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Woman is the main component of the family, which constitutes the nucleus of society from past to present, and forms the human character that shapes history with her combative spirit and maternal structure. In addition to her sacrificial and emotional structure, her naive and sensitive structure as a body has made her vulnerable to dangers. The issue of violence against women is as old as human history. Women, who are exposed to many crimes such as murder, assault, rape, theft and slander, often cannot find the strength to resist this violence. This study, which examines the incidents of violence against women in Konya, corresponds to a period when the Ottoman Empire was economically, politically and socially weak. In this period when the state authority weakened, public order incidents increased. The city of Konya was naturally affected by this unfavourable situation and the public order incidents were reflected in the court records. The abundance of data on Konya influenced the selection of this city as the subject of the study. These court records constitute the main source of the study. The aim of the study is to analyse all kinds of violence against women in terms of form and content. [ABSTRACT FROM AUTHOR]

Dowry consists of all kinds of household items, clothing, and similar belongings prepared for the bride. Classical jurisprudence handbooks contain important information about dowry. However, we have not come across any studies on "dowry in Ottoman law", which is also included in Ottoman codes and court records. In the Ottoman Classical period codes, similar versions of the same articles generally appear regarding dowry. In the Tanzimat period Ottoman codes, articles related to dowry generally aim to set an upper limit on dowry to prevent extravagance and to prevent obstacles to marriages. In addition to these, the fact that there is an article on dowry in the "Family Law Decree" shows that the related topic was regulated in Ottoman codifications. It can be stated that the customary practice of dowry was widespread in regions where Islamic law is effective, and of course, in the Ottoman Empire. While this custom is important in terms of helping the household of the people who will marry, it can also become a custom that hinders marriage. In the Ottoman practice, if the dowry posed a risk to the prospective spouses or became an obstacle to marriage, limitations were imposed on the scope and amount of the dowry through legal codes. In this way, dowry, which was originally a beneficial custom for the people to be married, was prevented from harming them. There are numerous disputes and records related to dowry in the Ottoman court records, Istanbul, Konya and Diyarbakır judge' (kadı) registers (sijil) on dowry were examined and evaluated. The relevant court records contain information regarding which goods were given as dowry, whose property the dowry, belong to disputes between the father and daughter and mother over dowry, and the procedural rules for these disputes, as well as issues like exoneration and reconciliation in dowry. The judge' registers also contain important information regarding the legal status of customs such as title payment and weights, which are distinct from dowry. The fact that the practice of dowry, which is a Muslim practice, was sometimes brought to court among non-Muslims due to disputes shows that this custom is also used by people of different religions. [ABSTRACT FROM AUTHOR]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Belgeler is the property of Turkish Historical Society and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of History Studies (13094688) is the property of History Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The establishment of Urmeviyye in Diyarbakır attributed to the founder, Aziz Mahmud Urmevi, whose close association with Sultan Murat 4th realized through his involvement in the conquest of Revan. However, this association gradually waned over time. Urmevi's burgeoning reputation and various other factors ultimately led to the execution of the sheikh at the hands of Sultan Murat 4th. Subsequent to Urmevi's execution, Sultan Murat bestowed the village of Kabi, situated within the jurisdiction of Diyarbakır, upon the progeny of the sheikh. The Kabi village, which had governmental ownership while being under the administration of the sheikh's offspring, was granted as an unrestricted freehold. Consequently, the village remained exempt from enumeration and interference. The deed of grant, serving as a testament to absolute ownership, encompassed all rights of disposal. Thus, this research centers around the replica of the deed of grant for the Kabi village, given as an estate to the descendants of Aziz Mahmud Urmevi by Sultan Murat 4th. In this study, the replica of the deed of grant sourced from the Ottoman Archives, alongside the records of the Islamic courts (Şer'iyye Sicilleri), the Ancient Complaints Register (Atik Şikâyet Defteri), contemporary chronicles, travel accounts, and other written works, has been benefited. [ABSTRACT FROM AUTHOR]

Copyright of Sportif Bakış: Spor ve Eğitim Bilimleri Dergisi is the property of Sportif Bakis: Spor ve Egitim Bilimleri Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Supreme God, who created and governs the universe, has created human beings, starting from Adam and Eve, in accordance with the doctrine of "sunnatullah" to protect, safeguard, and preserve the order and balance of the earth. The beginning of this creation is also its end, which is the endless death, that no one, except for the Prophets and Allah, knows when, where, and how it will happen. When someone dies, they leave behind orphans who have lost the support of their parents and need help to survive. The noble teachings of Islam emphasize the importance of social solidarity and cooperation in every aspect of life, particularly in the case of orphans. The Quran and the Sunnah carefully protect and uphold the rights of orphans, establish certain conditions and principles for them to lead a virtuous life, and aim to protect them, provide shelter and care for them, and make the best use of their property. The Prophet of Islam, who was himself an orphan, called upon humanity's innate humane emotions to protect and safeguard the rights of orphans. In the Ottoman Empire, these principles continued, and orphans were protected and supported financially and morally until they reached adulthood through the care of their guardians and the support of philanthropists and state institutions. Many waqfs, orphanages, and various other institutions in Ottoman society have provided a variety of services for orphans and even established independent institutions for them as their numbers increased over time. These institutions have played an important role in ensuring that orphaned children are raised in a healthy environment and become productive members of society while meeting their needs. Generally referred to as "Eytâm Sandıkları" in Ottoman history, these institutions have also protected the rights of orphans and acted as a "fund" by safeguarding their ancestral assets and real estate. The verse "Test the orphans until they reach the age of marriage, and if you find them to be mature enough, give them their property" is cited as evidence for this. Although these institutions have been associated with Islamic contexts and appear to have a direct connection with Islamic law, they have not only cared for Muslim orphans but have also helped orphans of other religions, who are considered the "Trust of God to Muslim States." This is why the subject of this study, Nevşehir District, was chosen, as it had a large number of Christian orphans who also benefited from these institutions. Briefly, in this study, which focuses on the orphans who lived in the Ottoman Empire, the impact of orphan funds on the orphans and their role in protecting their rights have been attempted to discuss by analyzing the court records between the years 1874-1926 and province yearbooks in both local and communal contexts by comparing Nevşehir to some rural districts such as Çanakkale and Eskişehir-Sivrihisar. [ABSTRACT FROM AUTHOR]

