA), founded in 1975 under the auspices of the Turkish Communist Party (TCP) when second-wave feminism was on the rise in Europe, emerged as the largest and most significant women’s organization in Turkey’s recent history. However, the organization did not position itself within the feminist paradigm. Instead, it worked for women’s causes without a feminist lineage. Thus, one of the principal questions of this study is how and to what extent the women’s movement in Europe, particularly second-wave feminism, was reflected by the women who founded the PWA and mobilized thousands of women during its five-year existence before it was shut down following the military coup in 1980. By relying on the journal Kadınların Sesi (Women’s Voice) published by the PWA, this study attempts to analyze how and to what extent women of the PWA followed and interpreted Middle East politics and specifically the condition of women in the Middle East. Previous studies on the PWA and its role in the history of the Turkish women’s movement have focused on locating the PWA within the socio-political context of modern Turkish history in general, and Turkish women’s history in particular. This study departs from the existing literature and unpacks how these women reflected upon the world in which they lived by focusing on what they wrote about the Middle East and women in the region.
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Alıyeva, Saltanat. "GAZI BURHANADDIN’S “DIVAN” AND ITS RESOURCES." Scientific Journal of Polonia University 58, no. 3 (September 1, 2023): 15–22. http://dx.doi.org/10.23856/5802.
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The sources of the XIV century Azerbaijani poet Qazi Burhanaddin's creativity are diverse and rich. These resources are mainly: 1. Oral folklore 2. Written all-Turkic poetry 3. Religious sources, Quran motifs 4. Sufistic philosophy Oral folk literature is defined as the main and primary source for the poet's creativity. As we investigate, it becomes clear that the work of Yunus Amre, one of the representatives of Turkish-language poetry, had a serious impact on the worldview of the poet. The reason for this is primarily Yunus Emre's creativity, including It is shown that the Sufism poetry of XIII,XIV centuries became widespread. The influence of the poet by Nizami Ganjavi's poetry was also emphasized. As well as his excellent religious education and the demands of the time, the motifs of the Qur'an also acted as a source for the poet's creativity. The question of reflection of the Sufism philosophy, which became the object of controversy in the artist's poetry for a long time, was also clarified. As a result, it has been proved by facts that Sufism philosophy plays the role of a source for the poet's creativity.
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Kozintcev, Mark A. "The Letter of Tsar Peter I to Sultan Ahmed III on the Occasion of the End of the Northern War. Introduction, Translation from Ottoman-Turkish and Commentary." Written Monuments of the Orient 8, no. 2 (January 27, 2023): 124–35. http://dx.doi.org/10.55512/wmo114794.
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The Treaty of Nystad signed between Russia and Sweden put an end to the prolonged Northern War (17001721). Russia gained an access to the Baltic Sea, acquired new territories and strengthened its international prestige. In a letter written on September 30 (October 11), 1721, Tsar Peter I informs the Ottoman Sultan Ahmed III about Russian military and diplomatic success. Till nowadays, there is no information about the original letter, but its text has been preserved in translation into Ottoman-Turkish. The contents of the letter reflect the desire of the Russian Tsar, who had just finished a long war, to maintain good-neighborly relations with the Ottoman Empire. Being a source on the history of Russian-Turkish diplomatic relations, the letter is also an example of the Ottoman-Turkish language of the first half of the 18th c.
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Pamuk, Orhan. "Lecture about Fyodor Dostoevsky at the solemn ceremony of awarding the mantle and diploma of the SPbU Honorary Doctor." Vestnik of Saint Petersburg University. Language and Literature 18, no. 3 (2021): 436–43. http://dx.doi.org/10.21638/spbu09.2021.301.
