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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.)

Copyright of Journal of Academic Social Science Studies is the property of Journal of Academic Social Science 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.)

Sarah Daniels’ın Byrthrite adlı oyunu on yedinci yüzyıl İngiltere’sinde geçer. Oyunun geçtiği dönemde Avrupa’da “cadı” olarak yaftalanan kadınlar, büyü yaparak insanlara zarar vermekle itham edilirdi. Ayrıca ebeler de büyüye başvurarak bebekleri öldürdüklerine inanıldığı için sıklıkla olağan suçlular arasındaydı. Oysa ki Byrthrite’ta cadı olarak anılan kadınlar ataerkil baskılara karşı direnç göstermeyi amaçladıkları için suçlanırlar. Oyun, ataerkiden bağımsız olmaya çalışmak, sanat ve tarihle ilgilenmek gibi konular üzerinden kadınların uğradığı baskıları da resmeder; ancak asıl vurgu yirminci yüzyılda ortaya çıkan üreme teknolojisinin kadınlar için ne gibi korkutucu durumları beraberinde getirebileceğidir. Bu noktadan hareketle, çalışmada, ataerkil toplumlarda kadın bedenine yönelik baskının zamanla azalmadığı, teknolojik gelişmelere paralel olarak biçim değiştirdiği fikri ele alınır. Makalenin amacı, oyundaki “cadı,” “cadılık,” ve “ebe” kavramlarına odaklanarak, bu kavramlarla tıbbi teknoloji ve ataerkil toplumlarda kadın bedenine yönelik baskılar arasındaki paralellikleri göstermeye çalışmaktır.

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.)

Kazakh Turks have a rich epic tradition. Kazakh versions of Köroğlu narratives also reflect the cultural richness of Kazakh people in this epic tradition. Demonic creatures in oral culture keep the narrative alive. The witch, one of these demonic creatures, has similarities in the cultures with the physical features depicted. The witch, who is thought to be the equivalent of evil and is always scary, appears as a being who is asked for help when anybody is in trouble in the epic. In the epic, the witch interpreting dreams and telling fortunes is a being to be referred to. In this study, the ear of the witch in Köroğlu Epic in the Kazakh Version, which is one of her physical features and described as different from the normal ear and it is emphasized that this situation is an indicator of the witch's superiority over the others. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Academic Social Science Studies is the property of Journal of Academic Social Science 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.)

In this article, the acceptance of women as “shaman” in North and Central Asian Shamanism in the Middle Ages and as “witch” in Continental Europe in the Late Middle Ages in healing practices, their causes and consequences are examined. Historical evidence and indicators of the fact that mankind is interested in its environment at every period of the cultural process, is interested in unknown, mysterious and mystical events and wants to be present in them are discussed. Nowadays, more are regarded as superstition, magic, in the historical process mystical, mysterious and society in extraordinary ways “the secret forces”, as most fundamentally treatment (healing) for the purpose of making, carrying, over time, that can not be achieved in known ways to achieve things, to harm someone, or a team to protect from harm and the secret mystical practices using nature and the laws of nature are applied for the purpose of influencing force are discussed with examples. It has been revealed that spells and magicians were called by different names at different times and geographies. It has been determined that shamanism and witchcraft, which are based on magic and healing (healing) and developed within this framework, also exist with opposite perceptions in different geographies and affect societies. On the other hand, it has been seen that the roles, duties and responsibilities assigned to the sexes determine the positions of men and women in society. In line with these roles, women were sometimes seen to be deified, and sometimes they were thought to be the main source of evil. In this direction, the women who applied the healing practices were evaluated as good in the position of shaman and bad in the position of witch. Shamans and Witch as the determination and evaluation of the social position of women in two different locations and two different identity to represent two contrasting phenomenon, the perception of women in society and history, which shows that this difference can vary how much we think it is important for women and contribute to. For this reason, the paper tries to show that women, who exist in all areas of society, are generally representations of two opposite concepts (good-evil) in different societies as shamans and witches. It has been discussed why the woman who heals the sick with the identity of a shaman is considered sacred and represents goodness, while the woman who initially heals is considered cursed with the identity of a witch and represents evil. Thus, the positioning of women in the context of shaman/witch, good /evil has emerged as an example of the opposite roles that they impose on individuals of the same gender in two different cultures. At the same time, the paper aims to determine how and to what extent the perception of women varies from society to society. In short, this study, which affected at different times and societies are shaped with the same basis, despite the fact that the craft barn and different from the properties of the perceived women as shamans and witch contributions to society through representation in a broad historical perspective of the good and evil are examined. [ABSTRACT FROM AUTHOR]

Copyright of Art-E is the property of Suleyman Demirel University, Faculty of Fine Arts 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.)

