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The most important business corporations after World War II, in the Tuzla district, the salt pans, mines, factories soda in Lukavac, mills, foundries, brick and agricultural enterprises. These companies are after the establishment and renewal began to consolidate and to significantly affect the overall development of Tuzla and its surroundings, but also of Bosnia and Herzegovina as a whole.The first post-war years in the salt is characterized by working enthusiasm, voluntary overtime, competitive elan. In addition to increasing production, salt works has expanded its production capacity and create skilled manpower. The mines Lancaster, Đurđevik, Moluhe, Krek, Ugljevik al., Primitive way of production time has been modernized and production was increased continuously.Reconstruction of the road, especially rail transport, allow it to be produced coal from northeastern Bosnia transported to other parts of Bosnia and Herzegovina, as well as outside its borders. Particularly significant was the construction of the railway Brcko - Banovici, which is produced in coal mines Banovići transported to Serbia.For Tuzla and its surroundings is a major character had wood industry, especially due to the fact that this region is rich in forest resources. Harvesting is carried out in the river basins Oskova, Gostilja etc., And at sites Kladanj and Lopare, while cutting performed on the mills' Konjuh "Zivinice," unloading "," Mačkovac "at Lopara and others. In addition to cutting, in the said forest companies was carried out by the semi and final wood processing, which was of great significance for the people of this region. Economic and social development of north-eastern Bosnia in the period of 1945-1952, was affected by, among other things, that the region becomes interesting and attractive to residents of the wider environment. The population settled, especially in Tuzla, from various parts of Bosnia and Herzegovina, but also from Serbia, Montenegro, Croatian and other South Slavic countries.
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Bu metin, TÜBİTAK SOBAG 114K576 numaralı Sedat Veyis Örnek Sözlü Tarih, Biyografi ve Belgelik Çalışması başlıklı projesinin hikâyesidir. Resmî olarak 15 Eylül 2014’te başlamış ve 15 Eylül 2015’te tamamlanacak olan projenin amacı Türkiye’de ilk kez Ankara Üniversitesi Dil ve Tarih-Coğrafya Fakültesi’nde 1980 yılında bağımsız bir kürsü olarak kurulan Halkbilim Kürsüsü’nün kurucusu Prof. Dr. Sedat Veyis Örnek (1929-1980) üzerine sözlü tarih çalışması yapmak, Örnek’in ayrıntılı bir biyografisini yazmak ve http://sedatveyisornek.humanity.ankara.edu.tr adresinde sanal bir Sedat Veyis Örnek belgeliği oluşturmaktır.
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Sedat Veyis Örnek analyses the traces of modernisation of Turkey and Japan on the basis of institutional reforms in his dissertation titled “Religious Cultural and Social Reforms in New Turkey (1920-1938): Comparison with Japanese Modernisation”, which was written in 1960 in Tubingen University. The dissertation highlights the accomplishments of the modernisation process in Turkey. The dissertation has five chapters which focus on cultural and social reforms in Turkey, religious reforms, secularism, Japanese modernisation, and the comparison between Turkey and Japan in sequence. In the first chapter of the dissertation how the reforms regarding the dress code, alphabet, official holidays and calendar were carried out and the adoption of Swiss civil law is explained in detail. In the the second chapter of the dissertation titled as “Religious Reforms” the meaning of the Caliphate, the Ottoman Sultanate, the functions of the madrasah and their abolition process is explained. The third chapter of the dissertation emphasises the meaning of secularism within the historical context of Turkey. The fourth chapter of the dissertation examines the process of modernisation of Japan. Örnek evaluates the cultural history of Japan by separating it into two periods: the first period is thought to be under the influence of China and the second period under the influence of the West. During the first period, Örnek draws attention particularly to the spread of Buddhism, adoption of the Chinese alphabet as the official alphabet and the feudal rule. He underlines the significant turning points of the second period under the influence of the West pointing at the importance attributed to the western type of education and the investments made to western technology, while the modernisation process was always in harmony with the traditions and even utilising the traditional social structure. The fifth chapter, which is the last one, is devoted to the comparison between modernisation in Turkey and Japan. In this chapter, two countries is compared and contrasted in cultural, social, religious and political terms. The point, Örnek especially emphasises as the success of the Turkish case is the rupture in the traditional social structure and the construction of a modern western society. Japan, in contrast, developed in terms of technology whereas Örnek argues that the traditional social structure remains.
