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The main purpose of this research is to do a qualitative study with grounded theory on how a specific kind of femininity is constructed through the consumption of luxurious goods. To this end, everyday consuming activities of wealthy women in the city of Sanandaj is studied. Historically, two theoretical approaches dominate the field of luxury consumption: Classic (luxury consumption caused by wealth), and Recent (luxury consumption caused by competencies). The theoretical basis of this research is a synthesis of both, with more emphasis being on classic approach. The purposeful sampling method was used to select samples and 21 affluent women from Sanandaj were interviewed in three districts: Shalman, Safari, Mobarakabad. The data were analyzed through coding processes and classified into five categories: causal condition, contextual condition, intervening condition, strategies and consequences. The concluding core category is the representation of a kind of hegemonic femininity which, according to data, is totally the outcome of luxurious consumption. The wealthy women use two different strategies to strengthen and reproduce this femininity: the first serves to construct a pseudo-aristocratic femininity and the second functions to reproduce their hegemonic status in the social hierarchy. The luxurious consumption has also some consequences which mostly serve to strengthen aristocratic values like pride and prejudice as well as the family lineage claim.

"Gender" as one of the most important dualities in social and cultural structures, has been the subject and focus of sociologists and culturologists. And, feminism as one of the branches of sociology has dealt more than any other approach with the duality of "woman" and "man" and its impact on the cultural construction of societies. Existentialist feminists argue that men's worldviews seek to impose "gender identity" on women through cultural tools that lead to imposition of stereotyped behavior and special norms on women. Persian proverbs, as effective and practical cultural tools in public domain, have been unable to reflect gender standards well. Emphasizing the existential feminism theory and with the method of qualitative description and analysis of existing and common Persian proverbs, it can be said popular culture has not only ignored the women's existence but increased or decreased their freedom, selection and choice, and applied ways and behaviors to control them. Women's responsibility and social activity has also been limited through cultural means i.e. public culture can also impose dependence and sense of belonging on women. The same way, it can regulate, monitor and control the emotional and economic dependence of women. This article attempts to evaluate and analyze the issue of "gender identity" in Persian proverbs from the point of view of existentialist feminists.

The present study aims to investigate everyday life events captured in the first photographs of Iranian history. As such, by focusing on a collection of photo albums from Naseri and Mozaffari eras (two Qajar rulers) and by scrutinizing them, an attempt was made to elucidate the representation patterns and modes, through which, everyday life appeared in those photos. With an emphasis on semiology and taking into account the time-space, transcendental and immanent concepts, the paper tries to examine visible and invisible patterns of everyday life in those photographs. For that sake, the images were classified into six categories: Transcendental places, photography of nature, non-royal settings, iconography out of place and time, exotic eroticism, and everyday life. The study explores the relationship between each category and the presence of everyday life, focusing on archetype photos to provide in-depth analysis and discussion.

The acquaintance with Michel de Certeau in Iran was made possible through a specific framework derived by John Fiske from Certeau's book, "The Practices of Everyday Life," focusing particularly on the two concepts of strategy and tactics. Fiske's approach toward Certeau's perspectives, while overlooking his methodological framework, aims at universalizing the aforementioned concepts and aligning "ways of operating" with "ways of media consumption". Nevertheless, Certeau is known as a multifaceted and intellectually affluent scholar, renowned for his significant contributions at the crossroads of historiography, psychoanalysis, theology, linguistics, and anthropology. His methodological and epistemological insights into the field of historiography, especially the important discussion about "The Historiographical Operation" - which has been an attempt to frame historical studies within meta-historiography - can serve as a suitable foundation for further exploration. Given the shift toward historiographical projects focusing on everyday life in Iran, his work provides a valuable starting point. It is imperative to navigate beyond the confusion that has obstructed the study of everyday life in Iran toward a historiographical undertaking. This article delves into elucidating the foundational tenets of Certeau's "meta-historiography," distinguishing it from Hayden White's metahistorical perspectives. Subsequently, these methodological and meta-methodological considerations are highlighted in light of one of his renowned historical monographs "The Possession at Loudun”. Furthermore, through a self-reflective engagement, I aim to explore the consequences of stepping aside from Certeau within Iranian cultural studies, examine the constraints of conjunctural analysis in the historiography of everyday life, and explore the potential of meta-historiography to alleviate current obstacles.

Humans, as social groups, are always interacting with each other to meet their needs. Today, this interaction has encountered with many challenges, with one being the extreme preference of individual and personal interests and ignoring collective ones. In Iranian society, this problem has a long history, but now it has become acute. The main purpose of this research is to investigate the causes of preference of individual over collective interests in everyday life of citizens in Tehran. The survey sample size was estimated to be 385 people through Cochran's formula, and the required data was collected through multi-stage cluster sampling method from regions 1, 7, 11, 14 and 20 of Tehran in the winter of 2019. The explanation was also based on the concepts taken from culture-base theories of Parsons (affective neutrality), Merton (reference group and innovation) and Homans (stimulus proposition) and their synthesis. For this purpose, bivariate and multivariate tests were used. The findings showed that even in the traumatic situation of Covid-19, when according to Durkheim's theories, people should always prioritize collective interests over individual ones; a considerable number of respondents (94%) prioritized individual interests. They prefer collective interests, with market place shrewdness attitude and culture playing a major role. Specifically, it became clear that the higher the emotional neutrality, higher the tendency to reference groups, tendency to innovation, and tendency to stimulus, the preference of individual interests over collective interests.

In recent decades, Iran has been considered one of the leading countries in terms of emigration. Iranian migration can be categorized into three waves, corresponding to three time periods. A) The years 1950-1979, during which most migrations were for higher education with the intention of returning to Iran. B) The years 1979-1995, when most migrations were forced due to revolution and war. C) The years 1995 to the present, where the majority of migrations are for economic reasons, aimed at achieving stability and a better life, without the intention of returning to the country. The aim of this research is to examine the memories and feelings of nostalgia among Iranian migrants during these three time periods. To this end, theories of collective memory and nostalgia were used to analyze the findings. This is a qualitative study, and the data were obtained through in-depth virtual interviews (via Skype and WhatsApp). In this study, interviews were conducted with 11 migrants residing in Australia, Germany, the Netherlands, and Sweden. The results indicate that memories and nostalgias in the first group primarily revolve around childhood memories, in the second group focus on political activities, and in the third group center on economic, social, and cultural issues. Memories from the first and second groups are more closely associated with feelings of nostalgia, and the sense of nostalgia in all three periods is more pronounced among the male interviewees than the female ones.

This article investigates the notion of happiness as presented in Mawlānā jalāl al-Dīn Rūmī’s (d. 672/1273) Mathnawī-ī Ma’nawī, examining the intersection amid the scholarly discourse on the subject within the Sufi literature. Rather than a momentary sentiment, D ̲ D ̲ jalāl al-Dīn Rūmī’s identifies happiness as the state of existence once experienced in the primordial realm. Having separated from the divine presence, the condition of human beings on earth would consist of pain and unhappiness. Since the worldly material is transitory, the happiness achieved through them is likewise. The analysis initiates with an exploration of the ephemeral nature of worldly objects. Rūmī suggests that true comprehension of the world’s transient aspects lays the groundwork for spiritual elevation, emphasizing that material possessions offer limited and fleeting satisfaction, thus urging the seeker towards recognizing the impermanence of worldly gains. Advancing from the tangible to the introspective, the discussion underscores Rūmī’s emphasis on self-awareness. Through the Mathnawī’s elaborate narratives and poetic reflections, Rūmī encourages the reader to embark on a path of spiritual enlightenment. Therefore, Rumi encourages the individual to take a voluntary spiritual journey (sulūk) from the self (nafs) to the soul aiming for divine union to achieve eternal happiness. This transformative journey, guided by a spiritual master, advances the seeker through various stages of self-awareness and purification, ultimately leading to a profound realization of one’s divine essence and harmony with the divine will, which brings about a profound sense of genuine happiness. The study underscores Rūmī's pivotal role in shaping the discourse on happiness within Sufism and highlights the enduring relevance of his insights into the quest for authentic, enduring human contentment. This investigation enriches our understanding of Islamic and Sufi conceptions of happiness, positioning Rūmī's teachings as a vital link in the continuous pursuit of spiritual and existential fulfillment in contemporary times.

