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Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly 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.)

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.

This study examines Soviet national policy towards nomadic peoples during the 1920s1930s, a period when the foundations of national-state building in the USSR were being laid and developed. The research focuses on a specific region — Southern Russia, one of the most multiethnic macro-regions of the country. The study investigates the implementation of socio-economic and national policies of the Soviet state in the territory of ethnic minorities such as the Kalmyks, Nogais, and Stavropol Turkmen. Common specific characteristics of the nomadic population are noted: religious fanaticism, social isolation, innate closedness. Eradicating these negative qualities among the Kalmyks, Nogais, Stavropol Turkmen, and integrating them into the all-Russian space required authorities to adopt a differentiated approach to working with each ethnic group. It is proven that by implementing the national policy of the Soviet state through solving urgent socio-economic problems of the Kalmyks, Nogais, and Stavropol Turkmen, the authorities were able to achieve at least two main objectives to some extent. The first objective was to lift the mentioned nomadic peoples out of socio-economic crisis, mainly through stimulating and developing agriculture, despite the challenging natural-climatic conditions of the region. The second objective was to ensure the transition of nomads to a settled way of life.

The phenomena, through which, a person knows himself and others is an identity. The purpose of this study is to investigate the situation and analyze identity networks of youths from different ethnicities as well as to understand their complexities and priorities. Highlighting these networks can help us understand the identity patterns of Iranian teenagers. As such, the identity elements of youths have been investigated based on the compositional theoretical framework. In this research, a quantitative approach was taken using a survey technique and the data collection tool was a questionnaire. The statistical population consisted of youths in the cities of Zahedan, Ahvaz, Urmia, Sanandaj and Gorgan. In this study, the statistical sample includes 2000 people. After collecting the data, SPSS, AMOS and UCINET software were used and the dimensions of identity were drawn in the form of tables and graphs. With reference to the analysis of the network of identity resources of youths, it can be said that civic identity is not related to the rest of identity resources, and this lack of connection includes the structures within the range of national identity as well as the remaining structures of identity dimensions. Referring to this issue, it seems that cultural structures play an infrastructural and fundamental role in identifying adolescence, and the behavioral, historical and political dimensions of identity are influenced by culture and since the culture element is motivational, cognitive and behavioral; it is the main factor of communication between all identity domains of a person.

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

Introduction: Horses have played an important role in the history of Iranians during different centuries. They kept horses for various aims such as agriculture, transportation, sport, food sources. Iran has a suitable climatic, social and economic potential for keeping and breeding horses, that is why it has been created different breeds using the selection and breeding. But due to problems such as mechanization, lack of government support, export ban, high costs of breeding and maintenance, import of foreign horses, lack of proper planning, interest in keeping horses has decreased. So, unfortunately, only a few native Iranian breeds remain. Additional investigation of the equine genomic architecture is critical for a better understanding of the equine genome, as well as for expanded comparisons across diverse mammalian species. Turkmen and Caspian horses are wellknown breeds of Iranian horse breeds. These breeds were historically selected to perform distinct tasks and therefore may harbor a wealth of unique variation at the genome level. Copy number variation (CNV) along with single nonucleotide polymorphisms (SNPs) play a key role in genetic diversity in livestock species. CNVs, a term that refers to a change in the number of copies of a genomic segment, are responsible for more sequence differences between individuals than SNPs and are considered to be a major source of genetic variation contributing to differences in phenotypes (Beckmann et al, 2007). Several studies identified copy number variations in horses using different techniques (Doan et al, 2012). Part of these studies tried to establish associations between CNVs and a specific trait, a disease or even gene expression (Schurink et al, 2017). Most of these studies found either no association or inconclusive associations as the number of horses with phenotypic information or with specific CNVs were limited. For example, a 62 kb duplication on Equus caballus (ECA) chromosome 10 seemed to be related to recurrent laryngeal neuropathy (Dupuis et al, 2013). However, little is known about CNV in Iranian horses. Materials and methods: In this study, detection of CNVs and CNVRs were performed based on SNP data from Caspian and Turkman horse breeds were genotyped via Equine70k SNP beadchip. PennCNV software was only used to detect CNV on autosomes. The PennCNV algorithm was only applied to autosomes (command: -lastchr 26) to identify individual-based CNVs. To increase the confidence of the detected CNVs, quality control was performed by employing standard exclusions of the LRR (standard deviation of LRR) <0.3, a BAF drift <0.01 and a waviness factor <0.05. We classified the status of these CNV into two categories: “loss” (CNV containing a deletion) and “gain” (CNV containing a duplication). The CNVRs were determined by aggregating the overlapping CNVs with CNVRuler. BioMart in the Ensembl database and DAVID was employed to identify genes located in CNVRs and GO terms and KEGG pathway analyses respectively. Quantitative real-time PCR (qPCR) was applied to validate the CNVRs that were detected in this study. Results and discussion: A total of 202 and 105 CNVs and CNVRs were identified in the studied horses, respectively, which cover 1.08% of the horse genome. The number CNVs in Caspian breed were 1.6 times more than Turkmen. Also, the average size of CNVs in Caspian breed was longer than Turkmen. In both breeds, the genetic event of gain was higher than the genetic event of deletion. In Caspian breed, chromosomes 1, 3, 12, and in the Turkmen breed, chromosomes 1, 6 and 12 showed the most changes in CNVs, respectively. Functional analysis showed that the identified CNVRs overlapped with 434 genes and the most of these genes were common between the two horse breeds (more than 60%). Among these genes, PPARG and GALR have potential related with breed-specific traits. The KEGG pathway analysis also identified several pathways that are significantly enriched in olfactory sensory perception, chemical stimulus sensory perception, antigen processing, and G protein signaling pathway. Also, 60% of successfully detected CNVRs were confirmed by Real-time qPCR. The results of this study were compared with the results of eight other studies. For example, we concluded that the average size of the CNVRs detected by the 70k arrays and the 50K arrays were significantly larger than obtained by the CGH and NGS arrays. This may be due to the relatively low coverage and non-uniform distribution of SNP in the equine genome in SNP arrays. Possible reasons for the differences between our results and some CNV studies can be related to different parameters such as sample size and genetic background, different detection platforms and CNV retrieval algorithms, CNV definitions and CNVRs, as well as random error estimation methods (Pinto et al. 2011). Conclusions: CNVs can describe part of the phenotypic diversity and adaptation evidence in Iranian horses. With regard to Genes identified in a number of cellular components, biological processes and molecular functions within CNVRs, the importance of such CNVRs and the possible effect needs to be studied and may interest insight into the functional and adaptive consequence of CNVs in horse. In total, the number of CNVs in the Caspian breed was greater than in the Turkmen breed, and also the CNV length in the number of copies in the Caspian breed was greater than in the Turkmen breed. In both breeds, there were overlapping genes with CNVRs that were significantly enriched in biological pathways, including sensory perception, immunity, and metabolism. This is the first CNV report on Turkmen and Caspian horses and the findings of this study could provide valuable information for better understanding of the horse genome and also the important performance traits with CNVRs and associated genes for the future studies in horse breeds. [ABSTRACT FROM AUTHOR]