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This is a study based on the book named Children in Our Traditional Culture which is written by Sedat Veyis Örnek. The book is introduced in general outlines througout the article. While this book offers us a comprehensive and rich detailed review about child-related traditions, it also contains significant information regarding its subject of study. Since Örnek believed that the comments and the attitudes differ by the time, he restricted his own interpretations regarding the subject to only the introduction part of his book. Therefore, he intended to present a systematic instrument open to be utilized and evaluated by the audience. This book is an objective description of traditional practices by Sedat Veyis Örnek. He classifed his data into two seperate groups such as modern medicine and religious/magical treatment. Same classifications can be seen in the Works of Evans Pritchard and Levy Bruhl and Rivers. In his studies in order to reach from local to national and than to universal, he tries to determine each and every aspect of customs and traditions. While achieving his goal he acts with the awareness of citizenship expected from his generation.
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Formalization of ethnology in Turkey has been historically as an investigation of “stable” groups in its own society. The reason of this formalization can be summarized as contribution to modernization process via investigating roots of conflicts which occurred in country brought by modernization process itself. Sedat Veyis Örnek was an ethnologist and in this process played an active role in his entire academic life. Moving from ethnology to folklore beginning from 1970s, his masterpiece in folklore discipline entitled as Türk Halkbilimi was published in 1977. He, who also established “Chair of Folklore” within the Faculty of Humanities in Ankara University, gave us keystones of his folklore understanding in aforementioned work. When the work analyzed, it is seen that Örnek approached folklore in a very “ethnological” way. This point of view is closely related with his background. It is possible to say that this viewpoint in a certain extent has contributed to the illusion of a dichotomy supposed between “folklore” and “folk literature” in Turkish folklore studies. On the other hand, putting forward objectivity in science influenced his understanding of examined people as an “object” and at this point caused to some suggestions which tended not only some conceptual but also ethical issues.
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Sedat Veyis Örnek, Die religiösen, sozialen und kulturellen Reformen der neuen Türkei (1920- 1938) verglichen mit der Modernisierung Japans (“Yeni Türkiye’deki Dinî, Kültürel ve Sosyal Reformların [1920’den 1938’e kadar] Japonya’nın Modernleşmesiyle Karşılaştırılması”) başlığını taşıyan doktora tezi, Tübingen Eberhard Karls Üniversitesi Yüksek Sanat ve Beşeri Bilimler Fakültesi’nde vermiştir. Sedat Veyis Örnek, Prof. Dr. Helmuth von Glasenapp danışmanlığında hazırladığı tezinin savunması 25.2.1960 tarihinde yapmıştır. Tez daha sonra aynı fakültenin izniyle daktilo ile çoğaltılmıştır.
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Als die Türken seit dem 19. Jahrhundert zu einem geistigen Kampf antraten, in dem sie sich dem Westen zuwandten und ihn als Vorbild zur Modernisierung nahmen, waren sie nicht allein. Es gab andere Länder, welche in den selben geistigen Kampf eingetreten waren. Eines davon ist Japan, auch ein asiatisches Land. Wir werden in diesem Aufsatz als Parallele zu den in der Türkei eingeführten Reformen und Modernisierungen zeigen, wie Japan dieses Problem gelöst hat. Die japanische Kulturgeschichte hat zwei Perioden, wenn man die primitive und legendäre Seite nicht in Erwägung zieht. In der ersten Periode ist der Einfluss der chinesischen Kultur und Zivilisation vorherrschend. Diese Periode beginnt im Jahre 552 n. Chr. und dauert bis zum 19. Jahrhundert. Die Japaner hatten zwar von 5oo bis 2oo v. Chr. Berührung mit der chinesischen Kultur gehabt; dieser Kontakt war aber nicht so gross, dass er auf die Japaner einen bedeutenden Einfluss ausüben konnte.
