İÇİNDEKİLER / CONTENTS

TÜRKİYAT MECMUASI ÖZEL SAYI DUYURUSU

Hatice

The present study deals with the presuppositional value of Turkish complement clauses, specifically those which determine on factivity-based selection of non-finite complementation. The term complementation here refers to the grammatical state in which a proposition functions as an argument of a matrix predicate (cf. Noonan [1985] 2007: 52, Dixon 2006: 4)). There are basically two types of complementation in Turkish: finite complement clauses (sentential complements) and non-finite ones (nominalized complements). Turkish complement clauses are mostly formed by using nominalizing means in their predicators, mainly the verbal nouns in -mAk/-mA and -(y)Iş and participles in -DIG and -(y)AcAG.Concerning factivity, I am in accordance with Erguvanlı-Taylan’s approach (1998a), who adopted the lexical semantic interpretation of Kiparsky &amp; Kiparsky (1971). Accordingly, a predicate is factive if it presupposes the truth of the proposition expressed in its complement clause. Under this account, verbs like regret and remember are classified as factive and the verbs like think and want as non-factive (cf. Coşkun 2010).The majority of previous studies generally focused on -DIG, -(y)AcAG and -mAk/-mA complement clauses, and these gave little attention to -(y)Iş complement clauses outside of a few studies, like Kural (1993, 1998), Erdal (1998), van Schaaik (2001), Coşkun (2010, 2012b), Turan (2013) and (Karakoç &amp; Herkenrath 2016). This study points out that with a -DIG/-(y)AcAG and -mAk/-mA complement clauses restricted distinction of factivity falls short. This is because there are factive matrix predicates which are able to embed all non-finite complement clauses, such as üzül- (regret) and kız- (be annoyed) respectively.Concerning the semantic of -(y)Iş complement clauses I follow Erdal (1998), who pointed to the factive semantic of -(y)Iş complement clauses first with their textual task as topic, as in (1):(1) [İnsanlardan kaç-ış-ım, içimden geçenlerin en küçük bir parçasını bile etrafıma sezdirmekten çekin-iş-im], bana sebepsiz ve manasız görünürdü. My keeping myself away from people, my reluctance of uttering even the smallest trace of my feelings to others, seemed to me without reason and pointless. (Erdal 1998: 63).The present study shows that the factive value of -(y)Iş complement clause can be seen concretely in connection with the preceding parts of the text or discourse, as in (2) and (3):(2) Şemi, evde birkaç döküntü eşya bırakarak ortadan kayboldu. (...) Ancak [herif-in bu kaybol-uş-un]-u başka felaketler izledi. After leaving some rubbish possessions at home, Şemi disappeared. (…) However, other misfortunes followed this man’s disappearance.(3) Sustuk. [Sus-uş-umuz] epeyce sürdü. We kept silent. Our silence took a long time. [Ersen-Rash, Kişisel Derlem 2009] (Coşkun 2012b: 78)This paper deals furthermore with factive predicates which embed -(y)Iş complement clauses. In connection with presuppositions (information backgrounded and taken for granted), empirical tests are applied to determine the conditions under which they keep their characteristics; these consist of negation, interrogation, conditional and modal contexts (cf. Kiparsky &amp; Kiparsky 1971: 345, Chierchia &amp; McConnell-Ginet 2000: 350, Beaver 2001: 18, 19, Meibauer et al. 2002: 226-227). The constancy of a presupposition under these tests determines the factivity of the matrix predicate. If the presupposition tests are applied to matrix predicate kız- (be annoyed), embedding -(y)Iş complement clause as in (4), the presupposition Ali bugün derse geç kaldı (Ali was late to the class today) remains constant.(4) Hoca bugün [Ali’nin derse geç kal-ış-ın]-a çok kızdı. Today the teacher got annoyed that Ali came late to class. Presupposition: Ali bugün derse geç kaldı. Ali was late to the class today. (Coşkun 2010: 50, 2012b: 77)The manner of an action is a further specific semantic of -(y)Iş (Banguoğlu 1986: 261), which is dealt here as a trigger of the presuppositional value (cf. Coşkun 2012b: 77), as in (5):(5) Ayşe [dosyaları yerleştir-iş-in]-i unuttu. Ayşe forgot her putting away the files.’ (Kural: 1998: 415) Presupposition: Ayşe dosyaları bir şekilde yerleştirdi. Ayşe put away the files in whichever way [she could manage]).Based on empirical tests and analyzed data, the present study shows that the scope of the factivity includes all non-finite complement clauses, which presuppose the truth of their propositions.

THE SCOPE OF FACTIVITY IN TURKISH NON-FINITE COMPLEMENT CLAUSES

Sami

Öğretim Görevlisi

Hüseyin Saadettin Arel has founded sound ties with the names like Descartes, Rousseau and Newton as well as their philosophies and ideas of society within the context of continuity-discontinuity. One of the most striking points among these ties or commonalities between Arel and these names is seen in Descartes’ dualist approach towards nature and human intellectuality, where nature is subjugated to human intellectuality, became godless and open to the permeation of human being, defined as finite, which as a result, paved way to the rise of human being as the sole actor. Another commonality between Arel and these names is the notion of emotion, which is asserted by Rousseau to be what separates human beings from animals and motivates them through a social life, comes before ration, and thus gained a specific importance within the context of criticism. Together with all of these, “Turkish Music” for Arel is a music&nbsp;that is produced from out of natural sounds and has universal tones. In this respect, Newton is another name with whom Arel shares common ideas. Newton defines the law of gravity as follows: “gravitation is universal in all objects and depends on the masses of the force between two objects and square number of distances between their centers as inversely proportional”. According to this Law of Universal Gravitation, which is accepted to be the peak of Scientific Revolution, all objects attract each other with a force directly proportional to the multiplicity of their masses and inversely proportional to the distance between them. From this perspective, the basic physical facts in the observable universe can be summed up in a single mathematical formula, and it can be claimed that earth physics and astrophysics are single and identical. Arel struggled to put music in a privileged position by associating it with scientific discourse after Enlightenment, and to restore it to the art field. In doing so, the criteria of the mind, which is the legacy of Enlightenment, and the romantic touches on these criteria, were the basis of his legitimacy. The determining subject of this ground was the national composer of ‘Turkish music’. All musical instruments were made to obey the will of this free subject. What was expected from the composer was to address to the feelings of a man who had declared a new transcendental kingdom and showed the courage to exhibit creation apart from all the classical transcendental centers. These nuances, which Arel deals with as mentioned above in a different way, can be seen in that he expresses human emotions in musical creation. A musical judgment is no longer the monopoly of a reference to the existence of the creator, who gives access to harmony with the cosmos or world above and under the moon. From this point on, the most important point of emphasis that will lead the musical aesthetics is the nature with its lawmaking and remoteness from finality and the determinations of human personality that holds the authority to deal with such nature. Arel stated that the sound materials owned by Turks and in hands of Turkish music composers have the highest extension to express human feelings in line with the determinations of such composer and processed the Cartesian dualist understanding in his own view of enlightenment and romanticism, and succeeded to turn love, longing, disappointments or despair into a catalyzer of a different kind of creation as he preferred to express on nationality grounds and can be thought together with the flow of ties he belonged to.&nbsp;

THE MUSIC OF THE ENLIGHTENED AND  ROMANTIC NATIONAL COMPOSER OF  HÜSEYİN SADETTİN AREL; TURKISH MUSIC

Burak Gani

Assist. Prof.

In the 8th year of Hijri calendar (M. 630), a year after the conquest of Mecca, The practice of pilgrimage, imposed on believers, is one of the basic worshiping of the religion of Islam. It is a worship that every Muslim who is able to fulfil his conditions has long been willing to perform. However, apart from the fact that the individual’s special conditions were perfect for the pilgrim to be performed, the state in which they lived was required to meet the minimum requirements for the pilgrimage of the individual on the long and dangerous route. From this, the candidates for the pilgrimage would participate in this long and laborious journey, including the organizations organized by the state. It was also important for Muslim states to bring and take their citizens on a pilgrimage, a matter of legitimacy. Al-Zahir Baybars, who is considered to be the founder of the Mamluk State, is a conglomerate with a cone-shaped tent called the mahmel, placed on a camel, sending it from Cairo to Mecca with a great ceremony. He started a custom and thus conveyed the message that he was the patron of both the Hejaz region and all Muslims on pilgrims. Because of its religious and political nature, mahmel, at the same time, was shown by the state to its own citizens, twice a year, on the months Recep and Shawwal, in the Holy Land, and was celebrated with a great ceremony and celebrations. In these celebrations, the mahmel was strolled through the streets of Cairo, and then they carried out a special demonstration of forty masses of mamelukes and all the officials of the state, including the sultan, who watched them with their lances, and specially prepared for this event, throughout the year. This special show was followed with interest and appreciation on the public side. During the ceremonies organized for the mahmel, the people would have fun at night. However, in some years, it was also the case of some of the overburdening of the mamelukes,&nbsp;in front of the ceremonies. In fact, because of these outbursts, the people were in a position to demand the annulment of the ceremonies.Another indication of legitimacy other than the mahmel was touching and sending the Kaaba cover, called the kisva. An honourable task, such as the sending of the cover of the Kaaba, was a concession of the states which controlled Mecca and Medina politically. At the same time, this concession was an indicator of the fact that the Islamic world was the largest and most reputable state. The tradition of covering the cover of the Kaaba, which has continued since the Jahiliyya Period, has become even more important in time, and the states which have controlled the Hejaz region in various periods have prepared this veil in the colour that reflects their domination. Hence, the cover on which the verses of the pilgrimage and the name of the sultan who prepared it were written were touched in white, red, green, yellow, black and blue. AlZahir Baybars prepared a special cover for the Kaaba in the Mamluk State for the first time. As the outer cover of the Kaaba is in the responsibility of the Hejaz’s dominion of the sultans, the veil inside the Kaaba and the veil in the room where the prophet’s the tomb was located in Medina had been sultans’ duty. However, these two inner covers are not changed frequently because they are less affected by external factors.The pilgrimage to from Cairo to Mecca was a large organization. For the journey of tens of thousands of Muslims, the state took various measures. The road safety and any kind of problem which pilgrimage candidates could face were taken into consideration and they were tried to be handled by the attendants in the group. The responsibility of the pilgrimage was on the pilgrimage emir commanded by the sultan, who represented the state at the head of the whole convoy during the voyage. He could not be expected to fulfil all these responsibilities on the pilgrimage because the pilgrimage convoy is quite large and there were women, children, sick and disabled people, in need of all kinds of help, such as poor people. In addition, such a large commune of more than a month in this great journey needs to meet all the needs. For this reason, there were water and sherry dispensers, and ration suppliers for those who cannot reach the water in the convoy, there were fully equipped pharmacists, various doctors, ophthalmologists, skin diseases doctors and ointments, slicers, surgeons, reign band, guides, imams and muezzins, dead body bather for the pilgrims who died on the road, emirs, soldiers, cadres and many other officials.Security was the biggest challenge the pilgrimage encountered during the journey because desert Arabs called as Urban were waiting in an ambush to rob the pilgrimage convoy and pilgrim candidates. For some years, the pilgrimage had to be cancelled because of these desert Arabs. The Mamluk State, with its hundreds of troops, guarded the band against these convoys.

EGYPT MAHMIL DURING MAMLUKS

İlkin

Investigating the characteristic features of the modern Turkish dialects in a comparative way recently became the most widely interested field among the Turkish studies. The reason for this is not only the tendency for convergence of the Turkic nations that split up for some reasons for a long time but also the eagerness of the linguists to prove to the linguistics science communities that the Turkic language family originates from the same roots and they exist as a whole. Hence, the investigation of the similarities and differences of the Modern Turkic Dialects in a comparative way and revealing the complete characteristic features of each dialect is a kind of necessity and an up-to-date concern.&nbsp;We argue that a comparative analysis of the conditional complex sentences in the modern Turkish and Azerbaijani languages, both of which are of the Southwest Turkic Dialects, will prove very useful for Turkish studies, considering the significance of comparative studies on the modern Turkic dialects and accents in regard to syntactical structure. There is a kind of sentence which is called the main sentence and it is formed by the means of the suffixes -sa, -se and they denote condition. And as the conditional part of the sentence in the Azerbaijani Turkic Language is not only used by the means of above-mentioned (-sa, -se) suffixes, but also by the other means, it leads us to focus on a huge difference between those two languages.&nbsp;In this paper, we shed light upon the views on the conditional complex sentences in grammar books by various researchers and proposed a variety of analyses based upon the comments of linguists on the conditional complex sentences in both languages.&nbsp;As a longer investigation we can come to the consideration shown as follow:Sometimes the term of conditional clause can be confused with another term existing in the grammar of the Modern Turkish Language. But only the term “dependent (subordinate) conditional clauses” is used in the grammar of the Azerbaijan Turkic Language.&nbsp;According to the rules of the Modern Turkish grammar, the conditional clause is a kind of sentence which is formed by the means of the conditional suffixes -sa, -se and it is not used independently. On the other hand, it plays the role of adverbial modifier, object and subject of the main clause and complements other sentences by carrying the meanings of time, condition, cause and comparison. As well as it is the real compound sentence in the Modern Turkish language.&nbsp;According to the grammatical point of view in the Azerbaijani Turkic Language, the dependent compound sentences in the conditional sentences are divided into two parts. One of them is a kind of sentence in which the subordinate clauses come after the main clause and such sentences are widely used in the colloquial speech, but not in the literary speech.&nbsp;The second kind of sentences are widely used in the literary languages and they are divided into four parts with respect to their formation. The subordinate clause comes before the main clause in these sentences and they conjoin the main clause by means of conditional suffixes -sa, -se, intonation and the suffixes -a, -e denoting wish, and conditional conjunctions such as əgər (if), bir halda ki (in such as case), provided that (şimdi ki), supposing that etc).&nbsp;Unlike the grammar of the Turkish Turkic Language, in the grammar of Azerbaijan Turkic Language all sentences the predicate of which accepts the conditional suffixes -sa, -se is not considered conditional sentences. This is because, the conditional suffix -sa, se denotes other meanings rather than the condition and it can also be used in order to form the subject, predictive, objective clauses and the adverbial clauses of time, place, manner, quality and comparison.&nbsp;When we compare the grammatical rules of two neighbour countries, we should also consider the views about joining of conditional clauses in the Modern Turkish Language to the main clauses the syntactic function of which is subject, object, and adverbial modifier.&nbsp;According to Azerbaijani Turkic Language grammatical point of view, if the meaning is not changed while the sentences, the predicate of which is formed by the conditional suffix -sa, -se are used together with the conditional conjunctions and if it keeps its meaning then it is the conditional clause. If there is a change in the meaning in this kind of sentences, (sentences which predicate is formed using conditional suffixes) the predicate of which is formed by the means of conditional suffixes - sa, - se, then those sentences should be considered one of the above-mentioned subordinate clauses of complex sentences. Thus, using one of the conditional conjunctions strengthening the meaning of condition, the subordinate clauses the predicate of which is formed by the means of conditional suffixes -sa, -se determines whether they are conditional clauses or not. In the grammar of Modern Turkish Language, overemphasizing the role of the conditional suffixes -sa, -se and ignoring the role of the conditional conjunction among the means which are responsible for the forming of the conditional clauses, lead to the wrong classification of the sentences with respect to their meaning.

