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Folk tales, epic, tale, legend, such as genres such as epic, fairy tale, legend, in terms of having a mixed form of prose and verse is separated. The folk tales that emerged after the epic period are largely characterised by its characteristics on it. However, it is also a unique genre with many new features. Axel Olrik, the twentieth at the beginning of the century, he began to work on the epic laws of folk narratives. As a result of this, he was able to find out the common epic laws of the narratives he called 'sage', which include myths, folk songs, epics and legends put forward the rules. By analysing the texts of European folk literature, he developed the rules of folk narratives in fifteen as a title. Researchers have analysed these rules on different genres and texts until today. In this study, the epic rules of folk narratives were applied to Kirmanşah compiled from the folk story Âşık Şeref Taşlıova and determinations were made within the framework of these rules. [ABSTRACT FROM AUTHOR]

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.)

Folklore is a branch of science that identifies and examines material and spiritual cultural elements of people living in a country or region. One of the fields of the study of folklore is occupational folklore. Occupation which means a continuous work that a person has adopted as her main field of work and does to earn a living has a rich structure in terms of the cultural elements it contains. Occupational folklore evaluates elements such as the organization and language of occupational groups, hierarchy within occupational groups, tools suitable for occupational groups and their use. For this reason, recently, studies on occupational folklore as an independent field have increased and specific customs and traditions, beliefs, oral literary works of professions have started to be compiled. The study focuses on traditional professions in the epics and folk tales of Meddah Behcet Mahir. As a matter of fact, minstrels, meddah and amateur narrators, who are the spokespersons of the society, depict the panorama of that period by presenting sections from political, economic, military, religious, etc. elements of the period they live in their works. In this study, where qualitative research method was used, document analysis method was applied. The study analyzed 15 epics in Koroglu Destani (1973) prepared by Mehmet Kaplan, Mehmet Akalın and Muhan Bali, and 24 folk tales in Meddah Behcet Mahir'in Butun Hikayeleri I (1997) and Meddah Behcet Mahir'in Butun Hikayeleri II (1999) prepared by Saim Sakaoglu, Ali Berat Alptekin, Yurdanur Sakaoglu and Esma Simsek. In this sense, how the lost or forgotten occupations and their cultural elements were handled in the works was determined. [ABSTRACT FROM AUTHOR]

Copyright of Motif Academy Journal of Folklore is the property of Motif 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.)

Prof Dr. İlhan Başgöz who is found appropriate for “Reward of Superior Care to Turkish Culture” by Culture Ministry of Turkey Republic, borns in 1921 or 1293 in Gemerek/Sivas. He graduates from Ankara University Language and HistoryGeography Faculty in 1945. He becomes one of the firsts that takes Doctor degrees of “Turkish Folklore and Folk Literature” discipline (1949). For a while he works as a literature teacher, and then Mr. Başgöz goes to America in 1960. He works there in different universities and he becomes professor in 1976. Mr. Başgöz who is choosen a honorary member by American Folklore Society mains in America till he becomes retired. After that he works in Bilkent and Yüzüncü Yıl Universities as a guest lecturer. The works of Prof. Dr. İlhan Başgöz like “Karac’oğlan (1978)”, “Folklore Writings (1986)”, “Âşık Ali İzzet Özkan (1979), “Yunus Emre (1990)”, “Twister of Turkish Public (with Andreas Tietze) (1999)”, “Education Predicament of Turkiye an Atatürk (2005)”, “Nasreddin Hodja From Past to Present (2005), “Folk Song (2008)”, “Folk Love Stories (2012)” were published. The book ’Gemerek Nire Bloomington Nire“, which begins with the words of Başgöz “year 2010, ten july and i am 89 years old” and tells the story of life in the form of a documentary, makes its first edition in 2017. In this work, an unpublished work of Mr. Başgöz that he names “Introduction to Turkish Folklore” have presented.

Copyright of Journal of Ottoman Literature Studies / Divan Edebiyatı Araştırmaları Dergisi is the property of Journal of Ottoman Literature 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 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.)

