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Aim: Determining the anthropometric characteristics of the nose, which is located in the center of the face, plays an important role not only in surgical procedures but also in identifying ethnic differences. This study aimed to examine the nasal similarities and differences between Kazakhs and Turks who have lived in different regions for more than a thousand years. Material and Methods: The study included 200 Turkish students and 200 Kazakh students. For each student, sixteen distance measurements and five angle measurements of the nose were taken. The photographs were taken using a digital camera mounted on a tripod, with a distance of 1.50 meters between the photographer and the student participating in the study. Digital photographs of the front, left side, and base of the nose were taken in the Frankfurt Horizontal Plan, which is the standard head position. The photographs were transferred to the DIGIMIZER software, where measurements were made using anthropometric points previously determined. Results: The findings reveal that among both societies, nasal measurements tend to be greater for males compared to females. Conversely, females exhibit higher nasofrontal (p=0.001) and nasolabial (p=0.001) angles compared to males. Moreover, Turks generally exhibit greater nasal length (p=0.001), width (p=0.001), and height (p=0.037) than Kazakhs, whereas tend to have lower nasofrontal (p=0.001) and nasolabial (p=0.001) angles than Kazakhs. Conclusion: Nasal anthropometric measurements for males were generally higher than for females. In addition, all measurements differed between Turks and Kazakhs. The results of this study will be useful for future anthropometric studies. [ABSTRACT FROM AUTHOR]

This paper studies the figure of the pirate and the Jew as evidenced on the early modern English stage. More specifically, it examines the representation of the English pirate, John Ward and his relation with the "renegado Jew", Benwash in Robert Daborne's play, A Christian Turned Turk (1612). While the play has been exhaustively studied in recent years to explore English attitudes towards Islam and the treatment of piracy, I argue that it also deserves to be considered for its treatment of its Jewish characters. Noting that Benwash is, in some respects, sui generis among all the Jewish characters in early modern English drama since he is shown as formally converted to Islam and yet following Jewish customs, the paper draws on a number of similarities between pirates, renegades and Jews, the trifecta of early modern bogeymen perceived as having abandoned all national and religious identity, but constituting self-centred groups devoted to their own welfare. By drawing attention to the numerous points where the actions of the Jew and pirate are merged in this drama, I argue that the Jew acts as a lens through which the action of the pirates could be held up to scrutiny and helps to recalibrate concepts of monarchy, statehood, religion and class at a time when Englishmen were caught up in the flux of national, social and religious hybridity. [ABSTRACT FROM AUTHOR]

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For a long period of time, the Balkan Peninsula had marked the border between the Ottoman and the Austro-Hungarian empires. The existence of the border at this point meant that in the Balkans there was a part of the population that was under Austro-Hungary and was part of it, but there was also a part of the population that was under the Ottoman Empire and that was part of it. As a result, not only do we find the Turk individual as a character being mentioned in most of the cultures co-existing in the Balkan Peninsula at the time but within a very limited environment we find the latter being presented somewhere as a positive character and somewhere as a negative character. The Songs of the Frontier Warriors is a tremendous literary compilation of Albanian epic songs in which is presented the conflict between the Albanians and the Slavic invaders coming from the north of the country. These songs depict the conflicts that had been brought into the forefront of the relations between the two nations at the border, the wars between them, the imprisonment of one another, property appropriations and kidnapping of girls, etc. In a great number of such songs, one comes across the Turk as a character. We have analyzed the Turk as a character as mentioned in twenty-five of such songs and in all of them the Turk is presented as a positive character, who helps locals, defends their lands from foreign invaders, protects the locals as well as their families and properties, etc. While researching the characteristics of this character in such songs, we have come to underline the fact that there are certain aspects and descriptions of his that are clear and some of which are less clear and ambiguous: the Turk on one hand, is clearly depicted as far as his appearance and personality traits are concerned; however, what is deemed as ambiguous in its description is whether by the name Turk such songs had referred to the ethnic Turk or the notion of it belongs to a much broader understanding of what a ‘Turk’ is in that it includes all of the population living in the Ottoman Empire. When it comes to its demographics, the Ottoman Empire was a very complex and diverse community reflected by its great number of nations belonging to different religious denominations and speaking different languages living within its borders. This complex demographical diversity only adds to the ambiguity of the name ‘Turk’ as in such songs the latter has not only been used to refer to the Albanian Muslim population, or to the Muslim population in particular but even the people living within the Ottoman Empire’s borders in general. The change highlighted in terms of the status of the character labeled as a ‘Turk’ in different settings and contexts in Albanian epic songs known as the ‘The Songs of the Frontier Warriors’ goes to show that the ‘Turk’ as a character in Albanian folklore is a complex one in that one sees it play a variety of functions making it a very flexible and fluid character in legendary Albanian songs. [ABSTRACT FROM AUTHOR]