ABOUT CONDITIONAL SENTENCES IN TURKISH TURKIC AND AZERBAIJANI TURKIC LANGUAGES

Cihat

The Aim and Importance of the Study It is known that the most widely used of all language teaching sets in teaching Turkish as a foreign language are Yedi İklim Turkish Teaching Set (YİTÖS) and İstanbul Turkish Teaching Set for Foreigners (İYTÖS) (Erdil 2018: 94). The listening texts available in the related teaching sets are used in the teaching of listening ability. The aim of this study is to present a classification of listening texts in accordance with the way they are formed as well as their functions and kinds.&nbsp;Accordingly, the question How are the listening texts found in the course books that are used in teaching Turkish as a foreign language classified according to their formation styles, functions and types? has been identifed as the problem statement of the study. The sub-problems that belong to this problem statement are as follows:&nbsp;1. How is the text classification in teaching Turkish as a foreign language arranged? 2. How is the classification of listening texts found in YİTÖS course books arranged? 3. How is the classification of listening texts found in İYTÖS course books arranged?The identification of through what texts the listening ability is improved in teaching Turkish as a foreign language reveals the significance of this study. The formed text classification table is also of importance with regard to the results and recommendations of the study as well as its contribution to the course books’ authors, to those who will prepare programmes and to academicians.&nbsp;The Model of the Study In this study, qualitative research method has been used. This method is an approach which foregrounds the research and comprehension of social cases on a context-sensitive base and with a theoretical understanding (Yıldırım &amp; Şimşek 2018: 45). In this study, document analysis which is one of the qualitative research designs is used. Document analysis is one of the qualitative research designs in which written materials (books, journals, newspapers, e-content documents) are examined (Yıldırım &amp; Şimşek 2018: 46).The Universe and the Sample As for the study environment, the listening texts available in the course books used in teaching Turkish as a foreign language have been selected and paradigms have been formed with the use of Yedi İklim Turkish Teaching Set (YİTÖS) (A1,A2,B1,B2,C1), as prepared by Yunus Emre Institute (YEE), and İstanbul Turkish Teaching Set for Foreigners (İYTÖS) (A1,A2,B1,B2,C1), as organized by İstanbul University (İÜ).&nbsp;The Collection and Analysis of the Data A content analysis has been fulfilled by examining the Turkish teaching sets. The main purpose of content analysis is to reach concepts and relationships that can explain the collected data. The summarized and interpreted data is then exposed to a deep process in content analysis, and the concepts and themes can be discovered as a result of this analysis. The concepts take the researcher to the themes and the cases can be arranged better and be made more understandable thanks to these themes (Yıldırım &amp; Şimşek 2011: 227). The data obtained at the end of the analysis has been analyzed in terms of classification titles, and it has been calculated with regard to both numerical and percentage value.&nbsp;&nbsp;Findings and CommentsIn accordance with the formation style, the fictious texts in both YİTÖS and İYTÖS course books prove abundant in number. This rate is over 70% in both sets. It has been detected that the fictious texts are by 27% more than the original ones in YİTÖS course books while they are by 36% more than the original texts in İYTÖS course books. In fact, when calculated in accordance with the total text number, the rate of fictious texts in İYTÖS course books turns out to be relatively more.At the end of the analysis of texts in relation to their functions, 59% of the listening texts found in YİTÖS course books are classified as the ones with utility function, 83% of them as literary and 4% as others. As for the texts available in İYTÖS course books, 49% are assessed as having utility function and 41% as literary while no texts are involved in the “others” classification. When viewed from this aspect, the literary texts outnumber the rest of the classifications in YİTÖS course books whereas the number of the texts with utility function dominates the others in İYTÖS course books.At the end of the text analysis with regard to their types, it is evaluated that the number of literary texts in YİTÖS course books is 66 and they rank first with the rate of 45%, the number of communicative texts is 48 and they rank second with the rate of 33%, the number of instructive texts is 11 and they rank third with the rate of 8%, the number of texts based on expression/demonstration is 9 and they rank fourth with the rate of 6%, the number of poetic texts is 8 and they rank fifth with the rate of 5%, the number of other text types is four and they rank sixth with the rate of 3%, and finally, the formal texts rank seventh. The number of communicative texts in İYTÖS course books is 38 and they rank first with the rate of 42%, the number of literary texts is 26 and they rank second with the rate of 29%, the number of texts based on expression/ demonstration is 12 and they rank third with the rate of 13%, the number of instructive texts is 10 and they rank fourth with the rate of 11%, the number of poetic texts is 3 and they rank fifth with the rate of 3%, the number of formal texts is 1 and it ranks sixth with the rate of 1%, and finally, the “other” text type ranks seventh.&nbsp;In YİTÖS course books, 146 listening texts are available in total and in 28 different types too. The numerical number and percentage rate of the first five text types among the most commonly used ones are as follows: 1. Dialogue, 12 in number and 16%; 2. Column, 13 in number and 9%; 3. Biography, 12 in number and 8%; 4. News text, 10 in number and 7%; 5. Causerie, 9 in number and 6%. The numerical number and percentage rate of the least commonly used text types are as follows: Letter, schedule, comics, directive description, form, legend, fable, match narration and discourse 1 in number and 1%, and tale 2 in number and 2%. In İYTÖS course books, 90 listening texts are available in total and in 23 different types as well. The numerical number and percentage rate of the first five text types among the most commonly used ones are as follows: 1. Dialogue, 25 in number and 28%; 2. Story, 8 in number and 9%; 3. News text, 7 in number and 8%; 4. Essay, 7 in number and 8%; 5. Autobiography, 6 in number and 7%. The numerical number and percentage rate of the least commonly used text types are as follows: Song, memoir, application form, slogan, critique, weather forecast, guide book 1 in number and 1%.Conclusions and RecommendationsIt has been calculated that the fictious texts in YİTÖS course books are more than the ones in İYTÖS by 49 in number and 6% in rate, and the original texts in YİTÖS course books outnumber the ones in İYTÖS by 7 in number and 6% in rate.It has been detected that the listening texts available in YİTÖS course books are classified as 83 literary texts by 57%, as 59 texts with utility function by 40%, and as 4 other texts by 3%. Again, it has been identified that the listening texts available in İYTÖS course books are classified as 49 texts with utility function by 54% and as 41 literary texts by 46%. It is seen that no “other texts” classification is available in İYTÖS course books.&nbsp;It has been ascertained that the listening texts found in YİTÖS course books involve 66 literary texts by 45%, 48 communicative texts by 33%, 11 instructive texts by 8%, 9 texts based on expression/demonstration by 6%, 8 poetic texts by 5%, and 4 other text types by 3%. On the other hand, it has been identified that the listening texts found in İYTÖS course books involve 38 communicative texts by 42%, 26 literary texts&nbsp;by 29%, 12 texts based on expression/demonstration by 14%, 3 poetic texts by 3%, and 1 formal text by 1%. The formal text type is not used in YİTÖS while no “other” text type is used in İYTÖS.YİTÖS course books contain totally 146 listening texts in 28 different types. The numerical number and percentage rate of the first five text types among the most commonly used ones are as follows: 1.12 dialogues by 16%; 2. 13 columns by 9%; 3. 12 biographies by 8%; 4. 10 news texts by 7%; 5. 9 causeries by 6%. The numerical number and percentage rate of the least commonly used text types are as follows: Letter, schedule, comics, directive description, form, legend, fable, match narration and discourse 1 for each and by 1%, and tale 2 for each and by 2%. İYTÖS course books include totally 90 listening texts in 23 different types. The numerical number and percentage rate of the first five text types among the most commonly used ones are as follows: 1. 25 dialogues by 28%; 2. 8 stories by 9%; 3. 7 news texts by 8%; 4. 7 essays by 8%; 5. 6 autobiographies by 7%. The numerical number and percentage rate of the least commonly used text types are as follows: Song, memoir, application form, slogan, critique, weather forecast and guide book 1 for each and by 1%.

LISTENING TEXTS USED TEACHING TURKISH AS A FOREIGN LANGUAGE WITHIN THE CONTEXT OF TEXT CLASSIFICATION

İsa

Fikret

Prof.

Studies related to the Kosovo Turkish language within the Western Balkan dialects were mainly focused on their phonetical and morphological features. Within this frame, optative mood was treated from the morphological viewpoint, while apart of the necessitative mood, morpho-syntactic features were not accented.&nbsp;In Kosovo Turkish dialect, necessitative mood is expressed with the phrase lazım+optative . Sources related to the Kosovo Turkish dialect, mainly write of the necessitative mood being expressed with lazım, in rare cases mecbur, while lazım+optative was not mentioned. On the other hand, some sources related to the Cyprus Turkish and Gagauzian Turkish lazım+optative formula was mentioned as admissible.&nbsp;In fact, the paradigm of Kosovo Turkish optative mood, being considered within the historical progress, is created from the suffixes used in imperative mood. Due to this, some studies mention these suffixes with the term of imperative-optative. These suffixes have undergone some phonetical changes appearing within the two dialects groups as: in the Eastern and Southern dialects (singular form) 1. -(y)Aym, 2. -(y)Asın, 3. -sın, -sUn, -son (Prizren and Mamuşa), (plural form) 1. -(y)Alım, -(y)am(Prizren), -(y)om(Mamuşa), 2. -(y)Asınız, 3. -sınłar; Central and Northern dialects (singular) 1. -(y)Am, 2. -(y)Asın, 3. -sın, -sUn, (çokluk) 1. -(y)Alım, -(y)Alık, 2. -(y)Asınız, 3. -sınłar.&nbsp;Kosovo Turkish have copied some grammar categories from the contacting languages in the form of selected copy. Due to this, instead of Turkish synthetic verbs structures there are used some analytic inflection phrases. In the important part of the analytic verb structures the paradigm of optative mood plays significant role. Among the analytic structure verb inflections we can mention future mode, potential mode and necessitatives.&nbsp;Future tenses in Kosovo Turkish can be formed with both analytic form and synthetic verb phrases. In the formation of analytic future tense we use var+optative. The word Var and its antonym yok are used in the sense of noun in Turkish. While in Kosovo Turkish in the analytic future tense formation, these words are used as tense&nbsp;formatting elements. On the other side, in Albanian language the synonym of the word var, which is kam in Albanian has the meaning of have. With this feature, the word is a verb. While the same word in Gheg dialect with the phrase kam+infinitive is used to form the future tense. Albanian Gheh dialect uses s’kam, for the negative form of future tense, while Kosovo Turkish uses the word yok. The phrasal var+optative can both express future tense, as well as, carries the meaning of necessity and obligation. Ex. While with the sentence: yarın var uyuyalım dokuza kadar (tomorrow we will sleep until nine) we express future intention, the example of: var işleyeym dokuza kadar (I have to work until nine) expresses the necessity and obligation. On the other hand using the sentence: Yarın yok cideym işe (I won’t go to work tomorrow) we can derive either the meanings of intention or necessity. From the context we can comprehend one of these meanings: I will not go to work tomorrow, I don’t intent to go to work tomorrow or I don’t have to go to work tomorrow.Analytic inflectional phrase formed with Var/yok+optative plus added (-di perfect tense), (-miş past tense) and conditionals of i- verb (to be) (idi, imiş, ise), can form compound verb conjugations as var idi+optative (-AcAktI-) future past tense, var imiş+optative (-AcAkmIş-) future inferential tense, or optative (-AcAksA-) future conditional. Moreover, using the phrase var imiş idi+optative there is created double compound conjugation, which expresses pluperfect that does not exist in Turkish.&nbsp;As mentioned above, necessitative mood is formed of two words in analytic moulds. Whereas, Turkey Turkish language expresses the necessity with the suffix -mAlI. Using Lazım+optative as analytic necessitative structure we express simple present tense necessity. While using past tense, perfect tense and conditionals (idi, imiş, ise) of iverb (to be) we derive the meanings: lazım idi+optative (verbal noun+possessive suffix: gerekti / gerekirdi / -mAlIydI-), lazım imiş+optative (verbal noun+possessive suffix: gerekmiş / gerekirmiş / -mAlIymIş-) and lazım ise+optative (verbal noun+possessive suffix: gerekse / gerekirse / -mAlIysA-).&nbsp;In Kosovo Turkish, apart from the Prizren Turkish dialect, potential mood can be used in synthetic and analytic form. Analytical potential mode is formed with edebil- +optative. Ex. edebilırım konuşaym (I can speak), edebilır misın yazasın (Can you write).Moreover, optative mood can be used in modal auxiliary verbs. Although these structures are formed as phrases -mAk iste-, -mAyA başla-, -mAyI düşün- in Turkey Turkish, in Kosovo Turkish the words forming these phrases are different in the aspect of sequence and paradigm. In Kosovo Turkish, these potential modes can be forms with phrases such as isteym+optative, başlaym+optative, düşünim+optative.&nbsp;

USAGE CHARACTERISTICS OF OPTATIVE MOOD MORPHEMES IN KOSOVAR TURKISH

Emine

Res. Assist.