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The lecture of the most famous Turkish writer of our time, winner of the Nobel Prize in Literature for 2006, was delivered at St.Petersburg State University on February 20, 2017 and was dedicated to the literary works of Fyodor Mikhailovich Dostoevsky, whose has always been appreciated by the Turkish prose writer. In his speeches and interviews Orhan Pamuk often says that he was influenced primarily by Russian writers: Leo Tolstoy, Fyodor Dostoevsky, and Vladimir Nabokov. The lecture is devoted to the analysis of two works by Dostoevsky — The Brothers Karamazov and Demons. It is based on the author’s personal impressions and perception of the novels in the context of Turkish culture, social and political life, and everyday life. In this case, a look at the work of Dostoevsky “from the outside” is especially interesting since Pamuk represents a country that is largely oriented towards Western culture, but at the same time preserves Eastern traditions, including religious ones. Pamuk reflects on Dostoevsky’s novels and notes they are politically significant novels, even though in the Russian literary tradition they are interpreted differently. Parallels drawn between the events that unfold in The Brothers Karamazov and Demons and the events in the public life of Turkey allow Pamuk to draw a conclusion about the deep mental kinship of Russian and Turkish societies with their ambiguous attitude towards the West.
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Babović, Dželila. "The Role of Commentaries in the Canonization of Literary Values – With Special Reference to the Commentaries of Poetry of Bosnian Authors in Oriental Languages." Prilozi za orijentalnu filologiju, no. 69 (January 18, 2021): 109–29. http://dx.doi.org/10.48116/issn.2303-8586.2019.69.109.
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The writing of commentaries in the Oriental-Islamic tradition was originally focused on the text of the Qur’an and Hadith. The extremely strong religious tradition of hermeneutics and textual exegesis significantly influenced overall literacy, so that commentary appears as one of the most significant prose forms in classical Oriental-Islamic literature. In the unity and intertwining of different cultural identities in the Islamic civilization circle, searching for the literary works of Bosnians in Oriental languages, as an important component of the historical continuity of national literature, we find a significant number of commentaries from different fields, written in Arabic, Persian and Turkish. In this paper, some of the most significant commentaries on the poetry of Bosnian authors are presented.
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Pllana Breznica, Albulena, Fisnike Pllana, and Zana Pllana. "Overview of the Usage of Some Turkicisms from Albanian Language Students at the University of Prizren “Ukshin Hoti” in Prizren." European Journal of Language and Literature 5, no. 2 (May 31, 2019): 46. http://dx.doi.org/10.26417/ejls-2019.v5i2-200.
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The Albanian language, as well as the other Balkan languages, have received a large number of Turkish language elements, first of them being the acceptance of Turkish words. These words, respectively the Turkicisms, have penetrated in almost all spheres in the fields of social life. In Albanian, there are many words in these social spheres: religious spheres, administrative spheres, military spheres, crafts, construction, home environment, names etc. The historical and linguistic conditions of the borrowing of Turkicisms are known. Albanians and Turks (Ottomans) got into contact in the wars and battles between them, as well as during the reign of the Turkish Empire in the Balkan Peninsula, and in the Albanian territories as well. Turkicisms began to enter the Albanian language from the time the Turks deployed military officers and clerks in several Albanian cities. The ruling period of the foreign invaders and the typology of the communicating languages had a huge influence on linguistic borrowings. The Albanian language is typologically quite remote from Turkish and has therefore assumed relatively few Turkicisms compared to the long period of Turkish rule in the Albanian area. For this purpose, this research and analysis method has been used: A survey was carried out with 60 students of the Department of Albanian Language and Literature at the University of Prizren "Ukshin Hoti" in Prizren, with first year students of the second semester and with second year students of the second semester. In the analysis of the tests, graphical presentations of the use of some Turkish words (Turkicisms) have been created, which are used by students in conversations with each other, in the family and in society, in the city and around Prizren.
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Salih, K. "Review: Islam, Kurds and the Turkish Nation State * Christopher Houston: Islam, Kurds and the Turkish Nation State." Journal of Islamic Studies 13, no. 2 (May 1, 2002): 214–17. http://dx.doi.org/10.1093/jis/13.2.214.