Although belief systems have been shaped by various factors throughout history, it is observed that certain concepts have persisted. In this context, the term "Oboo" refers to a mound where sacrifices and offerings were made to the deity in pre-Islamic periods in Central Asia. It is known that the Mongols performed the ritual of offering sacrifices to Oboo since pre-Islamic times. Oboo is considered a shrine and is also known to have the function of a guide/marker. Oboo are generally accepted as guides, and it is observed that travelers make offerings to them. Although Oboo are sometimes associated with graves, it is generally believed that these structures mark a specific place. Located especially in mountain passes, Oboo are believed to bring peace and tranquility. Sacrificial rituals are performed at Oboo in summer and autumn, followed by activities such as horse racing, wrestling, and archery. These features of Oboo have ensured their cultural and religious significance, making them popular even today in Mongolia and its surroundings. In this context, the continuity of Oboo in cultural and religious rituals has left deep traces on the social structures in Central Asia and Anatolia, and it is observed that these structures have played a significant role in shaping the collective identity and belief systems of the peoples in the region. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Universal History Studies is the property of Sabit Dokuyan and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Recent Period Turkish Studies / Yakın Dönem Türkiye Araştırmaları is the property of Recent Period Turkish Studies / Yakin Donem Turkiye Arastirmalari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The subject of our study is the reflection of the concept of coffee, which took its place in the lives of Europeans as a part of Turkish admiration in Europe in the 17th-18th centuries, on European painting. Turkish and European societies were influenced by each other due to the political, economic and social relations between them, which inevitably reflected on their arts. This reflection, as it manifests itself in every field of art, was widely felt in the art of painting, fed by visuality. In general, although European influences began to be seen in Turkish art after the 18th century, this influence was seen as the influence of Turkish culture on European art in the 17th and 18th centuries. Despite the fact that the origin of the concept of coffee, which we discussed in our study, was not Turkish lands, its entry into Europe through the Turks enabled the Europeans to see coffee as a Turkish image. For this reason, the concept of coffee in European paintings of the 17th and 18th centuries was always associated with 'Turk' and presented to the audience. It is clear that the art of painting was inspired by some segments of daily life as well as having fictional expressions. Therefore, it was impossible for Europeans to transfer this new concept to their lives and paintings alone, and it can be said that they accepted any concepts, that came to mind when they thought of coffee, together with coffee. This enabled the Turquerie movement that emerged in this period to spread to large areas in Europe. The examples discussed in the study are examples that can be discussed under the title of Turquerie within the scope of the 17th-18th centuries. Although in many examples at that time there was a coffee image placed somewhere in the paintings, the examples in the study were selected from those that directly referred to Turks, had Turkish names in the titles of the works, or had figures wearing Turkish clothes in the works, or where the figures were depicted in places reminiscent of Turks. [ABSTRACT FROM AUTHOR]

Despite recent strides in the exploration of gardens within formal, functional, and symbolic dimensions, the link between gardens and warfare remains an overlooked facet in the realm of garden and landscape history. The present study aims to illuminate the role that gardens assumed during times of conflict. Drawing from primary historical accounts, this research delves into the gardens of both the Byzantine and Eastern Islamic realms through a military lens, conceiving gardens as encampments, battlefields, providers of sustenance, sources of war materiel, and means of defending cities. The findings of this study reveal that both Byzantine and Islamic gardens undertook multifaceted military functions by serving as strategic positioning grounds for the armed forces and meeting their edible needs, particularly during sieges. However, it appears that gardens in Greater Iran and Transoxiana were much more profoundly connected to wars. [ABSTRACT FROM AUTHOR]

Turkish community living in Nort Macedonia has a deep-rooted historical background and this past dates back to before Ottoman Empire. The influence of Turkish societies in the region has been shaped throughout various historical processes arising from its geographical location and strategic importance. During the reign of Ottoman Empire, it embodied the cultural and social structure and feature of the empire. Today, Turks who are living scattered throughout North Macedonia are in an effort to preserve their historical and cultural ties. In this context, they maintain their cultural heritages and pass them on to future generations by means elements such as language, literature, traditional clothing, food culture, art and music. At the same time, Turkish community is integrated into a living Turkish Folk Literature in North Macedonia is hosting a comprehensive and cultural heritage. Turkish community which exists within this cultural richness, has a long-standing presence in the region that dates back to a long history and continues until today. Turkish Folk Literature has deep traces of the life style, emotional world and history of this community. "Turkish Folk Songs" have an important place in Turkish Literature and they have been transmitted by Northern Macedonia Turks from past to present. Beyond being a form of musical expression only, these folk songs have also assumed the function of reflecting and keeping alive the historical and cultural values of Turkish society. These folk songs which tell the emotional world of Turks, love, sadness and enthusiasm, also represent a time journey from the past to the present. In North Macedonia, this rich heritage of Turkish folk literature can be considered as a cultural treasure that aims to protect the identity of the community and pass it on to future generations. [ABSTRACT FROM AUTHOR]

The persecution of women has been a recurrent theme in literary works throughout history. Women’s behavior, in particular, has always been the reflection of societal norms, expectations, and power dynamics of different periods. The current study entitled “A feminist Study of Elif Shafak’s The Island of Missing Trees” examines Elif Shafak’s novel by utilizing a feminist lens. Elif Shafak is a prominent Turkish woman novelist, she is best known for portraying women's real situations in her novels. The selected female characters in The Island of Missing trees struggle the compelling nature of the patriarchal society they live in. The paper explores the situation of women under the pressure of social and cultural conflicts using Judith Butler’s theory of gender performativity. Furthermore, the paper employs a textual analysis of the novel’s main female characters; Defne and Meryam who suffer from the effects of a patriarchal society. The study aims to answer crucial questions related to gender discrimination and the role of traditional beliefs and conventions in generating violence against women. Several studies have shown different aspects of this novel, except for the situation of women. Thus, this paper is an attempt to discuss the sufferings of Defne and Maryam from the patriarchy and gender stereotype of the Cypriot society in 1974. The methodology is qualitative, its primary sources are the excerpts from the novel and the character’s statements are analyzed. [ABSTRACT FROM AUTHOR]

Copyright of Mevzu is the property of Ali Sever and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Academic Social Resources is the property of Journal of Academic Social Resources and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Situated at the crossroads of East and West, there once existed a small and enchanting island on the Danube River, which separated the Ottoman Empire from the Austro-Hungarian Empire. Throughout its lengthy and intricate history, the island had various names and was ruled by diverse forces. Ada-Kaleh now only exists in the memories of those who once inhabited it, many of whom have long since passed away. Submerged in 1970 to make way for the construction of the Iron Gates hydroelectric power plant, Ada-Kaleh continues to pique curiosity and bewitch the imagination of people who have heard of it but have never had the chance to set foot on it. Its disappearance from the map does not mean it has fallen into complete oblivion. Rather, it endures in multiple forms of artistic expression, including exhibitions, documentaries, novels, poetry, and movies. The present endeavour aims to explore the tumultuous history of this long-lost Oriental haven and to examine the various ways in which it has been recreated and reimagined in popular culture.