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

This study is about Ahmet Taşğın’s doctoral thesis, published in Turkmen Alevis in Diyarbakır. The study was conducted on Alevi villages located in Diyarbakır center, Bismil and Çınar districts. Their numbers in Diyarbakır and its surroundings, where Turkmen Alevis have existed for a long time, have decreased almost to zero. Relatives of Diyarbakır Turkmen Alevis are settled in Mosul and surrounding villages. Their contact with their relatives in Mosul and its surroundings has also been cut off.

When the Islamic conquests began, many regions in the Iranian geography were under Sassanid rule. The first change in the ethnic identities of the people in these regions occurred with the arrival of the Arabs. The second and most important event that affected the ethnic population took place with the arrival of the Seljuk Oghuzs to Khorasan. However, it seems that some local dynasties preserved their ethnic identities. These dynasties were named after the geography they lived in or the name of their founders, rather than an ethnic identity. One of these is the dynasties living in the Jibâl region. Jibâl is a region with a dense Kurdish population and ruled by the Daylami dynastys. There are also ethnic elements such as Arabs, Persians, Khurremis and Ashgani in the region. The presence of Oghuz Turkmens can be seen here before and after Tuğrul Beg's arrival to the region. With the Bâtini operation that started during the reign of Melikshah, the region was taken over by the Bâtinis, and after the struggles with the Bâtinis, Turkmen incursions took place in the region. In this study, we tried to give detailed information about the Kurdish tribes in the region and the ethnic origin of the Kāqūyī and Annâzî dynasties, which were subject to the Seljuks and their political relations with the Seljuks. [ABSTRACT FROM AUTHOR]

