Search

Copyright of Journal of Literature & Humanities / Edebiyat ve Beşeri Bilimler Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals 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 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.)

Copyright of Alternative Politics / Alternatif Politika is the property of Alternatif Politika 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.)

John Locke is recognized as one of the founding members of classic liberalism. However, Locke is also known to have participated in the British slave trade. This article provides a discursive analysis on Lock's writings wherein Locke either advocates slavery in his works or discursively discusses Locke's role regarding his participation in respected literature. John Locke is known as a pioneer advocate of liberalism, and his work often focuses on issues such as freedom, equality, and human rights. However, some of Locke's thoughts, especially his views on slavery, have caused controversy. Locke is known as a philosopher with an emphasis on freedom and property rights, but many historians and critics have criticized it for his alleged defence of slavery. It is claimed that Locke contributed to and advocated the debate for the legalization of slavery in the Colony of Virginia. Some sources claim that Locke's writings on slavery in his 'Two Treaties of Government' contain an argument that justifies slavery. On the other hand, there are different interpretations and debates about Locke's views on slavery. Some historians argue that Locke did not support or that he was even opposed to slavery. According to them, Locke took an antislavery stance in his ideas about the protection of people's natural rights and the legitimacy of the state. This article argues that Locke's position as an important figure of the liberal thought should be studied in balance and according to its own age with critical scrutiny. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Faculty of Divinity of Ankara University / Ankara Üniversitesi İlahiyat Fakültesi Dergisi is the property of Ankara Universitesi Ilahiyat Fakultesi 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.)

Eski Mezopotamya’da kölelik konusu, hukuk metinlerinde geniş bir şekilde yer almaktadır. Söz konusu metinlerden hareketle kadın kölelerin toplum içerisindeki yerleri, sahipleri tarafından gördükleri muameleler, bir eşya gibi alınıp satılabildikleri durumlar, hırsızlık yapmaları (çalıntı mal kabul etmeleri), sahiplerine karşı gelmeleri veya başlarını örtmeleri gibi konular hukuk maddeleri aracılığıyla yorumlanmıştır. Bu bağlamda öncelikle Sümer hukuk metinleri incelenmiştir. Kadın köleler konusunun yer aldığı maddelerde genel itibariyle cariye olmaları durumu veya başlarını örtmeleri ile ilgili konular açıklanmaktadır. Genel itibariyle Eski Mezopotamya toplumlarında köle olarak var olan insanların; köle olarak doğan ve sonradan köle olan insanlar olarak değerlendirildikleri görülmektedir. Köle olarak doğan insanların hayatlarının sonuna kadar köle olarak yaşadıkları anlaşılmaktadır. Sonradan köle olanlar ise borcundan dolayı köle sınıfına giren kişilerdir. Bu geçici bir kölelik olup, daha sonradan özgürlüklerini elde edebilmekte idiler. Tüm bunlardan hareketle Eski Mezopotamya toplumlarındaki kadın kölelerin, sahiplerinin emirleri altında ve belli kurallar doğrultusunda oldukça zor bir hayatları olduğu anlaşılmaktadır.

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.)

Copyright of Osmanli Arastirmalari is the property of Turkiye Diyanet Foundation Centre for Islamic 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.)

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.)

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.)

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari 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 Russian Empire has been a nation of many social classes since day one. Despite its ancient past, its people have faced many problems in terms of the living conditions and wars abroad. Peasants/land slaves make up the majority of its demagogic structure, and pose the biggest issue - one so important that This issue, it was widely handled and criticized by 19th century Russian writers. Moreover, the abolition of land slavery in 1861 still did not resolve it either. Moreover, reforms made to the tsarist manifesto did not improve people's lives. According to one source, slaves in the village have the right to buy land. However, in reality the conditions offered were heavy and the prices high, thus forcing many to migrate to major cities for work, and in turn shifting slavery from the village to the city, where the same vicious cycle continued. Tolstoy penned a novella in 1863 on the developments of that era. His keen observation skills enabled him to accurately portray and reveal what villagers in cities were up against in the period, their living conditions, lack of education, and consequently the moral corruption in Russian society. In this study, we shall examine L. N. Tolstoy's book in depth structurally and thematically. Markedly, he very much defended their (i.e. peasants) rights and freedoms for most of his life. [ABSTRACT FROM AUTHOR]

