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Copyright of Folklor / Edebiyat is the property of Cyprus International 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 Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur 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 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.)

Copyright of Journal of Abant Social Sciences / Abant Sosyal Bilimler Dergisi is the property of Journal of Abant 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.)

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.)

Bu araştırmanın amacı Türk kamu yönetim kültürü üzerine kapsamlı bir değerlendirme yapmaktır. Bu doğrultuda; Türk kamu yönetimi hangi temel kültür kodlarından etkileniyor? Kültürel kodlar çalışma kültürünü nasıl etkiliyor? Çalışma kültürü kurumsal sonuçlara (performans) nasıl yansıyor? sorularına cevap aranmaktadır. Bu kapsamda kurum kültürü konusunda farklı teorisyenlerin bakış açılarını yansıtan geçerlik ve güvenirliği kabul edilmiş bütünleşik bir ölçek hazırlanmış, Düzce’de üst düzey ve orta düzey yönetici ve memur pozisyonlarında çalışan 930 kamu görevlisi üzerinde araştırma gerçekleştirilmiştir. Araştırma sonucunda; ulusal kültürel kodlar ile çalışma kültürü tipleri arasında anlamlı düzeyde ilişkiler olduğu ve çalışma kültürü özelliklerinin kurumsal sonuçlara önemli düzeyde yansıdığı tespit edilmiştir.

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.)

There are many witnesses about the relationship between the concept of “advice” and “moral” in the history of Turkish culture. These records could also be followed through literary works written throughout history. Kutadgu Bilig (KB) an example of competent politics and advice, is the first source on this subject. Social and political morality, which forms the basis of the state understanding of the period, comes to the fore in the text. “Social morality”, which means spiritual code, requires protection and glorification by the state. In this context, “political morality” is expected from the state and, in a narrow sense, the ruler, who has a responsibility towards the nation. As a result, it is frequently repeated that the top management of the state should have “intelligence” and “wisdom”. These values are the characteristic feature of all persons (Kün Togdı, Ay Toldı, Ögdülmiş, Odgurmış) that represent four concepts in the text (justice, fortune, wisdom, and fate). “Mind” and “wisdom” are among the basic qualities that a ruler must have: ked öglüg kerek beg ongarsa işin/bilip başlasa ötrü işler başın (KB, 1989) “The prince requires a good mind if he is to undertake affairs and bring them to a successful end.” ay edgü törülüg arıg beg silig/bayat birdi erdem sanga ög bilig (KB, 3112). “O pure and gentle prince! God gave you wisdom and virtue and favored you with all good things.” The same qualifications are sought in the senior officials of the state. The couplets about mind (ukuş) and wisdom (bilig) are concrete examples that the state tradition of Karakhanid was merit-based 950 years ago. The value given to mind, knowledge, and wisdom is also understood from the vizier Ay Toldı and the son of the vizier Ögdülmiş, whom the ruler Kün Togdı chose as consultants. Ay Toldı, on the one hand, represents fortune; on the other hand, it is depicted as an intelligent (tetig), wise (ukuşlug), knowledgeable (biliglig), brave (yigit), soft-tempered (kılınçı amul), pleasant spoken (sözi yumşak) personality: bir ay toldı atlıg er erdi tetig/eşitti bu çavıg itindi itig (KB, 462) “There was a man of wit named Full Moon/Ay Toldı who, hearing of the king’s fame, resolved to serve him.” yigit erdi oglan kılınçı amul/ukuşlug biliglig hem öglüg köngül (KB, 463) “He was a young man, of quiet demeanor, intelligent, and wise of heart.” Ögdülmiş, is the true representative of the concept of “intellect”. The ruler’s working with a smart and knowledgeable advisor reveals the state tradition of the time: ne edgü turur bu kişike öge/ögi bolsa ötrü atagu öge (KB, 1995) “What a fine thing a good mind is. The man with a good mind (ög) is rightly called ‘Counselor’ (öge).” In the Orkhon Inscriptions written three centuries before KB, Bilge Kagan, his vizier Bilge Tunyukuk and Bilge Kagan’s mother İlbilge Katun were called “bilge/wise” title as well. This willpower over the Göktürk Khaganate draws a profile of an “eternal and prosperous nation” with a ruling address and advice style; Sabımın tüketi eşidgil… “Listen to my words…” Uighur Kagans and senior executives are also called “wise”. In addition, the importance of “wisdom” is emphasized in verse pieces left by the Uighurs. All these records reveal that the Turkish state understanding and education that put emphasis on knowledge existed before the Karakhanids and KB was not the first. KB was influenced by Islamic tradition in terms of principles related to wisdom, science and ruler’s qualifications; however, it bore traces of Turkish values to a great extent. In KB, which represents the Turkish-Islamic state understanding, this moral relationship between the ruler and the ruled is expressed in the style of “advice.” The tradition based on mind and wisdom continued in works written (Dîvânu Lugâti’t-Türk, Atebetü’l-hakâyık, Dîvân-ı Hikmet) after KB. This tradition passes into Kazakh steppe culture, primarily through works (Mahbûbu’l-kulûb) written in Chagatai, the common Central Asian literary language, oral culture/tradition, and folk poetry (Kazakh aqın, jıraw and jırşı “minstrel”) It comes to life again with Abay Kunanbay’s work called Gakliya

