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In this study, it is aimed to determine the awareness level of the elements registered in the name of Turkey in the list created within the scope of the Convention for the Safeguarding of the Intangible Cultural Heritage, in terms of "recognition" and "experience", and to present suggestions for the safeguarding, sustainability and transmission of cultural heritage to next generations based on the awareness level. In this respect, the online survey developed based on the literature was applied to the citizens of Republic of Turkey aged over 20 between January 24 - March 28, 2021. The survey questions only consist of the elements in the Representative List. A total of 1550 people from seven regions of Turkey responded to the survey. Descriptive statistics and Importance-Performance Analysis were used to analyze the data. As a priority, in the list created within the scope of the Convention for the Safeguarding of the Intangible Cultural Heritage, the public awareness and experience levels of nineteen intangible cultural heritage elements registered in the name of Turkey have been determined and the awareness level of each intangible cultural heritage elements has been identified. As a result of the analysis of the data, the intangible cultural heritage elements are located in the Familiarity- Experience matrix. According to the findings obtained as a result of the positioning, 5 intangible cultural heritage elements with a high level of awareness were identified: "Turkish Coffee and Tradition", "Karagöz", "Nevruz", "Flatbread Making and Sharing Tradition: Lavash, Katırma, Jupka, Yufka" and "Spring Festival Hıdırellez". The "familiarity" and "experience" levels of these elements are high and it is important to carry out studies for their safeguarding and sustainability. It has been determined that five intangible cultural heritage elements with high "familiarity" levels and low "experience" levels have a partial awareness level. These elements are; "Kırkpınar Oil Wrestling Festival", "Marbling: Turkish Paper Decoration Art", "Dede Korkut-Korkut Ata Heritage: Culture, Legends and Music", "Mevlevi Sema Ceremonies" and "The Tradition of Minstrelsy". It is important to concentrate on these elements and make an effort to develop them. It has been determined that the remaining 9 intangible cultural heritage elements have very low levels of both "familiarity" and "experience". It is necessary to take serious measures to ensure that these elements are not forgotten and disappeared by the society. These elements with very low awareness in the society are as follows; "Mesir Macunu Festival", "Miniature Art", "Traditional Conversation Meetings (Yaren, Barana, Sira Nights etc.)", "Traditional Tile Art", "Traditional Turkish Archery", "Meddah Tradition", "Alevi-Bektashi Ritual Semah", "Traditional Ceremonial Keskek" and "Traditional Intelligence and Strategy Game: Togyzqumalaq, Toguz Korgool, Mangala/Göçürme". Based on these findings, in order to increase the awareness level of intangible cultural heritage elements and to keep them alive, it is thought that it is necessary to use the media effectively, to raise awareness of the society from childhood, and the state to encourage and support activities in this direction. [ABSTRACT FROM AUTHOR]

Yünüm Böğet is one of the many shepherd festivals in Anatolia, like koç katımı, kırkım töreni (wool shearing) which was registered in the National Intangible Cultural Heritage Inventory under the category of seasonal traditional celebrations. This tradition, which essentially aims to wash and clean the sheeps, is an extension of nomadic traditions of Turkish tribes related to the cults about animals such as saya gezme and saya mani. Yünüm böğet is celebrated like a competition in Hasanpaşa Village in Burdur. However, unlike many other animal festivals, it is the shepherds who compete, and the relationship based on trust between the lead sheep (elcik koyunu) and the shepherd determine the winner. It is believed that the lead sheep will not hesitate to leap into cold water behind the shepherd if the shepherd has taken good care of his flock. Washing the sheep in water and confessions of the shepherd for redemption for the harm given to the crops in the fields while grazing the flock when he enters the water forms the core values of this tradition. With this festival, shared memories of Tos Tos ritual, entertainments with local singers and folk dances, folk poems which are read during water crossing ceremony, and rituals of redemption are passed on to the next generations. The festival ends with an award ceremony in which a proverb toprakla koyun, gerisi oyun (land and sheep, the rest is vain) is reminded to express that the entertainments and competitions are only instruments to continue tradition. Traditions guide us in finding solutions to the ecological problems rooted in modern anthropocentrism by embedding and preserving human-nature relationship and our perceptions about