İsmet Özel besides being a prominent poet in Turkey, after his book Three Issues published in 1978 has become a political essayist in an ever-developing way. Especially in the 1980s, with the articles published in the daily Islamist newspaper Milli Gazete, he tried to build a system of thought to conceive the background of daily politics. In this article, the main issue that İsmet Özel dealt with in his books, Talking in Hard Times, Forbidden to Eat Stones, Reactionism Goes Away, Those Who Look and Those Who See, Useless Articles, Our Right to Pout and an Offer Not a Threat, was searched. This research was carried out with an inductive methodology, not searching specific themes in Özel's thought, but by following the logical line of Özel’s reasoning throughout the books. Özel argued that the political subject that can fight against the dominant Western civilization of our age should be found out concretely in the homeland of Turkey. However, two major issues challenging Özel regarding the concrete situation of Turkey, namely the separation of the secular government and the Muslim people, and the competence of the current Muslim people to be really a political subject. Özel's views, after a point, tended to resolve the tension between abstract principles and the concreteness of Turkey. İsmet Özel, who criticized the utopian-revolutionary Islamism, developed another universalism, the Islamism of beneficence/servitude, and explored the possibility of the Muslims of beneficence Islamism gaining ground in Turkish politics through the political regime of democracy. [ABSTRACT FROM AUTHOR]

Many provisions in Islam have been made gradually, taking into account the human facts throughout the process of descent. The provisions regarding slavery can also be evaluated in this context. Slavery is a social status that has a history until the earliest periods of human history. At the time of the advent of Islam, as in the whole world, the institution of slavery was kept alive in the geography where the Qur'an was revealed. The Qur'an did not remain insensitive to the phenomenon of slavery as it brought regulating provisions to many problems of society, but also put forward some provisions on this subject. In the study, it has been tried to reveal the course of the provisions regarding slavery during the revelation process of the Qur'an, based on the order of revelation of the suras. In this context, firstly, the concepts that mean slave and slavery in the Qur'an and are related to the subject have been identified and it has been revealed in which context these concepts are used in the verses. Afterwards, the verses in which the aforementioned concepts are mentioned were evaluated based on the order of revelation of the suras. In the Holy Qur'an, many concepts that can mean slave or slavery are included. Depending on the different expressions of male and female slaves, the words "abd/ibâd", "fetâ/feteyât", "rakabe/rikâb", "eme/imâ", "mâ meleket yemin/mâ meleket eymân" are the main concepts used in the Qur'an in the sense of slave/concubine. Another concept in the Qur'an in connection with slavery is "esir/esrâ/usârâ". When the verses in which the related concepts are mentioned are subjected to an investigation, based on the order of revelation, it is understood that the Qur'an did not remain indifferent to the slaves who formed a certain part of the society since the Meccan period, encouraged the believers to secure the freedom of the slaves and considered the sexual union of the masters with their concubines legitimate. When it comes to the Medina period, it is seen that more verses about the law of slavery were revealed depending on building a new society. The relevant verses, on the one hand, put forward provisions to improve the situation of the existing slaves and liberate them, on the other hand, they brought regulations to eliminate the reasons that have been the source of the institution of slavery for a long time. In this period, it was not content with encouraging the liberation of slaves with the verses that were sent down, but it was made a mandatory obligation for people to free slaves to atone for the sins they committed knowingly or by mistake. The sexual relations of the masters with their concubines were considered legitimate, and the concubines who had children from their masters were given the status of ‘ummüveled’ and were allowed to attain their freedom. On the other hand, it was ordered that the slaves and concubines be married and it was demanded that slaves who wanted to achieve their freedom by the ‘mukâtebe’ method should be granted this right. In this period, depending on the institutionalization of the society, along with the individual obligations related to the subject, the principle of spending a certain part of the state revenues/the obligatory charities for the liberation of the slaves was introduced, and state support was provided in the institutional sense. Except in the case of war, the sources that fed slavery were forbidden, and the only source of slavery was limited to prisoners taken after the war. The conversion of the captives taken in the war to the status of slaves is not an order/demand of the Qur'an, but rather the necessity of historical conditions or this practice, which is referred to as ‘muqabala bi'l-misl’ has been approved by the Qur'an albeit indirectly. In other words, although slavery is not a practice valued by the Qur'an, it has continued to exist in Muslim societies as well as in other societies as a social reality caused by a widespread phenomenon such as war. As a result, it has been concluded that although the Qur'an has accepted slavery as a phenomenon since the Meccan period, on the one hand, it has made provisions to improve the situation of slaves, on the other hand, it has tried to gradually liquidate the institution of slavery without causing a new social crisis with some individual and institutional measures and the transfer of captives to slave status after the wars is not a Qur'anic order but a situation related to historical conditions. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi 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.)

