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Hıdırellez is one of the seasonal ritualistic celebrations that exist as a spring and abundance festival in many regions of Turkey and the Turkic world. The name of this festival which is mostly celebrated on May 5- 6, has been created by the words Hızır and İlyas together in colloquial speech. According to the belief, the two prophets who have supernatural qualities called Hızır and İlyas bring abundance and fertility coming to the houses and running to help people from time to time. Hızır does this task on land and İlyas on the sea. Hızır and İlyas meet on May 6 once a year. They are made of Hıdırellez celebration due to this meeting. It is seen that Hıdırellez, whose history goes back to the periods before Islam, is celebrated in the festival atmosphere in the city centres, recently revived especially by municipalities. In this study, one of these celebrations, Hamamönü Hıdırellez Festival organized by Ankara Intangible Cultural Heritage Museum and Altındağ Municipality, has been examined within the framework of fakelore, the invention of tradition and applied folklore. The festival, which was held for the ninth time in 2019, was held on May 5 at a park in Hamamönü, with the contributions of the academic staff and the students of Ankara Hacı Bayram Veli University, Department of Turkish Folklore and with the support of the Municipality. During the festival, there are many rituals such as jump from fire, tuz ekmek hakkı (salt and bread distribution), the poet tent, tent of tale, theatre in the round, children's games, nisan tası. Such celebrations, which include the above-mentioned rituals, sometimes bring fakelore discussions with it. Fakelore is a concept created from the words “fake / fake” and “lore / information” in English and is used to describe fake folklore. In the study, Hamamönü Hıdırellez festivals have been studied in terms of the time of celebration of tradition, place, ritualistic features, function and participants in the context of fakelore, tradition of invention and applied folklore. The fact that the festival is tradition-based and does not have any financial concerns has revealed the conclusion that it should be considered as an example of applied folklore adapted to the modern city rather than the concept of fakelore. [ABSTRACT FROM AUTHOR]

Festivals providing social dynamics are traditional practices celebrated on a specific day or time, in light of the various rituals enthusiastic or sacred structure, seen in almost every society. Hıdırellez, one of the most widely celebrated festivals by Turks, is intended to celebrate the arrival of spring, in other words, the new year. It possible to come across this tradition which was believed to bring abundance and prosperity to the houses where two brothers named Hızır and İlyas having sacred qualities came, in many parts of the Turkish world. This tradition also existed before Islam has reached the present day undergoing some changes with Islam. One of the Turkish tribes celebrating widely Hıdırellez is Karapapak-Terekeme Turks of Caucasus origin. This tradition is generally celebrated in May 5-6 in Turkey, is celebrated by Karapapak-Terekeme Turks at the beginning of February from the end of January. This situation stems from the regions where Karapapak Turks live. In general, Karapapak-Terekeme Turks who live in areas close to the geography of Shiite Azerbaijan, celebrate in February Hıdırellez, although they are a Sunni Turkish tribe. This situation shows that Karapapak Turks affected by Shiite Azerbaycan Turks. Besides it has been identified that Hıdırellez is not a spring festival celebrated by Karapapak-Terekeme Turks and that is a feast which has sacred qualities. Also, the reason of celebrating the tradition Hıdırellez at the beginning of February from the end of January in Karapapak-Terekeme Turks, Karapapak Turks lived in the region harsh climatic conditions. [ABSTRACT FROM AUTHOR]

While Cırtdan fairy tale belongs to Turkish folk literature, Hansel and Gratel fairy tale belongs to German folk literature. It is determined that there are a variety of similarities and differences between Hansel and Gratel fairy tale compiled by Grimm Brothers and Cırtdan fairy tale compiled by a Turk tribe called Karapapak-Terekeme Turks with Caucasian origin. Than these two tales showing great similarities in terms of plot and issues, Hansel and Gratel fairy tale is more popular. The reason of is it more popular than the fairy tale Hansel and Gratel, take part in the education system and it is made of contemporary adaptations such as animation. All of these features enter to field studies of appli ed folklore. Compiled folkloric products, negating the work of applied folklore only in accordance with the theories discussed in academic circles, it is aimed the inclusion of these products in social life. As well as applied studies folklore, from national to local folklore products, it plays a major role in moving from national to international. The main aim of this study, detecting similarities between tales comparing two applied folk tale in terms of popularity in context Tale of Hansel and Gretel is to stand on the reasons of the popular fairy tale. [ABSTRACT FROM AUTHOR]