Pronouns are the type of words that can represent any concept or ontic object referring to any kind in noun form, and that can replace them. Pronouns are few in quantity with regard to its property of representativeness. Pronouns are also of those kinds which don’t have the potential for extentionality like other nouns by making a derivational affix, having a structure peculiar to themselves and cannot be borrowed from other languages. Therefore, any language has its peculiar set of pronouns. They also contain reflexive pronouns that differ from others in certain respects. These pronouns are dealt with under the title of personal pronouns and considered to be reinforced form of personal pronouns. The subject who acts or is acted upon by a certain course of event/ state is repeated for the second time via these pronouns. Hence, reflexive pronouns are those personal pronouns that represent the actions reflected back upon the subject and reinforce the semantic content of the subjects.We come up with two kinds of pronouns in the course of Turkish linguistic history, which can be classified as reflexive pronouns: kendi (&lt;kentü~kensi) ~ kendözi (kendü öz+i) and öz. In this article, we will dwell on the lexical bundles of the concept of öz (self/essence) that we come up with in Eastern Turkish and is not always used in pronoun form.&nbsp;Having started to develop since the 15th century, Eastern Turkish (second half of the 14th century - beginning of the 20th century) that we began to evaluate under the Period of Middle Turkish (11th - 16th century) ascended to the status of official written language at the political stability era of Timur and also led by Alî Şîr Nevâyî; and it began to be classified as the New Turkish Period (16th - 20th century). Beginning to be the official written language in Eastern Turkic areas since then, Eastern Turkish continued to be so until the end of the 19th century, however it decentralized into local literary languages because a set of political reasons after this century, and each tribe implement its own policy of language.In this study, we will rely on the doctoral thesis laid out by us in 2018, Lexical Bundles ans Sentence in the Eastern Turkish (14th - 16th centuries). In this thesis, we examined a great deal of lexical bundles and phrases that are obtained from prosaic and poetic 17 works in both Pre-Classical Era (14th - 16th century) and Post-Classical Era. Among the lexical bundles, the structures whose elements are obtained from any lexical bundle are also went around. Accordingly, we priorily went around the words öz within lexical bundles and secondly examined and endeavoured to give an analysis of the individual uses of those words.In the Eastern Turkish sources that have been scanned so far, 70 lexical bundles containing öz are identified. In this article, we did not open up space for those which are repititive of each other with regard to their formation, but rather we focused on picking out various uses of them from a variety of sources. We detected in the scanned sources that the word öz has three different functions and it is contained in eight different lexical bundles (possessive bundle lacking determinative, possessive construction, indefinite construction, prepositional phrase, adjective clause, conjuctive clause, compound verb clause, disjunctive clause). The main function of the word öz is to reinforce the personal pronoun that it is attached to via defining its 2nd/3rd person singular/plural content. The second function of it is to contribute to the constitution of a lexical bundle by either acquiring genitive suffix or possessive suffix or solely in its full form. Thirdly and lastly, it functions to constitute a lexical bundle independently, all on its own.The word öz is considered as a noun or adjective in its original form whereas it becomes a pronoun on acquiring a possessive suffix. Showing up in a variety of types, the word öz can function in many ways such as an object, verb or adverbial clause. It engages in the functions of a sentence; sometimes individually in first-order level, or as a component of lexical bundle which is in the second-order level.In this article, we will try to show that the concept öz that is come up with in Eastern Turkish period sources had some other functions other than those generally know “reinforcing” functions and it had determinative roles especially in constituting the lexical bundles.

ON THE LEXICAL BUNDLES FORMED ALONG WITH “ÖZ” IN 14TH-16TH CENTURY EASTERN TURKISH

Erkam

Öğretim Görevlisi Dr.

Fırat

Assoc. Prof.

In the reign of the Great Terror, Great Cleansing or Yejovshina, called after Yejov Nikolay Ivanovich, the head of the NKVD (The People’s Commissariat for Internal Affairs), 680.000 people were shot and killed and 1.5 million people were arrested and sent to concentration camps, during the Soviet persecution between 1937 and1938 under Stalin’s leadership. Most of those sent to concentration camps died due to severe conditions. Great cleansing period did not consist of a single process, but implies multiple oppression executions. The beginning of the period in which the most intense persecutions are experienced is known as Yejovshina. The persecution and massacres that started with the order no. 00447 were named after Yejovshina. The aforementioned order in question was referred to as “the operation of suppression of old kulaks, criminals and other anti-Soviet elements” as of 30 July 1937. In the forthcoming period, the nation-wide persecution of great cleansing continued with suchlike orders until 1938. Stalin and Yejov had planned and conducted the details of this persecution by encountering 300 times consisting of 900 hours. The persecution and massacres in the period of the Great Terror were conducted on the one hand against the elites, on the other hand against the socially dangerous or ethnically suspicious components of the society. During and after this period, Stalin’s repressive policies and the ongoing reflections were seen in many parts of the USSR and continued from Ukraine to Georgia, from Moldova to Turkestan without any distinction.&nbsp;The Great Terror is not an event of oppression and persecution solely in the history of the USSR, but the most destructive of them. Almost all those people who were subjected to oppression and persecution in this period were accused of participating in counter-revolutionary conspiracies, or potentially being able to participate in such conspiracies, even though no material evidence exists. Atrocities carried out in 1937- 1938, was conducted in great secrecy.&nbsp;In fact, most of the information we can get at the present time about the Great Terror period is limited to what the USSR regime wanted people to know at that time. However, in this period, there were 6680 newspapers in the USSR, which consisted&nbsp;of 1800 regional kolkhoz magazines and of factory newspapers, with a circulation of 38 million. In addition, it is estimated that there were about 300.000 wall newspapers and 2000 sovkhoz magazines which were reproduced by duplicating machine. These newspapers and magazines served as a tool of official propaganda and censorship for several institutions, such as Communist Party and the NKVD, which will be reorganized later as KGB for over 70 years. Newspapers and journalists were used as agents for intelligence and counterintelligence agents.&nbsp;In this study, the persecution against Khakas Turk intellectuals was tried to be revealed during the great cleansing period between1937-1938. Khakas Turks differ from other Turkish societies within the USSR in historical, geographical and cultural manner. Khakases, who have a history of 2000 years, is known to be a Kyrgyz group. Their first known native land was the Yenisei River region. Epic of Manas also states that the Kyrgyzes of Khan Tengri Mountain were migrated under the leadership of Manas Khan. The Turkish communities which did not participate in this migration and continued to live near Yenisei River were referred to as Yenisei Kyrgyzes. In the following period, Yenisei Kyrgyzes adopted a different identity and formed the presentday Khakas people because of the distance between the Kyrgyzes of Khan Tengri Mountain and their acceptance of the Islam. The Khakases, who were Shamans before the annexation of their territories by the Tsarist Russia in the 18th century, were forced into (Orthodox) Christianity after the Russian annexation. While the Khakas Turks were also known as Minusinsk Tatars during the Tsarist period, they began to be known as Khakases after the Bolshevik Revolution (1917). In July 1876, Khakas Turks, who were massively baptized with the supervision of Russian soldiers, were considered to be collectively Orthodox by Tsarism. Despite the fact that, they did not break with the Shaman traditions as a majority even after this date. For this reason, Orthodoxy has historically been associated with violence and Russification for the Khakas.Yet, in those years, Soviet newspapers developed a systematic hate speech against the so-called public enemies and they also acted to legitimize the executions, to subdue people by intimidating and to target community leaders as enemy. Accordingly, the role of the newspapers of The Krasnoyarsk Worker, Soviet Khakassia and Soviet Siberia which serve as the official propaganda tool of the communist regime and used to manipulate and formalizing the society’s emotions and thoughts in accordance with party policies, has been evaluated in this process. In this context, archives of these newspapers published in 1937-1938 were reviewed and the findings were evaluated. The Union of Siberian Turks, founded by Khakas Turkic intellectuals, and the activities carried out against the members of this union are also discussed in this manner. The oppression and atrocities against the Khakas Turkic intellectuals and how these events were reflected in the relevant Soviet newspapers were examined in detail in this article.

PERSECUTION AGAINST THE KHAKAS TURKIC INTELLECTUALS DURING GREAT TERROR AND THE ROLE OF LOCAL SOVIET NEWSPAPERS

It has been claimed that Ottoman poets were detached from life, indifferent to their environment, and even that they were isolated in their own world. Many academic studies in recent years show that such claims are arbitrary generalizations and do not reflect the truth; on the contrary, the studies indicate that the Ottoman poets were never disconnected from social life, the environment they live in, the beliefs and cultural values of the society toward which they have a sense of belonging, and especially they were making use of the elements related to social life on a large scale mostly within the frame of various imaginations, metaphors and thoughts. Ottoman poets used the features of the society they live, lifestyles, every object they encounter in daily life in their poems, and they used them as a tool to express their feelings and thoughts. It is clear in the “Divan” of Osman Nevres, one of the 19th-century poets, that the poet was quite concerned with everything around him, almost all of the material and spiritual things were reflected in his poems with various considerations.The rise of new poetry in the nineteenth century, when important reforms took place in the political and social spheres of the Ottoman Empire, could not put an end to the long-lasting Ottoman poetry and the new poetry was not a complete breaking away from the old poetry. In this respect, the Ottoman poetry in the 19th century was not much different from the previous centuries in terms of the number of poets who partially continued the old poetry tradition. But from the second half of the 19th century onward, we see some changes with regard to the quest for finding appropriate ways of separations and differentiations from literary genres during the process of modernization. One of the poets who grew up in the process of renewal in the 19th century is Osman Nevres who was characterised as mediocre in this period. The poet, who was also known as Nevres-i Cedid and used the pseudonym Nevres in his poems, was reported to have been born in Chios in 1236 / 1820-21, and there is limited information about his family. Nevres, the child of a Greek-born family, was bought by Süleyman Fâik Efendi who was a servant of Ali Rıza Pasha, when he was still a child and after being educated for a while, he was presented to the Pasha and learned Persian, poetry, construction and literary composition under the patronage of the pasha. At first, Nevres who started his career as a clerk was appointed to Baghdad Provincial Clerkship. Throughout his life, he was assigned to various places, and died on the 6th of February, 1876; he was buried in Karaca Ahmed Cemetery, Istanbul. Nevres wrote his poems in Turkish, Persian and Arabic; like many other Ottoman poets, he dealt with many subjects such as love, lover, nature, religion, mysticism, mythological elements, rose-warbler image. It has been detected that Nevres Divan is very rich in terms of material elements such as from apparel to ornamentation; from means of transport to refreshments; from battle equipment to musical instruments, from architecture to writing tools. This study has mainly been formed in relation to that examination of the aforementioned writing tools in Osman Nevres’ Divan. By virtue of being a poet, it was tried to be seen what dreams and imaginations Osman Nevres used by these instruments in his poems. We tried to shed light on the ways in which Osman Nevres, by virtue of being a poet, made use of these writing tools in regard to his dreams and imaginations. In the light of these examinations, we came up with many elements of writing such as (especially) pencil, gizlik, notebook, index, der-kenar, kitâb, Quran, telegram, letter, ruz-nâme, seal, ink, paper, ruler, pergâr, tebâşir, divân, firman, leaf, levh, line in the poems with a variety of dream and imagination-based contexts. These elements are listed in alphabetical order, and some exemplary couplets from the Divan are presented after a brief explanation. Of all the elements of writing, the poet used the pen most frequently and he likened the pen to a Turkish crescent, a reed flute, a horse, a sword, çeşme-i hayvan and he used various combinations of pen. We also see in these poems that he included the original uses that he represented the ink of the pen as milk; the pen as a chest full of milk.Not only he touched upon the traditional ways of communication such a carrier pigeon but also he mentioned some of the new inventions of the era, like telegraph. It is clear that the poet was truely an observer of the time he lived through; and he was making use of the latest innovations that were absent in his poems beforehand.Some of the innovations of the period such as telegraph and ferry can be seen as an indicator of the poet’s being an observer of his period and not being away from social life. In this study, the elements of writing in Osman Nevres’ poems have been included on large scale. No doubt, his co-existing identities as a clerk and a poet had a certain influence on the prevalence of writing elements in his poems.

THE ELEMENTS ABOUT WRITING IN NEVRES DIVAN

Prof. Dr.