Copyright of Journal of Turkish Research Institute / Atatürk Üniversitesi Türkiyat Arastirmalari Enstitüsü Dergisi 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 Gumushane Universty Electronic Journal of the Faculty of Communication / Gümüshane Üniversitesi Iletisim Fakültesi Elektronik Dergisi is the property of Gumushane Universitesi Iletisim Fakultesi Elektronik Dergisi (e-GIFDER) 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 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.)

Etkileşim içindeki bireyler, herhangi bir konuya/olaya ilişkin görüşve düşüncelerini ifade ederlerken, sadece bir konuşma eylemi gerçekleştirmezler, aynızamanda konuyla/olayla ilgili sosyal bir tavır ortaya koyarlar. Sergilenen tavır ve davranışlar ise, çoğunlukla içinde yetişilen kültürün veya üyesi olunan toplumun genel geçer normlarından bağımsız değildir. Bu durum, özellikle kültürlerarasıiletişim ortamlarında daha da belirgin hale gelir.Farklıkültürlerden gelen bireylerin dünyayıve olaylarıkendi dil ve kültür pencerelerinden bakarak algılayıp yorumlamaları, aynıdilsel ve dil dışıtavır ve davranışlara farklıanlamlar yüklemeleri sonucunu doğurmaktadır. Bu da, karşılıklıyanlışanlama ve anlaşılmalarıberaberinde getirmektedir. Bu çalışmada, dil-davranışilişkisi ve bu ilişkinin iletişimdeki yansımalarıüzerinde durulmuştur.

The statements in political arena have been evaluated as one of the eloquences that were categorized by Aristotle as judicial, ceremonial and political rhetoric. As a deduction from the first model of communication; as the "word" is the message and the teller and listener are the parties, the word should be constructed in a way of special fiction. The message, transferred by Source, is formed by his/her own experiences, cultural values and body language. In the course of communication, while the larding addresses the characteristics of target audience, i.e. the listener or receiver, it also includes the characteristics of the source, i.e. transmitter. The saying of Mevlana, "Whatever you say, what you say is as much understand as what the other understands", shows the importance of the perception of receiver on understanding the message. The cultural values of transmitter and receiver, in other words, material and moral values like language, life style, religion, ethnicity, arts, ethics, tradition supports the statements through written and verbal means. In this context, within this study, examples of political statements in Turkey and the Davos Economic Forum (event), between 2008 to 2012, which include cultural values, will be analyzed through "constructivist" tradition, using a selective methodology, and by examining from surface structure to underlying structure in syntactic, pragmatic, semantic and thematic planes. [ABSTRACT FROM AUTHOR]

Copyright of Selcuk University Social Sciences Institute Journal is the property of Selcuk University Social Sciences Institute Journal 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.)