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Journal articles on the topic 'Turks'

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Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Reynolds, Graham. "Discovery of a new population of boas on the Turks Bank, Turks and Caicos Islands." Reptiles & Amphibians 30, no. 1 (June 6, 2023): e20268. http://dx.doi.org/10.17161/randa.v30i1.20268.

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The Turks & Caicos Boa, Chilabothrus chrysogaster, is among the best-studied snakes in the Caribbean. With nearly 20 years of annual study, much is known about the species’ biology, but most of this information comes from a single population on Big Ambergris Cay, located on the Caicos Bank. Other populations are poorly known, and, indeed, a subspecies (C. chrysogaster relicquus) is almost entirely unknown. Turks & Caicos Boas have been recorded from 10 islands on the Caicos Bank, and historically only from Grand Turk on the Turks Bank. The Grand Turk population is now functionally extirpated. In 2008 I documented a new Turks Bank population on Gibbs Cay, a very small islet east of Grand Turk. Additional surveys of some of the Turks Cays did not reveal additional populations, although the island of East Cay remained unserved. In March 2022 I conducted nocturnal herpetofaunal surveys of the Turks Cays, including East Cay. I found a total of nine boas in just over four hours on East Cay and three boas in under sic hours on Gibbs Cay, but none on Long Cay. Here I report the discovery of the East Cay population, some morphometric data, and the first record of the striped color morph from the Turks Bank.

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2

Gomaa Gomaa Zaghloul, Saad, Ahmed Ramadan Mohmed Ahmed Harec, Ragab Aboumelih Mohamed Soliman, and Maryam Abous. "SECTIONS OF THE PROPHETS TURKS THEIR CAUSES AND LEGAL PURPOSES." International Journal of Advanced Research 12, no. 04 (April 30, 2024): 597–603. http://dx.doi.org/10.21474/ijar01/18590.

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This research paper deals with the sections of the Prophets Turk of verbs, many of those who dealt with the issue of the Prophets Turks try to divide and branch the Turks in an attempt to drop the prohibition because of the Prophets Turks or drop the description of heresy on everything that is new, even if it has a legitimate rooting, and accordingly we try in the research paper to explain the sections of the Prophets Turks and their reasons to reach the legitimate truth of the Prophets Turks and their impact on the legal rulings and the purposes of the Prophets abandonment of the act , On the other hand, there are Prophetic Turks that came absolute without a reason, and accordingly the sections of the Prophets Turks can be explained as the reason or not into several sections, and the scholars have divided the Prophets Turks into several sections, and each section of them has its reasons to which the Prophets Turk is due, and these reasons are due to the fear of the hypothesis of work on Muslims. Such as skipping Taraweeh prayers in congregation in the mosque, or it may be that the abandonment is due to the unwillingness of the Prophet (peace and blessings of Allaah be upon him) to do so, such as not eating the meat of the dhab or similar taruk.

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3

Smith, Sarah A. "Disappearing Turks." Index on Censorship 30, no. 1 (January 2001): 188–93. http://dx.doi.org/10.1080/03064220108536888.

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4

Bale, Anthony. "News from the East." Studies in the Age of Chaucer 45, no. 1 (2023): 1–33. http://dx.doi.org/10.1353/sac.2023.a913910.

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Abstract: The first dateable English printed document is an indulgence to raise money against the Turks. In this essay I take this indulgence, printed by William Caxton at Westminster in 1476, as a starting-point for a reconsideration of fifteenth-century English literary and cultural representations of Rhodes and the advancing Ottoman Turks. The 1480 siege of the Hospitaller island of Rhodes was a turning-point in the production and dissemination of writing about the Turkish conquests. John Kay's Siege of Rhodes , printed c. 1482, reflects the interest in current affairs both at Edward IV's court and at the humanist Italian courts where Kay, Edward's self-described laureate, had spent time. I then introduce a letter from John Paston, describing a Turk in his household, and the fifteenth-century poem The Turke and Sir Gawain , to consider how the Turkish male body was represented. I argue that representations of the Turk in later fifteenth-century England reveal admiration, fear, and a sense of proximity and similarity. Such representations show how the Turk was frequently discussed in cultural discourse, and inaugurate the "Turk" as a discursive representation in the English imagination. The recent turn to the "Global Middle Ages" in medieval English studies has not yet fully attended to the specifics of interactions between Latin Christendom and the Ottoman Turks. This requires an acknowledgment of the importance in later fifteenth-century England of mediated news reports concerning the growing Ottoman empire and the parlous state of Christian lands in the eastern Mediterranean.