The defeat of the Türkiye Saldjūḳ State (The State of Rūm/Anatolian Saldjūḳs) by the Mongols at Köse Dagh mobilised some elements such as Türkmens and Armenians, who were under the Saldjūḳs, and led to independence activities. After the death of Ghiyāth al-Dīn Kaykh̲usraw II, three inexperienced maliks and statesmen who used them for their own political ambitions remained. The period of Sultan Rukn al-Dīn Ḳilidj Arslan IV's joint and independent rule, which is the subject of this article, covers the period when many political events took place and the Türkiye Saldjūḳ State entered the process of collapse. As a matter of fact, various Türkmen uprisings occurred during this period. One of the reasons for the political, military, economic and social uprisings of the Türkmens, who came to the Saldjūḳ lands in large masses and played an important role in the formation of the state, was the relations of the aforementioned sultan with the statesmen, Mongols and Ilkhāns. Furthermore, the influence of Iranian statesmen in the administration, the struggle for dominance among the sultans and the polarisation forced Türkmens to take sides. The Türkmens, who mostly sided against Rukn al-Dīn Ḳilidj Arslan IV in the fight for the throne, caused bloody clashes and large-scale casualties during the decline of the Türkiye Saldjūḳ State. It was not possible to suppress these uprisings without the support of various nationalities and Mongol troops. The administrative weakness of the state naturally spread to its army as well. This article will analyse and evaluate the Türkmen revolts during the independent and joint reign of the Sultan Rukn al-Dīn Ḳilidj Arslan IV. [ABSTRACT FROM AUTHOR]

Values and culture undoubtedly reveal the true existence of a nation. Therefore, for a nation to exist; it is possible by preserving its mother tongue, folklore, traditions, customs, national identity, value judgments and protecting its own culture. Researching and examining the languages, cultures and literatures of Turkish states and communities spread over a large area in the world with scientific methods will contribute greatly to the unity of language, culture, folklore and literature in the Turkic world. In the study, "Ramadan and Eid-al-Fitr traditions", which are among the cultural elements of the Erbil Turkmen, and the "Sini-Zarf" game, which comes to mind first when the month of Ramadan is mentioned, are discussed. In this direction, the aim of the study is to determine the Ramadan and Eid-al-Fitr customs, traditions and customs of the Turkmen living in Erbil with the data obtained from the people living here and to contribute to the transmission of these cultural elements. In order to carry out this review, document analysis and field research methods, which are among the qualitative research methods, were used. In field research, seven Erbil Turkmen who live in Erbil, have knowledge of their own national culture and practice customs and traditions, and have a wide social circle, were interviewed by applying the semi-structured interview technique. Attention was paid to ensure that the interviewees were both young people who will have a role in cultural transmission for future generations, and middle-aged people who transmit culture to current generations, and that the participants were Turkmen individuals from intergenerational transition periods. Turkmens in Iraq live intensively in Mosul, Erbil, Kirkuk, Diyale, Selahattin and dozens of districts, sub-districts and villages connected to these provinces. However, it can be easily said that there are thousands of Turkmen living in various provinces of Iraq for different reasons, especially the capital Baghdad. Even though there are fewer Turkmen residing in these regions, especially in Erbil, as a result of the population policies implemented in 2010 and after, Turkmens try to protect their national and cultural assets by transmitting them to new generations. The cultural elements of the Turkmens living in Erbil alive, protecting and transmitting them to future generations is very important for the Turkmen to continue their existence in the region throughout history. Keeping culture to live and maintaining; customs and traditions, tangible or intangible culture and verbal and nonverbal folk language elements are achieved by preserving and keeping the means alive. As stated in the Convention for the Safeguarding of the Intangible Cultural Heritage adopted by UNESCO in October 2003, "Social practices, rituals and feasts" are among the domains of intangible cultural heritage. The term "safeguarding" in the Convention assures the existence of the intangible cultural heritage. Safeguarding is possible with the following elements: "Documentation, research, identification, protection, development, strengthening, transmission through formal and nonformal education". The traditions of "Ramadan and Eid-al-Fitr" in Erbil Turkmen are strong social rituals that are included in the intangible cultural heritage and transmitted from generation to generation. For this reason, our research is limited to the traditions of Ramadan and Eid Ramadan, in which the cultural transmission of Erbil Turkmens is felt most strongly. In the first part of the research, a literature review was made about the researches in this field, and in this direction, information was given about the Iraqi and Erbil Turkmens. In the second part; general information about the Ramadan and Eid Ramadan traditions, customs and traditions of the Turkmen of Erbil was given and the findings of the meetings held with Turkmen from various professions and different age groups living in Erbil about the Month of Ramadan and Eid Ramadan were indicated and analyzed. In the last section, on the basis of the analysis of the interview findings, the role of the Erbil Turkmen's Ramadan and Eid Ramadan traditions in cultural transmission has been determined and suggestions have been made that can contribute to the scientific studies to be made on the identification of national cultural elements and cultural transmission of the Erbil Turkmen. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Social Sciences Institute / Sosyal Bilimler Enstitüsü Dergisi is the property of Bingol University / Rectorate 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.)