this special bond. Traditional practises which embody respect in natural cults, the traces of a holistic view of the universe, and the roots of principles of bio-ethics show us that the main cause of the problem is distancing and alienation of humans from the nature. Passing the message of traditions which make up cultural ecological legacy to future generations is of utmost importance in developing ethical behaviours about the environment and animals. Preservation of these cultural assets not only provide a link between the past and the future of the communities, but also reinforce a feeling of belongingness and identity, and add value and meaning to the lives of local people. Such cultural practices support social integration and solidarity, and protects the diversity of local cultures. Scientific studies help to preserve these cultural assets by registering and exploring authentic natures of cultural heritages. At the same time, these cultural values are unique sources of anonymous data with their embedded information about living conditions, daily lives, world views, and belief systems of communities. Within this context, the aim of this paper is to contribute to raising awareness about sustainability of yünüm böğet, based on an understanding of its function in the relationship between human and nature. [ABSTRACT FROM AUTHOR]

2003 UNESCO Convention for the Safeguarding of Intangible Cultural Heritage reflects a safeguarding approach that aims to ensure the viability of the intangible heritage (ICH) as a whole with the cultural object, within and with the community, integrated with the heritage objects to which it is associated. This holistic safeguarding approach, in addition to research, documentation and archiving processes, also includes the processes of making it livable in wider contexts, transmitting correct knowledge/awareness raising through education and training, and supporting capacity building related to information sharing. It draws attention as an important emphasis in the text of the Convention that teaching activities focusing on the relationship between heritage, space and time will strengthen the transmission of intangible heritage and, hence the success of its safeguarding. The text of the Convention, the Operational Directives and the Code of Ethics have a humanoriented protection perspective in which individuals, groups and communities are centered on a participatory basis. The purpose and content of studies in the fields of history and geography teaching are also human-oriented and both are social sciences that place importance on the concepts of space and time. Therefore, discussing how both subject areas should be reflected in the socio-spatial-based perspective on teaching practices and instructional content designs in curricula will make important contributions in the context of understanding the attention to the evaluation of the intangible cultural heritage without isolating it from its material context with the physical environment and placed in its time dimension position. In this context, in order to explain the historical continuity and shared experiences in the intergenerational transmission of the Turkish Archery Tradition within the framework of the interdisciplinary programming approach, the spatial context in which the collective mentality hidden in the cultural geographic history of the tradition is built is associated with the socio-political context and it made visible in this paper. Then, the importance of the recommended approaches to be followed in order to strengthen the intergenerational transmission of the heritage that has been passed on from the pre-Christ Central Asian cultural circles to the present day, in terms of holistic conservation processes is evaluated in the context of Traditional Turkish Archery which was inscribed on the Representative List of Intangible Cultural Heritage of Humanity in 2019 by Turkey. This article has been structured by taking into account the goal of raising awareness, which considers it important to determine the framework of the knowledge and cognitive process dimensions of the goal-achievements included in the transdisciplinary teaching designs within the formal education system of UNESCO with reference to the past. In addition, this paper also addresses the meaning of the intangible cultural heritage in today's context in the case of Traditional Turkish Archery. Literature research has been carried out within the scope of academic works, geography and history teaching programs, research works prepared by using Chinese, Islamic and Western sources and primary data sources in which the texts produced within the framework of the Convention, which evaluated the intangible cultural heritage as a learning resource have been examined at national and international level. Content analysis, one of the techniques frequently used in research in the field of social sciences is used in the review of the literature document. Following the document review process carried out within the framework of the stated purposes, the 9th grade history lesson includes the Turkic World in the First and Middle Ages and the 11th grade geography lesson Global Environment, Regions and Countries unit, which include steps for the use of thinking and learning contexts that support each other. An interdisciplinary teaching content methodology is presented focusing on the integration of the Turkish archery tradition's living nature which includes the change into the current education programs. [ABSTRACT FROM AUTHOR]