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5

Niewiara, Aleksandra. "Gra figurami pamięci zbiorowej w utworze artystycznym. Z zagadnień lingwistyki pamięci." LingVaria 14, no. 27 (May 31, 2019): 51–65. http://dx.doi.org/10.12797/lv.14.2019.27.03.

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Playing with Figures of Collective Memory in Artistic Work. Issues in Memory LinguisticsThe article presents an ethnolinguistic analysis of A. Stasiuk’s drama Czekając na Turka (‘Waiting for the Turk’). Staged in 2009, the play examines figures of communicative and cultural collective memory, to use Jan Assmann’s terminology. Particular attention is given to linguistic means of lexical and syntactic archaization of literary text, used to elicit associations with the past images of Turks in Polish and European imagination, and in consequence, to propose an interpretation of an important event in European culture and history at the end of the 20th century: the fall of the Berlin Wall. In comparison with the older concept of antemurale Christianitatis (associated with Ottoman Turks’ incursions against European countries), the importance of the modern, current concept is reduced.

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6

Demiralp, Seda. "White Turks, Black Turks? Faultlines beyond Islamism versus secularism." Third World Quarterly 33, no. 3 (April 2012): 511–24. http://dx.doi.org/10.1080/01436597.2012.657487.

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7

Brown, L. Carl, and Andrew Mango. "The Turks Today." Foreign Affairs 83, no. 6 (2004): 158. http://dx.doi.org/10.2307/20034185.

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8

Uthman, Ahmed A. "Won't-Be Turks." Foreign Affairs 73, no. 1 (1994): 180. http://dx.doi.org/10.2307/20045906.

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9

Styron, Rose. "Turks & Caicos." Hopkins Review 7, no. 1 (2014): 57. http://dx.doi.org/10.1353/thr.2014.0002.

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10

Mango, Andrew. "Turks and Kurds." Middle Eastern Studies 30, no. 4 (October 1994): 975–97. http://dx.doi.org/10.1080/00263209408701034.

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11

OZSOYLU, S. "Turks and Kurds." Lancet 344, no. 8926 (September 1994): 891–92. http://dx.doi.org/10.1016/s0140-6736(94)92865-7.

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12

Forrest, Duncan, and Ruth Horne. "TURKS IN BULGARIA." Lancet 334, no. 8663 (September 1989): 621. http://dx.doi.org/10.1016/s0140-6736(89)90741-1.

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13

Tayfur, M. Fatih. "Turks and Greeks." New Perspectives on Turkey 16 (1997): 115–23. http://dx.doi.org/10.1017/s0896634600002673.

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14

Bull, David, and ChristopherM Milroy. "Turks and Kurds." Lancet 344, no. 8930 (October 1994): 1159–60. http://dx.doi.org/10.1016/s0140-6736(94)90668-8.

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15

Bamanie, Nuray. "Cyprus' Forgotten Turks." Journal of Muslim Minority Affairs 22, no. 2 (October 2002): 443–49. http://dx.doi.org/10.1080/1360200022000027384.

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16

Methodieva, Milena B. "How Turks and Bulgarians Became Ethnic Brothers." Turkish Historical Review 5, no. 2 (October 7, 2014): 221–62. http://dx.doi.org/10.1163/18775462-00502005.

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In 1905 the Bulgarian authorities initiated preparations for a large-scale propaganda project in order to advertise the wellbeing of Bulgaria’s Muslims among the Muslim inhabitants of Ottoman Macedonia. Its purpose was to dispel inter-communal hostility during particularly turbulent times in the area. The project capitalized on arguments about ethnic and historical connections between Turks and Bulgarians by developing a novel theory maintaining that Bulgaria’s Turks were descendants of the Bulgars who founded the first Bulgarian state in the seventh century. However, Young Turk activists from the area were also involved in the enterprise hoping to use it for their own purposes. The article uses this interesting background to explore questions concerning Bulgarian policies and narratives about the local Muslim Bulgarian aspirations in Ottoman Macedonia, relations between Young Turks and Bulgarians, and Young Turk revolutionary strategies.