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.)

Youth is the most dynamic and exciting period of human life. Dynamism and excitement, which are the characteristics of this period, are factors that multiply the effects of positive and negative thoughts, goals and actions in young people. Young people should be guided towards positive goals that will make them happy, without falling into harmful and bad habits that result in addiction. One of these goals should be to have a career, and the other and more importantly, to adopt an understanding of life based on moral values and benevolence. In order to achieve these two goals, it is necessary for young people to receive a manners-centered education. It has always been desired for young people to be individuals who are aware of their servitude, are morally equiped, are free from harmful habits and are useful for the public. In this regard, an understanding that can guide today’s youth can be adapted from mysticism thoughts. Based on this idea, this article will first focus on the importance of futuwwa principles in Sufi books for raising compassionate, brave and benevolent young people. After that, attention will be drawn to the benefit of the principle of “halvet der encümen”, in other words, “to be with God in public” in directing the youth to goodness. [ABSTRACT FROM AUTHOR]

Roma Hukuku dünya hukuk tarihinin önemli kodlamalarını içinde barındıran önemli bir hukuk sistematiğidir. Bu hukuk sistematiği sadece Kıta Avrupa’sını değil, bir dönem hâkimiyeti altında bulunan Yakındoğu’yu da etkilemiştir. Özellikle I. Justinian döneminde Doğu Roma başkentinden başlayan hukuk çalışmaları sonucunda ortaya çıkan hukuk külliyatı birçok tarihçi ve hukukçu tarafından abidevi bir eser olarak değerlendirilir. Corpus Juris Civilis’ten övgüyle bahse-den araştırmacılar haksız değillerdir. Ancak tüm zamanların en etkili yasa kodlamalarından olan bu seçki pratiklikten uzaktır. Bunun için III. Leo hukukçularına Ecloga adı verilen hukuk kitabını hazırlatmıştır. İlk Hristiyan yasa kitabı olarak anılan bu çalışma daha sonra bazı eklerle genişletilmiştir. İmparatoriçe İrene döneminde Ecloga’ya son şekli verilmiştir. İrene, Roma tarihinin en güçlü kadın figürlerinden biridir. İmparator V. Konstantin, Hazar Prensesi olan ilk eşi Çiçek Hatun’dan olma oğlu Leo’yu İrene ile evlendirmiştir. İreni sıradan bir ailenin kızıdır. Köken olarak Atinalı’dır. Fakat Atina o yıllarda antik dönemdeki gibi gösterişli bir şehir değildir. Aynı zamanda kent halkı imparatorluğun resmi ideolojisi olan ikona kırıcılığa karşıdır. İre-ne’nin V. Konstantin tarafından, oğlu Leo’ya eş olarak seçilmesi gerçekten ilginçtir. V. Konstantin’in ölümünden sonra IV. Leo sıkıntısız bir şekilde tahta geçmiştir. IV. Leo’nun kronik tüberküloz hastası olması onu devlet idaresinden alıkoymuştur. Bu boşlukta İreni devleti fiilen idare etmiştir. IV. Leo’nun mezkûr hastalıktan dolayı erken yaşta ölmesi neticesinde İreni 10 yaşındaki oğlu VI. Konstantin’in naibi unvanıyla idareyi resmen ele almıştır. Bir