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Türesay, Özgür. "Between Science and Religion: Spiritism in the Ottoman Empire (1850s-1910s)." Studia Islamica 113, no. 2 (December 5, 2018): 166–200. http://dx.doi.org/10.1163/19585705-12341375.
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Abstract Spiritism reached the Ottoman Empire very quickly via the European and Levantine communities in Istanbul in the 1850s. At the outset of 1910, spiritism had become a very popular topic in the press. Spiritist publishing burst in Ottoman Turkish is connected to the environment of a more or less liberal press in the aftermath of the Young Turk revolution of 1908. As was the case in the history of spiritism elsewhere, in the Ottoman Empire reactions against spiritism came mainly from two intellectual circles: the positivistic (or scientific and materialist) ones and the non-positivistic (or religious-spiritual and anti-materialist) ones. Besides, all this spiritist, para-spiritist and anti-spiritist publishing activity involved a respective translation activity into Ottoman Turkish, which enhanced cultural transfer processes.
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Kalyon, Bilal. "PRENSES KADRİYE HÜSEYİN VE MEHASİN-İ HAYAT İSİMLİ ESERİ." IEDSR Association 6, no. 11 (February 24, 2021): 393–402. http://dx.doi.org/10.46872/pj.253.
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Princess Kadriye Hüseyin is one of the important figures of Turkish Literature that developed in Egypt. The work of Princess Kadriye Hüseyin, who thinks that people should give importance to moral education and values education in order to protect cultural values and prevent corruption, is taught in a fluent style in Mehâsin-i Hayât. As in the Divan literature within the Turkish litera-ture developing in Egypt; Important figures have also been raised in the field of New Turkish literature. The most important of these personalities is undoubtedly Princess Kadriye Hüseyin. Princess Kadriye was born on January 10, 1888 in Cairo. Princess Kadriye is a member of the Kavalalı Mehmet Ali Pasha family, whose name the Egyptians speak highly of today. This fa-mily dominated Egypt until 1952, when Kavalalı Mehmet Ali Pasha became governor in 1805. Princess Kadriye Hüseyin witnessed the collapse of the Ottoman Empire and the liberation struggle of Anatolia. National Struggle in Turkey has neglected its moral and material support. Princess Kadriye Hüseyin "always saw herself as a part of Istanbul" due to her grandmother be-ing from Istanbul. Kadriye Hüseyin, who took part in the establishment and operation activities of the Hilal-i Ahmer Ladies Center, which was established within the Ottoman Hilal-i Ahmer Society, and made material and moral contributions; He wrote articles on life, people, cultural, religious and national values, spirituality, manners and manners with the consciousness of being indigenous, national and well-being. Kadriye Hüseyin has written important works such as Me-hasin-i Hayat, Temevvücât-ı Efkar, Muhadderât-ı Islam, An Important Night, My What, Letters from the Holy Ankara. Princess Kadriye Hüseyin penned the first examples of the essay in the Turkish literature that developed in Egypt, which is defined as the writings that the writer has written in a style that carries the air of speaking to himself, without making definitive judgments and without the need to prove his personal thoughts on any subject he chooses according to his own will. His work named Mehâsin-i Hayat consists of trials. In this study, information about the life, literary personality and works of Princess Kadriye Hüseyin will be given and her work consisting of essays named Mehasin-i Hayat will be introduced.
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Siedel, Elisabeth, and Ahmet O. Evin. "Origins and Development of the Turkish Novel." Die Welt des Islams 26, no. 1/4 (1986): 191. http://dx.doi.org/10.2307/1570779.
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Kaplan, Haktan, and Selçuk Peker. "The Image of Colour and Number in Fairy Tales: The Case of Bolu Folk Tales." Journal of Education Culture and Society 14, no. 1 (June 20, 2023): 597–618. http://dx.doi.org/10.15503/jecs2023.1.597.618.