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17

Bodziany, Marek, and Ahmet Köstekçi. "Identity and cultural assimilation of the Turks in exile." Securitologia 23, no. 1 (June 30, 2016): 5–15. http://dx.doi.org/10.5604/01.3001.0009.2947.

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In the article describe a short history of mutual relations Poles and Turks, their national identity and elements of cultural assimilation in the foreign environment related to their social and economic lives. Particular emphasis is put on presenting the stereotype of a Turk in the perception of the Poles and the feedback, namely the cultural characteristics of the Poles in the opinion of the Turks.

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18

Bodziany, Marek, and Ahmet Köstekçi. "Identity and cultural assimilation of the Turks in exile." Securitologia 23, no. 1 (June 30, 2016): 5–15. http://dx.doi.org/10.5604/18984509.2000000.

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In the article describe a short history of mutual relations Poles and Turks, their national identity and elements of cultural assimilation in the foreign environment related to their social and economic lives. Particular emphasis is put on presenting the stereotype of a Turk in the perception of the Poles and the feedback, namely the cultural characteristics of the Poles in the opinion of the Turks.

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19

Perigo, Jeremy. "Beyond Translated vs. Indigenous: Turkish Protestant Christian Hymnody as Global and Local Identity." Religions 12, no. 11 (October 20, 2021): 905. http://dx.doi.org/10.3390/rel12110905.

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At Turkey’s first national worship conferences in 2011, a passionate debate arose on whether Western music or indigenous Turkish music was most appropriate for worship. Some Turks felt that the Western missionaries were imposing indigenous musics on Turks as a type of “reverse colonization”. They felt that the current Western musical styles were best for worship. One Turk stated, “the saz is being forced down our throats”. Other Turks felt liberated to sing and play songs in traditional Turkish musical styles. The debate at the conference highlights the desire of missionaries and Turks to see renewal in congregational hymnody. Nevertheless, the Western vs. indigenous Turkish music debate reduces complex historical, musical, and liturgical issues into a divisive binarism. Using hymns sung in corporate worship in Turkey as a source, I will analyze here the quantity of musical localization in Turkish Protestant worship seeking to present musical localization as a lens to examine Turkish Christian liturgical identity.

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20

Stagl-Škaro, Natalia. "Black Turk – Magnificent Sultan: Turkish Images on the Balkans Today." European Review 21, no. 3 (July 2013): 336–48. http://dx.doi.org/10.1017/s1062798713000306.

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There is generally a negative image of the Turk – as arch-enemy – in Balkan countries. Yet this image refers less to real Turks than to different ethno-linguistic and religious neighbour groups, who are seen as more ‘Asiatic’ and less ‘European’ than oneself. Real Turks and the Turkish tradition – especially among Muslims – are rather admired. These images are constructions of high culture, albeit with sometimes dire consequences for all and sundry in times of conflict.

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21

K, Vivi Levia Polyta, and Lutfiah Ayundasari. "Pembaharuan pendidikan Islam di Turki Usmani pada masa pemerintahan Sultan Mahmud tahun 1784-1839 M." Jurnal Integrasi dan Harmoni Inovatif Ilmu-Ilmu Sosial 1, no. 1 (January 31, 2021): 54–60. http://dx.doi.org/10.17977/um063v1i1p54-60.

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The Ottoman Empire was a fairly well-known kingdom, the Ottoman Turks did not prioritize education as much as political and military issues. During his reign of approximately seven centuries, the Ottoman Turks did not too many experts in knowledge. However, starting with the leadership of Sultan Mahmud, he began to think about the development of the world of education by making several reforms in various lines, ranging from curriculum to educational institutions. Kerajaan Turki Usmani merupakan kerajaan yang cukup tersohor, Turki Usmadi tidak terlalu mementingkan pendidikan dibanding dengan masalah politik dan militer. Selama berkuasa kurang lebih tujuh abad, turki usmani tidak telalu banyak melahirkan ahli pengetahuan. Namun mulai dengan dipimpinnya sultan Mahmud, beliau mulai memikirkan mengenai perkembangan dunia pendidikan dengan melakukan beberapa pembaharuan di berbagai lini, mulai dari kurikulum hingga lembaga pendidikan.