takım siyasi ayak oyunları neticesinde oğlunun gözlerine mil çektirerek acılar içinde ölmesine neden olan İrene artık tahtın tek sahibi olmuştu. Devam eden süreçte iktidarını elde tutmak için yaptığı hamlelere hukuku ve dini kullanarak kılıf bulacaktır. İrene’nin ilk kanun eki yeminler üzerinedir. Bu kanun ekinde Kitab-ı Mukkaddes’e çok sayıda atıf vardır. Eski Ahit’te yemin etmenin günah olmadığından fakat Yeni Ahit’le birlikte yemin etmenin artık yasaklandığından bahsedilmiştir. Ayrıca kanunnamede yeminin yalan söylemekten sonra Tanrı’yı kesin olarak inkâr etme şekli olduğu belirtilmiştir. Bununla birlikte Roma toplumuna yemin geleneğinin İbranilerden geçtiği iddia edilmiştir. Kuşkusuz İrene bu yasa metnini kendisine değil, oğlu VI. Konstantin’e biat eden Doğu Roma ordusunun kahir ekseriyetinin ettikleri bağlılık yemininin geçersiz olduğunu ispat için kullanmıştır. Çünkü Roma ordusunda yeminin gereğini yerine getirmek ve imparatora sadakat her şeyin önünde gelirdi. İmparatoriçenin, yeniden tahtı ele geçirmesi, ordu içerisinde VI. Konstantin’e bağlı kalmak adına yemin eden askerlerin aslında yeminlerinin hükümsüz olduğu, ilan edilen bu yasa maddesiyle mümkün olmuştur. İreni, bu hamlesiyle ordu içerisinde olası bir darbe girişimini engellemeye çalıştığı ortadadır. İmparatoriçenin ikinci yasa eki üçüncü kez evlenenlerle ilgilidir. Yasa “Üçüncü ya da Daha Sonraki Evliliklere Yasa Dışı Yollarla Sözleşme Yapanlar ve Kendi Kadın Köleleriyle Evlenenler Hakkında” başlığını taşımaktadır. Hristiyanlıkta eşlerden birinin ölümünden sonra ikinci kez evlenmeye müsaade edilmiştir. Kitab-ı Mukaddes’te üçüncü kez yapılacak evliliklerin yasak olduğuna dair kesin ibareler vardır. İrene’nin bu yasağı hatırlatmasında siyasi menfaati olduğu açıktır. Çünkü kendisinin iktidarı V. Konstantin’in ilk eşinden olan oğlu IV. Leo ile yaptığı evliliğe dayanıyordu. Rakipleri ise V. Konstantin’in üçüncü evliliğinden olan oğullarıydı. Bu nedenle, bu yasa ile siyasi rakiplerini bertaraf etmiş oluyordu.

Copyright of Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal 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.)

This article investigates how several scholars and intellectuals during the last period of the Ottoman Empire understood and interpreted Qur’anic verses concerning such issues as polygamy, monetary interest, and slavery. This period, known as the Second Constitutional Era (1908-1918) was one of heated debate in which the multifaceted modernization policies of the time spread its way into religious thought. One of the scholars whose views will be mentioned in this paper is Mansurizade Said (b.1864/d.1923), who taught at Dâr al-Funûn (an institution of higher learning in Ottoman Empire) and also was known by the title of “mudarris” (professor), and Mahmud Esad Effendi (b. 1856/d. 1918) who was mostly known by his jurist identity. In this paper, we will give some information about the biographies and scientific activities of the above mentioned scholars, followed by their opinions on the Qur’anic rules.