Ateşin beslenme ve barınma açısından önemi kadar inançlarda, mitoloji ve etnografyadaki sembolik değeri, din ve kültür tarihi çalışmaları açısından uzun zamandır araştırma konusudur. Bu çalışmalara göz atıldığında onun kutsal, sağaltıcı ve arındırıcı özelliğinin neredeyse tüm antik inanç sistemlerinde yerini aldığı görülecektir. Ateş kültünün, halk hekimliğinden tütsü ve ot kullanımına; ocak ve ata kültüyle ilişkili olarak bireysel sunak ve adaklardan; Eski Antik Yunan ve Roma’nın düzenli tapınak ritüellerindeki kutsal ocaklarına; Urartu tapınaklarındaki ateş sunaklarından, Hitit büyü uygulamalarına geniş bir uygulama alanına sahip olması, bu kültün Eski Anadolu’nun en eski kültürel pratiklerinden biri olarak öne çıkmasına ve yoğun ilgi uyandırmasına neden olmaktadır. Bu çalışma Anadolu’da halen “tütsü/mum yakma, kurşun dökme, nevruz ateşi, sin sin oyunu, ocaktan ateş vermeme inancı” gibi pratiklerde varlığını sürdüren bu kültün tarihsel temellerini çivi yazılı ve arkeolojik belgelerin yardımıyla ortaya koymak amacı ile kaleme alınmıştır.

In the search, the names of countries and cities outside Turkey mentioned in folk songs, were analyzed using document analysis technique. Folk song texts in the context of place names were divided into themes. The classified data were analyzed in the light of the information given by the place names; which geographies were the subject of the folk songs, how these geographies were depicted and the mentioning frequencies of the geographies in the folk songs were revealed. Based on the data obtained, it has been observed that even if Turks do not have political sovereignty in the geographies they have made homeland, they make these places the subject of their folk songs due to cultural unity. In addition, in this context, when the cultural traces of folk songs are evaluated by centring on the place references in their texts rather than the regions where the folk songs were collected, it is understood that the geography where the cultural traces of the folk songs extend goes far beyond the basin of folk song collection.

The expression “the saints of the unseen” in Sufism is used to refer to the three, seven and forty. Accordingly, Sufis have divided saints into different degrees and classes based on hadiths. Although the forty, also known as the saints of the unseen, are in the order of greatness/ sainthood, it is not known who they are. However, they are accepted as a group of saints whose existence and holiness are believed in. At the head of these saints who rule the world are people called kutb or kutbu’l-aktab. The cult of the three, seven and forty, known as the saints of the unseen, is one of the common beliefs of Turkish culture. This belief has been intensely kept alive in the Turkish society, which has a strong cult of saints, especially among the Sunnis and the Alevis, and has continued its existence until today. According to the Alevis, the head of the forty is Hz. Ali. The time and place of the assembly of the forty, which Hz. Ali and Hz. Muhammad attended, are not known. In many places, shrines and places of pilgrimage have been built in the name of the unseen saints, who are referred to as the three, the seven and the forty, but whose identities are unknown. It is believed that if they are respected, they will protect those who visit these places and fulfill their wishes. In addition, there are many tombs, mountains, villages, hermitages and mosques called with these names. It can be said that this belief lies behind the name given to tombs, mountains, villages, hermitages and mosques as the Forty. In this study, based on the travelogue of Evliya Çelebi and archive documents prepared during the Ottoman period, some information is given about the shrines, places of pilgrimage, tombs, mountains, villages, hermitages and mosques called with these names, by following the traces of the cult of the three, the seven and the forty.

This study focuses on Turkish immigrants living in Germany for over 60 years and their incorporation into the local religious system. Germany’s history of religious conflicts has contributed to the evaluation of a society where confessions coexist. This historical situation resulted in the developing of a religious recognition system that tried to provide equal rights to all religious groups. Turks in Germany have institutionalized chiefly based on their religion, recognizing the advantages of this system. However, among those groups, only the Alevi Community in Germany (AABF) has achieved full recognition in this system. The situation of other Turkish religious groups in Germany is not even close to that position. They are not even recognized as a religious community in many parts of the country. Taking this situation as a starting point, this article aims to understand how Alevis achieved full recognition while others still face enormous challenges. As an answer to that, our study offers a new theoretical framework. This approach combines political opportunity structures, path dependence, and transnational linkages in an eclectic frame and claims to explain the situation in the diaspora in a generalizable way. Accordingly, the institutionalization of Turks in Germany was framed by four vital factors: the projection of permanency, political opportunity structures, transnational linkages, and path dependency developed by the latter two. As it became clear that they would be permanent in Germany, Turks established and improved religious organizations. As said, they used the advantages of political opportunity structures available to them from the beginning. However, they were also transnational organizations, and those transnational linkages and initiatives resulted in delays in localization and organizational transformations for recognition. Especially those dependent on those transnational linkages due to human resources and funding, which have created path dependencies that cannot be changed even today. Those religious organizations have oscillated between political opportunities and resources provided by transnational linkages. AABF had distinct transnational linkages that did not result in creating a dependency, unlike other organizations. This allowed the organization to make necessary changes in its structure and follow a successful strategy for recognition.

Throughout history, societies have addressed fertility issues in different ways. Although involuntary childlessness, also known as barrenness/infertility, touches upon various dimensions including psychological, social, economic and cultural, its biological aspect has gained prominence in the last quarter of the 20th century with the advancements in medicine. Meanwhile, holistic approaches grounded in bio-psychosocial understanding have emerged recently, and values and beliefs have begun to be part of treatment process. Accordingly, a growing literature on involuntary childlessness, emphasizing its psychological, social and cultural dimensions as well as its medical dimension has been observed. In this study, involuntary childlessness is addressed within the context of faith and spirituality. Different belief practices related to the desire of a child are observed both globally and in Türkiye. The social construction of these practices may vary based on historical era, region, religion or set of beliefs. Therefore, it is crucial to depict the ritual in a way that preserves its originality. In this study, the belief ritual performed at the tomb/shrine of Şücaeddin Veli in Eskisehir will be examined as an example of a ritual practiced with childless couples. Şücaeddin Veli holds an important place in Alevi-Bektashi faith. The Şücaeddin Veli Ocağı is also a significant center of Western Anatolian Alevism. Over the years, many couples have come here with the desire of having a baby and the presence of both Dede and Ana in each ritual as the practitioners of the ritual in addition to the couples, has enabled them to have a rich accumulation of experience. These experiences are important to understand and elucidate the relationship between the social construction of involuntary childlessness and the ritual of belief. In this study narrative analysis, one of the qualitative research methods, was used. In-depth interviews were conducted with the ritual practitioners, Dede and Ana. The findings of the research are evaluated within the framework of the practices related to the performance of the ritual, the meaning of the practices, its relation with faith, cultural and the psychosocial outcomes.

Violence is a phenomenon that we constantly encounter throughout history at both individual and social levels. Ancient texts, which express the lives of societies in a realistic or close to realistic way, often include incidents of violence. Classical Turkish literature has a wide thematic range and includes themes such as love, nature, philosophy, religion and mysticism. Among these themes, violence also occupies an important place. However, violence in literary texts does not appear in a direct physical sense, but rather as a phenomenon with metaphorical and symbolic meanings. In the texts of classical Turkish literature, acts of violence are generally seen as individual-centered, and the acts of violence in the texts are considered as the poet’s emotional actions by centering on himself. In this study, the view of the concept of violence in classical Turkish literature texts is evaluated through sample poems in Fuzûlî’s Turkish divan. Violence in Fuzûlî’s poems is usually associated with the pains of love and longing, and is treated with a masochistic sense of pleasure and devotional psychology. By depicting physical and psychological violence in depth, these poems reveal the effects of love on the human soul.