Economy is a key element that dictates how people interact with one another - one of many kinds of relationships societies and those in them exercise in order to meet their basic needs. In economic relations, money drives mutual exchange and shopping transactions, and as an instrument of mutual debt. In this study, we will try to examine "murabaha," a kind of economic borrowing system widely used in Trabzon (Turkey) between 1680 and 1700. Using examples, we will explain how wealthy people and institutions alike managed, spent, as well as lent their capital to those in need, in exchange for a certain percentage of profit. We'll also look at key historical figures who drove the murabaha system, alongside how the system ultimately affected regional (armed) conflict. Source-wise, we've drawn from local court records from the period. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Social Policy Studies / Sosyal Politika Çalismalari Dergisi is the property of Journal of Social Policy Studies / Sosyal Politika Calismalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Şerʽiyye sicilleri yerel tarih araştırmalarında oldukça önemlidir. Nitekim günümüz tarih araştırmalarında bu kayıtlardan faydalanılmaktadır. İçerik olarak şerʽiyye sicilleri kaydedildikleri bölgenin günlük yaşamı, geçim kaynakları, çarşı ve pazar yerleri, giyecek ve yiyecek fiyatları, camii, mescid, medrese, sosyal ve dinî yapıları, nüfus içerisindeki Müslim ve gayrimüslimlerin birbiriyle olan ilişkileri gibi konuları hakkında önemli bilgiler bulundurmaktadırlar. Tarsus’un XX. yüzyılın başlarındaki sosyo-ekonomik yapısının incelendiği bu çalışmada Ankara Milli Kütüphanesinde bulunan 370, 389 ve 404 numaralı Tarsus Şerʽiyye Sicilleri kullanılmıştır. Bu belgeler ışığında dönemin aile yapısının nasıl olduğunu, evlilik, boşanma, vesâyet, verâset vs. gibi konular incelenmeye çalışılmıştır. Bununla birlikte ekonomik hayatın da irdelendiği bu çalışmada halkın geçim kaynağının genel olarak neler olduğu ve Müslim-gayrimüslim halkın birbiriyle olan ilişkisinin nasıl işlediği, ayrıca bu dönemde kullanılan ev eşyası, günlük kıyafetler, yiyecek-içicekler, hayvan alım satımı ve fiyatları gibi birçok konu üzerinde durulmuştur. Çalışmamızın genel amacı yerel tarih çalışmalarındaki önemli kaynaklardan biri olan şerʽiyye sicillerinden yararlanarak, belli tarih diliminde Tarsus’un sosyo-ekonomik yapısını irdelemektir.

Manastır, which is the second largest city of the current North Macedonia State, was taken under Ottoman rule after 1380 during the reign of Sultan Murad I. as it is located right in the middle of the east-west trade route called Via Egnatia between the Adriatic coasts and the Aegean Sea, it became one of the most important cities of Ottoman Rumelia within a short time. In the following decades, especially during the reigns of Murad II. and Mehmed II, Turkmen groups from the interior of Anatolia and the Taurus Mountains were settled in the region in a planned and organised manner. This led to an increase in the Turkish population in the region in a short time. As a result of this demographic movement, many mosques, inns, baths, bridges, imaret and madrasahs were built in the region, and the traditional Turkish-Islamic urban texture became dominant. The Ottoman Empire established its judicial organization in the city from the date it came under its rule and appointed a kadi here to solve the legal problems of the people. While solving all kinds of legal problems of the people, the kadi also served to transfer the cultural heritage to the present by keeping the court records. These records, known as the Şer‘iyye registers, contain a variety of subjects such as public life, central-provincial relations, regulations of local administrations, royal decrees, verdicts, deeds, berats, etc. Therefore, they have been one of the main reference sources of urban history and social history studies. In this study, inheritance records of ninety-eight women, which were scattered in the fourteen Şer‘iyye registers kept in the court of Manastır between 1700 and 1730, and in which the details of the inheritance from the deceased were recorded, were evaluated. Inheritance records contain information about deceased persons’ number of children, wealth, status, inheritance sharing, goods used, prices of goods and investment instruments. These sources, which can be evaluated in many ways in this sense, also give clues about what the jewelry and accessories used by the women of Manastır in the specified date range, what types of materials were made, and whether or not they changed according to the wealth of women, their level of welfare, and social status. [ABSTRACT FROM AUTHOR]