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War is an important phenomenon reflecting on Peyami Safa’s novels. Having witnessed the transition from the Empire to nation-state, and Second World War later, Safa could not alienate himself and his novel characters from these processes. Hence, the study first dwells on how the concept of war was defined by Peyami Safa, and what kinds of meanings were attributed to this concept. Then, the longing for the previous state of the country prior to war in the works was dealt with through the heroes. The reasons transforming this longing into frustration through the end of the war are mainly traced in the sections where Safa’s own opinions are expressed. Theoretical analyses regarding the war ends with the analyses on the poverty and degeneration, which are the results of the war. Peyami Safa also fictionalized shooting-war scenes to support theoretical analyses. In the study, these are analyzed under the categories of people at the fronts, situations at the front, and the subject of the war at the other side referring to behaviors of the opponent soldiers. It is believed that Peyami Safa’s efforts to keep these scenes vivid and current validity of his theoretical analyses are the reasons keeping him on the agenda even today.
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A film review: Vezir Parmağı (Film, 2017), directed by Mahsun Kırmızıgül; Turkey, 111 minutes
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There is a common belief in Turkey that the saz was derived from the kopuz. This is very unlikely, because 1000 years before Turks migrated to Anatolia there were two-stringed, fretted instruments which were played with a spectrum. These instruments were widespread in Anatolia and Mesopotamia. Their images appear on stone reliefs that can be seen in museums in Berlin and Paris. A 2008 discovery revealed that the saz and the kopuz were used for hundreds of years in Central Asia. A shepherd in Mongolia found an ancient instrument in a cave that had survived from the fifth century. Mongolian researchers first believed it was a Mongolian folk instrument called the “devekopuzu”. Further research showed that it was a Turkish saz. When Turks came to Anatolia from Central Asia they must have brought the kopuz and the saz with them. Both instruments were in use in Central Asia for 1,500 to 2,000 years. The saz and the kopuz existed side by side in Anatolia for centuries. By the sixteenth century some Anatolian poets noted that the kopuz was gradually disappearing. For example, in one of his poems Ziyai says that the saz is enough and that the kopuz should be taken away. Over time, people began to indicate a preference for the saz because it expressed the feelings of the Turks better than the kopuz.
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The present study included 150 micro toponyms from the village of Polena that are part of the 400 names submitted in written documents by the land commissions at the end of the twentieth century.
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Considering Feroz Ahmad’s contribution to Turkish world of thought, it is not possible not to see its two distinct features. The first one is the continuity in Feroz Ahmad’s thesis. In the texts he wrote in the recent past, he did not reject the thesis that he produced in the early stages. Secondly, he pursued the reverse chronology while trying to understand the history or the development and structure of Turkey. In his books focusing on the general history of Turkey, the starting point goes backwards at each phase. The book which has a significant weight in Feroz Ahmad’s world of thought is his first book: “The Young Turks”. One can see the shadow of the book “The Young Turks” on most of the texts he wrote afterwards. On the other hand, the books “The Turkish Experiment in Democracy” and “The Making Of Modern Turkey” are considered to have a successful place in the Turkish world of thought. “Turkey, The Quest for Identity” is like a summary of the author’s intellectual history. Feroz Ahmad discussed almost every point in the last hundred and fifty years of history of Turkey. His main thesis concentrate on the Young Turks, Kemalism and relation between military and politics. He seriously tried to figure out the class structure of Turkey and transformation of the army depending on time, politics and economic structure. In fact, his primary concern seems like trying to tell the matter over classes, status quo and the army. While putting emphasis on the idea that there is a continuity in the economic policies of Young Turks and Kemalists, he argued that it would be correct to consider the Republic as a disengagement from the past. While doing these, he partly conflicted with the right - left thesis and partly produced ideas in parallel with these thesis.