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22

Ganiev, R. T. "THE CONFRONTATION BETWEEN THE TURKS AND THE SUI DYNASTY IN 609 – 617." Bulletin of Kemerovo State University, no. 2 (June 29, 2017): 24–29. http://dx.doi.org/10.21603/2078-8975-2017-2-24-29.

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The article studies the events of the military confrontation between the Shibi Qaghan and Sui Dynasty in 609 – 615 AD. It shows the political situation in China whose deterioration led to the political upheaval in 617 AD and the young Tang Dynasty came to power. By the end of the Sui Dynasty period there were more than 200 organized armed gangs that were tearing the empire apart and often found support from the Turks. In 615 AD the Turks also surrounded Emperor Sui Yangdi in the fortress of Yanmen and thereby put an end to his political career. At the beginning of VII century the Eastern Turk Empire had a great military and political influence in Central Asia and posed a threat to its neighbors. Along with the separatists who opposed the Sui Dynasty, the military governor Taiyuan Li Yuan sought the assistance of the Turks. He formed an alliance with them, and the Turks supported his nomination as the new ruler of China. Thus, in the events of 609 – 617 AD the Eastern Turks played a key role, and contributed to the deterioration of the situation at the end of the Sui Dynasty as well as to the ascent to power of the future first emperor of the new Tang Dynasty, Li Yuan.

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23

Dinnerstein, Leonard, and Morton Borden. "Jews, Turks, and Infidels." Journal of the Early Republic 5, no. 1 (1985): 119. http://dx.doi.org/10.2307/3122518.

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24

SLOMP, Jan. "Calvin and the Turks." Studies in Interreligious Dialogue 19, no. 1 (June 30, 2009): 50–65. http://dx.doi.org/10.2143/sid.19.1.2036228.

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25

Pasolini, Pier Paolo, Rosa Mucignat, and Cristina Viti. "The Turks in Friuli." PMLA/Publications of the Modern Language Association of America 135, no. 2 (March 2020): 329–43. http://dx.doi.org/10.1632/pmla.2020.135.2.329.

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Pier Paolo Pasolini Continues to Be Known Outside of Italy Primarily as A filmmaker and Controversial Public Intellectual whose uncompromising explorations of sexuality, religious meaning, and social exclusion gave expression to a “uniquely provocative and prophetic modernity” (Hirschman 9). Recent scholarship in English is only beginning to reveal the extraordinary variety and quality of Pasolini's writing in Italian, and it has barely touched on his early works in Friulian. Friulian is a Romance variety spoken in Friuli, a region in the far northeast of Italy, where Pasolini spent many a summer as a child in his mother's hometown of Casarsa. In the Friulian of Casarsa, Pasolini thought he had found a “pure poetic language” (“Al lettore” 8), unsullied by previous literary usage yet integral to the archaic lifeworld of the marginalized peasants for whom he felt “a sweet and violent love, both turbid and pure” (Passione 137).

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26

SCHWARZ, HANS. "Luther and the Turks." Unio Cum Christo 3, no. 1 (April 1, 2017): 127. http://dx.doi.org/10.35285/ucc3.1.2017.art8.

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Abstract: Confronted with the military advance of the Turkish Ottoman Empire against the Holy Roman Empire, including the siege of Vienna, Martin Luther wrote several treatises on the Turks. Luther rejected the idea of a war in the name of religion against the Ottoman onslaught, seeing instead the defense of the Holy Roman Empire as the duty of the Emperor. Luther understood the Turkish threat as God’s punishment for the laxity of Christians and so called for repentance and a return to the gospel. Luther wanted the Christians to have ﬁrsthand information about Islam and promoted a translation of the Qur’an in German against many obstacles. The Protestant church in Germany is very cautious about deﬁning a present-day application of Luther’s approach.

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27

YILDIRIM, Dursun. "Turks, Geography and Homelands." Journal of Turkish Studies Volume 4 Issue 8, no. 4 (2009): 13–22. http://dx.doi.org/10.7827/turkishstudies.934.

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28

Kiliç, Altermur. "Kurds Are Turks Too." Foreign Affairs 72, no. 4 (1993): 190. http://dx.doi.org/10.2307/20045801.