Kéyik-nâme (Story of the Deer) is a versified religious story, which was widely read and copied by Turkic people starting from the early periods of their history in Islamic culture. It is thought that the work which was written on Mohammad’s prophecy and his compassionate personality, was first formed in Arabic literature and was later translated into Persian and Turkish within free and interpretive translation styles. The work is one of the most important religious stories such as Dâstân-ı Deve (Story of the Camel), Dâstân-ı Ejderhâ (Story of the Dragon), Dâstân-ı Güvercin (Story of the Pigeon), Dâstân-ı Hâtûn (Story of the Woman) and Dâstân-ı Kesik Baş (Story of the Cut Off Head) addressing the religious tastes of ordinary people. Kéyik-nâme is spread among the Islamic Turkic communities throughout Azerbaijan, Anatolia and the Balkans, and it was especially popular during the periods of the Anatolian Beyliks and the Ottomans. Because of a high demand by the common masses it was rewritten and copied many times with minor changes. The text which we analyse in this article demonstrates the spelling, grammar and stylistic elements of the spoken version of late Chagatai Turkic. The text is currently a part of a handwritten anthology (majmû’a) that consists of various versified texts of religious and Sufi literature. This anthology is kept in Beyazıt State Library, Istanbul with the catalogue number Beyazıt 3626. It is made of 52 verses running between the pages 20/2 and 22/2 (18a-20a) of the anthology. Although the work is penned in black ink, the heading “Kéyik-nâme bu turur” (This is Kéyik-nâme) is written in red ink. The writing script style of the work is nesta’lik. Although the small- spots and abrasions are observable on the leaves, they can be considered insignificant as they are not of the size to prevent the reading. The binding of the anthology is in a good condition. The dimensions of the volume are 240x140 mm and 188x90 mm. Each page usually has 15 lines. The verse is composed in the pattern mefāʿīlün mefāʿīlün feʿūlün of the aruz meter. The spelling of the words in the text largely reflects the characteristics of the traditional Chagatay spelling. These spelling features include the regular writing of vowels in Turkish words and the preservation of the original spellings of Arabic and Persian words. The writing of the closed e (é) is not clear and consistent in this work. The consonants / k/ and /t/ are dominant word-initially as in the words kéyik (deer), kél- (to come), két- (to go), tüş- (to descend, come down), tirik (alive, living, live), etc. It is observed that the dative suffix +ġa/+ge doesn’t follow the palatal harmony as is seen in the words enbiyāġa (to the prophet), ḥażretiġa (to his lordship), Resūl’ġa (to the prophet), olarge (to them), mürsellerge (to the messenger), ferzendlerimġa (to my children), yėrge (to the place). The text begins with an appeal of a wounded deer in the hands praying the Prophet Muhammad to help her go free. Prophet Muhammad tells the hunter to leave the deer, that he knows he will come back after breastfeeding her young and that he is a guarantor on this matter. The hunter accepts it and then the deer goes back and suckles her calf and comes back with her calf. Seeing her calf on the one hand and her honesty on the other, the hunter leaves the deer free and he himself becomes a Muslim by bringing faith to Muhammad’s prophecy. In this respect, the Chagatay story focuses on the helplessness of the deer and Prophet Muhammet’s compassionate personality. Thus, the text appears to be a work emphasizing Islam’s compassion and benevolence towards the living beings. Because the work is a religious story it is also rich in the names and attributes for God (Allah) and Prophet Mohammad.

TEXTUAL AND GRAMMATICAL FEATURES OF  THE VERSIFIED CHAGATAY STORY KĖYİK-NÂME (STORY OF THE DOE)

Müslüm

Turkish Classical Poetry in the fifteenth century, which is the first century from its birth, witnessed the rise of distinguished poets who would guide the literature of the two nations under whose influence they were flourished. Necati Bey is at the forefront of representatives of Classical Turkish Literature. Due to his brilliant disposition in terms of poetry, Necati Bey was able to enhance his own idiosyncratic style and successfully used provebs, idioms, adages in his poetry. Just as the collections of biographies which are the primary sources of that period indicate, Necati Bey was the master of literary gatherings he formed and contributed to the cultivation of many other poets.Sehi Bey, who was named “Necati’s apprentice” and was the first to write a collection of biographies on poets in the field of Anatolia and is one of the most significant poets that were educated in Necati Bey’s literary gatherings.&nbsp;&nbsp;In terms of style, Sehi Bey in writing his Diwan was affected by Necati Bey, one of the greatest poets of the era. Indeed, he states this fact in the preamble of his Diwan and reserves the longest section of his collection of biographies for his master which indicates how much he reveres him.&nbsp;While other collections do not give detailed information about how Necati Bey influenced Sehi Bey’s style, they mention his copying the style of the earlier poets. It is noticeable that his collection of biographies is more readily available in libraries than his Diwan.The rhymes used by Necati Bey for the first time were also used by Sehi Bey. An example of this is the ‘nazire’ poetry with regards to the rhyme “kıblem” written by the famous poets of the following period. It is striking that in these ‘nazire’ journals, other poets ‘nazire’ poems can be found except the one Sehi Bey wrote.When we compare Sehi Bey, who possessed a rearranged Diwan, to Necati Bey we can argue that they carry similar aspects. Though it is not noted that the poetry has been written parallel to Necati Bey’s poetry as a ‘nazire’, there are verses that are exactly the same except only a few differences in words.Both poets have included religious elements in the preamble to their Diwan. It is noticeable that both poets have the same point of view in regard to this concept. Sehi Bey quoted verses in similar lines with his master. Sehi Bey also states that human beings have been created in a great manner by quoting the related verse of the Holy Qur’an in the preamble to His Diwan. Then with similar expressions to Necati Bey, he touches on the ascension of the Prophet Muhammed and as it can be seen that they approach to the event with the same point of view.&nbsp;Evliya Celebi who took note of this similarity accused Sehi Bey of plagiarizing. While there is no clear information in the sources regarding Sehi Bey’s being his master’s son-in-law, it is noteworthy that Evliya Celebi made such an accusation on the topic of closeness which the relevant period’s biography writers did not pay attention to approximately a century before. Until now, such a record supporting Evliya Celebi’s claim that Sehi Bey was Necati Bey’s son-in-law has not been found by us. As it may be seen in this work in which we compare the two poets, Sehi Bey regarded his master Necati Bey’s poetry as a type of legacy and therefore added some of his verses into his own poems only differing by a few words. While it is normal in earlier divans and mesnevis for poets to quote former poets, the reason behind Evliya Celebi’s accusation may be the excessive amount of quotes and replication of the style. It is also possible that Evliya Celebi’s accusation was prompted by the gossips found in literary gatherings and circles.In this article Evliya Celebi’s accusation will be evaluated after the introductory information about Sehi Bey’s life and works is covered as well as the student-master relationship is compared in terms of the poems of both these poets’ Diwans.

A COMPARISON BETWEEN THE POETRY OF  SEHI BEY AND NECATI BEY

Murat

The article that aspired to focus on the literary gusto of a famous journalist of the period from the 1920’s to 1950’s in the newly rising, young Republic of Turkey, Abidin Daver had a special dedication to the profession. His dedication in a bunch of insightful categories such as the sports, history of maritime and the navy, rising cinema industry helped the proliferation of his profession along the lines of the interest to the new, modern world. All of his contributions to periodicals, newspapers, and scholarly books shows his high gusto which depended upon the application to the new sources and the new literature. As a witness to the constitutional period of the Ottoman Empire, one of the founders of the Galatasaray Sports Club (GSK) in the wake of the 20th century, Turkish National War of Independence, and the early years of young Republic of Turkey, Daver represented one of the key examples of contemporary journalism from 1920s to 1950s. When he died in 1954, his loss was commemorated in many newspapers, and he was mostly known as the “civil admiral”, probably a title that could be assumed by just a few names in the Turkish press circles at that time. Being confined to the limits of the freedom of press, Abidin Daver’s struggle to boost the quality of journalism in Turkey depended upon the promotion of new sources and new research interests. Although the quality of the newspapers and the periodicals had been a matter of discussion during those years, Daver’s vision was a contribution to the development of the Turkish press under the “breath” of the new Turkish Republic. He was elected as the deputy of Istanbul in 1939 to the parliament in the sixth term, and had been among the founding members of the Turkish Union of Press. A close look at the journalists of the early period of Republic of Turkey, 1920’s and 1930s, and in addition to these, the scrutiny at the 1940s and the early 1950s prove the significant contributions of several journalists. At that point, Daver became a part of the list, yet not as an exception. He was interested in the maritime issues in a historical perspective. This field emerged as an already un excavated area. During the tense course of events of WWII that shook the entire world, Turkey also had serious difficulties. Abidin Dâver, as a member of a critical group of journalists that involved Ahmet Emin Yalman, Hüseyin Cahit Yalçın and Zekeriya Sertel along with Ahmet Şükrü Esmer had been missioned to conduct a professional visit to both Europe and the USA in the midst of WWII. The turmoil of the Second World War consisted of many obstacles for both the administrations and the world of press. The newspapers had been under the threat of censorship due to the security issues and the controlling of the open intelligence. As one of the most experienced, senior columnists of those years, Abidin Daver was followed by several readers of Cumhuriyet during the 1940s. His column was entitled as Hem Nalına Hem Mıhına, known as a gift by the founder of Cumhuriyet newspaper, Yunus Nadi (Abalıoğlu) to him as a reference to the sensitivity to objectivity. Daver’s ethical view on the profession remained within these limits, and he ardently supported the idea of considering other dimensions of the historical issues. Thus, he was mostly known as a columnist of Cumhuriyet newspaper where his pen appeared with the vignette of a hammer holding hand for almost thirty years. Being a part of a newspaper family for almost three decades, Daver published several books during his long-term experiences of professional journalism. He wrote thousands of newspaper articles during the interwar period, and the difficult times of WWII. Aside from his works such as the Oppressed Prince Zizim (1909,) The Ship (1932), The Sea (1932), Turkish Maritime (1947), Barbaros Hayreddin Pacha (1954), he had also written a novel entitled as “The Novel of the Lieutenant”. The study had applied to the periodicals such as Her Hafta (Every Week), Hollywood Dünyası (Hollywood World), Av ve Deniz (The Hunt and the Sea), Deniz Mecmuası (The Sea Journal), Deniz Nakliyatı T.A.O. Bülteni (The Sea Transport Bulletin), the publication of the Chamber of Turkish Naval Architects and Marine Engineers, Gemi Mecmuası (the Ship Journal). and the daily Cumhuriyet (Republic) newspaper.

ABİDİN DÂVER UNDER THE LIGHT OF HIS LABOUR IN TURKISH PRESS FOR ALMOST A HALF CENTURY

M. Meraj

URDUCHA-O’ZBEKCHA MUSHTARAK SO’ZLAR

TÜRKİYAT MECMUASI MAKALE VE HİZMET ÖDÜLÜ

MAKALE YAYIM İLKE VE YAZIM KURALLARI

Mustafa

2025 HAZİRAN ÖZEL SAYISI İÇİN MAKALE ÇAĞRISI

2025 ARALIK ÖZEL SAYISI İÇİN MAKALE ÇAĞRISI

TÜRKİYAT MECMUASI MAKALE ÖDÜLÜ

Ahmet

Assist. Prof. Dr.

The formation of the Mongol Empire in Central Asia brought many innovations. One of them was the source of the new dynastic ideology. After Chinggis laid the foundations of the Mongol Empire at the assembly in 1206, many scattered tribes in Central Asia rallied around Chinggis Khan. Thus, the tribal formations in Inner Asia melted into a centralised was to be a descendant of Chinggis. This was also the case for the Ilkhanate State. However, when the last Ilkhanate ruler Abū Sa‘īd Bahādur Khan died in 1335 without leaving a son, a khanate crisis emerged in the Near East. For about six years, the powerful tribes put their own ruler candidates on the throne. Later, Shaykh Hasan, a member of the Jalayirids, a Mongol tribe, saw that this situation did not prevent the chaos and dismissed the last ruler candidate Jahān Tīmūr and established his own state. However, to be recognised as a legitimate ruler, one had to be a descendant of Chinggis. Therefore, he used his descent from Chinggis Khan through his wives. In addition, he used a mixture of Chinggisid, Persian and Islamic symbolisms to justify his legitimacy. The Chinggis symbolism of Shaykh Hasan of Jalayir was that he was the amīr-i ulūs of the Ilkhanate, belonged to the Mongol tribe of Jalayir, and married the wife of the last Ilkhan Abū Sa‘īd. By marrying Dilshād Khātūn, Shaykh Hasan (r. 1340-1356), in a sense, confirmed his status as an Ilkhanate heir. However, despite all this, he could not use the title of khan until his death. His successor Shaykh Uways (r. 1356-1374) was called khan because he was the son of Dilshād Khātūn. In order to portray Shaykh Uvays as the legitimate khan, the patrons of the Jalayirid dynasty, who wrote historical and literary works during this period, stated in their works that this ruler's lineage goes back to Chinggis Khan. In addition, Shaykh Uways, like his father Shaykh Hasan, tried to use a mixture of Chinggis, Persian and Islamic symbolism. He was also successful in this. Writers and poets of the Shaykh Uways period propagandised the Jalayırid dynasty. In the Timurid period, it is seen from the accounts of Timurid historiographers that they were successful in this propaganda. The image of the Jalayirid dynasty had been state for a while. After Chinggis Khan, the prerequisite for using the title of “khan” in Central Asia and the Near East elaborated by the propagandists of the Shaykh Uvays period. By the XVth century, no one had any doubts about the legitimacy of the Jalayirids. As a matter of fact, the propaganda of the Jalayirid dynastic ideology was reflected in the works of Timurid historians. This is evidenced by the fact that Hāfiz-ı Abrū, who wrote his work in the first quarter of the XVth century, and later Timurid historians narrated the ascension of the Jalayırid ruler Shaykh Uways with a poem by Salmān Sāvajī. This record of Timurid historians shows that Shaykh Uways was recognised as the legitimate khan. After Shaykh Uways, his son Sultan Husayn (r. 1374-1382), who succeeded to the throne, also used the title of khan on the coins minted during his reign. During the reign of Sultan Ahmed (r. 1382-1411), who ruled after Sultan Husayn, the title of khan was also used on coins. In addition, the reign of Sultan Ahmed was a period when the image of the Jalayirid dynasty was fully established. Especially in the eyes of the Mamlūk Empire, Sultan Ahmed represented the Jalayırid dynastic charisma. In fact, the Jalayirid ruler who fled from Timur and took refuge in the Mamlūks was welcomed with respect by the Mamlūk Sultan Berkuk. During the reign of Sultan Ahmed, the image of the Jalayirid dynasty reached the highest level. So much so that in order to be considered a legitimate ruler in Azerbaijan, it was now necessary to be descended from the lineage of Shaykh Uways, more generally from the Jalayirid lineage. The Qarā-Quyūnlū, who became an influential power in the Near East in the XVth century, needed Sultan Ahmed’s charisma to use the title of khan, just as the Jalayirids needed the Ilkhanate origin. When Sultan Ahmed fled from Amir Timur and took refuge with the Mamlūks, Qarā Yūsuf, who had been imprisoned with him in Damascus, had a son, Pir Budaq, whom Sultan Ahmed adopted as his son. Based on this connection, Qarā Yūsuf declared Sultan Ahmed’s adopted son Pir Budaq Khan. Qarā Yūsuf could not use the title of khan even after the death of his son Pir Budaq Khan. He only used the title of Noyan on the coins. Likewise, the AqQoyunluids were able to use the title of khan based on their descent from Oghuz Khan since Uzun Hasan. Thus, by the time of the Aq-Qoyunluids, the Mongol super-identity was replaced by the Oghuz super-identity

İlhanlıların Yıkılışından Sonra Yakındoğu’da Yeni Hanedan Ülküsü: Celayırlılar Örneği

Emrah

Assoc. Prof. Dr.