Every society has a unique bread culture and history. Turks have a very rich bread culture and variety. One of the types of bread that the Turks brought to Anatolia from Central Asia is yufka bread, which is rolled out with an unleavened dough in a thin and round shape and baked on a sheet metal. Making yufka bread has a function that provides social solidarity and division of labor. In this context, the aim of the study is to make a reading on the social, historical and cultural meaning of yufka bread and to contribute to future studies on this subject. Although the study was conducted from a sociological perspective, the views of different disciplines were also used, therefore an eclectic interdisciplinary method was used in the study. As a result of the study, it was seen that yufka bread, a cultural heritage, is one of the indicators of the national identity and belonging of the Turks. [ABSTRACT FROM AUTHOR]

Undoubtedly, Chinese sources are one of the most important sources about early Turkic history. Early Chinese sources were first written on turtle shells, animal bones, and bronze materials. Later, historical records were written on bamboo and paper. These records are, evidently, important reference sources for illuminating Turkic history and culture. In addition, when the material culture remains are evaluated together along with the historical sources, many issues that remain in the dark are elucidate. In the second millennium BC, an equestrian, nomadic, warrior community dominated nearly all of Southern Siberia for approximately 1,000 years. The remains of the material culture left behind by the society of this era, which is referred to in the literature as the Andronovo Culture, began to develop, and change since the first millennium BC. Specifically, the human typology in the graves begins to differ. Scholars observe that an Evropoid community began to mix with mongoloids. The material remains of this cultural period were found within the territory of Khakassia. However, scholars find that the traditions of this society continue to live on in the material remains of the cultural periods, which archaeologists call by different names today. In this respect, this study intends to reveal the cultural transition periods through which the people of the Andronovo Culture in the lands of Baikal and Mongolia beyond Khakassia passed to Mongolia and their kinship with the ancestors of the Turks. Moreover, the study emphasizes the connections of the tribes mentioned in Chinese sources by the ancestors of the Turks from the first millennium BC onward with the abovementioned nomadic warrior tribes. [ABSTRACT FROM AUTHOR]

Magjan Jumabayuli is one of the most important authors of Kazakh literature of the early 20th century. In addition to poetry, stories, articles, he also wrote a scientific work called Pedagogika 'Pedagogy'. Magjan Jumabayuli's poetry talent was recognised at a very young age, and his first poetry book was published when he was only nineteen years old. The poet's poems are the poems of a great contemplation, a broad culture and a wellfounded ideology. Therefore, the fame of Magjan Jumabayuli was not limited only to the time and geography in which he lived. The period in when Mağjan Jumabayuli wrote his works was the last period of Tsarist Russia and the first period of Bolshevik Russia. In this turbulent period, Russia tried to separate the Turkic Peoples, whom it tried to dominate, from their past and their unity with other Turkic Peoples, and in response to this, nationalist movements began to be seen in these geographies and in the literatures developed in these geographies. Magjan Jumabayuli was also influenced by this movement, and in his poems, he treated the concept of Turk and concepts related to Turkishness in a fiery style. The poet often used the concept of Turk and other concepts related to Turkishness in his poems such as Turkistan 'Turkestan', Oral Tawı 'Ural Mountain' and epic poems such as Bayan Batır 'Batur Bayan', Qorqıt 'Korkut'. It is possible to see many concepts related to Turkishness in the poet's poems. In this study, the concept of Turk and concepts related to Turkishness in the poems of Magjan Jumabayuli are analysed. Short explanations about the concepts are given and the verses in which the concept is mentioned are presented as examples. [ABSTRACT FROM AUTHOR]

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The study evaluates the current presence of elements from Turkish oral culture, such as mythology, tales, and stories, by comparing them with the contemporary state and historical evolution of similar content in Western culture. The aim is also to determine whether analogous content in Western culture is adapted and utilized as a sphere of cultural influence by mass media worldwide. The study further assesses how these existing Turkish cultural elements are applied in daily life, drawing examples from Keloğlan tales and Dede Korkut stories. Through the analysis of these examples, the study emphasizes the significance of the discussed issue and highlights not only the necessity of preserving it but also adapting it. According to the conducted research, despite initial efforts to collect and preserve these cultural elements during the early years of the Republic period, similar to the initiatives in the Western world between the 17th and 19th centuries, it is concluded that the process was shortlived and failed to secure a lasting place in the contemporary world. The study attempts to draw some inferences considering the relevance of these cultural values in the present time, utilizing sufficiently updated Keloğlan tales and insufficiently updated Dede Korkut stories. It underscores the role and importance of mass media in the context of Turkey and the Turkic World concerning this issue. [ABSTRACT FROM AUTHOR]