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29

KEMALOĞLU, Muhammet. "Terekeme-Karapapah Turks Bibliography." International Journal Of Turkish Literature Culture Education 2, no. 1 (2012): 111–28. http://dx.doi.org/10.7884/teke.32.

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30

Pfeffer, Leo, and Morton Borden. "Jews, Turks, and Infidels." Journal of Law and Religion 8, no. 1/2 (1990): 419. http://dx.doi.org/10.2307/1051296.

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31

Sarna, Jonathan D., and Morton Borden. "Jews, Turks, and Infidels." Journal of American History 71, no. 4 (March 1985): 861. http://dx.doi.org/10.2307/1888529.

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32

Talgat, Moldabay, and Azmuhanova Ayman. "Religion of Old Turks." Anthropologist 21, no. 1-2 (July 2015): 46–50. http://dx.doi.org/10.1080/09720073.2015.11891792.

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33

Rich, Vera. "Turks in the Aegean." Nature 331, no. 6156 (February 1988): 469. http://dx.doi.org/10.1038/331469e0.

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34

Roland, Meg. "Arthur and the Turks." Arthuriana 16, no. 4 (2006): 29–42. http://dx.doi.org/10.1353/art.2006.0018.

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35

Katan, J., and S. Ross. "Turks and Caicos Islands." Trusts & Trustees 13, no. 8 (June 25, 2007): 539–43. http://dx.doi.org/10.1093/tandt/ttm090.

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36

Dobkowski, Michael N., and Morton Borden. "Jews, Turks, and Infidels." American Historical Review 91, no. 2 (April 1986): 453. http://dx.doi.org/10.2307/1858270.

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37

Khayyat, E. "Turks with a “Wāw”." Intellectual History of the Islamicate World 8, no. 1 (January 20, 2020): 52–66. http://dx.doi.org/10.1163/2212943x-00702010.

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Abstract Beginning late nineteenth century Ottoman-Turkish intellectuals fought for an orthographic revolution to change the spelling of the name Türk—which was once used to refer to the “simple folk” or Muslims generally and was written as ‮ترك‬‎ (t-r-k) in Arabic letters—by adding the letter ‘wāw’ (‮و‬‎) to it, spelling the name as ‮تورك‬‎ (t-u-r-k) in print. The additional letter was a necessity in the minds of the revolutionaries to make visible the Turkish nation as opposed to the multitude. The paper interprets these intellectuals’ thoughts and assumptions on scripts, writing and language as they relate to politics and identity and as part of the history of Ottoman-Turkish literary modernity, which would culminate in the adoption of Roman letters in the modern Turkish Republic.

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38

KEMPEN, RONALD VAN, and GIDEON S. BOLT. "Turks in the Netherlands." American Behavioral Scientist 41, no. 3 (November 1997): 374–95. http://dx.doi.org/10.1177/0002764297041003008.

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39

Gaustad, Edwin S., and Morton Borden. "Jews, Turks, and Infidels." Journal of Southern History 51, no. 3 (August 1985): 432. http://dx.doi.org/10.2307/2209262.

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40

Pulec, Jack L. "Congratulations to the Turks." Ear, Nose & Throat Journal 72, no. 8 (August 1993): 513. http://dx.doi.org/10.1177/014556139307200801.

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41

MAYES, CATHERINE. "‘SALAMELICA’: NEW THOUGHTS ON VOLPINO AND HIS ARIA IN ACT III OF LO SPEZIALE." Eighteenth Century Music 17, no. 1 (February 12, 2020): 73–85. http://dx.doi.org/10.1017/s1478570619000459.

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Recently, as I was doing research for a project on eighteenth-century dances, I came across the following entry in Charles Compan's Dictionnaire de danse (1787): Salamalec. Salut à la Turque, qui signifie, Dieu vous garde. On s'est servi longtems à Paris de cette expression, pour saluer une personne en buvant à sa santé. Salamalec, ou, comme prononcent les Turcs, Selamalec, n'est pas seulement une salutation des Turcs, mais encore des Arabes, & même de tous les peuples Mahométans.Salamalec. Turkish greeting meaning ‘May God keep you’. This expression has long been used in Paris as a toast when drinking to someone's health. ‘Salamalec’, or as the Turks pronounce it, ‘Selamalec’, is not only a greeting of the Turks, but of Arabs and even of all Muslim peoples.