With the current situation of the political turmoil in Northern Iraq, Turkey has been a natural destination country for thousands of refugees escaping the war, including the Iraqi Turkmens. Being native speakers of Turkmen-Turkish and Arabic, Iraqi Turkmen refugees go through confrontations about linguistic ideologies with the local Turkish community on a daily basis. Drawing on linguistic ethnographic data of naturally occurring interactions from social gatherings of local Turkish women with their Iraqi Turkmen neighbors, the present paper analyzes the dialogical processes through which these women construct and negotiate their identities and social relations from the lens of a range of linguistic ideologies. The findings suggest that while the Iraqi Turkmen participants' skillful interactional moves allow them to reframe their relationship with the local women, Turkish nationalism blended with Ottoman patriotism and Sunni-Islamic conservativism, which lay the foundation of the women's linguistic beliefs and judgments, complicates the process of their attempt for recognition. [ABSTRACT FROM AUTHOR]

Abstract Background Smokeless tobacco (SLT) products are gaining popularity around the globe, particularly in Asia, Africa, and the Middle East. Among these products, Nass (aka Naswar) is popular among the Turkmen ethnicity in Iran. Although several studies reported nicotine dependence (ND) among SLT users, psychometric instruments have never been utilized to specifically measure ND among Nass users. Therefore, in this study, we aimed to evaluate the reliability and validity of the Fagerström Tolerance Questionnaire (FTQ) among Turkmen Nass users. Methods A cross-sectional, descriptive study was conducted in June-December 2018 among 411 Turkmen adults who currently (past 30 days) used Nass. Two bilinguals (Persian English) individuals translated and back-translated the FTQ-SLT, which maintained both the questionnaire's accuracy and cultural sensitivity. Construct validity was assessed using exploratory and confirmatory factor analysis. Results The mean age and standard deviation for initiating Nass were 22.5 ± 11.81 years. Exploratory and confirmatory factor analysis indicated a single-factor solution with 8-items that captured several important ND components. Using Nass frequently, soon after waking, when sick, and experiencing a craving were some of the main components. Subgroups comparison revealed that higher scores occurred among those who were married, had Nass user(s) in their immediate family, and consumed bulk form of Turkmen Nass directly without using a tissue. Conclusion Our findings show that the FTQ- SLT is a fairly reliable and valid scale to measure ND among Turkmen Nass users and warrants further testing to accommodate cross-cultural differences in other populations.

Bu makalede genel kabul görmüş bir düşünce olarak Alevilikle Bektaşiliğin ayrışmasının aksine Alevilikle Bektaşiliğin tarihsel süreç içerisindeki entegrasyonu ele alınacaktır. Türkiye sosyal tarihinin klasik akışına bakıldığında, Aleviliğin tarihsel adı olan Kızılbaşlıktan Bektaşilik çıkmamış, bilakis Bektaşilikle Alevilik zaman içerisinde kaynaşmış ve bütünleşmiştir. Kızılbaşlık Doğu Anadolu’da göçebe Türkmen aşiretleri arasındaki yaygın iken, Bektaşilik Batı Anadolu’da ve Trakya’da Osmanlı’nın yaptığı ayırımla Yörükler arasında yaygındı. Osmanlı göçebelerinin (Yörüklerin) yerleşik değerlere ve şehir kültürüne daha yatkın olduğu görülürken, Şiî-Safevî etkisindeki Alevi-Türkmenlerin göçebe-aşiret değerlerine daha sıkı bir şekilde bağlı oldukları görülmektedir. Zaman dilimi açısından da Bektaşiliğin bir tarikat yapılanması şeklindeki gelişimi ile Kızılbaşlığın daha yaygın bir isimle Aleviliğe evrim süreci de farklıdır. Dolayısıyla hem coğrafya hem de zaman dilimi açısından birbirlerinden tamamen farklı iki olgunun sanki aynı organizmanın parçaları imiş gibi görülüp de bunların zamanla birbirinden ayrışmış oldukları görüşü gerçeği yansıtmamaktadır. Sosya-iktisadi yapıları ile dini-kültürel gelenekleri arasındaki ortak unsurlara bakarak genel bir yargıya varmak anakronizm olacaktır. Alevilikle Bektaşi ritüelleri arasındaki farklar, Cem ayinlerindeki farklı uygulamalar, soya önem veren Aleviliğin homojen yapısıyla gayrimüslimleri bile bünyesine alıp eriten Bektaşiliğin heterojen nitelikler taşıması gibi daha birçok farklı unsur göz önüne alındığında bunların ancak çeşitli faktörlerin etkisiyle kaynaşıp bir araya geldiklerini düşündürmektedir. Her iki mistik şahsiyetin Horasan menşeli olmalarına vurgu yapması, Anadolu göçebeleri arasında meşruiyet kazanma güdüsüyle ilgisi olmalıdır. Araştırmacıların dini senkretizmle izah etmeye çalıştıkları bu iki farklı teşekkülü bir araya getiren temel ortak değer şüphesiz tasavvuftur. Siyasi faktörler ise sürecin başka bir yönüdür. Zira her iki teşekkül de aynı sosyal tabana dayanmaktadır. Siyaseten her iki teşekkülü bir çizgide buluşturan temel faktör de Osmanlı merkeziyetçiliğine karşı güttükleri muhalefettir. Vaktiyle Fuat Köprülü, yerleşik hayatın değerlerini taşıyan Bektaşileri Alevilerden ayırırken, ikinci zümreye Köy Bektaşileri demişti. I.Melikoff ise Osmanlı siyasetinin Bektaşiliği kurumlaştırarak Türkmen Alevilerini kontrol altına almaya çalıştığını öne sürer. Bundan sonraki süreçte Bektaşilikle Aleviliğin bölündüğü sonucuna varır. Son tahlilde Babaîler ve Abdalân-ı Rum gibi daha birçok tarikat Hacı Bektaş Veli kültü etrafında kaynaşıp Anadolu’da Bektaşiliği oluştururken, Kızılbaşlık, Safevî tarikatından çıkıp Anadolu’da Alevilik adıyla kurumlaşmaya çalışmıştır. Anadolu’nun sosyolojik ve siyasal gerçekleri her iki zümreyi bir araya getirmiştir. Tarihsel süreç içerisinde Alevilik-Bektaşilik adı altında bir terkiple anılır olmuştur.