Culture is the collective value of societies, encompassing the skills of people to live and produce together. In this sense, culture is the expression of values such as language, traditions, customs, and practices passed down from generation to generation within a society. One of the most significant of these transmissions is festivals. For the independent Turkic states, one of the most important festival-like events celebrated is Nowruz. Nowruz carries different meanings for the Independent Turkic States and is celebrated each year around March 21 with special rituals. These rituals include egg tapping, jumping over fire, symbolic iron forging, and making visits. For the Turkic States, Nowruz generally symbolizes abundance, prosperity, unity, rejuvenation, and new life. This research looks at the celebration of Nowruz, a holiday that represents plenty, growth, togetherness, revival, and new beginnings, in seven Independent Turkish States. Nowruz happens on March 21 and the days around it. Nowruz has special traditions like egg tapping, fire jumping, and iron shaping, showing both similar and different cultural customs among these states. Though there are differences, the fundamental essence of Nowruz, based on a shared historical culture, shows the enduring link between past and future traditions. Using content analysis with Maxqda 2020, this study examined news reports from 2015-2020 in three newspapers from each of Turkey, the Turkish Republic of Northern Cyprus, Azerbaijan, Kazakhstan, Kyrgyzstan, Uzbekistan, and Turkmenistan. Results show a focus on events rather than rituals, with usual practices like fire jumping and egg tapping next to special local traditions and games, showing the cultural importance of Nowruz as a cherished and ongoing celebration.

Although the 16th century is known as the glorious era of the Ottomans, it does not necessarily imply that peace and tranquility prevailed throughout all Ottoman territories. Indeed, especially in the second half of this century, significant conflicts and wars occurred, particularly along the eastern borders. Due to various reasons, the Sultan of the period, Murad III (reigned 1574-1595), issued a campaign order in 1578, and consequently, military units from various parts of the state were dispatched to the eastern borders to participate in the Eastern Campaign. Among the Ottoman military units, there were also individuals interested in poetry and literature. The poet known by the pen name Sîrî, who is the focus of this study, was one of the names who participated in this campaign and was essentially a cavalryman. Sîrî, whose real name is Ali, according to his own statement, is originally from Silistra. Sîrî, who participated in the Eastern Campaign of the Ottomans, tragically lost all four of his children during the campaign. Understanding the temporariness of the world upon these losses, the poet hoped to be remembered favorably by composing a work called “Hilyetü’l-Islam.” One of the reasons for writing Hilyetü’l-Islam was also to respond to the increasing Shiite propaganda. While the sections of faith, Islam, and beneficence, which form the first parts of the mesnevi, essentially deal with the basic concepts of Islamic belief and worship, these parts serve as a response to the Alevi propaganda perceived by the poet as Rafidi. In these sections, Sîrî frequently criticizes the Rafidi Kızılbash by addressing them directly. The aforementioned Hilyetü’l-Islam, whose only copy discovered so far is in mesnevi verse form, was completed in 1580. In this encyclopedic mesnevi, various topics are covered, ranging from religion to trade, from governance to military matters, from craftsmanship to marriage. The mesnevi, appearing as an incomplete copy, consists of approximately 4864 verses in its current form. In this study, the Hilyetü’l-Islam mesnevi, which has not been subject to a previous study, will be examined in terms of form and content, and an attempt will be made to present the life story of the poet, Silistreli Sîrî Ali.

Mosques, as places of worship in Islam, are places where Muslims fulfill their religious duties and unite. Muslims coming together in a place of worship ensures that the theoretical principles of religion combine with folk culture and are reflected concretely in life. Dervish lodges, where the Sufi interpretation of Islam is kept alive, also integrate folklore and Islam. Throughout the historical process, Muslims have had to build underground mosques for various reasons. These mosques have functions similar to dergahs, inns and caravanserais, other elements of Islamic architecture. Mangistau, one of the regions where Sufi Islam is most vital in Kazakhstan, is rich in underground mosques and khanakas, which are the reflection of Sufi culture in architecture. This region is considered a unique cultural landscape, where the most significant part of the country’s monuments and holy places is concentrated. The underground mosques in Mangistau and Ustirt are unique in terms of historical and spiritual value. Excavation of shelters, places of worship, or “mortal abodes” by digging caves out of the common ground or mountain gorges has been a practice since very early times. Some of their samples are kept in Spain, Turkey, Jordan, and Crimea. The article analyzes the similarities and peculiarities of underground mosques with Sufi khanakas in the Middle Ages and their history and current use.

Ani Ruins on the Turkey-Armenia border is an important medieval settlement that hosts many movable and immovable cultural assets belonging to different civilizations. Ani, which marks the beginning of Anatolian Turkish-Islamic urbanism and Turkish-Islamic architecture, is also important in terms of exhibiting the first products of the period in handicrafts. In this study, the bone artifact recovered from the excavation of Ani Seljuk Dwellings, which constitutes a unique example in Turkish art in terms of the formation of figures and the composition it forms, is analyzed. In the bone artifact with the figures of a ground dragon and a fish found in the Seljuk Houses excavation in 2021, the moment of transformation of the figures is included. In the research conducted, a similar figure and composition formation could not be found in the animal style examples spread throughout the Eurasian art scene. In order to reveal the importance of this rare example, the methodology of the study includes the introduction, iconography, its place in the animal style, and its area of use. In addition, the bone artifact was compared with examples with dragon and fish figures in Turkish art, and the type of the dragon- headed figure on it was tried to be determined. Although this figure has common elements with the winged horse depictions in Turkish legends such as Tulpar and the dragon-stallion, it has been seen that it is fundamentally different from these legends and has important connections with the figure of the ground dragon.The research aims to introduce the bone artifact, which constitutes a rare example in animal style, to the scientific world.

Religious texts make up a part of the Turkic texts in Arabic letters. Some of these works, which deal with various subjects and were prepared to teach the Turks the sharia regarding the Islamic religion, have been translated from Arabic or Persian. In the past months, we have received a manuscript whose name, author, copyist and date of copying are unknown. The manuscript is in the private collection of Tunjay SAKALLIOGLU, a researcher from Kastamonu-Turkiye, and consists of several texts related to each other in terms of their subjects. It has come to our attention that the last part of the manuscript was written earlier. As a result of our research, it was estimated that this part had been written in Khwarezmian Turkic. This part consists of the hadiths conveyed by the Prophet Muhammad to Caliph Ali. This manuscript contains 98 hadiths starting with the phrase 'Yā Ali', which is in the form of advice the Prophet gave to Muslims through Ali. Almost all of the hadiths mentioned in the text were found in Arabic in the electronic book titled “Wasiyyetu'n-Nebî li-cAlî bin Ebî Ṭâlib”, which is available on the internet address "https://ar.lib.eshia.ir/". It can be said that this book is the Turkic translation of Wasiyyetu'n-Nebî li-Ali bin Ebî Ṭâlib. This study aims to introduce the work to the Turkologist and add a new work to the list of books in Khwarezmian Turkic. The study consists of three main parts: features of the book, text and index, except for the introduction and conclusion. In the features section of the book, the main language features identified are examined after the description of writing. In the text section, the work was transcribed and then an indexed dictionary of the work is provided. A facsimile of the manuscript is added at the end of the study.

Metaphors constitute one of the basic elements used in communication, which essentially aims to persuade. When examined in terms of the characteristics they carry, metaphors fall within the realm of implicit meanings. Metaphors are used by individuals within specific contexts. In this context, the use of metaphors aims to concretize abstract concepts in the target person’s mind, thereby strengthening their understanding. Numerous studies encompassing metaphors in communication have been conducted, addressing metaphors from various perspectives. However, research on the use of metaphors by Hacı Bektaş Velî has remained limited in the realm of communication studies. In this study, metaphors used by Hacı Bektaş Velî in his work ‘Makalat,’ specifically in his classifications of individuals as ‘âbid’ (worshipper), ‘zahid’ (ascetic), ‘arif’ (mystic), and ‘muhip’ (lover) concerning the understanding of human existence, are analyzed through the method of critical metaphor analysis. The metaphors used in the study are first classified ontologically and conceptually, and then their usage is evaluated in terms of the meanings they convey. The findings indicate that Hacı Bektaş Velî employed metaphors to concretize abstract concepts and expressions in order to strengthen the meaning of the message he intended to convey and create a more effective resonance in the human mind. In this semantic communication effort, it is observed that ontological and conceptual metaphors are used together. Moreover, it is evident that the metaphors in ‘Makalat’ were consciously selected. Additionally, within the framework of the four-element theory, which is among the theories defining human creation, metaphors involving references to elements such as fire, air, water, and earth are frequently employed.