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42

CİHAN, CİHAD. "ANADOLU’DA ÖLMÜŞ İNSANLAR İÇİN KESİLEN SİN KURBANININ ESKİ TÜRK İNANCIYLA İLGİSİ." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 106 (June 20, 2023): 353–70. http://dx.doi.org/10.34189/hbv.106.017.

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In different regions of Anatolia, in both Sunni and Alevi Turk communities, an animal is sacrificed under the name of sin sacrifice, on the day of death and in different periods after death. The subject of this article is the origin of the sin sacrifice, which is slaughtered for the deceased in some regions of Anatolia today. The thesis of the study argues that the origin of the sin sacrifice slaughtered for the deceased by Muslim Turk communities in Anatolia is related to the belief in the spirit and death in pre-Islamic Turks. The common practice of this sacrifice, which has no place in the Islamic religion, despite sectarian differences, indicates that it is related to pre-Islamic beliefs. Based on this finding, the study applied the method of induction, that is, the method of going back to cultural origins. While taking this method as a basis, the cultural connection between the soul, death, grave, tombstone and sacrifice was taken into consideration. According to the interpretation made on the basis of etymological information, the word sin may be related to the spirits believed to be present in human beings - namely sün-süne, sür. Based on the deductions, the origin of this sacrifice is based on the ancestor cult in old Turks. According to this cult, the spirit of the deceased continues its relationship with this world for a certain period of time. Therefore, the sacrifices made during yog and commemoration ceremonies when death occurs are linked to this conception of the spirit and death. As a result, the tradition of offering sacrifices to the souls of the deceased, which was already present among the Turks in the pre-Islamic period, continued its existence by gaining Islamic motifs after the change of religion. Keywords: History, Sin Sacrifice, Anatolia, Sunni and Alevi Turks, Old Turk Belief, Spirit and Death, Sin Stone.

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43

AMITAI, REUVEN. "Echoes of the Eurasian Steppe in the Daily Culture of Mamluk Military Society." Journal of the Royal Asiatic Society 26, no. 1-2 (January 2016): 261–70. http://dx.doi.org/10.1017/s1356186315000358.

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AbstractThe Mamluk Sultanate of Egypt and Syria (1250–1517ce) was based on a military-political elite of Eurasian Steppe provenance, brought to the Eastern Mediterranean as youths. In the early decades of the Sultanate, most of these were Qipchaq Turks, but additional groups of Turks, Mongols and others were also well represented. The impact of the Eurasian military tradition has been long noted by scholars. However, some other aspects of the Inner Asian legacy have not been fully explored. In this paper I will look at a few characteristics of this cultural heritage: names, daily language, drinking habits, sports, hunting, religious rituals, and cultural awareness. The question of identity of the ruling strata of the Dawlat al-Turk/al-Atrak (“The Dynasty/State of the Turks), as the Mamluk Sultanate was then known in Arabic, will be broached at the end of the paper.

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44

Jackson, P. "Review: The History of the Seljuq Turks: The History of the Seljuq Turks." Journal of Islamic Studies 13, no. 1 (January 1, 2002): 75–76. http://dx.doi.org/10.1093/jis/13.1.75.

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45

Biliaieva, S. O. "TURKISH FACTOR IN THE GEOGRAPHICAL SPACE OF UKRAINE (BY ARCHAEOLOGICAL MATERIALS)." Archaeology and Early History of Ukraine 26, no. 1 (March 22, 2018): 85–100. http://dx.doi.org/10.37445/adiu.2018.01.06.