Crimean Tatar`s attacks on Ukrainian, Russian, Polish, Circassian, Moldavian lands, conducted with different intensity over three centuries, have rendered great influence on the history of Eastern Europe. Raids were caused by different causes: economic, ideological and political. While the role of economic factors were traditionally exaggerated by the historians. Attacks on nearby countries were an important component of the internal life of the Crimean Khanate, participation in them was a source of pride, a way of enrichment, and an increase in their status in society. Despite of the destructive effects, the invasions of the Crimean and Nogai cavalry for the population of the region, it would be wrong to represent the raids only as monotonous looting. Thanks to numerous sources it is known that during the raids, people could save themselves, not only by fleeing or self-defense, but also cooperating with the attackers. Crimean Khans and their victims were above all living people. This led to a variety of situations in which the victims could be saved thanks to their own resourcefulness and interpersonal skills. The Crimean Tatars have applied various methods of treatment of a hostile population. In addition to the prevailing type of relationship (violence), the Crimeans treated humanely some people (primarily women), including those captured.

Copyright of Journal of Social Sciences Institute / Sosyal Bilimler Enstitüsü Dergisi is the property of Bingol University / Rectorate 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.)

Namık Kemal and Ahmed Midhat Effendi, through their works, present remarkable data for researchers about the course of Ottoman modernization. This study analyses comparatively how those authors, through their novels (İntibah [Awakening] written by Namık Kemal and Felâtun Bey ile Râkım Efendi [Felâtun Bey and Râkım Effendi] written by Ahmed Midhat Effendi) which were published in the same year –1876, show an approach to the case of enslavement and social status of women in Ottoman modernization period. Besides, the fact asserted by Şerif Mardin that one of the two basic subjects discussed in first novels published through the Westernization period is the social status of women and another fact that in the societies which experience the modernization period, women’s social status is always a matter of debate, make it interesting to compare those two authors, who have significant roles in this period, through their novels both published in the same year. Within this scope, on one hand Namık Kemal seems to have a tendency for objectivation of women, especially the enslaved women, but on the other hand, Ahmed Midhat Effendi seems to have a more moderate discourse in this case. Thus, in the modernization process, the distinction between the two Ottoman intellectuals becomes clear. [ABSTRACT FROM AUTHOR]

Copyright of Yıldırım Beyazıt Law Review (YBLR) is the property of Ankara Yildirim Beyazit University Law School 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 Academic Journal of Philosophy / Felsefi Düşün is the property of Pinhan Yayincilik 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.)

İnsanlık tarihi kadar eski olan kölelik müessesesi İslam ile birlikte Osmanlı Devleti’ne de intikal etmiş, Osmanlı coğrafyasında varlığını sürdüren bu kurumu doğuran temel düşünce ucuz emek ve savaşlarda elde edilen esirlerin toplumsal ve ekonomik hayata aktarılması düşüncesidir. Canlı bir köle ticaretinin yapıldığı Kırım Yarımadası’nın sosyo-ekonomik dinamiklerinden biri olan kölelik kurumunun geçmişine ışık tutmak için dönemin mahkeme kayıtları olan kadı sicillerinden yola çıkılarak yapılan bu çalışma Kırım’da etnik ve cinsiyet bakımından köleliğin sosyal boyutları ile kölelerin azat edilme durumları üzerinde durmayı hedeflemektedir. Ayrıca Mahkeme kayıtlarına konu olan kölelerin durumları ile ilgili değerlendirmelerde bulunulacaktır.