Copyright of Vakıflar Dergisi is the property of T.C. Vakiflar Genel Mudurlugu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In order to maintain safe and security among themselves, overcome the problems they face in nomadic life, and regulate their relations with other tribes and the state, the tribes have generally adopted some oral rules without contradicting the shar’i law and the written laws established by the central administration. These oral rules, also called “moral laws”, derive their source from the customs and traditions of the tribes. Moral laws include many regulations in administrative, economic, legal and social fields. In this study, issues such as marriage, divorce, inheritance, debt, looting and highjack will be emphasised on the oral and written rules applied by the tribes in Urfa sanjak in the 19th century. In the research, the historical research method, sampling method and document-content analysis technique from qualitative research methods have been used. In the qualitative research method, it is necessary to elaborately collect documents, carefully analyse and interpret to provide for reliable and concrete solutions to the problems identified about the researched subject. Accordingly, the sections related to the customs and traditions of the tribes in Ottoman archive documents, court records, annuals and research-study works have been looked over, and these sections have been analysed carefully to present to the service of the science world. Although, in the literature some theses and studies have been conducted on the tribes in Urfa, it has been detected that some important archival documents have not been used in those studies. These archieve documents have been believed to contribute to the field. [ABSTRACT FROM AUTHOR]

The Imperial Edict of Gülhane in 1839 marked a new era in the history of Ottoman modernization. As in almost all fields, reform movements heavily influenced by European ideas showed their effects in the field of law. While new criminal laws were being enacted with a Western approach, the Nizamiye [guardhouse] courts were being established that would carry out trials based on these laws. This article addresses the crimes that were committed between 1876-1880 in the Ottoman capital of Istanbul as based on the Dersaadet, Beyoğlu, and Üsküdar Nizamiye court records. For this purpose, the article analyzes statistical information regarding crimes such as homicide, larceny, extortion, bodily harm, rape, and forgery that were committed in Istanbul during the specified period as well as the individuals who committed these crimes. [ABSTRACT FROM AUTHOR]

Although the term "mullah" could be used for various coteries, it could be said that this concept is generally a scholarly appellation used for all madrasah graduates, whether they perform a religious mission or not. Enlightening the historical background of the mullahs, who have lost social value since the last periods of the Ottoman Empire, is of great importance in illuminating the Islamic social history of the Ottoman period. In this study, the mullahs, who have been left in the dark up to now and their places in the social network of the period were unknown, are the subject of research. The examined database of the research is the court records of the period of the 18th century, which is the most important and first-hand source of Ottoman social history studies. The data and findings obtained in the current study were examined under the headings of family relations, professions, economic relations, social roles and statuses, conflicts in the society, and criminal relations of the mullahs. All the data and findings obtained from the court records of the research have revealed that the mullahs were actively taken a role in the social life in Ottoman Cyprus. In addition, it has been revealed that they were respected and reliable people who add value to society, improve social life, and were an important part of the social history of Cyprus. [ABSTRACT FROM AUTHOR]

This criminal history study of the Ruse (Rusçuk) district of the Ottoman Empire is based on analyzing court records (sharia register). In the study, which aims to reveal a small section of the application of the punishment concept in the Ottoman provinces, the court provisions were determined. These provisions were classified according to the type of punishment, and then inferences were made. The study comprised three parts, excluding the introduction and conclusion. At first, the history and socio-economic conditions of the city of Ruse were examined. In the second part, the Ottoman period practices of Islamic criminal law were investigated with a general and theoretical perspective. In this way, it was desired to create a basis for the third party. The last part looks at the punishments given to the criminals in Ruse in a variety of ways, based on the court records from the 18th century. Writing about the crime and punishment history of the Ottoman Empire is especially important because the negatives are memorable and show more clearly what should have happened. In addition, the comparison possibility with today is another sign that shows the need for more studies on the subject. [ABSTRACT FROM AUTHOR]

Bearing sanctity for all of the three monotheistic religions, Jerusalem is known to have witnessed interreligious conflicts throughout the history, and the city has evidently retained its importance for Muslims for ages. In due course, reconstruction and urbanization activities continued in every corner of the city in order to create a Muslim identity, especially within the Haram al-Sharif district, which was accepted as the third "haram", namely the place of consecration, succeeding Mecca and Medina during every period under Islamic rule. Due to its geographical location, Jerusalem, which hasn't portrayed the characteristics of a commercial center and did not have a military and political central location except for the period of the Crusaders, was not only a sacred religious center but also an important Islamic seminary center during the times when Muslims used to hold predomination. In addition to the independent religious institutes and seminaries such as madrasas, Sufi lodges and zâwiyas, ribâts and hankahs built in the city, the Masjid al-Aqsa itself was not only a structure for performing prayers, but always hosted mosque lessons, dhikr assemblies, and disciplerings called "mastaba" inaugurated in its courtyard. Thus, it performed the function of a lively Islamic seminary center. It must be noted that the establishment of Islamic seminaries in the city started in the Ayyubids period and reached its peak with the Mamluks, and as for the Ottoman period; a policy that ensured the preservation of the existing system, and of the cornerstone institutions together with the other foundations was followed. It is fair to say that, further studies on Jerusalem's madrasas are indispensable in order to reveal various issues such as madrasas' way of functioning in the post-Ottoman process and the parameters related to the control of the religious foundations available in the district. To this end, this article focuses on the functioning of the Tâziyya Madrasa, which is probably medium-sized one, and built by the Mamluk Emir, Emir Tâz, who served in important military and administrative services and lived in Jerusalem after his retirement, notwithstanding the political problems he faced in the last days of his tenure. Tâziyya, one of the more than fifty madrasas established around the Masjid al-Aqsa, was founded in the XVIth century. As a witness of the vibrant Islamic training life in the city, whose population was recorded to be only around 5 thousand in the 16th century, it continued its activities during the rule of the Ottoman state. Existing studies in the literature dealing with the structure and functioning of the madrasas in the Arab territories during the Ottoman period mostly focus on the larger scaled and visible structures whose foundations have survived till the present day, or whose foundation holders and students can be traced through the strata books, making it relatively easy to attain data. With the aim of contributing the scholarly-interest and related literature, this study aims to present sound evaluations with regard to medium-sized madrasas' that used to be abundant in the XVIth century Jerusalem. The available literature regarding the issue the Sharia court records and "mühimme" records dating back to different times in the century are reviewed. Since the Jerusalem Sharia court records are in Arabic, there are difficulties in reading them due to the physical conditions and writing characters of the notebooks, and there are few studies in Turkish literature that examine the subject directly by taking these local sources to the center. This article aims to contribute to the field with this aspect. The article consists of five sub-headings. In the first part, biographical information about the Mamluk Emir, Emir Tâz, who was the founder of the madrasa, and in the second part, the spatial characteristics of the madrasa are introduced. In the third chapter, which deals with the monetary resource of the waqf, which was the most important element for the continuity of the madrasa, and the people in charge of its operation, both the size of the financial support of the madrasa and some problems encountered therein, are revealed. Under the fourth title, focusing on the elements of the pedagogical activity of the madrasa, issues such as the selection of the rank and file in Jerusalem madrasas, the competition to obtain a rank, the teaching capacity of the madrasa and the opportunities it offers are given special attention, in particular to the Tâziyya madrasa. Finally, the other religious services in the madrasa are critically examined. [ABSTRACT FROM AUTHOR]