Folk tales, a type of narrative in which we can closely follow the reflections of thought that appear in the scriptures with the discourse" there was a word first "and base the birth of the word on a time before the existence of Man, are undoubtedly verbal accumulations that arise from the people;which convey the oral and cultural heritage to us form. Based on folk tales, it is possible that we can make a number of socio-cultural, traditional, religious inferences about the area to which these stories belong. When Uyghur folk literature is examined, the existence and formation of a rich folk tale draws attention. When these stories are examinedin terms of the beliefs elements they contain, it is seen that there are certain elements of belief in almost every folk story. The effects and reflections of belief elements on Uyghur folk tales are more observable from an Islamic perspective and it is seen that certain sacrednesses and some natural elements that have become cults among the people over time. In the study, based on the influence of belief elements on Uyghur folk tales the said belief elements were tried to be determined through four Uyghur folk tales and the interaction between belief and literature was revealed based on the stories. [ABSTRACT FROM AUTHOR]

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Folk tales of Cypriot Turks have several local features such as dialect properties, characters, plots, folkloric elements and others, and maintain literature culture which is unique to the island. An examination of Gagauzian Turkish folk tales shows that they have several features in common with Anatolian folk tales. Studies have shown that Orthodox Christian Gagauzians maintain their relations with both Anatolia and their past Turkish culture and fed from these sources. This paper attempts to determine the manner with which the accumulation kept by folk tales throughout history which preserve the social sub-conscious of Cypriot and Gagauzian Turkish culture is reflected on female typology. In addition, effort has been paid to identify the functions, roles and general outlook of women and the attitude of the society towards women in Cypriot and Gagauzian Turkish communities through folk tales. Folk tales are like areas of liberty where the unspeakable is spoken and undoable is done. For this reason, they are texts which display the social attitude towards and perception of women without hiding anything. In this study qualitative research method and document analysis technique was used in order to obtain the data. The sample of the study consisted of 20 tales from each culture which were chosen using purposive sampling method. In the examination section the folk tales are examined using “descriptive analysis” method. An overview of the obtained results shows that folk types are mostly found in narratives with personality features and that women are placed in roles which directly affected the plot of the folk tales. In addition, it has been witnessed that in Cypriot and Gagauzian Turkish folk tales women are in the position of good mothers, hardworking, intelligent and skilled women, and loved and respected wives [ABSTRACT FROM AUTHOR]

The story Kerem and Asli is a folk story which is very popular either in Anatolia or in other Turkish tires, can spread from mouth to mouth, from heart to heart to very wide geography. In this study, the changes and transformations in Kerem and Aslı story will be tried to be explained within the context of intertextual relations in the context of selected subtext and main texts. The writing text bearing the title of Âşık Kerem Hikâyesi, at the Ankara National Library No: 398.21, H. dated 1269-1272 cönk (poet's private notebook) pages 27b-61a, in the work Kerem ile Asli Hikayesi Uzerinde Mukayeseli Bir Arastirma prepared by Ali Duymaz as the sub-text will be studied. As the main texts, Kerem and Aslı's story, which was published by Nilüfer Publishing in 2010, Kerem and Aslı story which published by Akvaryum Publishing House in 2009, and Kerem and Aslı movie that directed by Orhan Elmas in 1971 and starring Fatma Girik and Kadir İnanır were chosen. [ABSTRACT FROM AUTHOR]

