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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]

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]

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]