Lehçenin Söz Varlığındaki Türkçe Kökenli veya Türkçe Aracılığıyla Ödünçlenen Sözcüklerin Sınıflandırılması

Hakan

Language serves as a mechanism reflecting the emotions, thoughts, and accumulated knowledge of societies with diverse ethnic backgrounds through symbols. In this regard, language can be said to fulfill a significant function in understanding the thought patterns and behavioural norms of societies. Therefore, resorting to the oral cultural products in language is necessary for revealing, analysing, and interpreting the thought structure, worldview, and cultural heritage of a society. Lexical assets of language, such as idioms, proverbs, and fixed expressions, vividly reflect the shared history, belief system, and cultural values of societies. Particularly in recent years, there has been a growing interest and curiosity among researchers in examining the cultural dimension of language. As a result, in Modern Linguistics, the reflection of how societies from different cultures perceive and interpret the world through verbal cultural products has been extensively researched within the framework of cultural linguistic methods.&nbsp;&nbsp;Cultural linguistics, which investigates the interaction between language and culture within the framework of cultural linguistic methods, allows us to interpret linguistics data. These interpretations enable us to determine the values, beliefs, and worldview of societies, and to see the perspectives of different societies regarding these concepts. The aim of this study is to uncover and understand the thought patterns of the Turkish and Russian people, which are distinct religious, social, and cultural entities. To achieve this goal, the term “gold” has been selected due to its significant importance and value across various aspects of life, stemming from its inherent qualities since ancient time.In this study, the aim is to reveal and understand the thought patterns of the Turkish and Russian people, two religiously, socially, and culturally distinctive societies. For this purpose, the concept of “gold”, which has been attributed significant importance and value across various aspects of life since ancient times due to its inherent qualities, has been employed. Because “gold”, like in many other societies, serves as a symbolic representation of concepts such as power, dominance, prosperity, and wealth in Turkish and Russian history, providing insights into perspectives on life and humanity. Therefore, it is possible to say that “gold” is one of the cultural symbols that most vividly reflects the thought of the Turkish and Russian people in the oral products of language. In this regard, as a cultural symbol, “gold” acquires certain specific and characteristics in figurative expressions beyond its denotative meaning of ‘precious metal’. Accordingly, using semiotic and linguoculturological approaches, Turkish and Russian set phrases, idioms, and proverbs containing the lexeme “gold” are comparatively analyzed to uncover and describe the Turkic and Slavic folk thought regarding “gold” in both cultures. Thus, the study aims to reveal the perceptions, thoughts, and associations related to “gold” in the Turkish and Russian thought systems from ancient times to present day. In line with this purpose, various electronic and printed Turkish and Russian dictionaries have been utilized to identify and determine idioms, proverbs, and other fixed expressions, which are verbal products of folk culture. During this study, it has been noted that the primary and secondary&nbsp;meanings of the word “gold” as a cultural symbol are limited in the Great Turkish and Russian Dictionaries. Throughout history, Turks and Russians have attached great importance to “gold” and have used it as a motif, image, symbol, and metaphor in various aspects of their lives. The examination and interpretation of Turkish and Russian folk thought reflected in proverbs, idioms, and other fixed expressions related to “gold” have become significantly important for addressing this deficiency in dictionaries. We attempted to eliminate this problem by providing a cultural interpretation of the linguistic assets under examination.&nbsp;&nbsp;As result of the research, it has been understood that the folk thoughts regarding “Gold” vary in Turkish and Russian linguistic assets, indicating both common and different linguistic view of the World in the two languages. In this article, it has been understood that the physical and chemical qualities of “gold”, such as its brightness, durability, mesmerizing nature, scarcity, resistance to tarnishing, corrosion, and abrasion, as a natural mineral, are reinterpreted in the mental worlds of Turkish and Russian people through metaphor, symbol, and analogy. As a result, “gold” has been recognized as a cultural symbol that qualifies objects, actions, and phenomena related to human life.&nbsp;A comparative linguocultural analysis of set expressions containing the lexemes “zoloto” (Russian) and “altın” (Turkish) has revealed both shared and distinctive features of Russian and Turkish cultures.&nbsp;The following common features of the two linguocultures can be highlighted: Both Turkish “altın” and Russian “zoloto” symbolize wealth, material power, and prosperity in both cultures. In both linguocultures, “altın” and “zoloto” are perceived as money and are used metonymically to represent currency. Both cultures view “altın” and “zoloto” as symbols of wealth, abundance, enrichment, and material welfare. Wealthy and affluent individuals are associated with and defined by “altın” and “zoloto” in both linguocultures. Valuable, significant, and important individuals or objects are often identified with “altın” and “zoloto”. Successful individuals, generations, and historical periods are often compared to “altın” and “zoloto”. Both lexemes serve as symbols of external beauty in relation to individuals or objects.Key distinctions between the two linguocultures include the following: Unlike the Russian lexeme “zoloto”, the Turkish term “altın” symbolizes not only external beauty but also human health. In Russian linguoculture, the lexeme “zoloto” is not associated with concepts such as good name, reputation, or prestige. In contrast to Turkish “altın”, Russian “zoloto” is perceived as a symbol of exclusivity and social distinction for a particular group or community. In Turkish linguoculture, the lexeme “altın” is not associated with the concept of deceptive appearances or false impressions.Semiotic and linguoculturological analysis reveals that the concept of “gold” in Turkish and Russian extends beyond its material value, encompassing a rich array of metaphorical and symbolic meanings. This comparative study reveals that the folk beliefs, worldviews, mentalities, and cultural structures of Turks and Russians regarding “gold” are reflected in their linguistic assets and have been passed down through generations.

Türk ve Rus Halk Düşüncesinin Kalıplaşmış Dil Birimlerine Yansıması: “Altın” Kelimesi Örneği

Hürriyet

Çiğdem

The classification of word classes is a central topic in grammatical research on Modern Turkish. Identifying and clarifying the functions of words within sentences is an essential criterion for determining word types. Semantic, formal, and syntagmatic features are used in the word categorizing process. In the grammar sources of Modern Turkish, researchers typically classifies word types based on various criteria. In addition, to explain the usage of a word in different classes, it is important to explore whether words are confined to specific categories or whether transitions between word classes can occur. To determine a word’s type, its function in the sentence must be considered. A word can shift to a different class without structural changes. This phenomenon is called a "functional shift." In Modern Turkish, such shifts are observed between some nouns, adjectives, and adverbs.The distinction between word types is emphasized in grammatical research. Identifying word types helps to clarify their functions in a sentence. For example, words in the subject position of a sentence must typically be nouns, whereas words that describe or qualify nouns are usually adjectives. Establishing the word type is a critical step in understanding the roles of words within a sentence. At this point, it is useful to define the terms "word" and "word type." A word is a unit comprising one or more sounds that performs a syntactic function and carries meaning within a sentence. Word types are groups of words that share common grammatical features and can function interchangeably within syntax. The semantic, formal, and syntactic features are considered when classifying word types.This study aims to demonstrate functional shifts between word classes. In this context, four pairs of antonyms that can function as nouns, adjectives, and adverbs in Modern Turkish were selected based on their relatively high frequency in the Türkçe Ulusal Derlemi / Turkish National Corpus (TUD/TNC): güzel (beautiful) - çirkin (ugly), yakın (near) - uzak (far), sıcak (hot) - soğuk (cold), yanlış (wrong) - doğru (correct). These words were selected because they can function as nouns, adjectives, and adverbs without any suffixation or changes in form. Sample sentences illustrating the usage of these words as nouns, adjectives, and adverbs were extracted from the TNC.In the first section of the study, the perspectives of researchers who have worked on classifying words in Modern Turkish were examined. In this regard, two main approaches to the classification of word types in Modern Turkish can be identified. The first approach groups words into three categories: nouns, verbs, and prepositional origins. In this classification, nouns, pronouns, adjectives, and adverbs are categorized as "noun words," verbs form a separate&nbsp;group, and prepositions, conjunctions, and interjections are grouped as "prepositional words." In contrast, the second approach divides word types into eight categories: nouns, adjectives, determiners, pronouns, prepositions, conjunctions, exclamations, and verbs. Based on this, it can be concluded that there is no consensus on the classification of word types in the literature.The second section of this study focuses on the functional shifts between nouns, adjectives, and adverbs. Based on the opinions and explanations provided in grammatical sources, it is evident that nouns, adjectives, and adverbs classified as nominal in Modern Turkish can undergo class shifts within sentences. These shifts occur without structural changes to the words. For a class shift to occur in a sentence, semantic and syntactic compatibility is required.In the third section, the functional shifts explained in the previous section are demonstrated through a database of sentences. The study sample comprises 120 sentences containing five randomly selected examples in which the specified words are used as nouns, adjectives, and adverbs. The syntagmatic relationships between nouns, adjectives, and adverbs were analyzed within these sentences, and usage patterns were investigated. Each sentence was coded based on the word's function as a noun, adjective, or adverb. The placement of words within sentences and syntactic elements before and after them were also analyzed, and a formula representing word order in the sentences was developed.In the evaluation section, these formulas were classified according to their usage as nouns, adjectives, or adverbs. The formulas were then compiled into a single formula and explained in tables.In the conclusion section, based on the analysis of the selected sample sentences, formulas regarding the word order required for a word to function as a noun, adjective, or adverb in a sentence were provided. It was concluded that words classified as nominal in Modern Turkish (nouns, adjectives, and adverbs) can be explained using a syntactic formula and form a pattern. Increasing the number of words and sentences in future research and verifying the accuracy of these formulas will further contribute to the literature.

Ad, Sıfat ve Zarflar Arasındaki İşlev Değiştirme

İsmail

Yunan İşgalinin Zararlarını Tespit Etmek Amacıyla Kurulan Menhubat (Yağma Tespit) Komisyonları

Mehmet

Leila

The Altai Mountains are a region of profound significance in the history of Early or ProtoTurkic metallurgy. The southwestern Altai hosts some of the world's richest ore belts, which have provided essential raw materials for the advancement of metallurgical practices. These resources include the Kalba-Naryn gold belts, extensive polymetallic ore belts (containing tin, lead, zinc, copper, platinoids, and rare elements) in the northeastern and southeastern areas, and iron ore belts located in the southern Bukhtyrma River region.Until recently, research on the early Iron Age in Eastern Kazakhstan primarily focused on archaeological data from burial grounds associated with the Mayemer Culture. This culture, exemplified by sites such as Mayemer, Solnechniy Belok, Kurtu, Izmailovka, and others, is distinguished by the emergence of horseback riding, the Scythian animal style in art, and absence of iron tools.Today, Akbauyr stands as the only known settlement complex in East Kazakhstan containing the Late Bronze Age monuments, with the setllement neighborhoods dating to the Early Iron Age. The complex encompasses settlement clusters, petroglyphs, mines, workshops, and burial grounds, offering a unique and comprehensive view of the period.Excavations at Akbauyr, directed by Prof. Dr. Zainolla Samashev since 2019, aim to uncover the characteristics of early mining and iron smelting practices in the region. Findings indicate that Akbauyr was not merely a production center but also a sizable settlement, systematically organized into eight distinct residential groups. These areas supported a range of activities, including animal husbandry, agriculture, and craft production, and featured facilities such as ceramic kilns and metallurgical workshops.The Akbauyr I settlement, situated in the northern part of the site, has been the focus of the most extensive excavations. This area contains the primary settlement structures and production facilities, making it a key zone for understanding the site's organization and functionality. A prominent structure in Akbauyr I, believed to be a dwelling, covers approximately 60 m² and is oriented along a northeast-southwest axis. The building's walls exhibit varying lengths, and its architecture suggests a wooden pyramidal lantern roof—an element commonly associated&nbsp;with the vernacular building traditions of the Altai and Siberia. This roof design would have allowed ventilation and light, particularly important in harsh climatic conditions.Beyond Akbauyr I, other residential groups, including Akbauyr II, III, VI, and VII, also exhibit architectural diversity. These groups feature rectangular or oval buildings with rounded corners, often accompanied by adjacent spaces interpreted as outbuildings. These structures likely served multifunctional purposes, combining residential, storage, and workshop activities.Archaeological finds from these areas include hearths, furnaces, and a variety of artifacts such as bronze tools, stone implements, bone objects, and ceramic fragments. These discoveries provide critical insights into the material culture and daily lives of the settlement's inhabitants, as well as their technological capabilities in mining and metallurgy.The site contains a diverse array of furnaces and hearths, varying in size, design, and construction materials, reflecting advanced metallurgical and domestic practices. At Akbauyr I, an oval hearth constructed from stone materials was uncovered at the center of the main dwelling, possibly serving as a focal point for domestic or communal activities. Additionally, a stone furnace with a circular base lined with clay was identified near the main dwelling, indicating its central role in metallurgical production.Across Settlement I, approximately ten circular or oval stone hearths have been uncovered, distributed throughout the area. At Akbauyr III, a domed clay-lined hearth was discovered, adding to the variety of furnace types of present. These hearths likely served multifunctional purposes, ranging from heating and cooking to ore processing, demonstrating the complex integration of domestic and industrial activities within the settlement.Animal remains recovered at the site provide significant insights into the subsistence strategies of Akbauyr's inhabitants. Domesticated animal bones—including cattle, sheep, goats, horses, camels, and dogs—indicate extensive animal husbandry. Meanwhile, the presence of bones from wild species such as wolves, foxes, boars, and deer suggest that hunting also played an important role in their economy, supplementing domesticated livestock resources.Preliminary analysis of artifacts reveals the multifunctional nature of stone tools at Akbauyr. Approximately 60% of the tools are associated with mining and metallurgy, 25% with agricultural activities, and 12% with ceramic production. This distribution underscores the settlement’s primary focus on metal production while supporting a diverse range of supplementary activities.Ceramic analysis indicates that the majority of ceramic artifacts date to the early Iron Age (10th–8th century BC), with only about 1% attributed to the late Bronze Age. These findings further establish Akbauyr as a key early Iron Age settlement and production center in the region.Elemental analysis of four metallurgical slag samples from Settlements I and VI, conducted using Inductively Coupled Plasma Mass Spectrometry (ICP-MS), revealed diverse metallurgical practices at Akbauyr. One sample was identified as copper slag, another as silicate slag with no significant metallic content, and the remaining two as iron slags. The high iron concentrations in the iron slag samples, combined with the absence of copper traces, confirm Akbauyr's role as a significant iron production center at the Altai during the early Iron Age.