The poet of the epics "Iliad" and "Odyssey", known as Homer, is referred to in Ottoman Turkish and Turkish sources as "server-i şuarâ," the greatest of poets, the father of poetry, an Anatolian poet, and an Ionian poet. In 1885/1886, with Na'im Fraşeri's (d. 1900) first incomplete translation of Homer from the original Greek, the Turks had the opportunity to read the Iliad in Ottoman Turkish. However, it is known that the Turks were not unfamiliar with the themes and heroes of Homer's epics. In 1815, F. von Diez's work Denkwürdigkeiten von Asien initiated discussions about the similarities and early historical relationships between Homer's epics and the Dede Korkut epics with a comparison of Tepegöz and Polyphemus from the Odyssey. Fatih Sultan Mehmet's (Mehmed II the Conqueror) (d. 886/1481) visit to Troy in 1462 and the copy of the Iliad dated to 1463, transcribed by Johannes Dokeianos in the Topkapı Palace, were considered the most significant indicators of the Sultan's and the Ottoman court's interest in Greek literature and Homer. The inclusion of Trojan narratives in the supplement of Katip Çelebi's geographical compendium, the Cihannuma and in the works Hezarfen Hüseyin Efendi (d. 1103/1691), and Müneccimbaşı Ahmed Dede (d. 1113/1702) in their writings is evidence that Ottoman scholars were aware of major literary themes and myths outside of Islam. With the reforms in 1839, 1856, and 1860, which turned the face of the Ottoman Empire towards the West, translations, especially from Greek and Roman classics and world literature, were encouraged. Yusuf Kamil Pasha's (d. 1876) translation from Fénelon in 1862 under the title "Terceme-i Telemak" indirectly introduced Turks to Homer once again. The excavations by Heinrich Schliemann (d. 1890) in 1873, where he believed to have discovered both Homer's Troy and the treasures of Priam, revived interest in Homer's epics in the Ottoman Empire. Towards the end of the 19th century, an increasing number of Ottoman intellectuals and writers began to take an interest in Homer's epics. In our article, we will first examine the early Ottoman interest in Homer and his epics, and then explore how Homer and his works were treated in Turkish sources from the late 19th century to the beginning of the 20th century. From 1863 until 1940, when the first complete Turkish translation from Homer was made, the date of Homer's birth, place of birth, his travels, and how "Iliad" and "Odyssey" epics were handled in periodicals such as journals, magazines and newspapers, in works on Greek literature and history, and in the introductions of the first Turkish translations were analyzed. Homer is sometimes introduced in the sources as a real and sometimes a legendary poet, and is referred to as Milaszâde, Mélésigéne, depending on his place of birth, and is also referred to as Homer, meaning blind. Homer is depicted as the precursor of Greek poets, writers of tragedy and comedy, the most important source for Roman and European poets. Homer has been compared to Firdevsi, the author of Iran's national epic "Şehname", and the poet Nizami, and described as a poet admired by Alexander the Great, who was tutored by Aristotle. Cities such as Meles, Salamis, Rhodes, Colophon, Argos, Athens, and especially Izmir/Smyrna were accepted as Homer's birthplace. Homer's birth date has been determined approximately as 900 BC, based on the Trojan War and the birth date of Herodotus. Cities mentioned in sources where Homer traveled include Tyrsenia, Iberia, Ithaque, Colophon, Cyme, Neonteikhos, Phocaea, Ios, Hellas, Samos, and Chios". [ABSTRACT FROM AUTHOR]

Turkish community living in Nort Macedonia has a deep-rooted historical background and this past dates back to before Ottoman Empire. The influence of Turkish societies in the region has been shaped throughout various historical processes arising from its geographical location and strategic importance. During the reign of Ottoman Empire, it embodied the cultural and social structure and feature of the empire. Today, Turks who are living scattered throughout North Macedonia are in an effort to preserve their historical and cultural ties. In this context, they maintain their cultural heritages and pass them on to future generations by means elements such as language, literature, traditional clothing, food culture, art and music. At the same time, Turkish community is integrated into a living Turkish Folk Literature in North Macedonia is hosting a comprehensive and cultural heritage. Turkish community which exists within this cultural richness, has a long-standing presence in the region that dates back to a long history and continues until today. Turkish Folk Literature has deep traces of the life style, emotional world and history of this community. "Turkish Folk Songs" have an important place in Turkish Literature and they have been transmitted by Northern Macedonia Turks from past to present. Beyond being a form of musical expression only, these folk songs have also assumed the function of reflecting and keeping alive the historical and cultural values of Turkish society. These folk songs which tell the emotional world of Turks, love, sadness and enthusiasm, also represent a time journey from the past to the present. In North Macedonia, this rich heritage of Turkish folk literature can be considered as a cultural treasure that aims to protect the identity of the community and pass it on to future generations. [ABSTRACT FROM AUTHOR]

Copyright of Journal of International Civilization Studies is the property of Kyrgyz-Turkish Manas University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Afyon Kocatepe University Journal of Social Sciences / Afyon Kocatepe Üniversitesi Sosyal Bilimler Dergisi is the property of Afyon Kocatepe University (AKU) Sosyal Bilimler Enstitusu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Türklere Anadolu’nun kapılarını açan Malazgirt Savaşı, tarihteki Türk zaferlerini kutlayan ve eski Türk devletleri ile modern Türkiye Cumhuriyeti arasındaki sürekliliği vurgulayan tarihsel anlatının mihenk taşlarından biridir. Ayrıca toplumun geniş kesimlerince paylaşılan bir gurur kaynağı ve ulusal kimliğinin kurucu mitlerinden biri olarak kabul edilmektedir. Bu yönüyle, bilimsel çalışmaların yanı sıra popüler tarihçiliğin de ilgi alanına girmektedir. Bu çalışma, Malazgirt Zaferi’nin Cumhuriyet’in toplum tasarımında 1950’li yıllara kadar ihmal edildiği iddiasını akademik tarihçilik ve ulusal basının kesişimine odaklanarak tartışmaya açmaktadır. Ayrıca pek çok yönüyle savaş hakkında akademik çalışmalara nadiren yansıyan ya da hiç rastlanmayan bazı detaylara ışık tutmaktadır. Çalışmanın evrenini Cumhuriyet gazetesinin Türk basınında ilk kez linotip baskı kullanmaya başladığı 1 Ocak 1930’dan 31 Aralık 1950’ye kadar olan sayıları oluşturmaktadır. Cumhuriyet gazetesinin elektronik arşivinden temin edilen nüshalarda, nitel araştırma yöntemine uygun olarak belirlenen anahtar sözcükler ve üçüncü parti yazılımların yardımıyla doküman incelemesi gerçekleştirilmiş, toplanan veriler içerik analizine tabi tutulmuştur. Bu sayede, Cumhuriyet gazetesi örneğinde savaşın Türk basınına yansıma biçimi Türkiye’deki tarihçilik anlayışının yıllar içindeki evrimine uygun olarak mercek altına alınmıştır. Ayrıca, çalışmada Malazgirt Savaşı üzerine sahada yapılan etütlerin bugüne kadar bilinenlerden daha eskiye dayandığı tespit edilmiştir. 1930’lu yıllardan itibaren Türkiye’de Selçuklu tarihçiliğinin yükselişe geçmesiyle, akademik çalışmalar ile popüler yayınların dirsek teması içinde oldukları görülmüştür.