Osmanlı Devleti’nde ölümden sonra hayata dönen varlıklara ilişkin temel tanımlama “cadı” kavramıdır. Ancak konu hakkında yapılan çalışmalar genellikle “cadı” kavramını “vampir” kavramı ile açıklama eğilimindedir. Bu eğilimin temel sebebi ise 19. yüzyılın son çeyreğinde “cadı” kavramının anlamında yaşanan genişlemedir. Temel özellikleri benzer olan bu iki kavram toplumsal hayatta aynı olguyu tanımlamak için birbirlerinin yerine kullanılmıştır. 19. yüzyılda Osmanlı topraklarında kayıt altına alınmış son “cadı” olayı Tırnova cadılarıdır. Fakat 1872 ve 1874 yıllarında Selanik’e bağlı Karaferye’de iki cadı vakasının yaşandığına dair gazete haberleri bulunmaktadır. Bu çalışma bahsi geçen haberlere ilişkin dönemin gazete ve dergilerinin yaklaşımını ele almaktadır. Çalışmanın odağı mizah dergileridir. 19. yüzyılın ikinci yarısında Osmanlı toplumunda “cadı” kavramının hangi kavramlar ile tanımlandığı mizah dergileri üzerinden analiz edilmiştir.

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat 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.)

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.)

In Ottoman Empire, it is clearly understood in court records and parlimentary documents that the citizen in the rural would seek for their rights about the court decisions given by cadis and public defenders and unjust applications of tax collectors by submitting the assembly which acts as superior court. In this sense, it has showed up that the court decisions about the citizens of cadis and public defenders, which is known as Ehl-i Şer', are questionable. As the citizen, supposing to have got a raw deal by the decisions of the cadis and public defenders, would submit the decisions to the assembly by providing with the evidences to have the court decision corrected or annihilated which is clearly obvious in the ordinances sent to the rural. Concurrently, the most frequently happening of unjust decisions and financial profits of the cadis and public defenders on the citizen are prevented by the citizen who report such cases to the assembly and this case is seen in the ordinances and assembly decisions sent to the concerned in the rural. Therefore, it is understood that the state would never consent to the unjustly treatments of the cadis and public defenders or state officials serving in the rural against the citizen by inspecting in regard to the citizen's reports. As the Ottoman Empire has the central state structure and adopts ideal of justice as principal, it prevented the cadis, public defenders and state officials to act irrrespossibly in the rural. Therefore the main determining factor is the effect of the citizen who seek their rights conciously at the superior assembly that in todays context the superior court keeping the legislation, enforcement and judgement powers in hand. The most complained report to the superior assembly by the citizen is abuse and corruption of tax collectors while raising money and the unjust decisions of the cadis and public defenders by taking a side. In addition to all these reports, hostility between the citizen and field cases in court records are one of the most common matters in parlimentary documents. The citizen would seek their rights through the assembly and at the same time this class would aside by the laws which shows that they would seek for their rights on a legimate basis. From this point of view it can be said that however living in the rural the citizen having raw deals by the courts would seek for their rights on a legimate basis and had faithfulness for the State. In such an legimate approach, The Ottoman State would examine the complaints and requests gingerly and consequently would do what is necessary. Therefore, the citizen having raw deals were given their rights back and cadis, public defenders and state officals who make unjust applications and decisions were punished with administrative, financial and processes of punishment by the State. As it were the door of justice, The Ottoman State ruled the law by never seeking any difference or taking a stand between the citizen, cadis, public defenders and state officials by any means so as to secure the justice. Because of this, the decisions given at the superior court would be conveyed to the rural and thus concrete steps were taken against the unfairness of the cadis, public defenders and state officals by dismissing them from their posts or they were given the punishment of ineligibility. The financial losses of the unjustly treated citizens would be compensated by the convict/s hence; communion between the citizen and the State would be secured. This case is seen as law in effect ascendant in parlimentary documents and court records. In this regard the Ottoman State would defend the rights of the citizen not differentiating between moslem or non-moslem within the political borders. This is because not only the requests and complaints of the moslems were dealed with but also the the doors of the superior court would be also there for non-moslems seeking justice too. Such an application was no more than the reflection of the founding philosophy that is to say Ideal of Justice of the Ottoman Empire. All these applications explicitly clarifies the real fact of the Empire’s impressive efforts of securing the livings, properties and honor of the all citizens. However hard the Central State made an effort to exercise around the circular of the Adalet Mefkûresi, the cadis, public defenders and state officals in the rural would loose themselves in stealing from the citizen. Hence, in this case of study we are going provide the answers of the reasons why the citizens who have raw deals would still seek justice from the State in the lights of the evidences. The citizen would see the State as father in Turkish-Islamic traditon. As a matter of fact, such kind of understanding has been the long established popular wisdom since the very first Turkish States. The Turkish word ‘Devlet', which means the State, ingenerated from two different words. That is to say ‘Dev'means the one who loves, protects and looks after while ‘let'means the one who affronts and punishes. [ABSTRACT FROM AUTHOR]