Güneybatı Altaylarda Demir Çağı Madencilik Merkezi Akbauır Yerleşimi

Metin

Ottoman historiography is full of rich and diverse sources. The chronicles written about Ottoman history are important tools to illuminate a period’s social, economic, and political aspects. In this context, the 1683 Vienna Campaign has a significant place in Ottoman historiography because this event marks the point where the Ottoman expansion into Western Europe stopped and a period of transformation began. Contemporary and later manuscripts on this event constitute essential sources for understanding the siege and its consequences. Therefore, examining the chronicles written on this expedition has great importance in terms of a versatile evaluation of historical events. In addition, this initiative is valuable in terms of showing how this significant event that affected the fate of the Ottoman Empire was perceived and interpreted in historiography.In 1683, the Ottoman army under the command of Grand Vizier Merzifonlu Kara Mustafa Pasha laid siege to Vienna, but the failure to achieve success and defeat led to the end of the Ottoman expansionist policies in Europe. In historical context, the Second Siege of Vienna has an important place in European and Ottoman history in terms of both its military and diplomatic consequences. As a matter of fact, for the Ottoman Empire, the failure of this siege was the beginning of a retreat period, and for the European states, it increased the importance of the Holy Alliance as a result of the coalition formed against the Ottomans.The manuscript titled Târîh-i Sefer-i Beç, which is the subject of the research and has not been seriously examined before, is an important chronicle that confirms and completes the contemporary chronicles describing the process of this campaign. This manuscript, written in 1731 but whose author is unknown, is now in the archives of the National Library of France. This manuscript consists of 27 folios. In addition, the work, translated into French, was dedicated to the Count of Maurepas by a linguist named Latine and presented as a New Year’s gift.&nbsp;It is known that the chronicle titled Târîh-i Sefer-i Beç was first mentioned in the literature in a section written by Joseph von Hammer in a catalog prepared in 1822. Researchers such as German Orientalist Franz Babinger, French Orientalist Edgard Blochet, and Turkish literary historian Agâh Sırrı Levend have briefly touched upon this work, providing limited and repetitive information. Richard F. Kreutel claimed that the manuscript in Paris could be a copy of the&nbsp;“Vekâyi‘-i Beç” a work by the Ceremonial Master, one of the significant eyewitnesses of the campaign. However, subsequent examinations have shown that the Paris manuscript differs in structure and content from its contemporaries to some extent. This chronicle, which contains the campaign process from beginning to end, brings a new perspective to the literature on the 1683 Vienna Campaign by providing occasionally different information about the political and diplomatic background of the campaign, the preparations, the realization of the siege, and its results. The work is also noteworthy in that it reveals the multifaceted effects of historical events and the long-term consequences of these effects on societies.Compared to contemporary manuscripts, this work presents a noteworthy research opportunity to explore its potential contributions to the literature, particularly in terms of its original content, narrative style, and the subjects it addresses. Therefore, while this study aims to evaluate the causes, consequences and historical importance of the siege through the Târîh-i Sefer-i Beç, it also aims to examine what kind of a narrative was established about this period in Ottoman historiography and the place of this narrative in this historiography. In this context, the research questions to be answered are as follows: What were the motivations behind the writing of the work, and how have these motivations impacted its content and style of narration? How has the author explained the failure of the siege? How are the decision-makers during the 1683 Vienna Campaign represented in this specific work, and how can this portrayal relate to the period’s political and social structures? In the study, which primarily focuses on these questions, first of all, information is given about the author of the transcribed work, its introduction, and literature evaluation, and then, in line with the findings, the importance of the work in understanding the 1683 Vienna Campaign and in Ottoman historiography is determined.&nbsp;The findings of this study cover a wide range of topics, from the content and narrative style of the work to the author’s motivations for writing, explanations for the failure of the siege, the representation of decision-makers, and the relationship of this representation with the political and social structures of the period. In explaining the failure of siege and portraying the decisionmakers, the work considers both the deficiencies of war strategies and the complexities of Ottoman domestic politics. The author describes the events that led to the Ottoman defeat and heavily criticizes the faulty decisions of the key figures that were effective in this failure. This approach provides significant clues into the work’s place in Ottoman historiography of the period and how the author viewed this process compared to his predecessors. The simplicity of the language used in the work and the way the events are conveyed have been interpreted as a reflection of the author’s desire to convey these events to a wide readership. However, the fact that Târîh-i Sefer-i Beç was not sufficiently disseminated and used in historiography has shown that this text had a limited impact on social memory. As a result, this work has been demonstrated to be an important historical source that facilitates understanding of the multifaceted impacts of a historical event and the socio-political structure of the period within the context of historiography.&nbsp;

Tarih Yazımı ve Toplumsal Hafıza: 1731 Tarihli “Târîh-i Sefer-i Beç” Örneğinde Bir Tarih İnşası

Okan

This study examines the travel memoirs of Ivan Franjo Jukić (1818-1857), a Bosnian intellectual, Franciscan friar, and cultural figure who was exiled from Sarajevo to Istanbul in 1852 on suspicion of involvement in a Pan-Slavic conspiracy. Jukić's journey from the Balkans to the Ottoman capital, passing through important cities such as Sarajevo, Pristina, Skopje, and Thessaloniki, offers important testimonies of the social, economic, and administrative conditions of the Ottoman lands in the mid-19th century. The article begins with a detailed biographical summary highlighting Jukić's multifaceted contributions to Bosnian culture and literature. His role in organizing the region's literary life, distributing important books, and founding the first Bosnian literary journal is highlighted. Jukić's activities as a compiler of folklore, historian, geographer, geographer, statistician, lexicographer, and ethnographer are also noted, emphasizing his importance in the intellectual development of 19th-century Bosnia. The study then explores the historical context of Jukić's exile, examining the complex political landscape of the Ottoman Balkans during the Tanzimat period. It discusses the initial optimism regarding the Tanzimat reforms and Jukić's hopes for improving Christians' situation, followed by his disappointment and eventual arrest. It argues that Jukić's case exemplifies the tension between reform efforts and the realities of Ottoman rule in the provinces.The analysis of Jukić’s travelogue focuses on the following key themes:1. Physical and Psychological Challenges: This study provides a vivid account of Jukić's challenging journey and highlights the physical and psychological challenges he faced. His experiences of poor health, harsh weather conditions and constant uncertainty about his fate significantly shaped his narrative and perceptions. 2. Ethnic and Religious Diversity: Jukić's keen observations of the different ethnic and religious groups he encountered are examined in detail. The article highlights Jukić's special interest in the conditions of the Christian population under Ottoman rule and his notes on linguistic and cultural practices in the regions he traveled.3. Historical Reflections: This study analyzes Jukić's reflections on historical places and events, especially those related to Bosnian history. It argues that these reflections reveal Jukić's Pan-Slavic sympathies and romantic nationalist outlook and place his work in the broader context of 19th-century Balkan intellectual movements. 4. Ottoman Administration: Jukić’s critical observations on Ottoman governance are scrutinized, including his comments on corruption, poor infrastructure, and the perceived ineffectiveness of Tanzimat reforms. The article suggests that these critiques offer valuable insights into the challenges of implementing centralized reforms in the empire’s peripheral regions. 5. Urban centers: This study examines Jukić’s detailed descriptions of the cities and towns he visited, including their populations, economic activities, and administrative structures. 6. Literary and Linguistic Aspects: This article discusses the stylistic and linguistic features of Jukić’s writing, noting his use of Turkish loanwords and dialectal features. It situates his work within the context of emerging Slavic-language travel literature and compares it to other contemporary travelogues.This study emphasizes the importance of Jukić’s travelogue as a historical source that bridges Balkan and Ottoman historiography. This paper argues that such studies can provide nuanced insights into the complex interplay of imperial governance, local realities, and emerging nationalist sentiments in the 19th-century Balkans. This article concludes by reflecting on the potential of translated primary sources like Jukić’s travelogue to foster dialog among different historiographical traditions. It suggests that making such works accessible to Turkish-speaking scholars and students can contribute to a more comprehensive and nuanced understanding of the Ottoman Empire’s final century, particularly from the perspective of its non-Muslim subjects. Finally, the study includes a full Turkish translation of Jukić’s travelogue and a map of his journey, making this important primary source available to Turkish researchers for the first time. This translation is presented as a significant contribution to the field, opening new avenues for comparative and cross-cultural research on the 19th-century Balkans.

Bir Sürgün Öyküsü: Bosnalı Fransisken Bir Rahibin Saraybosna’dan İstanbul’a Yolculuğu

Osman

The aim of this study is to discuss the relationship between language and technology in various dimensions and then to analyze the status of Turkish as a language of technology with its historical background, current situation and future predictions.&nbsp;Thought, which is the source of technology, can be produced using the possibilities offered by language. In this regard, the productive power of language directly affects technological development. On the other hand, it is stated that technology as a discourse is a changingtransformative influence factor for the structure of thought, language and social order. In the same way, science and technology have contributed to the modernization of language and the change in forms of communication. Today, the relationship between language and technology is mostly considered in the context of the interaction between digital technology and language.&nbsp;Owing to its structural and functional features, language can be considered a technological tool because it is a common form of production and development, solves people’s problems in daily life, is adaptable to every new situation and cultural context, and has the feature of “natural collective technology”. Meanwhile, technology changes communication styles and preferences in the digital environment. Society’s self-expression in digital environments is called “digital discourse” and linguistics is conducting important research in this field. With the development of technology, “human language technology” has also developed, which enables computers to understand human language and produce using language mechanisms.&nbsp;In this study, in which a basic qualitative research method was used, document analysis was preferred as a data collection tool. By considering relevant studies in the literature, an inductive data analysis was used to draw a framework for the issue of Turkish as a language of science.Human language allows us to express and categorize all concepts, whether concrete or abstract, and to reason within the framework of these concepts. Therefore, the results of thought production such as science and technology are expressed and developed through language. Researchers establish a direct relationship between language and thought. From the relationship between language and thought, it can be seen that much of our conceptual system is metaphorical, i.e., the development of a technology requires the use of existing conceptual networks. Thus, technological developments are directly related to language as they require&nbsp;‘metaphorical thinking’, ‘abstraction’, ‘communication’ and ‘synthesis’ skills in the conceptual dimension and sufficient level of ‘vocabulary’.&nbsp;Technological developments change language, and the way people think because technological tools affect the forms and capacities of communication. Today, because of the impact of internet technology on communication, there has been a great change in the textual and verbal dimensions of language. When we divide human history into oral and written paradigms in terms of communication, it is stated that the second oral paradigm emerged in language with the internet.Another effect of technology on language is that new technologies encourage the derivation of new concepts and words. Therefore, while technology is explained using the existing vocabulary when it first emerges, new terms suitable for this technology are developed over time.&nbsp;Studies on the effects of technology, especially internet-based digital technologies, on language generally focus on the breakthrough of the internet in communication and the phenomenon of globalization. Therefore, when we examine the effect of technology on Turkish, we can focus on issues such as the introduction of new words and concepts into the language, foreign word borrowings, foreign grammatical borrowings, and foreign language spelling features.&nbsp;The effects of technology on Turkish today are generally characterized as negative. However, Turkish has also made significant contributions to science and technology throughout history. With the Industrial Revolution, it was observed that Turks lagged in the field of science and technology, but after the establishment of the Turkish Republic, Turkey started to make intensive efforts toward scientific and technological production. Today, Turkish production is carried out in many technological fields, and efforts are being made to Turkify the term.&nbsp;In fact, the issue of Turkish as a language of technology should be addressed in terms of its characteristics as a language of science. Because scientific production turns into technologies used in daily life at the next stage. Differences in development between Turkey and developed countries producing technology, the current status of Turkish education, and, of course, Turkish language’s competence are the sub-headings that need to be addressed in terms of Turkish being a language of science and technology. From this perspective, it is appropriate to discuss the possibilities of Turkish becoming a language of technology from four dimensions.First, it is stated that for a language to become a language of science and then a language of technology, it must first be a ‘language of education’. Since the Ottoman Empire, Turkish has been used as the language of education, and studies have been conducted since the Tanzimat Period to Turkify terms. The second important feature of the language is that it is ‘prone to abstract thinking and has words that evoke rich associations in penetrating existence’. It is emphasized that simplification studies have damaged the richness of thinking in the past, but currently, Turkey has a sufficient vocabulary, can express thoughts in detail, and can successfully create technological terms. The third feature is ‘the language being suitable for the human mind to think and not having difficulty expressing thought’. The suitability of the language structure for development and its power of derivation makes Turkish competent in technology production. The Turkifying of terms by the Turkish Language Association (TDK) ensures that technological production is compatible with the Turkish mindset. The fourth important feature of being a language of science and technology is its suitability for development and enrichment and its ability to produce equivalents for innovations in the fields of science and technology.&nbsp;

Teknoloji Dili Olarak Türkçe

Özgür

Hüseyin Rahmi Gürpınar’ın Kurmaca Dünyasının İlk Kaynakları yahut Hüseyin Rahmi Natüralizmi Benimseyebildi mi?