1917 yılında Berlin’de faaliyete başlayan Türk Edebiyatını Sevenler Cemiyeti, Türkiye’de şubeleşebilmek amacıyla çeşitli girişimlerde bulunmuş ve netice olarak bu maksadını gerçekleştirmiştir. Bu cemiyetin temel hedefleri; Türk edebiyatı ve dilinin incelenmesi, Türk edebiyatının dünya edebiyatı içersinde hak ettiği yeri alması, İslam dininin Türk ve diğer Ortadoğu ülkeleri üzerindeki tesirinin tespiti ve incelenmesi, İstanbul'da Alman bilim adamlarının da kullanımına sunulabilecek bir Doğu eserleri kütüphanesinin kurulması, Alman oryantalistlerle Türk bilim insanlarının kişisel iletişimlerinin kolaylaştırılması ve işbirliği içerisinde bilimsel çalışmalar yapılabilmesi, gerekirse bu hususlarda Türk ve Alman devletlerinin siyasi ve mali desteklerinin alınması şeklindedir. Cemiyetin İstanbul şubesi, Birinci Dünya Savaşı’nın kaybedilmesine kadar Türkiye’deki faaliyetlerini sürdürmüştür. Bu çalışmada, İstanbul’da şubesi açılan Türk Edebiyatını Sevenler Cemiyeti’nin kuruluş öncesi girişimleri ve kurulduktan sonraki faaliyetleri üzerinde durulmuştur. Bu bağlamda Alman bilim çevrelerinin benzer cemiyetlerle ilgili amaçları, söz konusu cemiyetin Berlin’deki kuruluş süreci ve maksadı, Türk-Alman bilimsel yaşamına katkıları, İstanbul’daki Macar Bilim Enstitüsü ile olan iş birliği gibi hususlar; Türk, Alman, Macar ve diğer yabancı kaynaklardan istifade edilerek ortaya konmuştur.

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The cult of ancestors which plays an important role and essentially is associated with the worship of the ancient dead in Altai Shamanism, is strongly maintained both in South Siberia and in the Korean peninsula. The practices related to this cult, on the other hand, have significant similarities in history and today. Especially the practice of appeasement of the soul by offering blood or bloodless sacrifices and feeding the grave, grave statue or image of the deceased in funeral and commemoration ceremonies, is still perpetuated among Koreans and Siberian Turks who keep Shamanism alive in the 21st century, as in the past. For this reason, although the dating of the old Turkic and Korean-Jeju grave statues and their main construction purposes are different, both groups are interpreted within the Shamanic cult of ancestors in this study. Grave statues in Jeju are often classified according to the objects they carry or the position of their hands. For example, if the hands are crossed, this indicates that the statue is protecting the tomb, while if the hands are gently joined, it means that this statue is there to serve the dead. It is stated that if the statue is holding a fan or brush, it is an influence of Confucianism; if it carries a sword or spear, it protects the grave; if he has a letter in his hand, it is a reflection of the thoughts of the deceased who made wishes for the future of his grandchildren. However, there may also be animals such as birds, snakes or fish in the hands of the statues, and these motifs are considered as totems, originating from Shamanism, the most ancient belief of the Korea. It has also been determined that the statues are depicted carrying a spoon, wine glass or bottle, and these directly show the practice of feeding the soul of the deceased. Since Jeju statues were made in the middle Joseon period, when Confucianism rose, various researchers interpret these statues, which represent people who will serve the dead on the other side, with this belief system instead of Shamanism. Despite this, it is concluded that it is a Shamanic similarity that goblet or bowl-shaped objects were depicted in the hands of Jeju and old Turkic tomb statues to feed the dead. It was found more appropriate methodologically to show Shamanism as the source of the practice of feeding the dead through tomb statues among the ancient Turks and Koreans. Because according to archaeology and ethnography, this belief is at least 40,000 years old and older than Confucianism or Buddhism. For this purpose, it has been tried to reveal that Buddhism and Confucianism in the peninsula were influenced by Shamanism, based on the statements of scientists who argue that one of the best ways to understand many religious movements or social phenomena in Korea is to understand Shamanism. In addition, the fact that the monuments and totems, including the Jeju tomb statues, are basically Shamanic cult objects, have also been tried to be explained by the attitudes of people and organizations from different religions, apart from serving funeral practices within the cult of ancestors. [ABSTRACT FROM AUTHOR]

All nations in the world have produced legends about communities who are foreign to them. They have turned the origins, traditions and uses of these communities into narratives at the mythic level. They produced legends about each other and made foreign tribes the subject of their own folk tales, tales and epics. While these stories show the feature of getting to know the stranger first, they diversify after getting to know the foreigner. This is especially common in neighboring tribes. In various periods of history, Turks, too, frequently flocked to Europe and became neighbors with European nations, lived together and fought with them with the intention of being permanent and plundering. This long interaction process pushed the European people to create legends about the Turks. However, these creations are not positive as they are mostly the result of wars. On the contrary, they are legends made from scratch that the Turks are conveyed as enemies while the victories won againts the Turks are valued as legendary, and it sometimes mixed with the old stories of the nations or it was completely about the Turks. In this essay, the legends and memorats will be examined. Subsequently, how the Turkish perception developed in the European oral culture and how the Turks affected the social life of the European people will be discussed. [ABSTRACT FROM AUTHOR]

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Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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In this article, Iranianist, Turkologist, historian, linguist and traveler Prof. Dr. I. N. Berezin and his student, Turcologist Prof., who is the representative of the continuity of the orientalist perspective they share. Dr V. D. Smirnov's perspectives on Türkiye and Turks were evaluated. From this point of view, were the authors “orientologists” who acted only with academic interest and carried out their studies in an objective way according to this, or were they “orientologists” who did not provide direct information to the imperialist authority in the formulation of knowledge and power, although they had command of their field of study, with popular articles they wrote in the style of travelogues and travelogues, the imperial Were they “orientalists” who contributed to politics at the level of discourse? The answer to the question has been sought. In this context, the articles written by Berezin and Smirnov examined as a result of their scientific travels to Turkey, by taking into account the views of the successor Tsarist and Soviet-era Turcologists V. A. Gordlevski, V. V. Bartold, A. Samolyevich and A. S. Tveritinova, in the form of travelogues. It has been studied by reading from the Russian originals. When the aforementioned works, which are semiacademic and popular publications, where the authors can express their opinions more freely and have the opportunity to speculate against Turkey and Turks, which are the elements of the academic field in which they work, the answer to the problem has emerged. Berezin and Smirnov's view of Turkey and Turks represents the complementary side of the academic sense of orientalism, the meaning created with imagination. This quality has led Berezin and Smirnov to the conclusion that they should be placed in the category of orientalists who have a marginalizing point of view towards the other, despite knowing very well the elements of their field, Turkey, and the Turks, rather than being “orientologists” who act only with academic interest. It is another conclusion that the influence of the tsarist regime, sometimes direct and sometimes indirect, and the political and ideological environment of the period in which they wrote their works, on the orientalist approach of the writers. [ABSTRACT FROM AUTHOR]