Üsküdar and Kayseri were two different settlements in the first quarter of the 17th century with their different locations, economic and cultural structures. In that period, Üsküdar was in a central location as it was adjacent to the capital city. It was also a busy center that served as the gateway to Istanbul during the Celali Revolts. This situation made Üsküdar an active place in terms of economy and culture. It can be said that the influence of the single chambers established in Üsküdar, which especially enriched in terms of population, on crimes and the existence of business councils they organized, enriched Üsküdar in a negative sense in terms of unethical cases. On the other hand, Kayseri was a settlement that became the capital city during the Seljuk period. In the first quarter of the 17th century, it came to the fore with its cultural and commercial dynamism, where the transportation routes in the east-west, north-south directions intersected, and attracting attention with its conservative structure far from the center. These two settlements, which attracted attention with their different characteristics in the same time period, played an active role in the pros and cons, the rate of crimes and the reflection of cases in the court. Especially in cases such as adultery, prostitution and rape, the cases reflected in the Kayseri court were limited compared to Üsküdar. Especially in rural areas and in places where the conservative structure was effective, due to the existence of various factors -cultural pressure, material and moral difficulties in reaching the court, economic inadequacies - it makes us think that cases are less likely to be brought to court by women. It is known that there are many cases that were created by the notables of the neighborhood in places where it is more difficult to reach the court, and that acted like the "court before the court" mentioned by Leslie Peirce, and that were resolved through mediation and that were not submitted to the court. Thus, the possibility that the cases that were resolved did not reach the court, might be another reason for the scarcity of records reflected in the court. When many different factors are compared for both settlements, the existence of a common point is also striking. It has been observed that the neighborhood culture and its control over crimes are valid in both settlements. In this study, it will be tried to determine the crimes committed in both settlements and the driving and hindering situations in the occurrence of these crimes. Thus, the pulse of the society will be tried to be kept through the cases reflected in the Üsküdar and Kayseri courts. [ABSTRACT FROM AUTHOR]

When the records (sharia registers) kept by the Konya courts in the second half of the 18th century during the Ottoman period are examined, it is seen that there are many inheritance issues. The subject of the inheritance of women has been examined under titles of hiba, sulh and tehārüc, mahr, ketm and ihfa, wasiyya, guardianship, and deceased collution. In the context of Shari‘a inheritance law in the Ottoman legal system, information is given about the inheritance of women. In this study, the inheritance issues of women were examined in the light of the documents in the registers of the relevant period. In this study, the ratio of the grants made to boys to the grants made to girls, women’s frequent renunciation of their rights in the inheritance through teharuc and sulh, the heirs who want their relatives’ mahr from inherited property, women who want the right to mahr from the death of their husbands, or women who prove the amount of their mahr and try to show that they are not from the inherited property, examples are presented. Throughout history, there is information about the inheritance rights of women in both legal systems and religions. Whether these rights are implemented in a practical sense is related to the level of development of the society and whether the law has gained functionality or not. [ABSTRACT FROM AUTHOR]

Copyright of Kadim is the property of Kadim and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The relations of the peasant, who is the main producer in all the medieval states, where the country's economy was based on agriculture, and the local administrator, who determined and collected his obligations to the state, have always been remarkable. When the subject is approached in the Ottoman Empire, the sipahi and the peasant are the most important representatives of this governing and managed group. Sipahi in the Ottoman Empire; in addition to being both a soldier and a tax collector, he is the representative of the administration in the countryside with the position of many civil servants, and the peasantry is the sector that produces, pays taxes, and is administered by the state. These two groups, which are effective in the formation of society, are in a close relationship with each other. Sipahi-peasant relations have become one of the issues that Ottoman economic historians deal with. However, domestic studies based on archival records seem to be limited when compared to foreign studies in this field. Looking at the relations of these two classes from the perspective of the defenders of the classical class conflict theory, a conflict is sought between them. In fact, when we look at the qadi registers in which we watch the sipahi-peasant relations, the existence of this conflict is thought to exist. Indeed, when we look at the sources, there are people who use their duties for their own benefit as well as those who try to collect taxes on behalf of the state. The abuses of the sipahis, who did not do their duty properly, made the villagers suffer, and caused the villagers, who had to fulfill their obligations to the state, to avoid these obligations from time to time. Undoubtedly, it is not the sipahi who always refuses to do his part. It is possible to encounter the situation where the villager causes victimization, whether it is a malicious act or neglect of his obligations to the state and to his cavalry. In the Ottoman Empire, which was the basis of the understanding of the state and was known to be successful in providing it especially in the classical period, these conflicts were tried to be resolved through legitimate legal channels, as can be understood from the court records. Because each of these classes has a different meaning for the state and is indispensable. For example, the state can neither give up the sipahi, which is its most important military power, which provides peace and security in the country that collects its taxes, nor can it give up on the peasant, who is the main producer, that is, it is impossible to protect one against the other and to support the other at the expense of neglecting one group. For this purpose, in the article, the savings made by the state by using archive records and their results are also included. [ABSTRACT FROM AUTHOR]