Cultural heritage, which emerges in the flow of social life and includes the reflections of the collective memory/action which is shaped/transformed within the process, reflects the civilization, beliefs and cultures of people living in the past. Architectural elements of tangible cultural heritage appear as temporary/permanent spaces of intangible cultural heritage. The safeguarding of intangible cultural heritage is as important as the protection of tangible cultural heritage. In this context, the evaluation of tangible and intangible cultural heritage elements together with a holistic approach will increase the awareness of the 'values and the unity of values' and will guide the conservation efforts to be made. In this study, bridges from tangible cultural heritage elements were selected; the value in the unity of tangible and intangible cultural heritage is focused through Dicle (Ten Eyed) Bridge, which is one of the important works in Turkey, and the rituals that continue to be performed on the bridge. As the method of the study, literature review in local and foreign oral and written sources, documentation and photography with on-site observation method was determined. Thus, a theoretical infrastructure was created for the coexistence of tangible and intangible cultural heritage, based on the samples in countries in different continents of the world and in Turkey. Within the scope of the study, Mostar Bridge in Bosnia and Herzegovina; Khaju Bridge in Iran; Charles Bridge in the Czech Republic; London Bridge in the United Kingdom; Rialto and Vecchio Bridges in Italy; Love Bridges in France, Italy, Germany and Finland; and Irgandı and Gelin Bridge in Turkey, where rituals are kept alive effectively in the world, were explained. The strong rituals which have been kept alive on these structures from the past to the present are the subject of the study. In this study, the centuries-old swallow dives from Mostar Bridge; the sounds of the songs rising from the bridge used as a dam in Isfahan; wishes made by touching the statues in Prague; high state officials participating in the parade of sheep and little children dressed in lamb costumes in London; architectural configurations of arasta, which is home to craftsmen in Venice, Florence; the authentic rituals on which padlocks are hung and keys are thrown from love bridges to rivers in Paris, Rome, Cologne and Helsinki; and on which the newlyweds throw stones into the river, which is the subject of a folk song named 'Köprüden Geçti Gelin' in Samsun were described. Dicle (Ten Eyed) Bridge, in Turkey, is located just outside Suriçi region, the first settlement area of Diyarbakır, on the foothills of the Kırklar Mountain which is the subject of legends, located three kilometers south of the Mardin Gate one of the four gates of the city and connects the two banks of Dicle River. Within the scope of the study, the aspects of intangible cultural heritage lived on Dicle Bridge as tangible cultural heritage elements; the role of the bridge in recording traditions, beliefs, cultures, rituals and expressions, social memory, habits and transmitting them to future generations have been provided. Visitors make wishes by throwing papers from the bridge on holy and special days, they play local folk dances (halay) with drums and shrill pipe (zurna) on the bridge, the bridge and its surroundings are used in photography on special days in four seasons, they watch the scenery from the bridge and the sitting areas around the bridge, they go fishing and keep the rituals alive for centuries. The aim of this study is to investigate the contribution of the intangible cultural heritage to the cultural heritage by the more effective using of Diyarbakır historical Dicle Bridge, was closed to traffic after the restoration works and turned into a recreation area for the people of the city and opened to the visit of local people and tourists. It is thought that defining the value added by tangible and intangible elements reflecting this unity and transferring it to future generations will be effective in directing the studies on conservation and social projects and enriching tourism activities. [ABSTRACT FROM AUTHOR]