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

Copyright of Humanities Journal of University of Zakho (HJUOZ) is the property of Humanities Journal of University of Zakho 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.)

Background: Smokeless tobacco (SLT) products are gaining popularity around the globe, particularly in Asia, Africa, and the Middle East. Among these products, Nass (aka Naswar) is popular among the Turkmen ethnicity in Iran. Although several studies reported nicotine dependence (ND) among SLT users, psychometric instruments have never been utilized to specifically measure ND among Nass users. Therefore, in this study, we aimed to evaluate the reliability and validity of the Fagerström Tolerance Questionnaire (FTQ) among Turkmen Nass users. Methods: A cross-sectional, descriptive study was conducted in June-December 2018 among 411 Turkmen adults who currently (past 30 days) used Nass. Two bilinguals (Persian English) individuals translated and back-translated the FTQ-SLT, which maintained both the questionnaire's accuracy and cultural sensitivity. Construct validity was assessed using exploratory and confirmatory factor analysis. Results: The mean age and standard deviation for initiating Nass were 22.5 ± 11.81 years. Exploratory and confirmatory factor analysis indicated a single-factor solution with 8-items that captured several important ND components. Using Nass frequently, soon after waking, when sick, and experiencing a craving were some of the main components. Subgroups comparison revealed that higher scores occurred among those who were married, had Nass user(s) in their immediate family, and consumed bulk form of Turkmen Nass directly without using a tissue. Conclusion: Our findings show that the FTQ- SLT is a fairly reliable and valid scale to measure ND among Turkmen Nass users and warrants further testing to accommodate cross-cultural differences in other populations. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Cukurova University Institute of Social Sciences is the property of Cukurova University Institute of Social Sciences 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 Yörüks are the nomadic extensions of the present steppe culture in the geography of Turkestan, living in Anatolia and Rumelia. The majority of the nomads living in Antalya continued to live the nomadic lifestyle that they had been living for hundreds of years after they came to Anatolia as cyclic nomads on the axis of barracks and plateaus at the beginning of the 20th century. This lifestyle of the Yörüks, who mainly keep small cattle, is built on a mobile structure. The basis of the study is Tevfik Macid's five articles about the Yörüks, published between September 1, 1927 and January 1, 1928, by the Yeni Fikir Journal published in Konya under the title of "Anatolian Tribes' Mothers and Customs: Yörüks in Antalya Province ". This article series in Yeni Fikir Magazine consists of articles describing the original and traditional lives of the Yörüks living in Antalya. In the articles, original details about the customs, traditions, human relations, food, marriages, arts and lifestyles of the Yörüks are provided. Considering that Tevfik Macid lived in the last period of the Ottoman Empire and the first years of the Republic, this study, which deals with the cultural life of the Yörüks in Antalya, which has a dense Yörük population in Turkey during the transition period from the Ottoman Empire to the Republic, is important for Yörüks and Yörük culture. In this study, the articles written in Ottoman paleography were transcribed, and then document analysis, a qualitative research method, was used to remain as faithful as possible to the originals. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Dil Araştırmaları is the property of Journal of Dil 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.)