In the Ottoman State, Muslims and non-Muslims had very close relations in almost every aspect of daily life. One of the results of these relations was the conversion of non-Muslims to Islam, known as 'ihtida'. This conversion event prevailed in almost every period of the Ottoman State and various changes took place in this event in the 19th century in line with evolving developments. There is no doubt that the Edicts of Tanzimat and Reform had an important effect on these changes. The Ottoman State granted important rights to non-Muslim citizens with these edicts. After these changes, both European states and churches brought forward the issue that non-Muslims were forced to convert; and they used this as means of oppression. Therefore, Ottoman State started to deal with these conversion events more attentively, and to examine the converts seriously in order to prevent these allegations. Siird sanjak was an Ottoman city where various non-Muslim groups lived together in the second half of the 19th century. Non-Muslims that were living together with Muslims in the city converted to Islam in two ways: individually and collectively. The aim of this study is to shed light on the conversion events that took place in Ottoman city of Siird between 1868-1898 based on court records and Ottoman archive documents. [ABSTRACT FROM AUTHOR]

Copyright of Marmara University Journal of Turkology / Marmara Türkiyat Araştırmaları Dergisi is the property of Marmara University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Family which constitutes the foundations of the society has been shaped under the influence of many factors such as religion, culture, politics and economy. Thus, each society has its own family structure. Among the sources which are used for the purpose of revealing the family structure of İstanbul in the examined period, the court records (şer‘iyye sicilleri) are among the leading sources. For the purpose of revealing the family life, an evaluation is made among the court records by considering the records regarding marriage and divorce, and particularly the inheritance records. By those records, particularly the candidates, marriages, divorces and their reasons, and the number of spouses and children are revealed. The Court Records of İstanbul numbered 92, 150, 151, 172 and 197 constitute the main sources of our study. Those records shed light on a particular period with the cords that they contain for the period between 1709 and 1749. It is particularly important in terms of revealing information regarding the family structure besides the socio-economic data to have numerous inheritance entries in the records. In the light of the data included by those records which are among the primary sources in terms of the family life, the family of the 18th century residing in İstanbul is addressed and a general inference is made regarding the Ottoman family structure. [ABSTRACT FROM AUTHOR]

Copyright of Dinbilimleri Journal is the property of Dinbilimleri Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of History Studies (13094688) is the property of History Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Under western influence, the Ottoman Empire began the practice of accumulation of legislation in its judicial system. Thus, certain new concepts and technical issues, such as the aggregation of offences (ijtima), were coined in Ottoman legal jargon. This concept, which attributes more than one crime to an individual, has similar meaning to tadahul in Hanafi fiqh. However, there is a major difference between the two legal systems. Although the Ottoman judicial system generally tried to abide by Hanafi fiqh in its legislative activities during the Tanzimat period, it deviated from the fiqh system on some technical issues. To clearly consider this situation in practice, it is necessary to look at the court records of the period. Vakâyi-i Zabtiyye newspaper, which was in publication from 1286 to 1869, is an important source, as it contains court records of the period. In this study, the aggregation system in the Ottoman Criminal Code, dated 1274– 1858, which was in force at the time the newspaper was published, will be analysed. It will be compared with the case records under current Turkish positive law. The scope of the study is limited to the aggregation of offences through case records related to insult crime. [ABSTRACT FROM AUTHOR]

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The generation of Hz. Fatıma, daughter of the Prophet Muhammad, and Hz. Ali who continue lineage of the Prophet Muhammad is entitled as sayyid and sheriff. Although there is widespread information that the Husaynis were called sayyids and the Hasenis as sheriff in the Ottoman Empire, it is not an accurate generalization. Because there was no clear distinction regarding the lineage of Hz. Hasan and Hz. Hüseyin in this period. However, in the Ottoman Diyarbekir, the generation of both Hz. Hasan and Hz. Hüseyin was entitled sayyid, and the term sheriff was not used. Sayyids are among the most important subjects of the Ottoman social history by their social roles and positions. The aim of this study was to shed light on the social life of the sayyids based on Diyarbekir court records and judgement records in the 18th and 19th centuries. In the study, it was determined that sayyids' visibility in social life was quite high depending on their social position and roles, and it was found out that the sayyids had a very effective presence in professional and social fields. Although Sayyids largely had a reputable and distinguished position in society, they had a lifestyle which was consistent with the spiritual responsibility they bore since they represented the lineage of the Prophet Muhammad. [ABSTRACT FROM AUTHOR]