Şer’iye Sicili olarak ta bildiğimiz Kadıasker Defterleri Tarih araştırmalarının en önemli kaynaklarından biridir. 67 A 90 numaralı 1666 – 1670 yıllarını kapsayan Kırım Kadıasker Defterini inceledik ve Kırım bölgesinde yaşayan Yahudiler’in yer aldığı davaları ele alarak bu davalar hakkında değerlendirmelerde bulunduk. Söz konusu davalar, bizlere Kırım’da yaşayan Yahudi toplumunun sosyal, ekonomik, idari, hukuki alanlarda nasıl bir toplumsal yapıya sahip olduklarını anlamamızı ve değerlendirmelerde bulunmamızı sağladı. Yahudilerin yaşadıkları yerlerin isimlerinden ne işlerle uğraştıklarına, kendi arlarındaki davalardan Müslümanlarla olan davalarına kadar her türlü detayı gözden geçirdik. Osmanlı Devleti’nin ve hukukunun, Yahudilerle olan ilişkisini her yönüyle ortaya koymaya çalıştık.

Sovyetbek Baygaziyev is an academician and u Kyrgyz folk poet who earned many official and unofficial literature and politics awards in his 76-year life as of 2021, has worked as a journalist, editor, lecturer, and director of higher education institutions. In 2007, he published his 176-page poetry anthology titled "Бүркүттүн көз жашы" (Poems of the Soul that Survived its Chain). The book contains poems that draw attention to the social developments experienced in Kyrgyz society after the declaration of independence in 1991, the traditions and customs that are the elements of national identity, the decreasing interest in Kyrgyz history and language and even religion. In this work, the poet's "Бүркүттүн көз жашы" (The Eagle's Tear) and "Жалгыз кайык. Ырлар" (The Lonely Boat). The poems in the books of poems, which play an important role in the construction of "national identity" with the degeneration in society, were tried to be interpreted by examining the poems formed around concepts such as homeland, mother tongue, Kyrgyz culture, Islam religion and history. Soviet Baygaziyev experienced a national awakening and reflected the day-today destruction of his people in his poems in despair and with a great reproach. In her poems, he frequently used the words "mankurt" and "közkaman", which Cengiz Aytmatov used in her works. Contrary to what has been known for a long time, the question of "mankurt" is rather eloquent and open to discussion. The word "mankurt" is used figuratively to refer to a person who has lost ties to his historical, national roots and forgotten his kinship. In this sense, the word "mankurt" has become frequently used by Kyrgyz and Kazakh writers and poets. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi 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.)

Copyright of Belgi Dergisi is the property of Pamukkale 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.)

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.)

Copyright of Humanitas: International Journal of Social Sciences / Uluslararasi Sosyal Bilimler Dergisi is the property of Humanitas: International Journal of Social Sciences 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 Humanitas: International Journal of Social Sciences / Uluslararasi Sosyal Bilimler Dergisi is the property of Humanitas: International Journal of Social Sciences 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 Tarih İncelemeleri Dergisi is the property of Tarih Incelemeleri 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 aim of this study was to determine the significance of slavery in the medieval world and address its economic, cultural, and religious repercussions from a human perspective. Cultures and people should not be discredited over past events, indicating that the history of the Muslim east should be addressed from the context of both the European and Arabian peninsula. In the medieval Europe, slave labor was replaced by a new style of workforce through changes in the production and class society structure. The factor giving rise to slavery in Europe was to utilize slaves' workforce while it was private service, trade, and other businesses in the Arabian Peninsula. In the post-Islamic period, the motivation behind slavery was prisoners of war, however, it was not easy for them to meet their needs and participate in social life. Incidents in those years caused positive and negative views to be recorded in terms of human rights. However, the Qur'an and hadiths do nor order to seize slaves. In fact, some verses and hadiths address the virtues of freeing slaves. Even though slavery ended through emancipation, Islam adopted different means of emancipation to eliminate slavery. [ABSTRACT FROM AUTHOR]