Objective: The factors affecting the health of women and babies in the prenatal and perinatal periods may differ according to ethnicity. This study aims to evaluate the effects of ethnicity on findings in prenatal and perinatal periods among Turkish-born and Syrian-born women living in Adıyaman. Material and Method: This retrospective study evaluated the laboratory data of 600 pregnant women. Pregnant women were divided into the Syrianborn group (n =300; mean age±SD: 30.38±6.38 years) and the Turkish-born group (n =300; mean age±SD: 29.84±6.07 years). Demographic data, obstetric history, clinical findings, neonatal and obstetric outcomes were compared between groups. In addition, women's hemoglobin, TSH, Vitamin D, and Vitamin B12 results were evaluated. Results: There were significant differences between Turkish and Syrian women regarding preeclampsia, intrauterine growth retardation (IUGR), and screening test rate. Preeclampsia was higher in Turkish women compared to Syrian women (p =0.002). IUGR and lack of screening tests were more common in Syrian women compared to Turkish women (p ˂0.001, p ˂0.001, respectively). In addition, the vitamin D level was significantly lower in Syrian women than in Turkish women (p ˂0.001). Then, the groups were evaluated according to their vitamin D levels by dividing them into deficiency, insufficiency and normal. While vitamin D deficiency was more common among Syrian women than Turkish women, Turkish women had normal and insufficient vitamin D levels compared to Syrian women (p ˂0.001). Conclusion: To the best of our knowledge, this is the first study comparing Syrian and Turkish pregnant women in Adıyaman According to our findings, it was seen that Syrian pregnant women had lower screening test rate, lower vitamin D levels and higher IUGR than Turkish pregnant women. [ABSTRACT FROM AUTHOR]

1.IntroductionIn Ibn Fadlan's travelogue, cultural-ideological images of Iranian, Turkish, Saqaliba, and Russian people are prominent and can be analyzed and studied from the perspective of imagology. Imagology is a branch of comparative literature concerned with the study of cross-national images of countries and personalities expressed in literary works, periods, or schools. Imagology believes that image is the outcome of the difference between "I" and " the other" and between "here" and "there". Despite the importance of Ibn Fadlan's travelogue - as the first travelogue of a Muslim to European countries consisting of descriptions of Iranian and the Turks, - and the significant role of imagology as an interdisciplinary field of study in literary studies, no research has been conducted on this travelogue concerning the imagology of nations. In this research, for the first time, the images of the four mentioned nations are presented based on the method of imagology from the perspective of cultural-ideological images. MethodologyTo compare Ibn Fadlan’s views on different nations, we first examined and classified the presented cultural-ideological images of the nations. On this basis, thirteen cultural-ideological images that had the highest frequency among different nations were identified. Then, we compared the images related to each subject in different nations and analyzed the reasons for presenting positive, negative, or neutral images about each nation. Accordingly, the purpose of the trip, religious relations and historical background of the nations in question, and the cultural and religious status of the author and his country were identified as the main reasons for his view. DiscussionCultural-ideological images refer to those images about a nation’s religious or folk beliefs, as well as their manner of thinking, customs, and behaviors. These items generally include differences between own and other cultures and issues such as hospitality customs, male-female relationships, kinship customs, and the manner of guest reception and marriage. 1. HospitalityIn general, all the images of Iranians and Saqalibas about hospitality are positive, and most of the images of Turks are negative, the main reason being the higher cultural and social level of Iranians and Bulgarians compared with the Turks; This, is related to the dependence of the Samanid and Saqaliba governments at that time on the Abbasid caliph and the religious commonalities of the two nations with Ibn Fadlan. 2. Manner of paying respectThe way two peoples of Turk and Saqaliba respected others can indicate the higher level of civilization of Saqalibas compared to Turks. The prestige of Turks in giving a gift is greatly degraded to the level of prostration; but even in the face of their king, Saqalibas considered it sufficient to take off their hats. 3. Dealing with the patientsIbn Fadlan portrays a cruel and violent image of Turks and Russians when encountering the sick. 4. PunishmentsOne of the cases to which Ibn Fadlan paid special attention is the punishment of various crimes among different nations. One reason for that is his religious status. As a religious scholar, he paid special attention to these matters and mentioned the punishment of adultery, sodomy, and theft. The most severe punishment applied by Turks and Saqalibas was for adultery. 5. HealthPresenting some images of not observing the health issues and the filthiness of Russians and Turks in Ibn Fadlan's travelogue, on the one hand, indicates his cleanliness and observance of public health by his place of residence, and on the other hand, shows cultural and civic backwardness of Russians and Turks. 6. Food and housingIdentifying the food habits of different nations, also inferred Ibn Fadlan’s taste for food. 7. Description of appearance, jewelry, and clothingThe clothing of each nation has a direct relationship with their type of climate. Also, some cultural and ideological aspects can be understood from the appearance and clothing of nations. 8. Islamic beliefs and idolatryIbn Fadlan has pointed out the great interest of Saqalibas and Iranians in caliphs and Islam. On the contrary, what he says about Russians and Turks shows their idolatry and polytheism. The images related to their beliefs are presented negatively and accompanied by insulting words. 9. Funeral and mourning ceremoniesOne of the rituals Ibn Fadlan described in full detail is the strange method of burial among Turks and Russians. But the burial rites of Bulgarians are similar to those of dead Muslims. 10. Superstitious beliefsImages of superstitions, especially among Turks and Saqalibas, attracted the attention of Ibn Fadlan. 11. Manner of dividing the inheritanceThe division of inheritance among Saqalibas was different from the Islamic rules, so Ibn Fadlan tried to correct it; But in the case of the Russians, he merely reported images. 12. TempersIbn Fadlan also gave information about the temper of Turks. These images are generally negative and show the savagery of these tribes. 13. Rituals of kinshipThe images of Saqalibas show the privileged place of grandfather in the family. 4.ConclusionA total of 46 minor images can be derived from the 13 mentioned major images. The frequency of images is as follows: Turks with 14 images, Saqalibas with 13 images, Russians with 11 images, and Iranians with 8 images. The main reason for this frequency is the profound differences in cultural and ideological assumptions of Ibn Fadlan especially with Turks and Russians, which made him express those images. The fact that the second rank belongs to Saqalibas can be rooted in Ibn Fadlan's mission to teach Islamic rules to those people, so he focused more on images related to their cultural and religious affairs. Due to the great similarity between Ibn Fadlan's ecosystem and Iranian cities, the least amount of images is assigned to this nation.From Ibn Fadlan’s evaluative point of view, the highest level of negative images is attributed to the Turks (10 images), which is due to their primitive and superstitious customs and beliefs and its contradiction with the brilliant culture of Islam in Baghdad at that time. The next rank belongs to Russians, who in addition to previous reason had geographical and human differences with Ibn Fadlan’s ecosystem. This difference attracted his attention especially because of his religious mentality. He negatively evaluated any discrepancy between the images and Islamic norms. This is also true for Saqalibas, where the four negative images presenting them are inconsistent with Islamic norms and customs. Presenting only one negative image of Iran, which is about the cold climate and type of thick clothes that Iranians wore, indicates that he did not have a negative view of this nation. In contrast, the expression of three positive images of Iranians, three positive images of Saqalibas, and only one positive image of each of the Turkish and Russian nations shows his positive view of Iran, which can be due to Iran’s cultural, ideological, and political alignment with the Caliphate of Baghdad. Saqalibas’ being Muslim and receiving him with hospitality, had also a positive impact on Ibn Fadlan's evaluation of this nation. The positive image of Turks was due to their alignment with Islamic rules, and the positive image of Russians was due to the good economy of the region, like that of Baghdad’s. The expression of 16 neutral images also indicates the descriptive attitude of Ibn Fadlan in many cases and that he tried to show his objective point of view in those cases.