Şer’iyye sicilleri, Türk tarihi, sosyolojisi ve kültür hayatımızla alakalı önemli belgeleri ihtiva eden birinci derece yazılı kaynaklarımızın başında yer almaktadır. Sicil kayıtları zengin bilgi ve belgeler ihtiva etmek suretiyle ilgili dönemin şehir tarihine ışık tutmaktadır. Bir şehrin adlî, idarî, ekonomik, mimarî ve toplumsal yapısıyla alâkalı olan ve buna ilaveten de merkez ve taşra arasında yapılan diplomatik yazışmalar anlamında özellikli belgelerin kaydedildiği önemli defterlerdir. Bu çalışmanın amacı ilki; 1963 tarihinde yapılmış olan ve sadece 119 defteri ihtiva eden ve içeriği açıklanmadan sadece defter numarası ile birlikte kapsadığı tarihleri ihtiva eden toplu kataloğa ilaveten teferruatlı bir katalog hazırlamaktır. Bu çalışmada şunu gördük ki, kayıtlarda bulunan 119 defterin tamamı bilindik formdaki şer’iyye sicillerinden oluşmamaktadır. İçlerinde özellikle Tanzimat’tan sonra oluşturulan farklı davalara bakan mahkeme kayıtlarını ihtiva eden defterler olduğudur. Mesela; Kassam, Enkiha, Zabt-ı Dava, İzinname vb. gibi. Defterlerinin tamamına ait mikrofilmler Sivas Ziya Bey Eski Eserler Kütüphanesinde araştırıcıların hizmetine sunulmuştur. Defterlerin orijinalleri ise Başbakanlık Devlet Arşivlerinde bulunmakladır.ÖzetŞer’iyye sicilleri, Türk tarihi, sosyolojisi ve kültür hayatımızla alakalı önemli belgeleri ihtiva eden birinci derece yazılı kaynaklarımızın başında yer almaktadır. Sicil kayıtları zengin bilgi ve belgeler ihtiva etmek suretiyle ilgili dönemin şehir tarihine ışık tutmaktadır. Bir şehrin adlî, idarî, ekonomik, mimarî ve toplumsal yapısıyla alâkalı olan ve buna ilaveten de merkez ve taşra arasında yapılan diplomatik yazışmalar anlamında özellikli belgelerin kaydedildiği önemli defterlerdir.XIII. yüzyılın son yarısında İran Moğollarının tazyik ve tahakkümü altında çöken Anadolu Selçuklu Devleti’nden sonra, XIV. Asırda Anadolu’nun kuzey batısında Selçuk-Bizans hududunda siyasi teşekkülü yüz yıl bile sürmeyen ve üç kıtada hükümranlığını sürdürecek bir devlet teşekkül eder. Günümüze kadar ulaşan en erken tarihli 1337/8, Bursa kitabesinde, ikinci Osmanlı sultanı Orhan, mücahid, gazilerin sultanı, gazioğlu gazi unvanını taşımaktaydı. Orhan’ın bu unvanları taşıması, en erken zamanlarından beri Osmanlı sultanlarının kendilerini kâfirlere karşı yapılan dini savaşın lideri olarak gördüklerini göstermektedir. Osmanlı Devleti kuruluşunun ilk yıllarından itibaren yönetimini şeriat nizamı üzerine tesis etmeye gayret etmiş ve bunun için de şeyhülislamlık müessesini kurmuştur. Fethetmiş olduğu yerlere ilk önce subaşılar atamak suretiyle yavaş yavaş şer’i mahkemeleri de en ufak beldelerden itibaren oluşturmaya başlamıştır.XV. yüzyılda Osmanlı Devleti'nin giderek genişlemesi, sancak denilen askeri nitelikteki idari birimlerin çoğalması ve bir kadının bütün bir sancağa ait kazaî işleri görememesi sebebiyle kaza bölgeleri kadıların da sayılarının artmasına paralel olarak çoğalmıştır. Bazı eski geniş kadılık sahalarından yeni kazalar ortaya çıkmıştır. Bunun sonucunda XVI. yüzyıldan itibaren, sancağın timar sistemiyle ilgili bir idari bölümü olan ve aynı zamanda coğrafi bir bütünlüğü bulunan nahiye/vilayetlerin hukuki işleri görecek bir kadıya havalesiyle kaza ve nahiye gibi biri hukukî, diğeri askerî iki idari tanımlama kayıtlarda yer almaya başlamıştır. Kadılar, vazifeleri gereği kendilerine gelen hüküm ve fermanları ve bunlara verilen cevapları ve gördükleri çeşitli davalara dair vermiş oldukları hükümleri kayıt için kadıların sicil, denilen birer defter tutmaları kânun haline gelmiştir.Şer‛iyye mahkemeleri, Osmanlı Devleti’nde Tanzimat’ın ilanına kadar aslî, genel mahkemeler (mehâkim-i umûmiye) olarak görev yapmışlar ve hukuki, cezai, idari, askeri, mali ve her çeşit davaya bakmışlardır. Tanzimat dönemi ve daha doğrusu II. Mahmut ve onu takip eden dönem, yargı organları açısından da yeniden düzenlemelere sahne olan bir devredir.Yargı sisteminde bu şekilde meydana gelen değişikliklerle birlikte Meşihatmakamında tutulan defterler de bu değişime bağlı olarak çeşitlenmeye başlamıştır. Çünkü klasik tabir ettiğimiz sicil defterlerinde adlî yargıya intikal eden davalardan tutun da, merkez taşra arasında yapılan tüm yazışmalar da kayda geçirilmekteydi. Hüccetler, beratlar, i’lamlar, emr-i âlîler, temessükler vb. tüm kayıtları bulabilmek mümkündü.Osmanlı şehir tarihlerinin en önemli kaynaklarından birisi olan bu sicil kayıtları, yakın tarihlere kadar şehirlerin müzelerinde, kütüphanelerinde saklanmakta idi. Birkaç yıl önce ise isabetli bir karar ile Başbakanlık Osmanlı Arşivleri’nde toplanmış ve dijitale aktarılmak suretiyle hem korunmuş ve hem de araştırmacıların istifadesine sunulmuştur. Tarihteki Sivas Mahkeme binası bu gün de Mahkeme Çarşısı olarak bilinen ve şu an itibariyle Paşabey Mahallesi olarak bilinen mahalde bulunmaktaydı. Sivas Mahkeme binasının ne zaman kurulduğuna dair elimizde net bilgi bulunmamaktadır. Zaman içerisinde şehirlerde meydana gelen birtakım değişikliklerle birlikte tarihi dokunun imar uygulamalarına kurban gitmesi bu imkânı elimizden almaktadır. Ayrıca insanların bilinçsiz bir şekilde tarihi dokuya zarar verecek eylemlerde bulunması maddi kalıntıların yok olmasının en büyük etkeni olmuştur. Elde mevcut kalan fiziki materyallerle ancak kırıntı bilgilere ulaşabilmekte ve sadece tahminler yapabilmekteyiz. Bu tahminlerde de en büyük malzeme tabi ki şehir tarihlerinin hafızası konumunda olan belgeler ve defterlerdir. Fakat sicil kayıtlarında bu mahkemeye ait bir vakıf bulunduğu ve mahkemenin birtakım onarım ve bakım ve işlerinin bu vakıf tarafından yapıldığı anlaşılmaktadır. Bu onarımlardan bir tanesinin; 14 Ağustos 1798 tarihli bir belgeden anlaşıldığına göre Hüseyin Efendi isimli biri vasıtasıyla yapıldığı anlaşılmaktadır. Fakat 2018 Mayıs ayı içerisinde mülkiyeti Vakıflar Genel Müdürlüğüne ait olan ve Paşabey mahallesinde bulunan bir apartmanın bodrum katındaki tadilat esnasında bulunan 1906 tarihli bir kitabede ki ilgili binanın bulunduğu yer daha önceleri Sivas Müftülüğü olarak bilinmekteydi, gerçekten de mahkeme binasının bu bölgede olduğunun açık bir göstergesidir.Bu çalışmada Sivas’a ait 240 sicil defteri katalog sistemi şeklinde hazırlanmıştır. Bu çalışmada şunu gördük ki, epeyce bir defter tarih içerisinde kaybolmuş, yanmış veyahut bir şekilde yok edilmiş. Yetmiş dokuz numaralı defterdeki yanık izleri buna örnektir. Osman Ersoy’un çalışmasında gösterilmeyen 139 numaralı defterin klasik formda bir sicil defteri olması gibi. Bu çalışmada ortaya çıkan önemli bir durum da; Sivas’a ait olarak kayıtlara geçmiş olan 206 numaralı sicil defterinin Burdur vilayetine ait olmasıdır ki bu da klasik formda tanzim edilmiş bir sicil defteridir. Bu defter, 18 M. 1248 / 23 N.1250 – 1832-1835 tarihleri arasını kapsamaktadır.