Folk tales usually revolve around the theme of love. Going through struggles and trials, moving to foreign lands, yearning for one’s sweetheart, and even risking death for the sake of love are narrated in an aestheticized form. In the meantime, some mythic or fantastic elements can be used to make the tale more interesting and easier to remember. This study examines the tales Ferhat ile Şirin, Leyla ile Mecnûn, Kerem ile Aslı, and Kirmanşah, using different variants identified in studies in Turkey, in the context of four elements with love-related and mythic roots. Known as anasır-ı erbaa (water, earth, fire and air) in Turkish literature, the four elements take the center stage in the explanation of events from the creation of the universe to the end of days, and from the emergence of myths and religions to other events that people can not explain with their current knowledge of natural or spiritual forces. The four elements, which feature in many different genres and are interpreted differently in different areas of life, are found in literary texts as well. This study examines the place of the elements of water, fire, earth and air in the narrative structures of the tales Ferhat ile Şirin, Leyla ile Mecnûn, Kerem ile Aslı, and Kirmanşah. Information about the four elements of water, earth, fire and air shape the unfolding of events in the tales directly or indirectly, or are associated with specific characters, making it possible to read these tales in the context of the “four elements”. Textual analysis will be used to examine these elements in the contexts of “love”, “trial” and “initiation” in the four tales selected. Some of the texts examined are written tales in manuscript or print format, and others are oral tales collected by the researchers. [ABSTRACT FROM AUTHOR]

In this study, it was aimed at analyzing folk tales taking place in the sources of Turkish literature as constituting part of our culture with respect to their adequacy in teaching Turkish literature. With this purpose, the insights of Turkish language and literature teachers were referenced. This study was performed by adopting method of qualitative research since it has strong theoretical basis resting on diversified disciplines. In the study, the insights of Turkish language and literature teachers relying on the adequacy of teaching of folk tales in Turkish literature teaching were represented by means of semi-structured interview forms with open-ended questions in the education period of 2016-2017. Interview was preferred on the grounds that it has been the most frequently used data collection tool and it has been utilized in a great deal of branches of social sciences in the last quarter of 20th century. The technique of descriptive analysis was used in analysis of research data. The data obtained was presented to readers as regulated and interpreted. With the purpose of reflecting the insights of participants, positive and negative point of views on the adequacy of folk tale teaching were directly given place in the study. [ABSTRACT FROM AUTHOR]

We have compiled a folkloric story in depending on the East Azerbaijan state of Iran in the Mobarakshar of Malekan Province that we have seen the trace of Turk creation myth and the history of Kök Türk in a very light and deleted form on it. It has been approached to the subject in diffusion theory and in the Method and Theory of History - Geographical Finland applied in Ur-form frame. In addition, it seems natural to be faint and very light traces whit considering the waves system created by throwing a stone in the lake. However, it has been very deep, Iran community and the effects of the Shia faith to create the Turk stories besides the distance. Although sending a full feature folk tales of this story, nearly thirty years ago it has been heard once or twice by author and has been registered recently. But now nor resource person nor any other person in the region remember the story. When we examine the story line by line, it has been found the traces of the myth of Turk creation and the history of Kök Türk on it or in other words these epics and the most important and influential events in Turk history has permeated so that on the spirit of the Turk nation that they create their folk stories whit odor of their history and myths if has been passed very long time on or the origin of myths has been on very long distance. [ABSTRACT FROM AUTHOR]

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The story of "Bamsı Beyrek" occupies an important position in the Turkish oral culture tradition. "Kam Püre Oğlu Bamsı Beyrek" which is the third and the longest of Dede Korkut Stories is known as "Alıp-Manaş" in Altai, "Alpamıs" in Kazakhistan and Karakalpak, "Alpamış" in Uzbekistan and "Alıp Memşen" in Tatar as an epic tradition. As a result of the social and geographical changes, "Kam Püre Oğlu Bamsı Beyrek" which turned into a folktale and story form is still known as "Bey Böyrek", "Bağ Böyrek", "Bey Beyrek", "Bey Bira", "Bey Bayram" in Anatolia. Societies have always given voice to their joys, sufffering, bliss, sorrows and achievements in different ways one of which is folk song. A folk singer can both compose a song or make use of a product among oral tradition. He can turn a product such as an epic, a folk tale, a legend or a requiem into a folk song form in accordance with people's needs. The folk song, "Bey Böyrek" is a production of such transformation. In our article, we will first compare "Bey Böyrek", compiled from Mehmet Sıtkı Işıtır, with poems in various tale variants and then review the song's place among Turkish folk song repertory. [ABSTRACT FROM AUTHOR]