Âşık Veysel, one of the most important representatives of our country in the minstrel tradition, attributed to him by UNESCO in 2023, is a poet who has made a name for himself in the world with his words and accompanying instrument. The focus of this study is on the cultural missions that Âşık Veysel attributed to the instrument, which is a part of his musical heritage, and the place of these missions in his life and his connection with the instrument. In his works, he described the instrument as an instrument that sounded organologically, as well as in a cultural perspective by using ethno-organological approaches, like many minstrels with examples in the tradition. Veysel has communicated and interacted with his instrument by putting it into his life beyond a metaphor in the perspective of concepts such as confidant, friend and yaren. The saz (bağlama), which is studied within the discipline of organology as an instrument, has been examined in the context of ethno-organology of ethno-musicology in a cultural perspective due to the cultural missions that minstrels culturally attribute to their instruments. As with many minstrels, Veysel has put his relationship with his instrument into his lyrics and presented it to us by combining it with his music. In this study, the relationship between the minstrel and the saz, which is in the minstrel tradition, was determined as the main focus by examining the cultural meanings that Veysel attributed to the instrument during his speeches and statements, as well as his works in which he conveyed his feelings about his instrument, which was his companion at every moment of his life. In this study, in which scanning and document analysis method was preferred, semiotics method was also used. The products that Veysel attributes to his instrument in his works are in both organological and ethno-organological contexts.

The art of poetry, in which emotions and thoughts are expressed by giving different meanings to words, has been practiced almost from the birth of humanity to the present day. It is possible to see all the features of the language and culture of the societies practicing this art in the poems of the societies in question. In the history of Turkish culture, there have been personalities with different sacred characteristics who practiced this art, and these personalities were called bards. The bards performed their poems by playing the kopuzu, the most primitive form of today’s instrument. Their poems spread within the oral tradition, and the social and cultural characteristics of the period they lived in were passed on to the following periods in this way. Among the minstrels known as performers of folk poetry, those who belong to the AleviBektashi faith have mostly prioritized love and affection, the trinity of Hak-Muhammad-Ali and human love. These minstrels, who can be considered within Alevi-Bektashi literature, also criticised the rude puritan, bigot, ignorance and people who prefer to be deprived of the blessings of education, mostly in a humorous language in their satirical poems emphasising the faulty aspects of society and individuals. Folk minstrel Ahmet Yurt Grandfather, who lived in the Hozat district of Tunceli and was one of the religious leaders of the Alevi-Bektashi faith, also wrote satirical poems. In these poems, he criticised the deterioration of Islamic and moral values, lack of education, ignorance, insatiable people, hypocrites, injustice and other faulty aspects of society. In this study, after giving brief information about the life, grandfatherhood and literary direction of Ahmet Yurt Grandfather, who was a descendant of Sarı Saltık and wrote about five hundred poems, his poems on satire will be evaluated by subjecting them to a certain classification.

Hodja Ahmed Yassawi is a pioneer leader in the organization of Turkish Sufism and tariqa. His most significant work is “Divan-ı Hikmet”, the original of which does not exist today. It is claimed that some of the words of wisdom in Divan-ı Hikmet have not belonged to him and that those who followed in his footsteps may have been written in dedication to him. Many works in the genre of eulogy have been created about him as a sect elder and a great man. Based on these works, it can be claimed that the information about the life of Hodja Ahmed Yassawi is purely mythical. One of the eulogies written for Khoja Ahmad Yassawi is found in the manuscripts section of the Republican Crimean Tatar Library named after Ismail Gaspirali (GBUK RK “Respuplikanskaya Kırımskotatarskaya Biblioteka Imena I. Gaspirinskogo) in the capital of Crimea, Akmescit (Simferepol), in the conk registered under the number Tur- Ac 25. This text, which has never been published before, covers the pages from the middle of 110.v to the end of 112.r in the conk. It consists of 53 couplets. There are also other eulogies and parables in the conk. However, they do not belong to Hodja Ahmed Yassawi. They are written in Chagatai Turkish.The eulogy includes the names of Yassawi’s parents and his birth, and then the delivery to Yassawi of the date palm entrusted to Arslan Baba by the Prophet. However, the majority of the eulogy is about Mergazi (Mervazi) coming from Ürgenç, hearing the name of Yassawī, wanting to see what was said about him on the spot and to interrogate him.

This study is related to the study of graduate theses on the subject of Tahtacı communities in Turkey in a descriptive context. Tahtacılar is a community that has made a rich contribution to Turkish folk culture in terms of lifestyle, beliefs, traditions and values. Tahtacılar, which is the working theme of many disciplines such as Folklore, Anthropology, Sociology, Turkish language and literature and history, offers a rich content to Turkish folk culture with its unique cultural characteristics and identities. The data collection tool of the study is the document review method. In this study, the graduate theses produced by the Higher Education Institution (HEI) thesis center related to Woodworkers were examined and analyzed with a scanning model, and thirty-two graduate theses, including five doctoral and twenty-seven master’s theses, were examined in total. The keywords in the theses examined in the study, the methods of examination of woodworkers, the departments and the universities where the theses were written were analyzed. According to the research findings; It has been determined that the subject of Tahtacılar is mostly studied in disciplines such as Turkish music, Turkish language and literature, history and sociology. Cities such as Antalya, Muğla, Aydın, Izmir, Çanakkale, Manisa, Adana, Mersin have been preferred as examples in the graduate theses produced on the subject of Tahtacılar. On the other hand, settlements such as Elmalı, Bergama, Silifke, Anamur, Middle Taurus, Kazdağları, Narlıdere, Manavgat, Kemalpaşa were included in the sub-themes. The theses produced on the subject of Tahtacılar have mostly been produced in places where the Tahtacı population lives.

In Anatolia, where traditional lifestyles have been maintained for centuries, there are many traditional tangible or intangible elements that communities have developed and kept alive with their own culture and teachings. With the changing lifestyles due to globalization and technological developments, the fact that these elements are subject to change, deterioration and are under threat of extinction are current and frequently discussed issues. In this context, corruption can be prevented by documenting the unique features of clothing products, which are among our tangible/material cultural heritage, and will contribute to strengthening cultural awareness by transferring them to the future. In this study, it was aimed to determine the formal characteristics of the traditional women’s clothing of Çanakkale Karıncalık Village Tahtacı Turkmens. During the field study, direct observations were made by the researchers, source people were interviewed with a structured interview form, data on Tahtacı Turkmen clothing was determined and 12 original clothes were included in the scope of the research. Formal drawings of the clothes grouped under the title of those worn on the body and the head were made, and each piece of clothing was examined in terms of form, material, color and ornamentation features according to the field systematics, and the changes they underwent were interpreted, supported by the information obtained from the source persons. According to the results of the research, it has been seen that these clothes are used for nostalgic or cultural purposes on special occasions today, that the clothing pieces are the main pieces that make up the layered clothing style used by women in Turkish folk clothing, and that they reflect the basic characteristics of Turkish folk clothing with their cutting features. According to the results of the research, it has been seen that these clothes are used for nostalgic or cultural purposes on special occasions today, that the clothing pieces are the main pieces that make up the layered clothing style used by women in Turkish folk clothing, and that they reflect the basic characteristics of Turkish folk clothing with their cutting features. It has been determined that people’s wishes are effective in the changes in the clothes produced today and since the changes are accepted as a feature specific to the region, corruption continues.