Although there are many studies focusing on virtual reality applications in the related literature, educationally designed and focusing on tennis training methodology, the study is almost nonexistent. In addition, there is no study comparing skill teaching specific to the tennis branch in terms of virtual education. Therefore, the evaluation of the effectiveness of virtual reality applications in tennis education has been determined as the main objective of the research. In accordance with this purpose; a total of 32 students who knew and did not know how to play tennis from Trakya University, Kırkpınar Sports Sciences Faculty, Teaching Department, which constitute the universe of the research, were chosen randomly by systematic stratification method. Three experimental groups were created. For virtual reality education; In the preliminary test of the research, the results obtained by applying KSBF entrance exam tennis test on the tennis court were recorded. Then, students were subjected to 32 hours of virtual tennis training in the school building with virtual reality training. At the last test stage; KSBF entrance exam tennis test was applied under the same conditions and the data were recorded. The collected data were analyzed with SPSS program and interpreted with the help of statistical table. As a result of the research; virtual tennis education applications have no effect on students who know how to play tennis, it has been determined that there is a significant developer effect on beginner players who do not know how to play tennis. [ABSTRACT FROM AUTHOR]

A series of documents concerning "Armenian priests who converted to Catholicism" registered in the Ankara court records in the mid-eighteenth century shed light on the phenomenon of the conversion of Armenians under the Ottoman rule to Catholicism from the early-17th century onward. These documents show us the reflection of the sectarian conflicts on the judicial processes in which the Ottoman government has been involved. Disciplining of the Catholic Armenian priests who served in the Armenian churches in Ankara, even with the involvement of the Armenian Patriarchate in Istanbul, gives us important information on the conversion of the Ottoman Armenians to Catholicism and its reflections within their own community, demarcation of the confessional frontiers as well as the sporadic cooperation between the Ottoman government and the Armenian Patriarchate on the issues of confessional conflict. Furthermore, the article reveals the relationship between the sectarian violence and gender as one of the documents involves entanglement of sexual assault and confessional conflict. [ABSTRACT FROM AUTHOR]

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This article aims to present an assessment of Musa Efendi’s, a rural Kadi in Ottoman, life, family, his house, daily life, fortune, and his commercial activities. These assessments largely depend on the data obtained from court records. Court records are among the most important data sources to assess someone’s daily life activities. The events that contain clues of the social and economic structure of the society such as division of the inheritance, appointing an executor, disagreements between individuals, and commercial activities, which are brought to the court, play an important role in revealing the adventures of individuals, relationship between relatives, and the structure of families. In this context, by referencing the court records by Musa Efendi who was a Kadi in different cities and died during his mission as a Kadi in Konya, this paper will attempt to reveal his life, albeit partially, and a general assessment of his socio-economic status and family ties. [ABSTRACT FROM AUTHOR]