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The Phyrgian Kingdom situated in central Anatolia has always attracted the attention of researchers both as a powerful kingdom and in terms of her kings whose names have always been remembered throughout the history. The research on the ancient sources can give way to the possibility of bringing a new point of view to this civilization, which has come to our present day through legends and myths. During the pre-historic period and also during the Christian era, various philosophers, scientists and writers have studied the Phyrgian Kingdom and the ruling kings and have tried to explore this mysterious civilization. This article aims to study various written sources on the great Phyrgian king Midas, which have not yet been translated into Turkish. These sources are mainly the works of many ancient Greek and Roman philosophers, poets and historians such as Hesiodos, Herodotus, Ovidius, Plutharkos, and Marcus J, Justinus. We believe that it is important for these works to be made known to the modern reader. Thus, we have studied these sources using their English and Russian translations from Ancient Grek and Latin. We have observed that the ancient philosophers’ ideas on the legendary Phyrgian king Midas, as well as those of the modern researchers. These views sometimes overlap with one another, but sometimes do not. Nowadays, through scientific research and archaeological excavations, the dispute on the king Midas has been gaining new perspectives. This study has shown that the ancient sources are rich in terms of the documents related with Midas (Anatolian Civilizations). With the help of this data in the ancient sources it would be possible to better comprehend the different civilizations which have become sovereign states in Anatolia throughout history. We hope that this study will be a good reference for academicians and researchers who want to carry on their studies on the Phrygian Kingdom.
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Fyodor A. Emin is one of the most interesting writers of the 18th century Russian literature, because when he came to Russia and began to live there it was not well known where he was born and who he was. The famous writer and journalist Novikov and the publisher Kopnin who were his contemporaries tried to write Emin’s biography on the basis of his works and on what he had told them. But the Soviet researchers Beshenkovsky and Arzumanova found several documents in the Russian government archives, which proved that Emin’s ancestors were from Poland and they migrated to Ottoman Turkey. According to these documents, Emin, who had to become a muslim, couldn’t continue to live in Istanbul as an Otoman soldier because of some uncertain reasons and went to Russia. He lived in Russia until the end of his life serving three tsars. Emin as an immigrant was always in need of money and in debt. Several times he wrote official letters to the tsars about his insufficient salaries. At the end Catherine the Great lent him money, and asked to be notified about his every future translation, which would pay back the debt, given by her. Besides, Emin tried to find a kind of solution in the literature life by publishing novels, which were very attractive for the Russian people. In spite of his short literature life and learning Russian quite late, Emin had managed to become a very productive and popular adventure-romance novel writer among the ordinary people. Today Emin from Istanbul is considered to be one of the founders of the Russian novel.
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The Turkish History Thesis was a reflection of Turkism movement that had developed with influences of Crimean, Kazan and Azerbaijani intellectuals and matured during the Republican Period. The thesis was based on the idea that being different from Europe the Turkish culture, language and history were among the world’s ancient cultures and languages. The thesis was expressed in 1930s with the support of Ataturk and became very influential on Turkey’s educational and cultural policies, namely course books. People’s Houses became very functional for practice of the Turkish History Thesis in the field and the branches of the people’s houses made important works on language and culture. In order to simplify and enrich the Turkish language, a special attention was paid and field works were held on determination of place names. The collation branches organized by the people’s houses registered proverbs, mani, games and traditional sports like jeered and wrestling as well as other values belonging to the Turkish culture. Many of them were saved by the efforts of the people’s houses. With the efforts of Departments of Sports, Performance and Language-Literature, Yozgat People’s House made collation in the region and despite its limited possibilities it registered local poets’ poems, local games, proverbs and wedding traditions in Yozgad Newspaper and journals published by the people’s house. Sports and Performance branches did not only revive the traditional games but also brought shadow performances like Karagöz-Hacivat to the remotest villages. In this article, the people’s houses’ activities on the Turkish language and culture in relation with the Turkish History Thesis will be evaluated in the framework of the Yozgat People’s House’s works.