In the Alevi-Bektashi faith, which is characterized as a mystical interpretation of Islam, cem rituals, which are adorned with cem music accompanied by saz and semahs, are the sum of representative activities carried out by ‘human beings’ who make sense of the relationship between the sacred and the spoken by associating it with rationality, otherness and acculturation. The basic philosophy of cem rituals, which are performed by men and women together, is to transfer the common feelings and acceptances that ensure social unity to future generations. This study aims to conduct a cultural analysis of the sample of “Samsun Canlar Association”, a non-governmental organization that functions in the recognition of music practices in Cem rituals, one of the basic dynamics of Alevi-Bektashi belief and culture, with its structural characteristics, historical origins, contribution to social solidarity and philosophical dimension. Information was collected through semi-structured interviews with a working group of nineteen people, consisting of five dede, four zâkir and ten talip, and several cem rituals were observed. According to the findings of the research, it was determined that the basic principles of AleviBektashi belief are based on the ‘Four Doors and Forty Makams’ teaching of Hacı Bektaş Veli. Participants stated that Alevism follows lineage and the leader of the faith is the dede, while in Bektashism there is no such rule and the leader of the faith is the father. It was stated that Alevism is built on the love of humanity, that classics such as Buyruk and Makâlât are read, and that the belief includes the love of Ehlibeyt and the motto of having hands, hands and tongue. It is understood that Cem rituals include concepts such as three sunnahs, seven obligations, seventeen erkân, consent and musahiplik. Different fasts are observed in Alevi-Bektashi belief. The musical practices performed in Cem are deyiş, duaz and mersiye; the musical practices included in the twelve services are miraçlama, semah, çerağ and sacrifice prayers and mersiye. It was stated that twelve services are performed in the cem and that there are types of cem with and without ikrar. In order to keep the music practices of Alevi-Bektashi culture alive, it was suggested that zâkirlik courses should be opened and the music practices of different continuities should be examined in this regard.

This research aims to reveal the worship practices of individuals living in the Erzurum region and belonging to the Alevi tradition. To achieve this goal, our study was designed based on the ethnographic method, which is one of the qualitative research designs that define and interpret the values, behaviors, beliefs, and worship practices within a community’s shared culture. The participant group of our research consists of Alevis living in various districts and villages in the province of Erzurum. Within this scope, work was conducted with Alevi dedes (spiritual leaders) and followers in 9 districts (Aşkale, Çat, Hınıs, Horasan, Köprüköy, Olur, Pasinler, Şenkaya, Tekman) and 20 villages identified. Semi-structured interview forms were applied to the participants, and the data obtained during this process were recorded. The research findings were evaluated using the content analysis method with observations, field notes, and data obtained through the applied interview forms. As a result of the findings and evaluations related to the research, it was observed that worship practices, which constitute the practical aspect of religion among Alevis, hold significant importance. However, some differences and indifference were observed in the performance of worship practices such as prayer, fasting, almsgiving, and pilgrimage. Factors such as the hardships of the nomadic life experienced by Alevi communities during the period they encountered Islam, problems with the central government, and the influence of various sects and beliefs have led to the non-performance of some worship practices or a distant attitude towards worship. Additionally, it was observed that some Alevi communities interpret these worship practices differently and perform them in their own unique ways.

With the adoption of Islam, such personalities as veli, dervish appeared among the Turkic peoples. In the opinion of the people, these people were considered close to Allah and were considered “friends of Allah”. In addition, these people also contributed to the spread of Islam in Anatolia. Various works were written describing the lives of these people, who were called dervish colonizers, such as religious legend, velayetname. According to the information conveyed in these works, these people also possess supernatural abilities. These remarkable properties, called miracles, include such distinctive properties as the ability to raise the dead, heal the sick, and control nature. These miracles performed by veli originate from the Scriptures, mythological narratives and ancient Turkic beliefs. Thanks to the miracle, veli reputation spreads in society more quickly. Thus, many people gathered around veli who believed in him. One of the velis, whose mausoleum is located in different regions of Turkish-Islamic geography and whose name is known, is Koyun Baba. The spiritual journey of Koyun Baba, who devoted herself to Allah, begins with the fact that he sees the Prophet Muhammad in a dream. He then arrives in Osmanjik, Turkey, from Khorasan on the orders of Hz. Ali in a dream, and his spiritual journey ends in Osmanjik. There are many Menakipnames that tell about the life of the Koyun Baba. In this study, the elements of the miracle attributed to the Koyun Baba have been tried to be evaluated from a cultural, religious and mythological point of view.

The present study aims to review the opinions of experts on the Iranian society's mentality towards recreational spaces. This is a qualitative research based on contextual theorizing, for which, 17 professors and experts in the field pf social sciences (cooperative trends and social welfare, social planning and cultural policymaking) from Tehran, Allameh Tabatabai and Kharazmi universities were interviewed and the data were analyzed using MAXQDA software. The findings indicated the existence of two central propositions about the government's welfare schemes in recreational spaces: 1) Entertainment spaces are not neutral, level, accessible and simple. 2) Iranian society wants entertainment spaces that either uncontrollable or less controllable by the government. Also, the results showed that recreational spaces can change from the environmental to entertainment purpose and shape good liesure times to the subjects that require important criticisms of values and norms from civil disobedience and misbehavior. Therefore, it is suggested to adopt strategies such as creating purposeful entertainment in public spaces, investing and taking care of spaces related to people and increasing its quality, reproducing meaning in the official media as the most accessible entertainment spaces, increasing festivals and religious carnivals, making them accessible to everyone, such as with connecting streets, and creating a platform for the needy sections of the society. With these, it is possible to strengthen the recreational spaces in the Iranian society and prevent them from becoming models of disobedience or civil disobedience.

Undoubtedly, Instagram significantly impacts people's everyday life in the social, cultural, economic, and political arenas. One of the handset applications become common among young Iranians, especially girls, during their free time is Instagram. In recent years, this app has evolved from a domain of recreation to, in many cases, a career field for youth. In the meantime, one of the most well-liked Instagram activities is what is known as an Instagram challenge. In general, "challenge" refers to videos shared widely, especially by bloggers. This study examines twenty young female bloggers between the age group of 18 and 30. Thematic analysis, a semi-structured interviewing tool, and coding for data analysis were used in this study's qualitative methodology. To better analyze the behavior of these young women, Robert Stebbins' theory of transforming informal leisure time into formal one has been used. The three main categories of the paradoxical situation of leisure/career, the centrality of Instagram in facilitating the possibility of challenge, and the creation of financial channels in the context of Instagram rituals were extracted from the interviews. In general, these users talked about the goals and methods of setting challenges, the conditions of creating these challenges, and how they turned casual leisure into serious leisure by paying for classes to increase their audience on Instagram and not be discouraged despite failures and the efforts they made.

The communication and information revolution has created a new space of human existence that lies outside the old concept of time and space i.e. free of borders and is rapidly changing our world. The second space, that is, virtual is constantly developing and expanding, conceptualizing, producing and disseminating content, and intertwining itself with the natural world. This article combines the dual spacization and representation theories to identify how national identity, as the highest and most significant, is represented in the virtual space. By adopting the critical discourse analysis method alongside grounded theory, our examination of Instagram posts identifies a confrontation between Iranian and Islamic identities and a need for greater convergence and interaction between these two identities to achieve a moderate, balanced identity that fosters national cohesion and harmony. Targeted strategies and policies pursued by political and other relevant institutions, in particular micro and macro planning of the use of virtual space, will bring Iranian and Islamic identities closer together, offering an Iranian-Islamic identity that more effectively represents Iran's culture and civilization.‌‌‌

The medium of cinema, as a potent and influential art, consistently endeavors to present a more authentic representation of the narrative by intricately interweaving elements such as plot, characters, and scenes. This endeavor extends to the deliberate incorporation of explicit and implicit symbolism within the design and architecture of urban landscape. This research seeks to address: How does the description and placement of a location as a backdrop for narrative relate to the character development and thematic content in Marvel and DC cinematic productions? Specifically, this study aims to assess the alignment between prevalent architectural signifiers associated with superheroes and the thematic characterizations found in Marvel and DC films. This investigation aspires to decipher the underlying meanings and metaphors inherent in the concepts underpinning the design of residences and urban landscapes inhabited by superheroes. Production designers within the Marvel and DC film franchises deliberately craft diverse urban settings, with each showing emblematic of concepts such as gentrification and the physical and mental prowess of respective superheroes, often manifesting through variations in architectural styles, encompassing classical, high-tech, and bionic aesthetics. Notably, this architectural characteristic evolves in response to the narrative's temporal dimensions. Nevertheless, there remains a consistent thread of "mysterious architecture concealing hidden spaces and connections" and "precisely articulated juxtapositions beneath an ostensibly simplistic facade" recurring across the diverse residences featured in these cinematic worlds.