This article examines how three generations of women in an Afghan–Turkmen family residing in Istanbul, Turkey, have experienced historical migration and legal integration. We deploy the concept of potentiality to convey these women's experiences of legal integration as a particular form of existence that is, at times, expressed by them and other families of Afghan background with the Dari metaphor of being 'birds without legs'. The metaphor conveys their constant mobility. Combining original ethnographic data with the analysis of historical works, we argue that families of Turkic ethnolinguistic backgrounds from Afghanistan residing in Turkey have been unable, and at times unwilling, to realize refuge, citizenship and settlement as the endpoint of their mobile trajectories. [ABSTRACT FROM AUTHOR]

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

The Turkmen exodus to the Anatolia is considered one of the important historical periods in the history of the Turks. After the tenth century, a number of the Turkish tribes had converted to Islam in the central Asia. Gradually they headed toward western of the central Asia, they migrated from Iran to Anatolia especially after the foundation of the Sajuq`s state in (1037). Afterwards, under the authority of the Saljuqs, the Turkmen started to migrate to Anatolia. At the same time, the Byzantine dynasty had internal conflicts that paved the way for the Seljuqs to take action and to head toward Anatolia. the first half of the 11th century, the Turkmen tribes attempted to settle down in Anatolia, but their attempts failed. While, in the second half of the 11th century, and after they defeated the Byzantins in the battle of Malazgirt, they could eventually make Anatolia their own home in (1071). Their victory in the battle led to the foundation the state of the Saljuq`s Rum in Anatolia. Consequently, some leader emerged from among the Turkmen tribes could build some emirates such as; Danishmandi, Saltuk, Mankochk, and Zackac.

In the XX century, different studies on the Turkmen literary language were published. Along with the studies on the Turkmen literary language, decisions were taken at different times to make its spelling rules permanent. Especially in the period of Soviet Turkmenistan, congresses were held in order to clarify and standardize the spelling rules of the Turkmen literary language and to ensure unity in writing. One of these congresses was the II. Linguistics Congress. The decisions of this congress were published by the Turkmenistan Academy of Sciences in 1955 under the name of “Türkmen Edebi Diliň Orfografiyası Barada TSSR-iň II Lingvistik Gurultayınıň Rezolyutsiyası” (Decision of TSSC II Linguistics Congress on the Writing of Turkmen Literary Language). The text consists of an introduction and three parts and consists of “Spelling Rule of Root or Body Words”, “Spelling Rule of Compound Words”, “Spelling Rule of Words Converted from Russian to Turkmen Dictionary”, “Spelling Rule of Suffixes”, “Places of Capital Letters” and “New Line Rule” includes headings”. In this article, it is the transfer of the text, which is a historical document in terms of the spelling rules of the Turkmen literary language.

Although shamanism dates back to the prehistoric era, reminiscence of its beliefs and representation of them could still be seen in Central Asian communities and the Turkmens of Iran. Spirit possession, fairy possession and Porkhani are all terms used to describe a severe psychotic disorder; this mental disorder can be found in the Turkmen culture in Iran and Central Asia and is commonly explained as possession of the spirit by forces of evil. In this culture-bound syndrome, the patient experiences severe psychosis and shows resistance towards psychiatric treatments but finds relief through specific cultural rituals. This article, which is the outcome of 2 years of field research, aims to explain a phenomenon that is not yet considered a culture-bound syndrome through ethnography using observation techniques, interviewing patients and healers, attending healing rituals, and taking photos and filming. The author believes that without considering the patient's cultural background, lifeworld, description of the symptoms, and cultural treatment methods, we cannot come to an accurate understanding of this phenomenon. [ABSTRACT FROM AUTHOR]

Copyright of bilig: Journal of Social Sciences of the Turkish World is the property of bilig: Journal of Social Sciences of the Turkish World 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 term of "Turk" is one of the most controversial terms in the Ottoman historigoraphy. The Ottoman's viewpoints towards Turk and Turkish nation have always aroused curiosity. It has been claimed that these viewpoints are negative, adverse and hostile. This claim has frequently been put forward on several occasions with the cliche of "Etrāk-ı bī-idrāk". This article will analyze this controversial term through the works of the sixteenthcentury distinguished scholar-bureaucrat and productive writer, Gelibolulu Mustafa. For this study, his entire corpus is examined to classify the term of Turks better within its own context. After this classification, existing questions about this matter is tried to be answered, and new questions are asked and some novel comments are made. Beside "Turk", "Turcoman" and "Rûmî" are also investigated and listed, the terms that are closely related to the concept. Investigating and listing these two terms and the idea of Turk allowed for not only determine to how a famous and knowledge "Ottoman" looks to that terms and concepts but also make a detailed comparison between them. Also, Âlî's views towards other nations and peoples will be discussed in detail to support the usage of these three terms. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Dil Araştırmaları is the property of Journal of Dil 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.)