Manuscripts, which bare the role of firsthand source to obtain data pertaining to our literary and cultural history, contribute considerable assistance by the different data they are transferring to various fields in daily life. On the dusty shelves of the libraries, these works, which undertake the mission of transmitting culture from one generation to another, have indespensable value for those who are eager to carry out research on the branch of science/instructions such as religion, history or philosophy all of which are virtually of the same age with humanity. Yet, manuscripts which have the value of a literary work not only ensure cultural accumulation of societies, but also they do provide information on societies'languages and forming their identities. In this respect, one of the significant charecteristics of the manuscripts deal with is that they include texts having the language peculiarities of Eastern and Western Turkish(Cagatay, Azeri,Ottoman Turkish) which were ramified in the historical process of Turkish language. Manuscripts are made up of various folk tales, which take place in the era of venerated the Prophet and Ali, generally embelished with religious motifs. In terms of formal features, they are made up of works both in verse and in prose. In the first part of this study,which is carried out about the Turkish Manuscripts that are in Baku Manuscript Institution, only the works of folk literature are introduced. In this study,an inventory of the Turkish Manuscripts in the library is prepared and data of their identity are given; therefore,it is embarked on a method to render a general assessment of the manuscripts. [ABSTRACT FROM AUTHOR]

The story of Farhad and Shirin has an important place among the masnavi subjects of Iranian literature. The story, also known with the name of Hüsrev ü Shirin, is one of the most handled masnavis of divan literature. Firstly, the events forming the basis of this story was handled in the 10'th century in the Shahnama of Firdevsi. There were some changes while the story was passing from written text to the oral literature. The historical and geographical framework of the story was adapted to the new geographies where it was told. Axel Olric collected the epic rules of the folk narratives in the fifteen items in order to show that the culturel data preserved in the collective memory in "sagas", was protected consciously or unconsciously and he tried to prove these determinations on many works. A. Olric's epic laws of folk narrative were applied to different types of narrative by the researchers. In this article, the relevance of epic rules, setting out forming the folk narratives of A. Olric, to the story of Farhad and Shirin had been evaluated. At the end of the study, It has been seen that the story of Farhad and Shirin included all the epic laws of folk narratives of A. Olric. [ABSTRACT FROM AUTHOR]

Copyright of Journal of International Social Research is the property of Journal of International Social Research 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.)

Saying archetypes that are, indeed, collective values of humanity and are images handed down from past to present, from generation to generation, Jung - a prominent psychologist, thinker and the founder of analytical psychology states that they affect many fields from daily life of individual to various literary works. Especially types of oral narrative art such as tales, epics and folk stories have close relations with symbolic language and collective unconscious, especially with myths. Using Campbell's "separation-initiation-return" formula in order to unearth symbolic language and archetypal in these narratives will help to reach encoded information/reality. In tales and folk stories, hero embarks on adventure to complete his individuation process in accordance with "separation-initiation-return" archetypes. In the process "the wise man", "shadow", "anima-animus", "ego" archetypes take roles in the narrative through the adventure knitted with symbolic values. Thanks to the analysis of those archetypes, it becomes possible to bring symbolic values in the works to light. Thus, cultural hinterlands of the works and their multilayer meanings passed from past to present will be able to be unearthed. In the analysis done within this study related to the texts of "Gündeşlioğlu Hikâyesi" (The Story of Gündeşlioğlu) and "Evvel mi Gelsin, Sonra mı?" (Shall it Come First or Later?), it has been observed that by adapting the archetype symbolism in narrative types, the processes throughout the reality have not been coincidental but the conscious indicators of change and conversion by the collective reflections of centuries. As a result of the analysis of these archetypes reflected in the texts, not only how the collective values of humanity have been reflected to the literary works via symbolic language will be determined but also the multilayer meanings from past to present will be revealed. [ABSTRACT FROM AUTHOR]

Copyright of Electronic Turkish Studies is the property of Electronic Turkish 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.)