Saidbek

Muhakamat al-Lughatayn is a significant work by Navayî. However, not as many copies of Navayî’s other works have survived to date. This may also be due to the fact that the work is not purely literary. Nevertheless, with printed editions of Muhakamat al-Lughatayn in cities like Paris (1841), Crimea (1842), Istanbul (1897), and Kokand (1916), the work gained widespread recognition, leading to scholarly investigations into it in academia.In contemporary times, seven complete copies and one incomplete copy, totaling eight manuscripts of Muhakamat al-Lughatayn, are known to exist. Topkapı, Fatih, Paris, Budapest, Hyderabad, Tabriz, and Ankara manuscripts are complete copies, whereas the Konya copy is incomplete. This article was prepared based on the Ankara manuscript.The Ankara copy of Muhakamat al-Lughatayn is predominantly written in black ink; however, words such as rubai, bayt, qit’a and some section headings are written in red ink. Throughout the text, in both the poetry and prose sections, red ink is frequently noted. Like other copies of this work, the Ankara copy generally lacks the vowel marks in the text. However, one of the remarkable orthographic features of this copy is that in some places the vowel marks of words with important differences in meaning are shown: &nbsp;levnleri الری ونْ ْ لََ) 5 b/4), birer varaq راریب (5b/7), ‘alemdür .(11b/2 (رد .The copyist copied the text almost too carefully. However, despite some spelling mistakes and occasional omissions in the copy, either due to the copy the copyist used as a source or due to his/her own mistakes, these are not very frequent. In the Ankara copy, the word etlikni (12b/6) was written instead of öleŋni, the word örtege (20b/3) was written instead of öterge, and the word o kūy was written instead of ol kūy. It is possible to see that some words, word groups, and sentences were written incompletely in the Ankara copy. Sometimes, one or a few words are missing within a sentence; while in rare instances, entire sentences may be omitted. Sometimes the copyist may have intervened in the original text.The Ankara copy is highly compatibile with other copies of the work. However, it is also noteworthy that in some places, different words are used compared to other copies. Although all copies contain the phrase mes̠̠nevīde bir jemā’at xūb ta’rīfide mundaq deyilipdür kim, in the Ankara copy, bitilipdür ki is written instead of deyilipdür kim. In the section where different forms of drinking are shown, information is given about the verb tamşımaq, while the following sentence is included in the copies: tamşımaḳ ki ġāyet ẕevḳdın bat içme, leẕẕet tapa&nbsp;tapa az az içer. However, in the Ankara copy, bāde içmesi was written instead of bat içme, and the copyist believed that the sentence was complete. The copyist must have understood the meaning of the sentence as “Tamşımaq - drinking wine with great pleasure”.Although there are some spelling mistakes and missing or incomplete writings in the Ankara copy, there are also successful aspects of the text. These aspects help to understand Muhakamat al-Lughatayn correctly and completely. Because it is known that there are issues regarding the work that have not yet been fully resolved. Newly found copies may be helpful in resolving such issues. One of such situations can be seen in the section where the poet talks about the Fevayidü’l-Kiber. In other copies, there is a sentence like this: …anda uluġlarġa fāyideler zülālın yėtkürüp-mėn ve heveleri şu’leiġa naṣāyiḥ zülālıdın u urup-mėn. Navayî seems to use the word zülāl twice in one sentence. This is a situation that is outside the integrity of the relevant part of the work. In the Ankara copy, delāyilin (21b/4) appears instead of the word zülālın, and this is more suitable for the parallelism and meaning in the sentence.While giving information about causation in verbs in the Turkish language, Navayî states that the verb is formed by increasing one letter. While in other copies there is the sentence alar lafẓġa bir ḥarf artturġan bile muŋa oxşaş bir żamīrni arturupdurlar, in the Ankara copy it is clearly shown which letter is the letter being talked about: alar lafẓġa “t” ḥarfi arturġan bile muŋa oḫşaş bir żamīrni arturupdurlar (16b/6). This corresponds to the examples in the text and must be the correct format. As a result, while information about word derivation is given with suffixes in the later parts of the work, the poet always indicates with the name of the letter which letter comes to the word: çīm ḥarfi vaṣl ḳılınur; kāf ve re ḥarfi… ilḥāq qılurlar; lām ilḥāq qılurlar; ḳāf ilḥāq qılıp etc.&nbsp;Although the copy is a work in Chagatai Turkish, it is sometimes possible to come across Oghuz features, unlike other copies. It is noteworthy that in the manuscript, instead of the Chagatai preposition bile/birle, the preposition ile or its suffixed form +lA is preferred in four examples, which is a characteristic of Oghuz language. The preposition üçün is written as "içün" (17b/4) in one example, in another example the copyist wrote the ablative suffix as +dAn rather than +dIn (başdan ayaġıġa 29b/3). So the copyist probably used the form in his own dialect. Such Oghuz features are not seen in other copies of Muhakamat al-Lughatayn.It can be said that the Ankara copy of Muhakamat al-Lughatayn was created in 1873 in the Western Turkic (Oghuz) area, most likely in the territory of the Ottoman Empire. Because the Oghuz elements in the copy that cannot be seen in other copies probably reflect the language of the copyist. Tanzimat intellectuals may have had an influence on the creation of this copy, which was copied in the last periods of Tanzimat. Although the Ankara copy of the work does not differ significantly from the others in terms of text, it also makes some contributions to obtaining the most accurate and closest text to the author’s copy.

Muhâkemetü’l-Lugateyn Eserinin Ankara Nüshası

Samet

Rabgûzî’nin Kısasü’l-Enbiyâ’sının En Eski Nüshası Hangisidir?

Savaş

The linguistic relationship between Turkish and Mongolian dates back to ancient times. These two languages, which are in the same language group, have been heavily influenced by each other throughout history. This interaction, which occurred in different periods and regions, caused the exchange of words between these two languages. Therefore, Turkish words took place in Mongolian and Mongolian words took place in Turkish. Many studies have been done on this subject; In these studies, either Turkish elements in Mongolian or Mongolian elements in Turkish were discussed. However, the similarities, differences, parallelism, etc. between the two languages. There are also studies on topics such as.According to some scientists, there are no words of Mongolian origin in Old Turkish. If there is a common word for Turkish and Mongolian languages and the word is detected in Old Turkic texts dating back to the 13th century, the word in question is most likely of Turkic origin and should be examined as a loanword in Mongolian languages. On the other hand, there are scientists who argue that there are Mongolian words in Old Turkish.It is seen that Mongolian has an influence on Iraqi Turkmen Turkish as well as on other contemporary Turkish dialects and it is the case that the words borrowed from the language in question live on. While some of these words are used by the Iraqi Turkmens in general, some of them seem to survive in one or more regions of Iraq. An article entitled “Mongolian Words Used in the Iraqi Turkmen Turkish Language” was prepared that deals with the Mongolian elements in the Iraqi Turkmen Turkish language. This article belongs to Hamdi Lateef Khairullah and was published in the scientific journal Majallat Jamiat Kirkuk lid-Dirasâtu'l-İnsâniyye in 2020. In this study, the author identified and examined 14 words of Mongolian origin used in Iraqi Turkmen Turkish. The words identified are: aġa 'village owner, feudal lord; title given to some noble families; a form of address for grandfather or father', babanaḫla- 'to hum', dalda 'a place to take shelter from the sun's heat, rain, storm, shelter', daldala- ~ dalda ėtmeğ 'to protect something or someone from being seen or from sunlight, cover etc. to cover with', daldalan- 'to cover', em 'a kind of local medicine', küreken 'groom', maral 'female deer', nuḫta 'halter', sileken 'saliva leaking from the mouth', solaḳay 'left-handed', sona 'duck', şülen 'aşure, wheat soup', yėkke 'big, big, huge'. It has come to our attention that there are other words of Mongolian origin used in Iraqi Turkmen Turkish that are not discussed in this article. This study was needed to draw attention to words of Mongolian origin that were not included in the analysis and to contribute to the article in question.In this study, 33 words transferred from Mongolian to Iraqi Turkmen Turkish were identified and examined. 30 of these words are nouns (ceyran ‘gazelle’, cidav ‘deep-seated wound usually seen in horses and donkeys’, cik ‘flat side of lamb's foot bone (play tool)’, çandavıllığ ‘getting too involved; wander around too much’, çigin ‘shoulder’, çöl ‘1. desert, 2. secluded place’, dasalat ‘ability’, dümüg ‘busy’, ḥeneg ‘joke’, ḳaban ‘wild boar’, ḳabırġa ‘rib’, ḳadaġa ‘prohibited, state of being forbidden’, ḳanḳâvır ⁓ ḳanḳâvur ‘bell, rattle’, ḳanşar ‘front’, ḳantarma ‘bridge connecting the roofs of two houses, bridge connecting the roofs of old houses, vaulted ceiling’, ḳavra ‘file’, ḳeççi ‘scissors’, keḥkül ‘bangs’, ḳoraḳay ‘termite’, ḳubur ‘gun’, ḳuda ‘the father-in-law or mother-in-law of one's child’, salt ‘alone’, savġat ‘gift’, savḫa ‘clothing taken off the dead’, sērin ‘cool, chilly’, şavır ⁓ çavır ‘whistle; flute’, tebene ‘big needle’, teşpi ‘saucer’, toġay ⁓ tugay ‘low places by the river’, ussu ‘water’) and 3 are verbs (araçla- ‘separating two things from each other; 'separating people fighting', ḳadan- ‘get stuck’, tapta- ‘1. a lot eating, 2. beating’). ‘çöl, ḳaban, ḳantar-, ḳada-, ḳuda’ while words such as are used as in Mongolian (without any phonetic changes), it is observed that vowel and consonant sound changes occur in others. ‘dasalat+sız, ḥeneg+siz, serin+le-, keḥkül+lü’ new words were derived from words such as (by adding Turkish suffixes) and compound verbs were formed from some nouns (‘ol-, et-, sıyır-, çal-’ with auxiliary verbs such as). ‘toġay⁓tuġay, ḳanḳavır⁓ḳanḳavur, ḳabırġa⁓ḳabirġ, ḳeççi⁓ḳėçi, dasalat⁓dastalat, teşpi⁓tepşi, şavır⁓çavır, keckil⁓keḥkül⁓keḥkil, araçla-⁓araçala-’ it has been determined that words such as have double/triple usage. It has been determined that two forms of the word 'savġad' (savġat, savḫa) are used and each of them is used in a different sense. It is noteworthy that the words 'savġad, çöl' are also used in Iraqi Arabic. Words such as 'dasalat, ḥeneg, ḳoraḳay, şavır ⁓ çavır' (with these forms and meanings) are not found in other Turkish dialects; It is possible that these words were quoted during the Ilkhanid State (1256-1337). Finally, together with the words examined by Hamdi Lateef Khairullah (14 words), a total of 47 words (excluding controversial and overlooked words (if any) were identified in Iraqi Turkmen Turkish.

Irak Türkmen Türkçesinde Moğolcadan Alıntı Sözcükler

Selda

One of the most significant features of the modern era is its acceleration and facilitation of travel and transportation for both men and women. It is undeniable that the global power struggles and influence competitions of the new imperial era were important factors behind this. In the 19th century, when the Industrial Revolution expanded new imperial ambitions geographically, it is known that, along with scientific curiosity, meeting different cultures also shaped the travel motivations of Western people. In fact, there was a relationship between scientific research and travel during this century. The desire of explorers to understand and record the experiences and cultures of the nations they always encountered motivated their next expedition.Apart from scientists, diplomats, writers, and journalists, the travels of Western women and their motivations for venturing out of their comfort zones and the travel notes they left are also important. This study addresses the interest, travels, and observations of Lady Hester Stanhope, a famous name of English aristocracy, regarding the Levant. Observing the heterogeneous cultural and societal characteristics of the Eastern Mediterranean and settling permanently there, Lady Hester would never return to England. The adventure of a woman from an aristocratic family who left the English way of life to establish a new life in the Levant is remarkable. However, her aristocratic background provided her with wealth, fame, and reputation in England. However, the price of all these opportunities was to behave according to status and etiquette specific to the stagnant, noble class and to live within a suffocating household regime. It was the gloom of this life that caused Virginia Woolf to write A Room of One’s Own (1929), almost a hundred years after Lady Hester. The gloom surrounding this life inspired Lady Hester to go to the Levant to build her own room. Why had she chosen the old East over the New World, for example, America, where English immigrants had established a new and glittering order? The spirit of the Enlightenment, -Voltaire’s Candide had almost traveled around the whole world-, Napoleon’s landing in Egypt in 1798, the spread of sympathy for Ancient Greece in European capitals, and the increase in transportation opportunities and travel culture among the upper classes provide an explanation. Likewise, the fact that almost all men, such as Byron, Chateaubriand, Lamartine, Gabriel Charles, Melchior de Vogué, Hellespont, Chevron, and Edouard Blanc, went to the Levant shows that it became a fashion. This is precisely a form of traveling that continued from the end of the 18th century until the middle of the 19th century, a movement we call “Grand Tour”. Indeed, some of these famous&nbsp;figures met Lady Hester in Istanbul, Damascus, and sometimes in Joun. In short, the East in the early 19th century was a place of adventure and enterprise, compared to the standard life of the modern West; it was dangerous but unrestricted. For adventurous people, there are exciting aspects that await discovery.The main texts on which this study is based were written by Hester’s close friend and doctor, Charles Lewis Meryon (1783-1877). Meryon had witnessed a significant part of Lady Hester’s life as her doctor and friend. Dr. Meryon published a 6-volume work that saved her from oblivion in 1845 and 1846. Hester's Memoirs was first published in three volumes in 1845. The following year, he published her Travels in another three volumes. This extensive collection, written by Dr. Meryon based on his observations while accompanying Lady Hester and using her letters, diaries, and other notes, complements each other. Memoirs and Travels not only recount the personal adventures of Lady Hester, who conducted archeological excavations, dressed like a man, learned Arabic, and incited the Druze to rebel against Mehmed Ali Pasha, but they also provide detailed information about the lifestyles, customs, and cultural habits of the people living in what is now Syria, Lebanon, and Palestine. Therefore, it is important to present the life story of the person at the center of all these adventures.Lady Hester began her Levant journey in 1810 at the age of 35 and first came to Malta. While traveling to the Near East, she dressed like a man. The location of ancient monuments is an important part of her travels. She even determined her route from the Great Pyramids to Palmira based on ancient sites. However, in 1821, she settled in Joun, Lebanon and lived there until her death. Lady Hester hosted European and local guests at her mansion in Joun. Through these contacts, she acquired information about both the region and the state of post-Napoleon Europe. She also employed spies to collect intelligence on the region. The newspapers of that period showed interest and support for her adventures in the Levant. She was bestowed with titles such as “Queen of the Desert”, “modern Zenobia”, and “uncrowned queen of Lebanon”. The period in which she lived witnessed the strengthening of the authority of Mehmed Ali and his son Ibrahim Pasha in Egypt and Bilad al-Sham against the Sultan. Although her aristocratic background did not prevent her from admiring Napoleon, she had no sympathy for Mehmed Ali Pasha and his son Ibrahim and supported the Ottoman Sultanate.From her Memoirs, we also understand that Lady Hester adopted a mission for herself. The fact that she aimed to “civilize” this Ottoman region, not just as a woman seeking adventure and respected for her adventures in the Levant but also as a British missionary of civilization, shows that she became a product of 19th-century orientalism. Initially, she pursued a sense of mission typical of 19th-century Orientalism, the sentiment that could be summarized as bringing Western light to the East. However, over time, she herself transformed, adopted the mystic customs of the Near East. The same person who disciplined Arab servants with a whip in her mansion in Joun was also the one who opened her home to the poor, beggars, and nobles pursuing Ibrahim Pasha at the cost of increasing her debts. Choosing to die in poverty in Joun instead of spending her last years in London shows that she maintained her aristocratic values.