While the term "epic" is used for the heroic narratives in Turkey, different terms can be encountered in the epic traditions of Turkish tribes outside of Turkey. Many of these terms, which are generally used by Russian researchers when classifying the epics of Turkish tribes, have been brought to the agenda of epic research and discussed in Turkey. However, there are some epic terms used for the epics of Turkish tribes, but which have no equivalent or have not come to the fore in Turkey. One of these terms is the term epic, which appears as "avtorlu" or "avtorluk". The epics called "avtorlu" in Turkmen epic tradition and "avtorluk" in Kazakh Turks are used for epics known to be created by whom. While Turkmens use the term "author" for some epics written by poets such as Andalıp, Magrupi and Mollanepes, the expression "authored" is used similarly for epics belonging to epic narratives such as Jambıl in Kazakhs. However, in the Turkmen epic tradition, it is thought that the epics called "avtorlu" were produced in written form and therefore these epics have written forms, while in the Kazakh Turks, "avtorluk" epics were created in the oral tradition and by certain epic narrators. This term, which emerged in relation to the creation and transmission processes of epics, draws attention to the relationship between epic and epic, as well as the contacts of epics with written and oral culture. [ABSTRACT FROM AUTHOR]

The so-called "Beylik" (Turkmen principalities) period of Anatolian history (roughly, the late thirteenth to early fifteenth centuries) has long interested Turkish scholars, particularly in relation to the ascendance of the Ottoman beylik in the second half of the fourteenth century. Much existing scholarship emphasises the apparently inherent "Turkishness" of the beyliks, at the expense of more nuanced analyses. Some recent exceptions, however, reassess the character of some of these beyliks, thereby highlighting the deficiencies in existing scholarship and providing new ways of understanding this period. This article contributes to this ongoing discourse by discussing the artistic patronage of three Qarāmānid princes. Based on three illuminated and illustrated manuscripts, one of which is relatively unknown to scholarship, the article demonstrates that the cultural activities of these princes complicate simple understandings of "beylik" identity and emphasises the need to consider this context with a more critical, and inclusive, eye. [ABSTRACT FROM AUTHOR]

In this study, it has been examined ethnical elements of Iranian Khorasan and Astarabad (Gorgan) and their respective locations based on the work Khorasan and Sistan, which was composed by the British officer and diplomat Charles Edward Yate's travel notes in Khorasan and Astarabad between years 1893 and 1897. Having been in Iran and Afghanistan for a long time with military and diplomatic missions, Yate has a great command of the ethnic structure and culture of both countries. During his trips covering almost all of Khorasan and Astarabad, he gave extremely detailed and remarkable information about the political and ethnic structure of the cities and regions he visited. It is possible to determine the ethnic composition of these two regions from the information in the work. [ABSTRACT FROM AUTHOR]

Makhtum Quli Faraghi (1733-1807) is a Turkmen philosophical poet, Sufi scholar, spiritual leader. Turkmen poetry reached its high point with Makhtum Quli Faraghi. Faraghi is called the father of Turkmen literature. He is first poet to consider all Turkmen as one nation. His followers continued his tradition in Turkmen literature that was to praise beauty, truth, justice and goodness. His legacy was struggle for independence, unity, peace, justice, modesty, brotherhood and equality for all. He was not only a symbol of Turkmen unity but also a common voice of Turkish and Islamic world. Integrity and unity of Turkmen nation and the idea of Turkmen way being sacred was promoted by him. He praised and glorified Turkmen culture. He has criticized the negative role of Mullah and Khan in Turkmen society. This article analysed themes of Faraghi's poetry in the light of the theory of New Historicism and discovered answer to the question that why Faraghi is considered a symbol of Turkmen unity. [ABSTRACT FROM AUTHOR]

Clothing and ornaments play an important role in shaping the collective identity of tribes. How the body is decorated is a kind of indicator of the structure of life and culture of a people. Adornment has always been an important part of the life tradition of people, especially women. In this regard, Turkmen ethnic groups that are considered subcultures of Islamic civilization and live in parts of Central Asia and Iran, they are divided into different tribes one of which is the Tekke tribe. The ornaments of the Turkmen tribes have special identity features while preserving the collective identity of the Turkmen people, it also differentiates the identity of its tribe. The women of the Tekke tribe have an ornament called Tumar, which, as a protective frame for prayer paper, adorns women, especially the young bride of the tribe. This article intends to study the identity, belief and ritual signs of " Tumar". These are the basic questions of this article: What semiotic layers have been used in the design of this ornament (Tumar)? And apart from its basic uses (prayer frame and decorative cover), what other semantic implications does it have in the semantic discourse of the Turkmen people? In the article, visual signs in 7 sample Tumar have been qualitatively read semiotically. Data were collected from written, oral and field documents. The method of descriptive-analytical study is layered semiotic approach. In the semiotic analysis of the Tumar ornament into six perceptual layers, it was concluded that the description, analysis and interpretation of the signs make significant use of its initial use. The semantic implications of the signs refer to deep and rooted concepts in ethnic beliefs and shamanic and Islamic faith.