Nature has a distinct place among people as a notion that is alive. Therefore, it was protected with great care; and it was believed to bring negativities on people in terms of belief once it was destroyed. While natural events are considered to be beneficent, they are sometimes interpreted as a warning from God. The reason why people have such a belief is that they could not analyze natural events from a scientific perspective sufficiently. Such being the case, many public beliefs occurred about the natural events; and they brought several practices along with them. These beliefs, being metamorphosed by time, geography and various religious notions, have survived until today. As for the belief systems among Turks, it could be said that they occurred within the old belief systems. While some of them were forged by Islam, the others have survived in the same form until today. It is possible to see the public beliefs, which provide some clues about the way societies regard life, the cultures they were affected by and so on, almost in every Turkish community. This study will include the public believes and practices among the Turks of Karapapak and Terekeme. It will analyze the similarities and differences between the understanding of nature and public beliefs of Karapapak- Terekeme Turks and the ones that belong to the other Turks living in different regions. It will also touch upon how the public beliefs came into being and their mythological dimensions. Besides, it should be noted that the compilations taking place in this study were taken from the Karapapak- Terekeme Turks who live in Selim providence of Kars. [ABSTRACT FROM AUTHOR]

Mani, which is one of an anonymous Turkish folkloric poem rhyme scheme, was common among Karapapak-Terekeme Turks like all the other Turkish people. Mani which has different types in term of subject and structure includes all emotions like love, sorrow, and fun. Mani shows social life, point ofvieğv of life, and local words of the district that it originates to. In this article 150 Mani, which are taken from Karapapak-Terekeme Turks, is given with their transcription and classification they are also convenient with their original versions. Here, all the them are collected by us. In this research, which also contains information about different versions of Mani and spelling defects, the people from whom each Mani is taken and the source people are stated and explained. [ABSTRACT FROM AUTHOR]

Mycosis fungoides is a cutaneous T-cell lymphoma that has been rarely reported to involve ocular structures. A 33-year-old woman who had received therapy for mycosis fungoides on the trunk for 11 years, presented to our clinic with new plaques and tumors on her eyebrows and eyelid margin, and alopecia of her eyelashes and eyebrow. The histopathological examinations supported the diagnosis of mycosis fungoides. There was no intraocular involvement with tumor. The mycosis fungoides was of stage II B, and the patient was referred to medical oncology and radiation oncology clinics for treatment. She was placed on a radiotherapy schedule. The involvement of mycosis fungoides in the ocular area is rare in the published work. The importance of eye involvement is being seen in advanced cases, and there is a possible association between mycosis fungoides and poor prognosis by being an indicator of systemic involvement. [ABSTRACT FROM AUTHOR]

A 43-year-old male attended with lesions on his face that had been present for 3 months. On dermatological examination, multiple papules and pustules were seen on the forehead, nose, bilateral cheeks and lower eyelids. The patient used systemic clindamycin and doxycycline and topical benzoyl peroxide therapies, but the lesions did not regress. Routine laboratory tests were normal. Histopathological examination of the lesions confirmed the diagnosis of granulomatous rosacea. Pimecrolimus cream 1% was applied to the lesions. The regression of lesions began in the first month and complete improvement was observed at the end of the fourth month of therapy. Rosacea is a chronic, inflammatory skin disorder characterized by remissions and relapses. Although it is known that the disease is a treatable disorder, it may be resistant to standard therapies and there is a need for new therapy alternatives in some patients. We present a case of granulomatous rosacea successfully treated with pimecrolimus cream and believe that pimecrolimus may be a good alternative for the treatment of granulomatous rosacea. [ABSTRACT FROM AUTHOR]

Abstract: As the elderly population grows, the problems including skin diseases become more and more frequent. This study involved 300 elderly patients living in 3 nursing homes in Ankara. Their average age was 76.4 years. The average period of time they had lived in the nursing homes was 48.7 months, 25.7% of the cases were bedridden, and 274 cases (91.3%) had at least one systemic disease. Details of the past medical history and the consumed drugs were recorded. The dermatological examination of all cases was performed. Age and sex-dependence of the findings was statistically evaluated, and the risk factors for dermatological diseases were analyzed. The most frequent diseases of the elderly people were: fungal infections and xerosis, with prevalence of 49.7% and 45.3%, respectively. Dermatitis and pruritus were less prevalent (11.0% and 10.3%, respectively). Fungal infections and varicosities were detected more frequently in males, than females. The only risk factor detected for fungal infections was the male sex. We conclude that this study contributes to the identification of the health problems of elderly people, representing a growing proportion of the population in the near future. [Copyright &y& Elsevier]