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The article is devoted to the peculiarities of the participation of Turk’s factor in the civilization process on the territory of Ukraine from the middle of the first — in the second millennium AD. The study of the relations between Turks and Slavs for the long time was under press of negative views on the role of nomads, especially events of Mongol and Tatar’s invasion on the Old Russ in the middle of the XIII cent. The records were limited by written sources, and first archaeological materials come under observation only from the second part of XIX century. The results of mass archaeological excavation become the base of the investigation till the end of XX — at the beginning of the XXI century. It was the time of transformation of methodological position also. Due to achievements in the study of Turks monuments in Ukraine, the new aspects of the problem can be investigated. First of all, it is needed to stress the specific of natural environment of the Ukrainian lands, which provided the possibility of the development of the settled and nomadic mode of life. For the second one, the position on the crossroads of Asian and European worlds was one of the main reasons of the coming of Turk’s tribes into Ukraine, which became of the place of the obliged contacts and interrelations of Slav’s and Turk’s societies. The great attention was done to the problem of social organization of different Turk’s societies on the way to civilization, its contacts with Slavs on the different stages of the historical development, ethno and cultural integration. In the results of the archaeological and anthropological investigations the assimilation of the great part of Turks population on the territory of the Ukrainian lands was established. Besides of it, genetic features of Turks not only registries, but increased in the population of the Middle Dnieper area of Late Medieval and Modern periods. But in spite of that, in the formation of the Ukrainian nation the Slav’s component dominated. The movement of population, especially Cossacks to the direction of the Azov and Black sea was fixed, as of the natural and historical frontiers of Ukrainian lands.

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46

Ayhan, Fatma. "TÜRKLERDE DÖVME GELENEĞİ." NWSA Academic Journals 17, no. 3 (July 25, 2022): 1–11. http://dx.doi.org/10.12739/nwsa.2022.17.3.4c0252.

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47

İNAN, Kayhan. "Ahıska Türklerinde Türkçe-Rusça Kod Değiştirme Deseni ve Temel Dil Çerçeve Modeli." Bilig, no. 103 (October 27, 2022): 183–209. http://dx.doi.org/10.12995/bilig.10307.

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During the 75 years following Ahıska Turks’ expatriation from their homeland in Soviet Georgia in 1944 to the Central Asian Soviet Republics, they have evolved into a multilingual society. Ahıska Turks use Turkish and Russian language pairs in their daily communication. They adopt code-switching strategies in their daily communication. Turkish-Russian code-switching pattern of Ahıska Turks was not analyzed linguistically in terms of bilingual communication. Therefore, this study aims to investigate Ahıska Turks from a different perspective. It reflects the code-switching situation by examining the Bishkek show of Miko Şov, an Ahıska Turks’ comedy group. The records were investigated based on the Matrix Language Frame Model and the pattern is divided into categories as nouns, adjectives, adpositions, verbs, and adverbs. It is determined that the same strategies were followed with other Turkic languages contacting Russian.

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48

Ahmad, Feroz, and M. Sukru Hanioglu. "The Young Turks in Opposition." American Historical Review 101, no. 5 (December 1996): 1589. http://dx.doi.org/10.2307/2170282.

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Valentinovich Pilipchuk, Yaroslav. "Kabarda between Turks and Russians." SCIENTIFIC WORK 61, no. 12 (December 25, 2020): 37–63. http://dx.doi.org/10.36719/2663-4619/61/37-63.

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of the East Circassians ancestors of the Kabardinians to the territory of the former Western Alanya can be dated to the time after the invasion of Timur 1395-1396. The design of Kabarda as a principality can be dated to the first half of the 15th century. The division of Kabarda into Idarey, Kaitukoi, Tlachtostan, Dzhelyakhstan can be dated to the first half of the XVI century. Kabarda in this era becomes one of the leading forces in the North Caucasus. Kabardinians competed with the Great Nogai Horde for control of the Astrakhan Khanate. Temryuk Idarov in 1563 attracted Nogais and Russians in his confrontation with the Ingush. Kabardians of Idarey to confront the Crimean Tatars and Kumyks in the XVI century. They were allies of Russians. The Idaroviches use the Russians in the confrontation with the Kumyks and Crimean Tatars, and they themselves take part in the Livonian War and the Russian campaigns against various Caucasian rulers. Ties of Kabardians and with Nogais are made. Kabardinians of Kaitukoi are guided by the Crimean Khanate and the Small Nogai Horde. Circassian expansion to the east leads to the fact that the Karachais, Balkars, part of the Ossetians and Chechens are under the control of the Kabardinians. In the struggle for hegemony in the North Caucasus, the Kabardinians in the 16th –17th centuries face with the kumyks. None of the parties managed to win a convincing victory and they mutually exhausted each other. Kabardinians were the guides of Russian influence in the 17th century in the North Caucasus and their helped Russians in the Russian-Qizilbash conflict in 1651–1653. Kabardinians actively support the Russians against the Crimean Tatars in the 17th century. The significance of the Battle of Kanzhal is greatly exaggerated in Kabardinian historiography. We can talk about the participation of 20 thousands of Crimean Tatars in the battle and the death of a fourth of them in the battle. The defeat of 1708 only temporarily weakened the Crimean Tatars. Crimean Tatars make revenge hikes to Kabarda and devastate the region in the 10-ies and 20-ies of XVIII century. The Kabardinians victories under Baksan (1729) and Chеrеshty (1731) helped to stop the Crimean Tatar advance. Kabarda there were the Baksan and Kashkatau parties oriented to the Russians and Crimeans in the 18th century. They sought to win over external forces in order to secure subjectivity in foreign policy relations. The anti-Russian position of the Kabardinians set up the construction by Russians of the Mozdok fortress. Key words: Kabarda, Lesser Kabarda, Great Kabarda, Idarey, Kaitukoi, Crimean Khanate, Russian state, Great Nogai Horde, Lesser Nogai Horde, Ottoman Empire