Crimean Khanate in northern area of Black Sea became the important slave source for Ottoman Empire between 15th and 18th centuries. Crimea is a location where Russian, Ukrainian, Bosnian, Polish, Nemce, Hungarian, Georgian and Circassian were getting together. As well as Khanate took this slaves, employed them in Bahçesaray, center of Khanate, and surround for own social and ecomical order. In the second half of the 17th century, slaves in Bahçeşehir consisted of the greater part of society. In this study, the fields that slaves were employed in Khanate were examined. For the research, various source works that includes Khanate period when Crimea depended to Ottoman Empire and Crimean Khanate Kadi Records which belong to second half of 17th century were prioritized. Case samples in Records related to slaves and various legacy records were evaluated. [ABSTRACT FROM AUTHOR]

Haiti is of significance in the colonial history for three reasons: Firstly, Haiti was one of the first colonial islands feeding Europe with sugar and coffee plantations for many years; secondly, it was a gateway to America and, lastly, it is the first country to abolish slavery and as such the first independent state established by Afro-Haitians. Another noteworthy point is that the slave uprising in 1803 had traces of the French Revolution and the fact that Haitians asked for freedom in accordance with the declaration of the French Revolution makes the case even more important. While the concept of freedom appeared as an important concept within the framework of the Enlightenment philosophy, the period's thinkers' remaining silent about the slave trade and freedom of slaves indicates the hypocrisy of Europe. It was observed that Germany, being back in the race of colonization, had a special interest in the colonies, especially, in Haiti. In addition to the prominent thinkers such as Hegel and Humboldt, some authors had an interest in the subject. Anna Seghers's short story "Die Hochzeit von Haiti", an allusion to "Die Verlobung in St. Domingo" by the romantic author Heinrich von Kleist, deals with the Haitian revolt and takes the uprising of the Haitian slaves as a subject matter with an emphasis on the concept of liberty. In this study, the aim is to indicate how the rebellion of Haitian slaves is reflected in both works after revealing the attitude of the Enlightenment philosophy toward the slave trade of the period. [ABSTRACT FROM AUTHOR]

Africa and its people are among the most abused throughout colonial history. In addition to the country's resources, people have been bought and sold. Western civilization has made great efforts to establish activity on this continent. The British Royal African Company has been pursuing the riches of this continent since its inception. Each company ship opened to the Atlantic has brought little to the land continent, but in return it has received everything to be exploited, especially its people. While each commercial expedition in the name of reaching gold and wealth brought more prosperity to the west, the castles were stuck in the continent like daggers. The British, who started the exploitation of Africa later than other European countries, closed this gap with the companies they established and their activities. Particularly in the enslavement of the continental people, great gains have been achieved. This study aims to reveal the activities of the Royal African Company, which is of great importance for British and African history. It is thought that the study will be able to better understand how the continent was exploited. [ABSTRACT FROM AUTHOR]

Copyright of Black Sea / Karadeniz is the property of Black Sea / Karadeniz 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.)

Research on the novel, one of the important types of literature, is still ongoing and scientists are working to identify and classify the characteristics of the novel. It is also necessary to add family novels because of the relevancy of the subject and content of the novel genres which are categorized as thematically as historical, psychological and adventure. The way that different authors from World Literature work on this subject and the similar features of such works show that family novels should be considered as separate species and studies should be done on the subject. A prominent author of Russian literature Maxim Gorky's novel The Artamonov Business, which tells about social life and people's change, is among the important examples of the family novel genre. The novel describes the changes in social life during the period from the abolition of land slavery in 1861 to the October 1917 revolution in the life axis of the three generations of the Artamonov family. In the first part of the article, important characteristics of family novels are determined and examples from world literature are given. The second part explores The Artamonov Business and shows that the novel is an example of the family novel genre by associating the changes experienced in the family and society in the center of the novel. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Academic Inquiries / Akademik Incelemeler Dergisi is the property of Akademik Incelemeler Dergisi (Journal of Academic Inquiries) 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.)