The conversion of the Turks to Islam is considered as one of the main events that had an effect on shaping the world history. However, the adoption of Islam, i.e. the process of Islamization of the Turks is a multi-layered subject. There are still many questions that are not answered properly, thus waiting to be investigated. The nature of the political and military conditions of the period is very important in evaluating the process of Islamization of the Turks. The work titled Mu‘īn al-Murīd written by Ersarı Bay’s request sheds an important light on this subject. The members of the Ersarı Tribe, mostly living in Turkmenistan and whose population is around one and a half million today, are still grateful for Ersarı Bay’s leadership and the decisions he took, in terms of Islamization. In this study, the conditions of the 12th century, the results of the Mongol raids and how Ersarı Bay made his decision that affected the history will be examined. Subsequently, we will take a closer look at how Islam is explained to the nomadic Turkmens by means of Mu‘īn al-Murīd.

Idioms, sayings and proverbs, as well as the richness of our language, the syntactic sequences, the understanding of the structure of our national culture, spread to different geographies throughout the centuries, despite the fact that the origin of their origin, has an important of history. The importance of idioms and proverbs, which are the subjects of the study, has also been the subject of study according to the regions where the Turks are located. One of them is the idioms in Turkmen Turkish. The work called Soz Aslına Yet Yagsi by Ecegız Çarıyeva, a writer from Turkmenistan, is one of the works of importance in terms of idioms and partial proverb. At the entrance of the book, it is emphasized that the origin of the Turks is one and has a rich language structure based on different examples. The main theme of the book is that the Turkmen who live in today's Turkmenistan are common in the language of the Turkomans and some of them are facing idiom. The author explains the meanings of the words and the idiomatic meanings of these idioms, which he has collected for many years.

The centuries-old Turkmen community of Stavropol' Krai in southern Russia, while currently numbering only about 15,000 people, is an integral part of the famously diverse ethnolinguistic landscape of the North Caucasus. To the extent that Euro-Atlantic scholars have noted the existence of this community at all, their comments have been rather cursory and dismissive, and it has been claimed that the North Caucasus Turkmen (virtually alone among the dozens of similarly small ethnic groups of the region) have never published anything in their own language. Intensive investigations in the bibliographic record (and in secondary sources in Russian, Turkish, and Turkmen) show that this is not actually the case, and that the North Caucasus Turkmen do have a modest record of Turkmen-language publishing stretching back a century or more. What are the implications of these published works for our understanding of Turkmen identity, the Turkmen diaspora, and the complicated multiethnic and multilingual environment of the North Caucasus? What does it mean when groups like the North Caucasus Turkmen are made all but invisible in Euro-Atlantic scholarship and Euro-Atlantic library collections? [ABSTRACT FROM AUTHOR]

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

Copyright of Alinteri Journal of Social Sciences is the property of Adem Yavuz Sonmez 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.)

In the 2003 Iraq war the US and Coalition Forces acted together with opposition groups, instead of with Turkey, which had decided not to become involved in the war. However, one of the opposition groups were the Turkmen and they continued to be a factor taken into account during the period of continuous negotiations between the USA and Turkey, although they began to be ignored after the March 1 Motion rejection. One of the most important indicators of this was the Interim Iraqi Governing Council (IGC), which was formed after the war. During the formation of this council and the first cabinet of Iraq, the Turkmen were neither represented in proportion to their populations, nor were they brought into positions where they would be effective in terms of the administration. Within this context, the situation, attitude and behavior of the Iraqi Turkmen are the main topics to be examined prior to the 2003 Iraq War, during the war and during the reconstruction of Iraq, employing the Turkish press and related sources. In this context, events such as the London, Selahattin, Ankara, Nasiriye and Baghdad Meetings, the IGC and the formation of the Iraqi Cabinet are here evaluated in relation to the Turkmen. [ABSTRACT FROM AUTHOR]

Background and objectives: Aging and its consequences are one of the major demographic issues in the world. The aim of this study was to determine quality of life and some related factors in elderly people living in Turkmen County (Iran) in 2017. This cross-sectional, descriptive-analytic study was conducted on 300 elderly people aged 60 years and older who were living in the Turkmen County, Iran. The subjects were selected via stratified random sampling. Data were collected using the World Health Organization Quality of Life-BREF Questionnaire. Data analysis was performed in SPSS software (version 16) using independent t-test, one-way ANOVA and nonparametric tests, such as Mann-Whitney U test and Kruskal-Wallis test. P-values less than 0.05 were considered statistically significant. Results: Of 300 subjects, 152 cases (50.7%) were women and 148 (49.3%) were men. The mean total score of quality of life was 54.4 ± 12.7. The mean standardized score of quality of life differed significantly depending on marital status, income level and number of children (P

Copyright of History Studies (13094688) is the property of History Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)