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Aim. How the concepts of colour and number in Bolu tales are perceived in the beliefs and lives of cultures has been examined in our study. We tried to find an answer to the importance of colour and number images in Turkish culture, to compare them with literary works in the literature, in what sense these images are used and whether there is a fundamental point in these areas of use. Methods. In this study, the method of literature review, which is one of the qualitative research techniques, was used. Various researches previously discussed on this subject were also used as auxiliary elements. Results. Since the scope of our study is within certain limits, common colours, and numbers, which are more common in Turkish culture, are discussed. The white, black, green, and yellow colours are detected in Bolu tales; the numbers three, seven and forty carry the meanings assigned to them in Turkish culture and Islam. Conclusion. This study, the use of colours and numbers in fairy tales was examined in Bolu tales and a generalisation was reached. As a result of the colours and numbers being images in the 88 fairy tales examined, the colours and numbers determined in the tales were handled from a historical, religious and cultural point of view; first of all, explanations were made about the meaning of the concepts of colour and number and how they existed, and it was determined in which context of meaning the explanations were reflected imaginatively in Bolu tales.
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Ertek Morkoç, Yasemin. "Religion and mysticism in poems of Şeref HanımŞeref Hanım’ın şiirlerinde din ve tasavvuf." Journal of Human Sciences 13, no. 3 (December 8, 2016): 5304. http://dx.doi.org/10.14687/jhs.v13i3.4279.
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Şeref Hanım (Lady Seref) (1809-1861) lived at the first half of the 19th century during when Tanzimat Literature had started to outmaneuver Divan Literature and had made its weight felt. She is an exceptional female divan poet who managed to make a distinguished name for her within the tradition of Classical Turkish Literature. She has a large-scale divan in which she added up all her poems written in almost all styles and types of verse. Religious – mystical components at the major parts of her poems attract the attention. Divan of the poetess, who was a maulawi in essence and had sympathy in the effective sects of that period, such as Qadiriyya and Rifai, presents an extensive material on this subject. Sincere, truthful, courageous, and loud-voiced explanandum that was used by Şeref Hanım while stating aforementioned content is also remarkable. In this study, we aimed to examine the religious – mystical components, motifs, personalities and the manner of handling them that we determined within the poems of Şeref Hanım. Herewith, we aimed to enlighten projection of religion and mysticism phenomena which are the leading fundamental supplying sources of Classical Turkish Literature within work of a female divan poet. ÖzetŞeref Hanım (1809-1861), Tanzimat edebiyatının divan edebiyatına üstünlük sağlamaya başladığı, ağırlığını hissettirdiği 19.yüzyılın ilk yarısında yaşamıştır. Klasik Türk edebiyatı geleneği içinde adından söz ettirmeyi başarmış, nadir kadın divan şairlerinden biridir. Hemen her nazım biçimi ve türünde yazdığı şiirlerini bir arada topladığı hacimli bir divanı vardır.Şiirlerinin büyük bir kısmında dinî-tasavvufî unsurlar göze çarpmaktadır. Esas itibarıyla Mevlevi olan ve döneminde etkili Kadirilik, Rıfailik gibi tarikatlara da sempati duyduğu bilinen şairenin divanı, bu konuda elimize geniş bir malzeme sunmaktadır. Şeref Hanım’ın söz konusu içeriği şiirlerinde dile getirirken kullandığı içten, samimi, yürekli ve gür sesli ifade biçimi ayrıca dikkat çekicidir. Çalışmamızda Şeref Hanım’ın şiirlerinde tespit ettiğimiz dinî-tasavvufî unsurları, motifleri, şahsiyetleri ve bunların ele alınış biçimlerini incelemeyi amaçladık. Bu vesileyle Klasik Türk edebiyatının beslendiği temel kaynakların başında gelen din ve tasavvuf olgusunun bir kadın divan şairinin eserindeki izdüşümünü açıklığa kavuşturmayı hedefledik.