Although there are certainly unaccountable issues regarding the experience of slavery found in Ottoman Cyprus, very few studies concerning the slavery institution have been carried out. Hence, the primary matter to be investigated in this article is the main indicators of this institution of slavery as reflected in the Qadi registers. These registers are the richest and most reliable resources, since they are basically the court minutes recorded during the Ottoman period. This research, which looks at the Qadi registers of the institution of slavery across all of Cyprus that emerged during the 17th and 18th centuries, carries out the study of this subject from an all-inclusive perspective. It attempts to shed light on the reality of this institution, and on other various issues related to it such as the attempts of freeing such slaves, for very high costs, in the path of God, but also at the enslaving of free people through fraud and deceit. The study demonstrates how people were bought and sold as slaves, and in what way they were made to labor. Moreover, their family relationships, their claims through lawsuits, the alleged crimes that they were involved in, and their relationships with their individual lords are revealed within the framework of these historical documents. Some of the findings disclose that the main contributor for people taking the incentive to free the slaves were Islamic references found in the Qur'anic verses and the hadiths. The study also reveals that people whose requests for freedom were denied went onto defend their rights by applying to the courts; in fact, many of them won cases against their proprietors. However, even though in the legal literature concerning this subject there were general appraisals for freeing slaves at the end of a seven year long enslavement, no such case was observed in Ottoman Cyprus. Furthermore, there were clear written down conventions concerning the institution of slavery that a non-Muslim slave should be set free if he/she accepts Islam, and that he/she would obtain their freedom if their proprietor died; however, based upon this research these conventions do not reflect the social-historical reality on the ground. It is clear from the Qadi registers that at times the enslaving of free persons was attempted in various ways, but they all won their lawsuits. Slaves were bought and sold as commercial property and sometimes they were made to work. The records inform the reader that in most cases the slaves were used in simple home services, farms, fields and gardens as a member of the house; so slavery here was more humane than the one in the West known as the transatlantic slavery or the one found in ancient Rome. Moreover, in some studies related to the slavery institution during this Ottoman period it is suggested that non-Muslims living on the island were unable to own slaves; conversely, after researching the registers it is evident that this information turned out to be false since some of the non-Muslims living on the island did own slaves, though they were few in number. The findings also reveal that in some marriage contracts, concubines were defined as mahr or sometimes they were given as gifts, indicating that concubines were generally used as domestic servants by the ladies. Female slaves and concubines are not mentioned as being involved in any crime whatsoever, but, male slaves are mentioned in relation to thefts, extortions, wounding and murder. Sometimes their crimes were settled, fines were paid out by their owners; and no physical penalty took place. Although, the slaves sometimes did escape from the island, in the registers this is only recorded as just twice, not tens of times as mentioned in other sources. It seems from the Qadi registers that the slaves were not exposed to any physical violence by their lords; however, sometimes foreigners committed such crimes against them, which were prosecuted and recorded. In the slave deaths that are recorded, no one was involved; yet, these deaths sometimes occurred naturally and sometimes, it seems, due to the fault of the slaves. [ABSTRACT FROM AUTHOR]

Born in Martinik, a French colony, in 1913, Aimé Césaire develops the basis of an anti-colonialist discourse by questioning the philosophical and ideological structure of the age when he lived. Having enabled the birth of black movement, Aimé Césaire expounds the colonized whose identities and personalities have been eliminated, whose traditions have been done away with and whose experiences and histories have been negated within the space of slavery and inequality, and expresses his reaction to the injustice, revenge and inequality as well as assimilation conducted in the colonies. The reader perceives the fact that the colonizer destroys not only the civilization but also the whole continent with its people. Hoping to transform his grief for his past as a slave into a constructive force, Aimé Césaire denigrates “the fact that the humanist ideology of the West has legalized slavery, inequality and massacre. For the writer who suffers from the destruction led by imperialism and colonialism, the white symbolizes the capital and the black represents the labour… Strongly opposing the image of the barbarian African, Césaire finds the solution and salvation in denying the established ideological practices. In our study the themes of colony, slavery and inequality which take a prominent place in the works of Aimé Césaire, one of the pioneering figures in colonialist criticism, will be analysed through textual analysis method. [ABSTRACT FROM AUTHOR]