In this article the revalation of magic, sorcery and witchcraft will be discussed broadly and its reflection to Antiquity, Medieval Europe also Spain in that era will be studied in terms of historical order. At last, in “La Celestina” which is one of the most important works of Medieval Spanish Litreture, related parts of this work; such as magic, sorcery and witchcraft will be observed and some identification related with this subject will be made.

Copyright of Monograf is the property of Monograf 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 his Seyahatnâme (Book of Travels), Evliya Çelebi tells stories about witches, vampires and wizards. The context and place of these tales should be reviewed with a fictional approach instead of being labelled as mere "exaggerations". Using a close reading technique, this paper focuses on three extraordinary incidents that Evliya Çelebi experienced, and the context of these incidents within different "Books". The element of "fear" will be explored regarding the tales on the war of witches flying on various objects in a Circassian village in the seventh book, a witch who turns into a chicken in a Bulgarian village in the third book and a Kalmuk Tatarian wizard making a weather spell to freeze a river in the eight book. By putting forth the common features between these tales, this paper attempts to demonstrate how, from a fictive point of view, Evliya Çelebi makes use of supernatural narratives in folk tradition and at which points he deviates from them. The fictional style of Evliya Çelebi will be analyzed by mainly focusing on the role of amusement, egzotism and parody in breaking the monotony of narration. [ABSTRACT FROM AUTHOR]

Copyright of Conservative Thought / Muhafazakar Düşünce is the property of Muhafazakar Dusunce 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 witch concept, not as common as it was in western nations, had occupied the minds and dreams of people in Ottoman society and affected the writers, who lived in the same society and had an important role in shaping the Turkish novel. The witch concept, the effects of which can be seen in Ahmet Midhat Efendi's novel Hüseyin Fellâh was used superficially in the works of Ahmet Midhat and Namık Kemal. However, it was dealt with in detail in the novels of writers such as Hüseyin Cahit, Emine Seniye, Fazh Necip and Vassaf Kadri who were born and grew up in the Balkans or at least spent some of their life in Roumelia. The famous Ottoman sheikhulislams like Hoca Saadettin Efendi and Ebusugd Efendi issued religious decrees about the witch issue. which shows the importance of the belief in witches at that time. Witches and vampires in the novels studied were described as creatures which don't let other people live; eat or drink whatever they find and have a terrifying look. In addition, these creatures were sometimes identified with pale faced, old and ugly people and they were sometimes personified with people having long hair and long nails. Sometimes "malevolent" and "merciless" people were identified with witches. Within this framework, the witch concept which has affected Turkish people since ancient times took its place in the Turkish novel and had an important role shaping it. [ABSTRACT FROM AUTHOR]

Background and Design: Acne is a common disease having profound affect on quality of life. Although various quality of life (QoL) scales have been developed, Cardiff Acne Disability Index (CADI) and Acne Quality of Life (AQOL) scale are most commonly used ones for research. The study aims to investigate the validity of CADI in Turkish acne patients. Material and Method: Sixty-eight consecutive acne patients were included for CADI validation. Test-retest procedure was performed with one week interval. Internal consistency and validity of the CADI was analyzed through Cronbach's alpha and Pearson's correlation analysis tests. Results: Cronbach's alpha value for the internal consistency of CADI was found to be 0.68, close to the satisfactory level, 0.7. Conclusion: CADI is an easy to use, time-sparing acne-specific QoL measure. However, since the validity is slightly below satisfactory level it should be used in combination with other measures to evaluate treatment outcome in clinical practice. [ABSTRACT FROM AUTHOR]