The intricate dynamic between idealism and realism, coupled with the challenges of regulating their interrelation, plays a major role in forming social structures and community life. Post-revolutionary systems, having successfully redefined prevailing conditions through the proposition of an idealized state, confront the difficult challenge of defining new paradigms that are consistent with this ideal. Cinema, as a social institution, by means of its narrative language can address profound social dilemmas and actively participate in the representation and organization of conflicts inherent in collective existence, most notably the ideological discord between idealism and realism.Several generations of Iranian filmmakers in the post-Islamic revolution cinema through the perspective of their ideology have concentrated on this issue and provided various interpretations of the dynamic tension between idealistic ambitions and pragmatic reality. In this study, three feature films, “Lottery”, “Majaraye Nimirroz [Midday Adventures]”, and “Rad-e Khoon [Trace of Blood]” by Mohammad Hossein Mahdavian, one of the young directors of Iran who have explored this conflict, are examined through an analytical lens influenced by John Fiske methodology. The findings reveal that in these films idealism manifests itself in conscientiousness, Jihad, and principlism, while realism is represented in concepts such as pragmatism, pacifism, and tolerance. Although the filmmaker seems to favor pragmatic ideas, he perceives both idealism and realism as fundamentally deficient in isolation.

Women's football fandom is an overlooked topic in social science researches as women are typically ignored in sociological studies on football. The general public perception is that women are not genuine or authentic supporters of this sport, which is often considered a male-dominated and male-owned. The challenges for Iranian female football fans are even more pronounced due to their exclusion from the public discourse surrounding the football fandom. They lack a dedicated space for independent action and face restrictions on entering stadiums. For years, Iranian female fans have employed various forms of action and resistance to be more than silent and invisible supporters. This article relies on a thematic analysis of qualitative data from thirty interviews with Iranian female football fans to identify the motivations behind their entry into the football arena. It also examines how they express their fandom and challenges in this process. The findings reveal that women's exclusion from stadiums drives them to alternative methods of displaying their fandom. Throughout this journey, Iranian female football fans encounter numerous gendered and discriminatory stereotypes that manifest differently at various stages.

Kearifan lokal merupakan pandangan atau cara masyarakat dalam menghadapi berbagai permasalahan, termasuk budidaya kopi. Pemanfaatan teknologi berbasis kearifan lokal semakin ditinggalkan oleh masyarakat, dikarenakan msifnya teknologi modern yang ditransfer kepada masyarakat. Disisi lain penerapan teknologi berbasis kearifan lokal yang tepat cenderung masih memberikan dampak positif terhadap keberlanjutan usahatani kopi. Tujuan dari penelitian ini adalah untuk mengetahui persepsi petani dan faktor-faktor yang mempengaruhi keputusan mereka untuk menggunakan teknologi berbasis kearifan lokal dalam budidaya kopi. Manfaat penelitian ini adalah : (1) memberikan kontribusi terhadap studi keilmuan yang berkaitan dengan persepsi dan Keputusan adopsi inovasi teknologi berbasis kearifan lokal pada budidaya kopi yang berkelanjutan; (2) secara praktis dapat diterapkan dan dikembangkan bentuk penyempurnaan bagi petani dalam proses adopsi inovasi teknologi budidaya kopi berbasis kearifan lokal; (3) secara implikasi sebagai bahan masukan dan pertimbangan bagi penentu kebijakan. Penelitian dilaksanakan pada bulan November 2022 di Tanggamus dan Lampung Barat Provinsi Lampung. Petani yang dijadikan sampel ada petani kopi rakyat sebanyak 140 petani. Data yang dikumpulkan adalah karakteristik sosial dan ekonomi petani responden, jenis teknologi berbasis kearifan lokal, persepsi dan adopsi teknologi kearifan lokal. Data dianalisis menggunakan regresi logistik untuk menentukan variabel yang mempengaruhi keputusan petani dalam mengadopsi teknologi berbasis kearifan lokal. Sementara itu, persepsi dianalisis menggunakan skala Likert. Hasil analisis menunjukkan keputusan adopsi inovasi teknologi berbasis kearifan lokal budidaya kopi secara simultan dipengaruhi oleh umur, pendidikan, pengalaman usahatani, luas lahan, produktivitas, keuntungan relatif, compatibility, complexity, trialability, observability. Namun secara parsial hanya 3 variabel yang mempengaruhi keputusan adopsi yaitu pendidikan, luas lahan dan kemudahan untuk dicoba (trialability). Persepsi petani terhadap budidaya kopi berbasis kearifan lokal dilihat dari karakteristik inovasi menunjukkan bahwa secara ekonomi cukup menguntungkan, sesuai dengan kebiasaan dan pengalaman petani, tidak rumit untuk dipraktikkan, mungkin untuk dicoba dan mungkin untuk dilihat hasilnya.

This study aims to enhance the existing literature on the integration of Servqual and Kano concepts by providing a comprehensive justification for recommending improvement actions to service attributes. By utilizing a theoretical service model that considers factors previously overlooked, such as the impact on revenue and cost, performance variability, diminishing marginal utility in consumption, and diminishing marginal product of resources, this study offers propositions and proofs for the best actions in each paired category of service attributes within the combined Servqual and Kano assessments. The findings are presented in the form of an evaluation table, which links each paired category of attribute with its respective optimal action. Importantly, this study introduces novel perspectives on the definition of the best action and the basis for its selection. Unlike previous works that solely focus on customer satisfaction, this research defines the best action from the perspective of the service provider whose primary goal is to maximize profit. The proposed procedure for determining the best action obtained in this study is more justifiable, as it relies less on the ambiguous process of correctly identifying the final categories of attributes in both models. To illustrate the new integration process, an example based on simulated data is also provided. Overall, this study contributes to the field by offering a comprehensive and justified approach to improving service attributes through the integration of Servqual and Kano concepts.

The low self-confidence of students in Indonesia has an impact on many aspects. In education, students often plagiarize their friends' answers to get good grades. Apart from that, cases of bullying, body shaming, and even suicide are caused by students' low self-confidence. This article aims to bibliometrically examine research trends on self-confidence in Indonesia. This article uses bibliometric analysis to conclude the position of the self-confidence crisis on the research map in Indonesia. With the help of Publish or Perish software from Harzing and VOSviewer, 1,000 articles were obtained. These articles were then analyzed based on scientific impact categories from Google Scholar, assisted by Publish or Perish, as well as visual displays from VOSviewer. The display produced by VOSviewer shows that self-confidence is still something that can be researched, especially if it is associated with several keywords that are far from the word self-confidence. Apart from that, from the search results, it was found that parents and educators have a great impact on efforts to increase self-confidence.

The concept of decent work has few explanatory references and comparative descriptions due to limited research. So far, the concept of decent work only refers to standards and concepts issued by the International Labor Organization (ILO). Meanwhile, the Local Economic Development (LED) approach is an alternative strategy that prioritizes local aspects and resources for effective development. The research method chosen in this research is the phenomenological method. The phenomenological method explores human experiences (people’s lived experiences). This is in line with the concept of decent work and local economic development, which is highly influenced by the opinions and narratives described by the community, in this case, the research participants. This research explains the concept of decent work and local economic development based on the conditions of Banjarmasin City. It generated five explanatory clusters in this research. Cluster of general perspectives and specific perspectives related to the concept of decent work. The general perspective is that decent work should meet minimum standards and protect workers’ rights. While a specific perspective emphasizes subjectivity in viewing various decent work concepts. The other three clusters were formed from the exploration of the concept of local economic development, such as the challenge cluster, the opportunity cluster, and the relationship cluster between the concept of local economic development and decent work. These three clusters emphasize that the development concept requires comprehensive planning. Development faces challenges, such as insufficient government support, uncooperative communities, and disinterest among local people, but there are opportunities to boost local economies and improve work decency and conditions.