Soil is one of the main sources of human life with its various uses. One of these uses is pottery making. Pottery, which refers to making vessels from the soil for various purposes, is almost as old as human history. As in various regions of the world, Anatolian people have been making pottery by combining the four basic elements of the Earth, namely the soil, air, water and fire with their creativity for nearly nine thousand years. As commercial activity wheel pottery has continued to live in various places in Turkey, while traditional or primitive pottery have been practiced in Anatolia since the Neolithic period. This type of pottery is one of the main elements of folk culture and is at the center of it. However, recent changes in the socio-economic and cultural structure have rapidly regressed traditional pottery made in Anatolia and today these activities are limited to 16 centers. Therefore, the sustainability of traditional pottery, which is one of the important carrier elements of intangible cultural heritage, has been brought to the agenda of the researchers as an important issue. By revealing the basic character of pottery made in the village Dölek, Gümüşhane, the paper aims to discuss how pottery can be safeguarded within the framework of the principles introduced by the UNESCO's Convention on the Safeguarding of the Intangible Cultural Heritage. The data used in the study were collected first hand by the author through fieldwork. In this context, a field study was conducted in the above-mentioned village for one month in the summers of 2019-2020, and the history and culture of pottery was tried to be understood through in-depth interviews with potters and sellers. Pottery making stages were observed and recorded through participant observation. The results were interpreted in the context of the Convention on the Protection of the Intangible Cultural Heritage. The results of the study show that pottery production in the village was done with a few simple tools, without wheels, entirely by women, and in traditional ways. There has been a decline in pottery especially due to out-migrations and technological developments and modernization efforts planned with top-down approaches have not yielded any tangible results. The findings were interpreted in the context of the Convention. Mistakes such as excessive commercialization and decontextualization were found to be the main reasons of the failure of the attempts to develop pottery in the village. In addition, these activities focused on the resulting tangible products and ignored the intangible elements such as knowledge, skills, culture, memory and space. These attempts tried to banalize the pottery in Dölek village through mass production, assimilating it to other places and this, in turn, threatened environmental sustainability. In order to safeguard pottery in Dölek, as in other countries, this handicraft should be added to the Convention-related lists, and it should be safeguarded with the new paradigm brought by the Convention, with a participatory planning that takes into account the wishes and needs of the society and pottery masters. [ABSTRACT FROM AUTHOR]

Traditional folk dances- important elements in oral culture- play important role in transmitting cultural values between generations. The dance called “canimen” performed by the Alawi Turkmens in Central Anatolia is also one of the elements of traditional oral culture and has been carried to the present day as a cultural heritage whose source is the community and whose creator is not known. The tradition of using the performing arts dating from the era before Turks’ embracing of Islam as their religion has been preserved in Alawi practices which are based on different belief forms of Turkish culture within the belief system of Alawis. This study reveals the traces of “canimen” from the past. The functions dances fulfil in the transmission of cultural codes from generation to generation are examined within the scope of the study. The field study of the dance “canimen”- which is integrated into the value system of Alawism, which reflects the social structure of the local people, which transmits the cultural features to the present and which is performed for fun- was limited to Elmapınar village of Kalecik district of Ankara. Folk dances assemble people and they prevent them from being individuals and thus play role in turning them into collective elements. The functions of the folk dance have been evaluated not only as the explicit function that is performed in the visible state but also with implicit latent functions including rituals and ceremony elements. The research data were collected through semi-structured interviews. In the study, the play-dance relationship has been emphasized and canimen is considered as a didactic element. It is found in this study that the dance has functions that strengthen the sense of unity and togetherness as an important cultural element of the community, which enable the transmission of cultural codes between generations and which also act as an instrument of socialization. On the other hand, the way folk dances are performed and the functions they fulfil also change in parallel to socio-economic and socio-cultural developments such as globalization, urbanization, and migration. While maintaining its