Folk and fairy tales are like cultural gene maps for human communities. The codes of these genetic maps are transmitted from one generation to the next both orally and in black and white. Setting off from this metaphor, this article studies the evaluation of literary fairy tales in Eastern and Western cultures comparatively. It examines the process of transmission of literary fairy tale from one generation to another and questions the place of "Brothers Grimm" in this chain. It brings to the fore the relationship of French fairy tale traditions and the stories of Perrault. It also discusses whether the Brothers Grimm are a turning point in folk and fairy tale research or whether they produced fakelore. Additionally, the literary fairy tale tradition of Eastern cultures and its weakening after the 19th century are examined. It is concluded that the Grimm Brothers did not actually create fakelore but rather followed the story traditions both prior and contemporary to their time. Therefore, it stresses that there is no need to either applaud or criticize them. It is also concluded that the Grimm Brothers and the evaluation of folk and fairy tales as products of written culture should be examined from the point of applied folklore sciences. In addition, the issues of neglecting the need to rewrite Turkish fairy tale culture or reproduce the old stories in different ways are highlighted. The need to care for these stories and the need to change the current neglecting situation are underlined. [ABSTRACT FROM AUTHOR]

Suna ile Çoban Hikâyesi (The Story of Suna and the Shepherd) written by MP Besim Atalay was awarded first place in a contest held by the Directorate-General of Press for literary works that would modernize folk books. In this article, the story is considered as fakelore using the tradition of folk tales in line with the request of the Directorate-General of Press to reinforce the "national upbringing" of the folk living in villages and towns by providing them reading material. What does the women's issues in this text tell us about the function of such reproduction of tradition? As mentioned in some theories of nationalism focusing on women's issues, nationalists have usually compared the nation to the family and have therefore considered men as the protectors of the family and the nation, and women praised for being mothers as the namus (honor) of the family and the nation. As a result of this nation-as-family metaphor, love of country in Suna ile Çoban Hikâyesi bears the image of the country as a woman's body and hence implies eroticization of the land. The traditional role thus given to women in Besim Atalay's work of fakelore shows the reinforcements with respect to the extent of modernization in the Republican Period. [ABSTRACT FROM AUTHOR]

Ferhat and Şirin, Kerem and Aslı, Leyla and Mecnun, which are the folk tales existing in the verbal culture, imply some traditions which have been motif like love, marriage, adventure, heroism and altruism. Thanks to this implying, the concept of "holy love" has been settled in the memory of society. The movie named Evlidir Ne Yapsa Yeridir (he is married and he can do whatever he wishes), which transforms these images existing in memory to a parody in order to criticize them and also to entertain the audience, will be analyzed in this article on the focus of parody as a method of intertextuality. [ABSTRACT FROM AUTHOR]

Ziya Gökalp's tales which were published in Küçük Mecmûa, are named as "folk tale" by literature researchers. However, these tales might have changed in some ways when they were being transferred from oral culture to literary culture and they may have lost their oral features at certain levels. Hence, calling these tales "folk tales" will bring some problems. In this study, Gökalp's tale "Kolsuz Hanim" has been examined to find out how far this tale differs from its oral sources, the tales of "Merd-i Sâlih" and "Helvacı Güzeli" as a result of its transition process. In addition, the author focused on the sociological and ideological dimensions of the changes made by Gökalp while rewriting the tales and the Gökalp's aims for making those changes in the fiction have been discussed. Moreover, intertextual relations between Gökalp's text and its oral sources have been analysed in order to develop a new perspective for evaluation of the texts that have been transferred to literary culture. In conclusion, it has been asserted that calling them "folk tales" is inaccurate. Thus, in the light of Ong's definition of "art epic", the author suggested that these tales should be called "art tales". [ABSTRACT FROM AUTHOR]

Copyright of Electronic Turkish Studies is the property of Electronic Turkish 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 International Social Research is the property of Journal of International Social Research 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 Electronic Turkish Studies is the property of Electronic Turkish 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.)