Kabupaten Klaten mengalami perkembangan pesat dari tahun ke tahun karena adanya perkembangan aspek fisik, politik, ekonomi, sosial dan budaya. Untuk melihat perkembangan kota dari segi fisik maka harus diamati dari kenampakan fisik dari sistem jalan, blok bangunan permukiman serta blok bangunan bukan wilayah permukiman. Bentuk morfologi kota berbeda pada setiap bagiannya sesuai dengan sejarah pembentukan wilayah dapat dikaji dengan Citra Landsat 8. Penelitian ini bertujuan untuk mengetahui arah perkembangan wilayah kawasan perkotaan Kabupaten Klaten melalui pengamatan dengan Citra Landsat-8. Metode yang digunakan dalam penelitian ini adalah metode deskriptif kuantitatif. Metode deskriptif dalam penelitian ini untuk mengkaji interaksi wilayah menggunakan metode perhitungan teori gravitasi. Pola morfologi kota ditinjau dari perubahan morfologi kota tahun 2013 dan 2021 dengan meninjau pola plot bangunan, pola jaringan jalan dan sistem bangunan dengan citra Landsat 8. Pusat interaksi wilayah dibuat permodelan spasial 3 dimensi untuk memperlihatkan data visual sesuai kondisi lapangan. Zonasi dan Interaksi spasial dikaji berdasarkan analisis geometrik berdasarkan zonasi arah mata angin. Kawasan Perkotaan Klaten Bentuk morfologi kawasan perkotaan Kabupaten Klaten tahun 2013 dan 2021 adalah gurita (octopus city). Pusat morfologi kota berada di Kecamatan Klaten Tengah, Klaten Utara dan Klaten Selatan. Tentakel atau kaki gurita berada pada kawasan pinggiran kota dengan konsentrasi sebagai lokasi industri berada di Kecamatan Ngawen, Kalikotes dan Kebonarum. Pola jalan kawasan perkotaan pada Pusat Kegiatan Wilayah 1 adalah campuran dari pola grid, spinal dan radial. Struktur morfologi bersifat konsentris dengan kepadatan lahan terbangun yang tinggi memiliki sifat linier dengan arah jalan. Perkembangan kota tersebar ke segala arah. Pusat Interaksi wilayah berada di Kecamatan Klaten Utara dan Klaten Tengah. Morfologi kota berpengaruh terhadap pembangunan kawasan sekitarnya.

The election in 2019 was held simultaneously, where people directly elected the DPR, DPD, Provincial/Regency/City DPRD, President and Vice President on April 17, 2019. All the changes in the implementation of elections in Indonesia since 1999, all of them are still carried out using paper. The history of the simultaneous elections in Indonesia in 2019, which were quite expensive, is a consideration for a more sustainable election process. Since the beginning of this century, internet voting has become the most straightforward and prevalent electoral reform adopted by many countries, with the goal of lowering voting expenses by enhancing convenience. This study aims to compare the Cost-Effectiveness Analysis (CEA) of conventional elections using paper ballots with digital-based elections using internet voting (I-voting) and we also developed a prototype of a digital election system called IVORI (I-Voting Republik Indonesia). The results show that elections using the I-voting system are proven to be 71% more cost-effective than conventional systems. IVORI is an internet-based digital election web application that offers two features, namely "VOTING" which will only be active on election day for voters who are eligible to vote and have been previously registered so that they can log in to the application using their ID number and voting station code and the "INFORMASI KANDIDAT" feature which can be accessed by voters during the candidate's campaign period which contains information about the background and work program plans of each candidate.

Contestation among traditional art performances, in the technology and information era, creates complex and diverse challenge to the dance of Reog Bulkiyo. In 1999, the dance had to be stopped following the regeneration and economical problem. Although Reog Bulkiyo has been performed again since 2009, the conditions which makes this dance can be produced is still inexplicable. This article attempts to explain why dance experiencing production and activity stagnation. Pierre Bourdieu’s cultural production theory is used to analyze this problem, while ethnographic qualitative is used as the method. This study found that Reog Bulkiyo dance is in the arena of traditional dance art which has a double-tiered structure. The first structure leads to popular culture, while the second structure leads to art culture. In the first structure, Reog Bulkiyo dance group uses relational capital with relatives, social and Islamic groups to survive in the midst of competition with other popular arts. The dance then gains a relationship with the academy and the state which provides relational, cultural, and symbolic capital in the form of granting intangible cultural heritage status. These two relations give Reog Bulkiyo dance group the opportunity to maintain its cultural production.

TikTok already has the power to spread news apart from providing entertainment content. The emergence of TikTok is very massive and is used by many groups. TikTok brings a novelty with its content which is not only entertaining like lots of challenge videos and also often informative because many news channels have started to use TikTok as their media platform. One of them is the Bikini Bottom News TikTok account which actively reports the latest information on both socio-political issues and issues of international celebrities. The expertise of journalists and the credibility of TikTok, which started as an entertainment platform, come into question when we talk about news. This study analyzes the expertise and credibility of participatory online news in the visual community or citizens. Using case studies by conducting literature reviews and discussions with informants who have the same background, namely students regarding the bikini.bottom.news account, the authors obtain data that the TikTok platform, especially on the bikini.bottom.news account has two acceptances, which are considered to have met the skill requirements of a journalist to be trusted for the credibility of the news content and are considered not in accordance with the provisions of the expertise of a journalist and the content is considered not credible.

Masyarakat Tengger mengenal tiga relasi kosmologi, yaitu prahyangan, pawongan, dan palemahan, yakni tiga sumber kebahagiaan dan keharmonisan dalam hidup, berupa relasi manusia dengan Tuhan, sesama manusia, dan manusia dengan alam. Tamping hadir sebagai manifestasi dari harmonisasi masyarakat Tengger dengan alam. Tamping merupakan sesaji yang digunakan masyarakat Tengger dalam banyak momentum sakral, termasuk dalam tradisi pujan Tengger. Terdiri juadah, bra-kulup, gedhang ayu, pipis-pasung, tetel, nasi, dan lauk pauk yang dibungkus dengan daun pisang, setiap bagian tamping menyiratkan makna dimensi ekologis yang tercermin dalam keyakinan, pemikiran, ucapan, dan perilaku positif masyarakat Tengger terhadap alam. Penelitian ini menggunakan paradigma kualitatif dengan perspektif penelitian lapangan. Hasil penelitian menunjukkan bahwa bahan pembuatan Tamping dan komponen-komponennya merupakan simbolisasi keharmonisan masyarakat Tengger dengan alam. Hal ini mempunyai dampak yang signifikan terhadap ekologi. Dampak ekologis tersebut diwujudkan dalam cara pandang, kepercayaan, dan perilaku positif masyarakat Tengger terhadap ladang, air, tanah, tumbuhan, dan pepohonan.

La presente investigación tuvo como objetivo analizar los efectos de la transformación digital en el sector contable y financiero en Ecuador. Para lograr este objetivo se establecieron tres objetivos específicos, que fueron: identificar los cambios que la transformación digital ha generado en los procesos contables y financieros en empresas ecuatorianas de diversos sectores industriales, analizar las percepciones de los contadores y financieros sobre la adopción de tecnologías digitales en sus tareas cotidianas y cómo afecta a su desempeño laboral, y evaluar la efectividad de las soluciones tecnológicas implementadas en el sector contable y financiero en Ecuador, en términos de eficiencia, reducción de costos y mejora en la toma de decisiones. Para llevar a cabo esta investigación se utilizó un diseño de investigación no experimental de tipo transversal y se aplicó un cuestionario a 150 contadores y financieros de diferentes empresas de Ecuador. Los resultados de la investigación indican que la transformación digital ha tenido un impacto positivo en el sector contable y financiero en Ecuador, ya que ha permitido una mayor eficiencia en los procesos, reducción de costos y mejora en la toma de decisiones. Asimismo, los contadores y financieros perciben que la adopción de tecnologías digitales en sus tareas cotidianas ha mejorado su desempeño laboral y les ha permitido enfocarse en tareas más estratégicas. En cuanto a las soluciones tecnológicas implementadas en el sector contable y financiero, se encontró que las más utilizadas son el software de contabilidad y finanzas, los sistemas de gestión de recursos empresariales y los sistemas de gestión documental. Estas soluciones han demostrado ser efectivas en la mejora de los procesos y en la reducción de costos.