existence in the culture-belief system in the region; it has been observed that the concepts of verbal memory of the folk dance were gradually forgotten, visual memory was beginning to disappear and the didactic function of the dance coming from the past to the present time cannot be fulfilled sufficiently today. Because rituals have significant functions in arranging, maintaining, and establishing social order; they are also open to changes in accordance with social structure. Canimen- which faces the danger of being forgotten today- is an important product of a social culture with its cultural codes and functional properties. It is of vital importance that its current structure should be recorded and transformed into a written source in keeping the cultural values alive so that the folk dance can be transmitted down to next generations by re-synthesizing it in the system of values which develop with changing life conditions. This paper considers the folk dance, canimen, from the sociological perspective. Such an element of oral culture-which is in danger of beginning forgotten- will be preserved through studies to be performed in the future with larger samples in disciplines such as literature, folklore, and performing arts. Besides, it is also thought that studies which describe the historical, cultural, and geographical details of the dance will contribute to the areas of culture and science significantly. [ABSTRACT FROM AUTHOR]

25 World Cultural Heritage Dede Korkut International Symposium Bay was held on 25-27 April 2019 in Bayburt. In the first session Dr. Metin Ekici; “A New Dede Korkut Epic Story: Salur Kazan’s Seven-Headed Dragon Killing” presented his paper. In this statement, Ekici informed the scientific world that there was a third copy of the Book of Dede Korkut, which was previously known as two copies. In this article, the third copy Book of Dede Korkut, introduced by Metin Ekici to the world of science, will be explained how it was discovered. Veli Muhammed Hodja, who bought the book from a bookstore in Tehran, was born in 1949 in Günbed. In addition to public school, he also receives religious education from his father. When the university reaches the age of reading, it is sent to Denmark on a state scholarship. He studied electrical engineering at the university. Upon his return, he worked as a manager for 25 years in various factories in Tehran. He also teaches. When he turns 45-50, his father calls his son one day: “My son has a lot of people in the country to do engineering, there are a lot of people to teach but come on, you go ahead and do what I started. ” What his father wants from him is to find and buy manuscript books. It is to prevent the loss of cultural values by protecting them. He listens to his father and starts collecting manuscript books. In time, it is known that Veli Muhammad Hodja is a manuscript collector. They ask Hodja to find some books from Turkmenistan. In the book market of the Revolution in Tehran, Veli Muhammad Hodja has a Persian friend named S. Rabiî, a bookstore named Hüner. Hodja constantly receives manuscript books from this Persian friend. Veli Muhammed Hodja sends the list sent to him to his friend S. Rabiî from Turkmenistan. Rabiî found most of the books on Hodja’s list. When Hodja realized that he could not carry the books, he told Rabiî to send them by cargo. When he goes out and goes a little, his thirst comes to mind. Let me go back and have a drink of water,he enters the store again. He wants water from Rabiî. When Rabiî comes in to bring water, a person appears at the door with a book in his hand. It is the third copy of the Book of Dede Korkut in the hands of the person who appears at the door. Veli Muhammad Hodja wonders what the nature of the manuscript book he is, on the advice of his bookstore friend Rabiî, is worthwhile. He makes the PDF of the book and gives it to various scientists. Metin Ekici is one of the people he gives. Ekici understands that PDF is a copy Book of Dede Korkut. Make scientific presentation in Bayburt. In this article, the works related to the work are discussed in a wider way. [ABSTRACT FROM AUTHOR]

In this paper some definitions of the riddle type by several researchers are presented together with definitive samples and the synonyms of the term in the Turkish world, the origin of the riddle type and its relation with mythology are focused on. On the scale of the Turkish world, among thousands of riddles approximately seven hundred have been compiled by scanning historical and contemporary written sources of texts. Selected riddles have been thematically classified by using respond, structure and mentality resemblance as a criterion (the samples given in this paper are in limited number are not classified). This paper aims to contribute to the determination of the common cultural heritage of the Turkish world and also contribute to new evaluations of such commonalities together with other spoken text types in terms of quality and quantity. [ABSTRACT FROM AUTHOR]