Background and Objectives One of the main elements of hydrological cycle is evapotranspiration. Accurate estimate of this element is so crucial in agricultural water management. The reference crop potential evapotranspiration (ET0) is defined as the rate of evapotranspiration from a clipped green grass with a height of 8-12 cm, well irrigated and without nutrition deficiency in a given time (mainly day). In such conditions the hypothetical effective grass leaf area index is 2.88 m²m-2 (Allen et al. 1998). The aim of this study is to find the most suitable method among the three empirical ET0 models that needs less meteorological parameters in Urmia Lake basin. For this purpose, daily climatic data of the nine weather stations selected across the Urmia Lake basin were used. Methodology The study area is the Urmia Lake basin located in north west part of Iran with an area of about 52000 square km. This basin faced with water deficiencies problem in recent years that led to shrinkage the water surface of the lake dramatically. The water in the lake is hypersaline and was found as the second saline lake after the Dead Sea in middle east. The three candidate models used here are the Turk, Doorenbos and Pruitt (DP), and Blaney-Criddle (BC) models. Their accuracies were evaluated with the FAO-56 Penman-Monteith (FAO56PM) model (Allen et al. 1998). The main reason in selecting the FAO56PM method as a bench mark to evaluate other three methods is that this approach is physically based and explicitly incorporates both physiological and aerodynamic parameters (Sentelhaset al. 2010). Also, this method was used as the bench mark method in previous published papers (Allen et al. 1998, Sentelhaset al. 2010, Tabari 2010). Data in daily scale were collected from Islamic Republic of Iran Meteorological Organization (IRIMO). The data are the wind speed in 10 m height (U10), maximum air temperature (Tmax), minimum air temperature (Tmin), relative humidity (RH) and actual sunshine hours (n). The U10 converted to the two m height wind speed (U2) using the equation presented in Nandagiri and kovoor (2005). The mean daily air temperature (Tmean) evaluated using the arithmetic mean of Tmax and Tmin. All the equations used in estimation of other parameters are included in the work of Dinpashoh et al. (2011). The quality of data inspected visually and few missing values constructed using the most suitable method for each of the climatic parameters (Hasanpour Kashani and Dinpashoh. 2012). The performances of the candidate models wereevaluated. using the three criteria which are the coefficient of determination (R²), root mean square error (RMSE), and mean absolute error (MAE). Findings Results showed that the medians of R² obtained for the stations in the two models namely Turk and BC were equal to 0.9, but it was about 0.75 in the case of DP model. The median of RMSE obtained for Turk model was about 2 (mm day-1), however, it was about 2.2 and 3.5 (mm day-1) for the BC and DP models, respectively. The median of MAE for the selected stations was less than 1 (mm day-1) obtained for Turk, however, it was 1.9 and 2.5 (mm day-1) in the case of BC and DP, respectively. Both the two empirical models namely Turk and BC had similar performances which can be used as the alternative method to FAO54PM in Urmia Lake basin. In order to solve the water crisis in Urmia Lake basin it can be suggest to modification of crop pattern, i.e. cultivation of those crops that need less water, improving water efficiency by using modern systems such as drip irrigation, sprinkler irrigation and so on. Restriction of digging new deep wells in this basin is recommended for sustainable water use. Finally, some serious and quick works should be done in this basin to restrict pollution of both surface and groundwater. It can be claimed that the findings of this study can help water authority managers in better management of water resources across the basin. Conclusion In this research potential reference crop evapotranspiration estimated in the nine stations selected in (and/or the adjacent borders of) Urmia Lake basin. Three candidate models namely Turk, Doorenbos and Pruitt (DP), and Blaney-Criddle (BC) models compared with the FAO56PM output in this study. Based on the two performance criteria namely R²and RMSE it can be concluded that the Turk model having the R²equal to 0.9 and RMSE equal to 2 (mm day-1) is the preferable one among the others for the region under study. It can be suggested that this conclusion is valid when the candidate empirical models limited to the aforementioned three models. It is recommended to use other empirical models for better estimation of ET0 in the Urmia Lake basin. It can be claimed that the findings of this study can help water authority managers in better management of water resources across the basin. [ABSTRACT FROM AUTHOR]