Copyright of Mukaddime Journal is the property of Mukaddime Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Honour or shame killings follow similar patterns in different societies of the Mediterranean basin in the long duree. Although sociologists and anthropologists generally focused on the subject, it seems that it lacks sufficient historical attention, the most significant reason being that there is not sufficient data on honour killings. This article based on cases registered in the 16th and 17th century court records, analyses the instances of honor killings in the Ottoman society. The study focus on the importance and the origins of honor killings in the Ottoman and Islamic law; the relationship between murderers and victims, and how these links affect the court's approach to the case. Contrary to the view that honor killings are generally seen in Middle Eastern and Islamic societies, it is argued that the origins of this phenomenon go back to ancient times, and that continuous customary practices of the past have found their place in the legal understanding of the period. [ABSTRACT FROM AUTHOR]

Hajj worship has been one of the most prominent issues in Muslim societies throughout history as it brings many difficulties due to its nature. The social status of pilgrims in the Ottoman Empire, the preparations for the pilgrimage, the deaths on the way to and from the round trip, and the practices in this context are among the topics we will focus on. In addition to this, various issues such as debt-credit lawsuits, the status of slaves they possess will be included in relation to the inheritance law of the persons who have died on the way of pilgrimage. The difficulties faced by the pilgrims after the pilgrimage journey, and the pilgrimage will of the people who cannot go to pilgrimage due to different reasons are also within the scope of this work. In this article, the experiences of the people who went on a pilgrimage journey rather than the organization of pilgrimage made by the Ottoman State will be discussed from the court records. Although some studies have been conducted on the subject, more comprehensive studies are needed. The 16th and 18th century court records will be taken into consideration as well as the records of older dates. The inhabitants of other Ottoman cities will be mentioned in part, but the focus will be on the pilgrimage journeys of Muslims living in Istanbul, Rumelia and Cyprus. [ABSTRACT FROM AUTHOR]

The expression mullah was used as a scientific title both before and during Ottoman rule; and it is possible that it might refer to various groups within this context. In this study, which was prepared based on court records of XVIII and XIX century Diyarbekir (Amid), it turned out that the madrasah graduates in general were called as mullahs during the abovementioned period Diyarbekir. In the study, it was established that mullahs were mentioned intensionally and markedly in the court records of the time. It can be said that not only the interest given to madrasah education but also great respect and value appraised for mullahs by the community played important role in emergence of the result. That the mullahs did not interfere in almost any crime events during that time points out that they, in general, led a life style in line with respect and value appraised by the society. This is valid for nearly all mullahs who conducted religious and educational services and who were in the professions of trades and craftsmen. Although 31.6% of the mullahs were engaged in trades and craftsmanship, this result reflects the fact that success of madrasah institutions improved the quality of individuals and community. This study, based on records, demonstrates that mullahs in all professional groups, including tradesmen and artisans, played a role of improving and bettering community life, and that they achieved a serious respect throughout the society, and that they led a life style that was compatible with this respect. [ABSTRACT FROM AUTHOR]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The given names of people which are seen as a mirror of a nation's history, culture, language, religion and traditions are of great importance in determining the cultural map of the nation which is discussed and in determining the tradition of vocabulary and naming. Therefore it is neccessary to reveal all the aspects of these traditions of the Turks who are known to have a deep-rooted tradition of naming, to determinate of the names of men and women used in various periods of history in order to preserve this tradition, and to examine them comparatively in terms of their origin, meaning, structure and reasons. For this reason, in our study the female names which are taken from Sivas court records were analyzed and compared with female names still used today, in terms of their origin, meaning, structure and reasons. The most important result of the study is; there has been no major changes in the name-giving tradition in the region despite two centuries. The other results of the study are as follows: love of the prophet and the phenomenon of religion is the most effective element in giving names to girls; the most of the names have Arabic origin and simple structure. [ABSTRACT FROM AUTHOR]

Court Records (şer'iyye sicilleri), which are in the position of the main documents of the Ottoman period practices of Islamic Law, are not just legal documents, but they are also documents in which the social, economic and administrative life of the society of the period is recorded. Court Records have a particular importance for legal practices in general, and our history of the judiciary in particular. While Court Records contain documents regarding sale, proxy, advance bills, endowments, warrants, decrees for collection of taxes coming from the centers and similar documents, particularly their naming as Cadi Records shows that trial records and minutes are more prominent in comparison to other documents. As a result of the understanding that explains the Ottoman Empire's status as the longest lasting form of government in the World's history with the principle of justice, studies by western researchers on the structure of the courthouse in the Ottoman times also made the Court Records a center for attention. Reexamination of the Ottoman courthouse became actual again, considering that the jury system in the American law was inspired by şühûdü'l-hâl in the Ottoman law and the system of honorary judges in Germany, which is currently debated, is similar to the system in question. In this study, we will examine preliminary inquiries (assessments and registrations) that took place in the Ottoman law of trials in presence of ümenâ (reliable persons) or şühûdü'l-udûl (fair supervisors) in the light of historical documents. The focus of our study is the form of keeping the Ottoman empire's preliminary inquiry reports, which are now kept in Turkey by security or police forces and categorized as crime scene investigation reports, witness reports, incident reports, arrest warrants, identification reports and appraisal reports. Another main purpose of our study is to understand the extent to which the job of the Cadis in the Ottoman times was made easier by this issue which is significant in terms of the principles of speedy trials and avoidance of anti-forensics. While our topic covers issues of civil procedures, we will limit our study within criminal procedures. [ABSTRACT FROM AUTHOR]

Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)