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Valentinovich Pilipchuk, Yaroslav. "Circassians between Russians and Turks." SCIENTIFIC WORK 60, no. 11 (November 6, 2020): 69–91. http://dx.doi.org/10.36719/2663-4619/60/69-91.

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This article is devoted to the relationship of the Circassians with the Turkic peoples. The Caucasian-speaking ancestors of the Adyge, Circassians and Kabardians were known to contemporaries under several ethnonyms. Papags and Kasogians were mixed Turkic-Caucasian tribes and served in the Khazar Kaganate. Zikhians occupied the Northern-East Black Sea littotal lands and were ruled by Georgian (Abkhazian) kings and Zikhian archbishops of the Matarcha. The Pechenegs were allies of the Zikhians, and the Oguzes were their opponents. It can be argued about a certain period of dominance of the Zikhians on the Taman Peninsula in the 13th century, but in the 12th century the local Zikhians were supposed to recognize the power of the Byzantine Empire. The relations of the Zikhians with the Qipchaqs were friendly. The infiltration of Turkic elements into the ethnogenesis of the North-West Caucasus tribes contributed to the emergence of the Circassian ethnos. In the Golden Horde the Circassians actively maintained contacts with both the Genoese and the Tatars. Circassians living on the plane were integrated into the administrative system of Ulus Jochi (Golden Horde). Circassians also fought against the Tatars of the Golden Horde and the Great Horde. The first Circassian principalities sources are recorded in the XV century. These were Khetuk, Kremuk, Kopa, Tatarkosia, Kabarda. The first three principalities worked closely with the Genoese and became victims of Turkish aggression in the 70-80-ies of XV century In the XVI century the principalities of Zhaney, Temirgoy, Besleeney, Khatukai took shape. Natukhai, Abadzekhs, Shapsugs were circled Abazins and became part of the Circassian ethnosphere only in the 18th century. Zhaney, Temirgoy, Besleney, Khatukai in the XVI century suffered from the invasions of the Crimean Tatars, therefore, in the middle of the XVI century hoped for an alliance with the Russians and sent embassies to Moscow. The war against the Crimean Tatars was fought mainly by the forces of Kabardians and the Ukrainian condottier D.Vyshnevetsky. With the departure of the D.Vyshnevetsky to the Grand Duchy of Lithuania, Ivan IV virtually ceased to support the Western Circassians, which led to their reversal towards the Crimean Khanate. They took part in the Ottoman-Safavid war of 1578-1590 on the side of the Turks. In the XVII century the Besleney and Temirgoy rebelled against the Crimean Tatars, hoping for an alliance with the Russians, but to no avail. Success in the fight against the Crimean Tatars became possible thanks to several victories of the Kabardians over the troops of Gherays in the XVIII century. Temirgoy, Abadzekhs, Bjedugs, Shapsugs, Besleney, Makhosh, Ubykhs rebelled against Crimean Tatars in this century. With the annexation by the Russians of the Crimean Khanate, the Western Circassians underestimated the anti-Russian position. Key words: Zikhians, Kasogians, Papags, Circassians, Khazar Khaganate, Golden Horde, Crimean Khanate, Ottoman Empire, Russians, Crimean Tatars

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