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Musalı, Vusala. "Mir Möhsün Nevvâb’ın Araştırılmamış Yazma Eserleri." Edeb Erkan 2 (November 20, 2022): 55–70. http://dx.doi.org/10.59402/ee002202204.
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Mir Mohsun Navvab (1833-1919) is an important poet, literary, scholar, painter, historian, musician, lecturer and publisher who grew up in the Karabakh region of Azerbaijan in the 19th century. He has more than twenty works in the fields of literature, history, religion, music and astronomy. Some of the works he wrote were published in his private printing house in Shusha, and some of them have survived to the present day in the form of manuscripts. Mir Mohsun Navvab is the author of works such as Turkish and Persian Divans, Tezkire-i Navvab, Shams al-Hidayeh, Bahr al-Huzan, Kenz al-Mihan, Mazlumnama, Kifayet al-Etfal, Batil al-Sihr, Nur al-Anvar, Vuzuh al- Arkam, Pendnama, Kashf al-Haqiqa, Armenian-Muslim Issue, Sharh-i Usturlab, Ziya al-Anvar and Mezamir. The poet's works such as Pendnama, Vuzuh al- Arkam, Armenian-Muslim Issue and his Turkish Divan have been published in the modern times. His other works, on the other hand, were not researched and published during the Soviet period due to their religious content. The poet's life, literary personality and some of his works were researched by Nasreddin Garayev, Zemfira Saferova, Ayten Haciyeva, Ali Mammadbaghiroğlu and Ali Aliyev. Keywords: Literature, Poetry, Navvab, Garabagh, Manuscripts, Ahl-i Bayt.
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Tarik ABDUL JABBAR, Ziyad. "RELIGIOUS EDUCATION IN THE DIVAN OF IBRAHIM HAKKI ERZURUMI." International Journal Of Education And Language Studies 04, no. 02 (June 1, 2023): 209–19. http://dx.doi.org/10.47832/2791-9323.2-4.15.
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Ibrahim Hakkı Erzurumi is an important historical personality in Turkish literature and Sufi‟s History. The Sufi writer was born in Erzurum in 1703 in the beginning of the 18th century. He died in Siirt in 1780 about 80 years old. He was buried in Tillo that belongs to Siirt town in Turkey. Although his writings in poetry and prose around 15, he was often known by his writings entitled the Divan and Marifetname (Book of Gnosis). Because he was a Sufi, he grew up with a Sufi upbringing and wrote most of his works in this context. A great part of his poems were considered an important source to be sung in the religious and Sufi festivals. The Divan is a work of poems written by Ġbrahim Hakkı Erzurumi in 1755. Then, he continued writing about 366 poems with a religious and Sufi content. This volume has the title “Ilahi Nameh” Then, there are poems have the titles like vocabulary, Quatrains, Wasil Nameh, Band Nameh and Shukur Nameh. His poems that included in the Divan about 500 poems. The Divan, which dealt with several Sufi and religious instruction, focused on the form of religious education. Religious Education is transforming the religious subjects into the followers of that religion specially children. This can be applied also on adults. This method of teaching which can be made among teachers and students, teaches the basic principles of the religion which include worshipping, obedience, morality, and rituals. Every teacher and school have their own techniques and special concentration. The Islamic Sufi Shaykhs (Old men or Imams) in the first position among people who study the Sufi Interpretation to religion. Ġbrahim Hakkı Erzurumi depended on a religious Sufi teaching method in his poetic work entitled The Divan. This research paper starts with this detailed abstract. It is followed by a brief summary about the life of the great Turkish poet Ġbrahim Hakkı Erzurumi and his literary carrier alongside with the religious and Sufi aspect. There will be a detailed explanation for his work entitled The Divan. Then, there will be a study for the form of religious education in details. Finally, this research paper will be concluded with a study of the concept of religious Education in The Divan of Ġbrahim Hakkı Erzurumi.