El contexto de pandemia ha evidenciado dificultades en la salud física y mental, donde han emergido emociones como la angustia, ansiedad, miedo e irritabilidad. A partir de este escenario, se considera importante analizar la experiencia de padres y madres desde la perspectiva del burnout parental, ya que se han evidenciado cambios abruptos en la dinámica familiar que representaron un importante y vertiginoso desafío de adaptación. Debido a que se carece de estudios con aproximaciones cualitativas que describan las experiencias en este ámbito, el objetivo del estudio es describir la experiencia de padres y madres desde la perspectiva del burnout parental en contexto de pandemia por COVID-19 en la región del Biobío, Chile. Se utiliza una metodología cualitativa, orientada desde un diseño fenomenológico. Los participantes fueron tres madres y tres padres chilenos, entre 20 y 50 años. Se utiliza la entrevista semi-estructurada para recolectar la información y el análisis de contenido temático para la construcción de categorías. Los resultados muestran que los padres y madres perciben un agotamiento asociado a un desajuste entre las demandas relacionadas con la crianza de los hijos, incluidas las expectativas de sí mismos y sus responsabilidades, y la disponibilidad de recursos para satisfacer esas demandas y expectativas. Se concluye una experiencia parental basada en sentimientos desadaptativos como el agobio y adaptativos como la cercanía parental, además de un carácter mayoritariamente íntimo en las actividades familiares, sociales y de ocio.

Las exportaciones de un país son clave para su economía. El objetivo de esta investigación es indagar sobre la contribución de las exportaciones no tradicionales al crecimiento económico del Paraguay a través del caso del sector alimenticio, durante el periodo 2011-2020. Para tal efecto, se planteó un diseño metodológico bibliográfico-documental, en el que se recurrió a un modelo econométrico que vinculaba el Producto Interno Bruto con las exportaciones tradicionales y no tradicionales del sector alimenticio junto con otras variables, para verificar sus efectos. Entre los principales resultados cabe señalar el efecto positivo de las exportaciones no tradicionales en el crecimiento de la economía y su potencial para diversificar la canasta exportadora del país.

El financiamiento externo es una de las limitantes del desarrollo en emprendimiento MIPYMES entre los cuales se encuentran los emprendimientos agropecuarios. El objetivo de este trabajo es identificar el origen del financiamiento externo en productores hortícolas de tres localidades del distrito de Julián Augusto Saldívar, Departamento Central. Se aplicó una investigación con enfoque cuantitativo de alcance descriptivo. El diseño del mismo es no experimental cuantitativa. Se aplica el método de la entrevista en profundidad para un mejor abordaje de los sujetos. La totalidad de las fincas son del tipo familiar. El 48% de los emprendimientos no operan con financiamiento o crédito externo, el 52% cuenta con algún nivel de endeudamiento. El Crédito Agrícola de Habilitación ha aportado financiamiento a un 22%. El Ministerio de Agricultura y Ganadería a un 9%. El 33% afirma haber recibido financiamiento de Bancos. Las Cooperativas han aportado al financiamiento a un 25%. Las Casas de Crédito a un 9%. Las fundaciones aportaron a un 13%. Existe un 8% que considera al Crédito de Proveedores como fuentes de financiamiento. Considerando que el 52% de los encuestados informa contar con endeudamiento, se puede afirmar que, si bien el financiamiento externo a nivel general puede considerarse escaso, por la falta de acceso al crédito, los emprendimientos estudiados se encontrarían un poco por encima de las estadísticas nacionales.

A partir del primer trimestre del 2020 las economías de todo el mundo iniciaron una desaceleración en su actividad debido al confinamiento generado por la pandemia del COVID-19. En varias economías, se implementaron políticas monetarias y fiscales expansivas para tratar de evitar una caída drástica del desempleo y la producción. El objetivo de este trabajo es analizar la relación entre los niveles de inflación y desempleo al inicio de la pandemia, tanto de México, como de Estados Unidos de Norteamérica y, evaluar si existe una diferencia de dicha relación entre ambos países. Se utilizaron datos mensuales de la inflación y el desempleo desde enero de 2016 a diciembre 2020, considerando un Modelo Aditivo Generalizado (MAG) para estudiar la relación entre la inflación y el desempleo en ambos países. Los resultados esperados sugerirían la existencia evidente de la curva de Phillips en el corto plazo en Estados Unidos, no así en México, por lo que no justificaría en este último una política fiscal expansiva para estimular la economía. Se concluye que políticas económicas ortodoxas para estimular a la economía y disminuir el desempleo no forzosamente tendrían los efectos esperados en el caso de México y sí en un incremento de precios.

Toda comunidad educativa debe estar fortalecida en su ambiente laboral para ser modelo de los escolares a quienes presta servicio, por eso, la presente investigación diseñó y validó la efectividad de un programa psico-axiológico centrado en los valores morales para fortalecer el clima laboral en una institución educativa privada del norte peruano. Se observó y diagnosticó el estado del clima laboral en la institución mediante Escala Clima Laboral de Sonia Palma, luego se diseñó y aplicó en cuatro talleres el programa psico axiológico a la totalidad de los docentes, durante cuatro meses. La investigación fue de tipo cuasi experimental, bajo diseño de pre y postest con un solo grupo. Se concluyó la efectividad del programa psico-axiológico tras el análisis de resultados al mejorarse significativamente los cinco factores de la escala mencionada: Realización Personal, Involucramiento laboral, Supervisión y Comunicación.

El objetivo general del estudio es determinar la percepción de los estudiantes de una universidad privada en Asunción frente a las medidas de seguridad implementadas en un caso específico de amenaza de tiroteo en el año 2023. El enfoque del estudio es cuantitativo, de diseño no experimental de corte transversal y alcance descriptivo. La población considerada para el estudio estuvo conformada por 8089 estudiantes, determinándose una muestra de 385 personas. La tasa de respuesta fue de 99,7% (384). Los criterios de inclusión considerados fueron estar activo e inscripto en la modalidad presencial, tomar clases presenciales en la sede central y estar de acuerdo en completar la encuesta. Se utilizó la encuesta como recolección de datos mediante un cuestionario diseñado con Google Forms de 12 preguntas. Los resultados más relevantes fueron: 41,9% se encuentra muy de acuerdo que sus pertenencias sean revisadas al ingreso a la institución y 39,3% muy conforme con los mecanismos de seguridad implementados por la universidad. Otras opiniones sobre las medidas de seguridad para prevenir y responder a una amenaza de tiroteo son: uso de detectores de metales manuales, mayor presencia de guardias de seguridad, proponer a la administración el abordaje de la salud mental en la malla curricular, habilitar botón de pánico, simulacros de emergencia y rayos-X para los bolsos y mochilas. Se concluye que el estudiantado se encuentra satisfecho ante las dos dimensiones analizadas: seguridad institucional ante el peligro e identificación, satisfacción y sensación de seguridad por parte del estudiante.

Los estudiantes universitarios muestran diversas actitudes hacia la investigación y la estadística, influenciadas por experiencias previas y expectativas académicas. En este contexto, el software estadístico Jamovi puede simplificar el análisis de datos, siendo el objetivo determinar la relación entre las actitudes hacia la investigación y el uso de Jamovi. El diseño del estudio fue no experimental, nivel correlacional y de corte transversal, participaron 120 estudiantes de la carrera de Psicología Clínica con una media de edad 22.8. El primer instrumento utilizado fue la Escala de Actitudes hacia la Investigación conformada por 28 ítems y el segundo cuestionario sobre la utilización del software Jamovi diseñado ad hoc. Los resultados indican una relación positiva leve entre las variables de estudio (rho=0.188*). Además, se puede evidenciar que existe una diferencia significativa entre los semestres y el uso del Jamovi (p=0.09), principalmente en los estudiantes de cuarto, séptimo y octavo semestre con las medias de puntuación más elevadas en comparación a los otros. Los estudiantes con actitudes positivas en investigación ven en Jamovi una herramienta valiosa que agiliza el proceso, permitiéndoles centrarse en la interpretación de resultados. La integración de Jamovi en la educación universitaria fortalece habilidades metodológicas.