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Born in a small village in Ukraine, at a very young age Gogol wanting to be a clerk, travels to Petersburg however he has no success. Following a short adventure of living abroad, he returns to Petersburg and then he finally manages to find employment as an insignificant clerk. İn this process Gogol have opportunity to observe the life of the clerks. After writing his famous story, the Overcoat he is accused of insulting Russian people and harshly criticized for it. Gogol wrote a story named “the Nose” a few years prior to his infamous story of “the Overcoat”. The story of “the Nose”, similar to the story of “the Overcoat” tells humorous tale of the hierarchical relationships of the little man. In particular; the affairs of clerkship are central to his story “the Nose”. Gogol highlights small but significant details of the clerks in his story about Kovalev, a 9th degree clerk who had lost his nose. Throughout surreal setting of the story, Kovalev a proud clerk is searching for his nose which is separated from his face and pursuing its own independent life. Cevdet Kudret, born about 100 years after Gogol, worked as a teacher in Anatolia. He had to write number of his stories under pseudonym as a result of the pressure he was subjected to. Cevdet Kudret also continuing his other job as a lawyer then had the opportunity to learn the functioning of the bureaucracy. In Kudret’s story there also is animadversion of bureaucracy as well as number of details about the life of clerks. Another common aspects of the stories of “the Nose “ and “the Ear” is how these organs gain their own personalities as the stories develop. In other words process of subjectification of the nose and the ear is common to the both stories.
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Musical pieces using a conversational style and depicting the encounter of a Miller (Değirmenci) and a woman who brought wheat to the mill to grind into flour are common among Turkic communities living in and around Anatolia. This kind of pieces, whose initial source or place of origin is still unknown, are known to be preserved until today as melodic or thematic variants passing down by word of mouth. We should emphasis that the most characteristic feature of these musical pieces, whose geographical borders extend beyond Anatolia in direct proportion to the borders of communication and interaction, is its conversational style. This feature is the most important element which distinguishes “The Miller and the Woman” conversational pieces from other “mill” or “miller” themed musical pieces in and around Anatolia. On the other hand, these musical pieces entered the professional music world and started to be played by professionals thanks to vinyl records released in Turkey in the early 20th century under the name “The Miller Song”. A literature review and a variant comparison study should be carried out to question how these pieces gained popularity among certain communities. This study examines various “The Miller and the Woman” conversational pieces in written/print and oral literature, defines the regions where these pieces had the opportunity to pass on, and presents a basic argument about the conditions which led to the development of different variants. The study also refers to these pieces’ role in intercultural interaction through a sample piece sung with Greek lyrics.
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In spite of the purpose of civilization is seen in all countries which gained independence in the twentieth century, there was a deep ideological and political divisions about what is civilization and how it can be gained from a stranger culture. For example Turkey, Egypt and Algeria have quite different conceptions of civilization during the twentieth century. Countries such as Egypt, India and Algeria interpreted civilization as achieved social change moves without touching the traditional institutions and moreover they seen civilizations as development gained from traditional institutions; the leaders of Turkish modernization have seen civilization as a social change with all material and spiritual aspects. Even today, civilization concept have been discussed by domestic and foreign sociologist. Sharp distictions between Turkish sociologist Niyazi Berkes and Baykan Sezer about civilization analysis, in reality it is a summary of the all debate in Turkey and the world about civilization concept. İn terms of resolution of civilization, there are deep divisions between Turkish sociologists Niyazi Berkes and Baykan Sezer. Niyazi Berkes insisted that change of social structure must be independent from tradition, on the contrary Baykan Sezer approached civilization concept cautious and gave importance to the protection of the traditional structure. In this article Niyazi Berkes and Baykan Sezer’s understanding of civilization are intended for the analysis in terms of the clash of civilization theory created on 20th century. As a result, there are seen that Baykan Sezer’s understanding of civilization are similar with the clash of civilization theory in terms of the basic variables. But, different from the other two social scientist, Niyazi Berkes adopted Enlightenment civilization concept.
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