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Turk, Vahit. "The Scientific Researches Made in Turkey on the Works of Alisher Navoi." Golden scripts 1, no. 1 (March 10, 2019): 95–103. http://dx.doi.org/10.52773/tsuull.gold.2019.1/vqnp7437.
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Having a long history and great accumulation, the Turks naturally raised many cultural men, poets, writers and scholars. The Turkish language, which we have seen as a written language since the eighth century, has been processed and developed with the pen of hundreds of artists, and has created a strong tradition and constantly trained new artists in different geographies. The religious change that followed the Köktürk and Uyghur periods gave a new excitement to the society and great people such as Balasagunlu Yusuf, Kaşgarli Mahmut, Yüknekli Ahmet and Hoca Ahmet Yesevi brought vitality to the Turkish language with their valuable works. In the fifteenth century, a great man of culture such as Ali Şir Nevâyî was raised in the tradition of culture and civilization enriched by these people.Born on February 9, 1441, Ali Şir Nevâyî has an important place in the history of thousands of years of Turkish culture. Being as the greatest poet of classical Chagatai literature and due to the works he wrote , Ali Şir Nevayi went down in history as the first person to give his name to a language by calling the language of his time as “Nevâyî Language”.At the beginning of almost all the works he wrote, Nevâyî needs to explain why he wrote in Turkish language by writing; “Such works are many in Arabic and Persian, but I wrote in Turkish so that the Turks would learn these subjects”. His thought shows that he knew quite well what language meant to a nation and how he grasped the meaning of the language imposed to the language in the twentieth century back in the fifteenth century .Nevâyî influenced Western Turkish with the works he wrote in Eastern Turkish, his works were transferred to Western Turkish, their constructions were made and dictionaries were started to be written in order to understand his works. Known by the Western Turks since Nevayi was alive, several studies have been done and still continue to be done in Turkey. The abundance of scientific publications, the related works and prensence of written dictionaries in order to understand Nevayi’s works in Turkish libaraies show how much Nevayi is important and how much of his value known by the Turks. In this study, Nevayi’s works in Turkish libraries and scientific studies about them will be introduced and aforementioned scientific studies and scientific publications will be explained.
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DEMİRTAŞ, YAVUZ. "SA'DÎ-İ ŞÎRÂZÎ AND MUSIC." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 105 (March 29, 2023): 245–63. http://dx.doi.org/10.34189/hbv.105.011.
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Sa'dî-i Şîrâzî, who was one of the significant figures of the Iranian literature, educated in Nizâmiyye Madrasah, acquainted with many poets, sufis and religious scholars, spent most his life with travel, also visited Anatolia during his travels, influenced poets and writers who grew up in Islamic countries with his works. Sa'dî's influence was not only limited to Persian literature, but also left important traces in the western world and in Turkish and Urdu literatures which is why it is possible to see this effect especially in the works written by poets and writers of the Turkish literature since the 14th century. Sa'dî, who was a sufi as well as a poet, made moral expressions in his works - especially in Bostan (Bûstân) and Gülistan - he used a simple, attractive and understandable style while telling his knowledge and experiences in the form of stories and anecdotes and he talked about historical figures from time to time and tried to make the reader understand the way of happiness, the necessity of humanity, the virtue of goodness and righteousness in small stories full of meaning and judgment, supported by verses, hadiths, proverbs and idioms and dealt with subjects such as servitude, discipline, love, affection to Allah (c.c.) and similar topics in an instructive manner, while doing this he used the concepts belonging to many branches of science and arts - especially music - as examples and parable. This paper aims to reveal Sa'dî's understanding of music by mentioning and explaining the stories and instructions in Bostan and Gülistan, in which the concepts related to music are given as examples and parable. The data obtained in our study, in which the document review method, one of the qualitative research methods, was used, was arranged in line with descriptive analysis, interpreted and presented to the readers. Keywords: Sa’dî-i Şîrâzî, Bostan, Gülistan, Story, Advice, Music.