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يسلط هذا البحث الضوء على العلاقات الممتدة بين العرب والأتراك ومعرفة كل منهما لغة الآخر، كما أنه يمر بشكل سريع على تاريخ الترجمة بين اللغتين ويبرز دواعيه وأسبابه، ويظهر الحاجة لاستئناف حركة الترجمة وضرورة أن تكون من الطرفين ولا سيما في المجالات المشتركة لتكون عوناً لبناء تصورات صحيحة تقوم عليها علاقات صحية بعيداً عن التنميط والتعميم الذي ألقى بظلاله على الجانبين منذ سقوط الدولة العثمانية وما تلاه من تشكُّل الجمهوريات الحديثة إلى زمن قريب، كما أنه يشير للمتوفر من المترجَم وكميته ومدى صلاحيته في بناء مثل هذه التصورات، وفيه إشارة لبعض سلبيات الترجمة الحالية ومقترحات لتلافيها وتحسينها ضمن رؤية مُخَطط لها تنظِّم الجهود المبعثرة في هذا المجال وتضعها في أطر يحتاجها الباحث والقارئ وتلبي حاجة للمكتبة الثقافية. ويشير البحث للتطور التاريخي الذي لم تعد فيه الدوافع الدينية أو السياسية فقط حاجة للترجمة بين اللغتين كما كان الحال في معظم مراحل تاريخ العلاقات العربية التركية، حيث استجدت دوافع اقتصادية وعسكرية لتكون مع الدوافع العلمية والدينية والسياسية مجموعة دوافع تجعل الحاجة للترجمة أكثر أهمية.تم إعداد هذا البحث بالاشتراك بين باحثَين، حيث عرض الدكتور رمضان يلدرم للشق المتعلق بواقع الترجمة عن العربية وتاريخها في الفضاء التركي، وعرض الباحث إبراهيم إسماعيل للشق المتعلق بواقع الترجمة عن التركية وتاريخها في الفضاء العربي، وخرج البحث بنتائج تفيد بأن تراجم الأترك عن العربية ولا سيما في الشق المتعلق بالعلوم الشرعية والفكر الإسلامي غنية وهي نتيجة لتراكم جهود المترجمين منذ دخول الأتراك الإسلام وإلى اليوم، وفي المقابل فإن تراجم العرب عن التركية بدأت تنشط في القرن الماضي، وإن كانت في أغلبها في مجال الأدب والرواية؛ غير أنها بدأت تتوسع إلى مجالات أخرى في الفترة الماضية، وخُتم البحث بمجموعة من التوصيات أبرزها الدعوة للعناية بالمجالات المشتركة ومنها بطبيعة الحال ضرورة أن تكون الترجمة في هذه المجالات من الطرفين، فكما ترجم الأتراك أبرز مؤلفات الفكر الإسلامي الصادرة في القرنين الأخيرين في البلاد العربية إلى اللغة التركية؛ فينبغي كذلك أن تترجم إلى اللغة العربية أبرز أعمالهم العلمية في هذا المجال ولا سيما ما تم إنجازه في أكاديمياتهم العلمية في العقود الأخيرة، وفي هذه النقطة تحديداً نبَّه البحث للاستفادة من إمكانات الطلبة والأكاديميين خصوصاً مع وجود عدد كبير من الأكاديميين الأتراك العارفين بالعربية، ويقابلهم عدد كبير من الطلبة العرب في الجامعات التركية الذين باتوا في عداد العارفين باللغة التركية.

One of the common language and cultural elements among Turkic communities is our adages. Adages are stereotypes words that give advice in short and concise. Proverbs in a language are words that can maintain the society's worldview, experiences, culture and traditions, and expressive power for centuries. Proverbs can be transmitted for centuries without changing; sometimes it changes or disappears completely. Like idioms, proverbs can survive in dialects of the same language. Adages in the whole Turkic World spread over a wide area and reflect the common history and culture of the Turks. In this study, the proverbs of the Kyrgyz Turks, one of the important tribes of the Turkic world, about language and speech are discussed. The proverbs are taken from the book named “Kırgız Makal Lakaptarı” published in Kyrgyzstan in 1982. The role and importance of language in society will be evaluated. In the examined proverbs, the purposes for which language and speech are taken will be shown in the form of sub-headings.

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Copyright of Turcology Research is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Native American communities known as the first owners the American continent, have dominated the continent for a long time although their numbers have decreased considerably today. The earliest known history since the first settlements on the continent is based on the ice age. It is pointed that the first crossing from Asia to America took place via the Bering Strait, the land bridge that was allegedly formed due to the freezing of the ocean. In almost every corner of the America, there are a great many of indigenous communities which were numerous before the discovery. Native Americans create beadwork as one of their cultural characteristics. Today, geometric motifs are commonly used in ornamental designs. The northern part of the country rarely uses curvilinear motifs. Native American motifs use the star motif differently, as there are many motifs similar to Turkish motifs. One of the important common cultural features of Turks and Native Americans is their similar belief systems. In both cultures, the elements of the sky were found valuable and considered sacred. In this study; it is aimed to determine whether the star motif that appears in different areas in Turkish and Native American cultures belonging to different beliefs which don't have a border between them, has a common expression language, for which purposes and meanings it is used. This study is limited to the star motif which is commonly found in Anatolian weaving and Native American beadwork. In 2015, field research was done on the Arizona Navajo reservation by interviewing resource people and looking at literature. [ABSTRACT FROM AUTHOR]