Leydi Hester Stanhope ve Levant Macerası (1810-1839)

Sercan

Sûrnames, a genre specific to Turkish literature, are texts based on the narration of circumcision or marriage ceremonies organized by the will of the Ottoman sultans. The work we are subject to this study can change common chronological information about the surname genre. While Nâfî’s Peyâm-ı Sûr, written in 1858 and whose translated text was examined by Mehmed Arslan, is accepted as the last example of surnâme, the work we examined was prepared in 1882-1883.Sûrnâme was, preserved at the University of Leipzig, Cod. Turc. 67 was, prepared by the author entirely in rik’a calligraphy, with varying numbers of lines, and without a ruler. The work, consisting of 6 sheets, is available individually in a volume covered with black cloth.Lutfî Efendi Sûrnâme comprises of three parts. The chapters are arranged with titles written by the author. In the introduction section, there is information and evaluations about what happened during the preparation phase of the sûr, thoughts about the previous sûrs, and general opinions and information about the prepared sûr. In the second chapter called, Tafsîl-i Sûrnâme, details of the 3-day sûr-ı hümâyûn are given. Although the events are given daily under subheadings, the conversations are summarized or conveyed directly. Lutfî EFfendi stated that he wanted to end the sûrnâme with historical verse, as is the customary. For this purpose, he completed the sûrnâme by writing a ten-couplet history in stanza verse form.Sûrnâme contains 1 couplet in Turkish, 2 stanzas and historical verse, and one couplet in Persian. All of the mentioned poems have the features of eulogy. The first verse piece, the couplet, contains the poet’s feelings when the sultan came to the area where the wall was built in the “Tafsîl-i Suver-i Eyyâm-ı Sûriyye” section. Lutfî EFfendi manages to integrate the sentences with expressions in the prose section with the expressions in the couplets, both in meaning and form. The second poem is a stanza of two couplets. The author states that after narrating the third day of the Imperial Wall, he wrote a stanza to inform the reader that story has been completed. The last verse of Sûrnâme is a ten-couplet history in stanza form in the poem in which Abdülhamid’s praise is discussed, the sultan’s devotion to the rules of religion is emphasized.&nbsp;The three-day sûr-ı hıtân, which was organized for the circumcision of Abdülhamid’s princes Mehmed Seyfeddîn, Abdulmecîd, Mehmed Şevket and Mehmed Selîm, was depicted by Ahmed Lutfî EFfendi, who was commissioned by the sultan. In the first part of the work, after the preparations for the circumcision ceremony and the intermediate section in which&nbsp;the author evaluates the activities carried out in the old walls from a critical perspective, the activities carried out from Monday to Wednesday are explained.The preparations for the sur-ı hıtan, which began with the will of the Sultan, were postponed for a while due to financial difficulties. Considering that the amount of expenditure, which was more than one hundred fifty thousand gold coins, was reduced to sixty thousand by complying with the saving measures, it was decided to build the imperial walls at the end of Filice, 1300, and the necessary preparations for the circumcision of 6000 children were ordered to be completed one week before the determined date.While Ahmed Lutfî Efendi provided information about the health status of children who were circumcised due to the sûr-ı hıtân, which is the subject of his work, he also included his negative criticisms, highlighting the shortcomings of the old sûr-ı hıtân in an intermediate section not separated by a title. The author evaluated the negative effects caused by the old walls on health, economy, and social life. The author also describes the tents set up in the areas where old palace weddings were held and the entertainment elements in these places from a critical perspective.Sûr-ı Hümâyûn started on the twenty-first Monday of Filice, 1300. The circumcision procedures of the princes were completed in four. Ulema, sheikhs, and directors were invited to dinner held at 11 in the Mabeyn-i Humayun. After the meal, evening prayers were performed, followed by a “peace lesson” as is customary. The Sultan came to the place where the guests were to give a thank you speech.On the second day, representatives of non-Muslim subjects; A banquet was held for the patriarchs and the chief rabbi. The Greek Patriarch prayed to the sultan on behalf of the patriarch and the non-Muslim subjects. In the evening, after a banquet organized for military representatives, consisting of two tables for 82 and 151 people, Grand Vizier Said Pasha delivered a speech of thanks and congratulations. On the occasion of Sur, it was decided to release 72 prisoners whose sentences were to be terminated.On Wednesday evening, a banquet was held for the ambassador, chief translators and bank managers. The circumcision procedures of the six thousand children stated in the introduction continued for a few days after Wednesday, when the Imperial Sura was completed.The 1300-1301 sûr-ı hıtân, the subject of Lutfî EFfendi’s work, is one of the first examples of the change that palace weddings in the Ottoman Empire experienced in terms of performance and function. This circumcision ceremony is an indication that the entertainment and festivity that had become traditional in palace weddings had ended and social service/social state understanding had been brought to the fore.Although Sûrname is small in volume, it is important because it contains information about late Ottoman culture, history, life, and the economy. Lutfî EFfendi’s views reflected in the work; It is noteworthy because it includes a change in the approach of the Ottoman intellectuals of the Tanzimat Period, who were raised in institutions providing traditional education, to obsolete institutions and practices.In the sûrnâme that was examined and the text of which was presented, the first of the palace weddings held during the reign of II. Abdülhamid is discussed. This work, which is a prose surname prepared by the order of the Sultan, is considered to be the last example of sûrnâmes, one of the important genres of divan literature whose, date and author are known.&nbsp;

Vakʿanüvis Ahmed Lutfî Efendi’nin Bilinmeyen Bir Eseri: Sûrnâme

Coşkun

Yücel

Lozan'dan Montrö'ye: Türkiye'nin Boğazlar Rejiminin Yeniden Gözden Geçirilmesi Konusundaki Diplomatik Mücadelesi

Zaynabidin

Türkistan Cedidlerinde Ulusal Fikr: Geliştirme ve Uygulama

Elif

Yaşamsal ve Kültürel Bir Kaynak Üzerine: Nagihan Baysal’ın Türk Halk Kültüründe Su Eseri Hakkında İnceleme

Vasil

Zoran Spasovski’nin “Makedon Yer Adlarında Bulunan Türkçe Biçimsel ile Sözcüksel Unsurlar” Adlı Eserinin Değerlendirilmesi

@JOURNAL_BOX_CURRENT

@JOURNAL_BOX_EARLYVIEW

Translation, though concerning quite many scientific disciplines such as medicine, pharmacy, mathematics, physics, philosophy, history, linguistics etc., and many other areas concerning practical lives like politics, trade, literature; for the most part, deals with interlinguistic connections.&nbsp;The interactions between Arabic and Turkish started to flourish after the Turks’ adoption of Islam. The translations from Arabic to Turkish stemmed mainly from the need to learn about the religion of Islam. Oghuz Turkish, in its formation process as a written language, was also fulfilling such a demand. Hence, the texts with religious content seriously predominated the ones that were produced in the early periods.&nbsp;The expansion of Oghuz Turks into larger lands under the Seljuk dominion, and their adoption of a new religion as large masses, took place in periods that are quite close to each other. Whereas the need for written correspondence in the state hierarchy was being fulfilled via Persian, it is obvious that Arabic or Persian would fall short of such a proper function in the case of spreading religious knowledge. For this reason, a small number of literate Turks went into the effort of producing texts in Turkish, which was the common spoken language among Oghuzs and other clans. One may argue that the endeavour to write in Turkish gradually spread towards the west, beginning in the Horasan region. The adoption of Islam by the Oghuzs, and the formation of a large state organization in a simultaneous way, both came into play in the flourishment of the Oghuz language in the written form. Though the need for an official language was met by correspondences that were being written in Persian, it was not sufficient for the learning of the new religion, and in corresponding the demand for knowledge, which came forward in various strata of society in differing proportions. The fact that Arabic was the language of the main religious source, and the official language being Persian was leading to a shortage of communication for the larges masses of Oghuzs, with both the state and religion. Though the official language, being Persian, did not constitute a serious problem for the people who did not have grave concerns about the state mechanism, their disconnection with religion was quite of an inconvenience.Firstly expanding to the Horasan region, and up to the inlands of Anatolia afterwards, Oghuz settlements necessitated their meeting with the new religion, and re-organizing their lives in accordance with the two motives, along with adapting to a new geography. Except&nbsp;for the migrant settler masses, religious knowledge had become a necessity for the Oghuzs, who adopted a sedentary life in their daily practices. The fact that it was religious motives behind the transmission of knowledge from Arabic to Turkish aggravated the responsibility of the translators who shouldered it. Any mistake that was to be made in the translation of a literary text would at worst vitiate the aesthetic flavour of the text. However, the translation of a religious text obviously requires much more sensitivity. Hence, one should admit that it requires a very special effort in the translation of such issues as the faith and the attributions of Allah, which also shape one’s conception of God. The Quranic translations that were produced with such a sensitivity as much served for the formation of the written Turkish as for the comprehension and teaching of the religion.&nbsp;The young Turkish scholars, who did not know any other written sources other the Arabic ones, must have used Arabic as a guide during their translations. We should admit that the translation of Arabic expressions to a language that had been used in written form before, must have been very difficult. Especially, the translation of some peculiar Arabic phrases to Turkish correctly, required the utmost prudence, so as to understand the source of religion in the most correct way.The underline translation method which was commonly used in the early periods, despite being a poor method for the phrases, was successful in producing comprehensible Turkish written texts. In the course of these translations, there were some peculiar elements in Arabic, such as ism-i fail (present participle), sıfat-ı müşebbehe and the exaggerative present participle, which were alien to Turkish to a great extent. Building the conception of God in accordance with the understanding of oneness (and unity), the Quran presents the idea of God as almighty andbenevolent, by often making use of the aforementioned peculiar expressions. It also uses those word structures in order to explain the condition of men in the face of orders and prohibitions to which it appeals in regulating human life. The suffix -IcI in Oghuz Turkish virtually seems to have taken on a very special task, so as to meet the peculiar expressions of Arabic in question. The suffix IcI, which did not usually come forward in the early years in Old Turkish and the Anatolian region, is now one of the most common elements, and it is one of the indicators of verb performers.We know that the suffixes -GlI and -GAn were being used for certain verb performers of Arabic in the Karakhanid and Khorezmian regions. Such a differentiation indicates the rising sensitivity in the Anatolian geography with regard to the translations of these aforementioned structures. It also shows that the written language in Anatolia developed quite separately from the Turkistan region. Although the Quranic translations that were written in Karakhanid and Khorezmian Turkish contain some occasional instances of the suffix -IcI (=ĠUçI), it seems to have been used far less in proportion to the Anatolian region.Besides the historical dialects such as Karakhanid and Khorezmian, there are some examples that it was from time to time corresponded by the suffixes -IcI (küçi and Kuçi) in Afghanistan Uzbek Turkish and Kazan Tatar Turkish.

Türkiye Türkçesinin Yazı Dili Olarak Kuruluşunda -IcI Ekinin Durumu

Gülten

Onur

Sibirya Sahası Türk Destanlarında Kadının Yeri ve Bu Bağlamda Eski Türklerin Kadına Bakışı

@JOURNAL_BOX_FEATURED

Latif

Fatma

While, in the first reading phase, reading as a language skill appears in the form of learning how the systematics of reading functions by making sense of certain writing symbols, it turns out to be the most fundamental means of acquiring knowledge and developing language in the later stages. Texts stand out as the most essential instrument used in the acquisition of four basic language skills in foreign language education. The reading passages used in both native language education and teaching Turkish as a foreign language are primarily regarded as teaching aids and materials. In Turkish teaching process, all texts ranging from the low-level texts such as warning and instruction signs on undergrounds and buses to the literary texts that involve deep meanings like poems have their own area of use in language education. For instance, in teaching Turkish to foreigners, a dialogue between a ticket officer and a passenger in the stage of buying a ticket for the underground or a column in a newspaper assumes a textual quality. Similarly, a poetry text containing figurative language and literary phrases or a text conveying information about a topic related to Turkish culture in a course book involves a textual characteristic with respect to a specific language skill. In other words, each meaning element that can be read, listened, written or spoken has a textual feature in terms of language teaching.&nbsp;Reading basically has the aim of communication and certain types of factors are present in the process of reading. These factors include the author, the text, the reader and the feedbacks. The most significant of all these during the process are the reading texts. In this respect, texts occupy a highly important place in teaching Turkish as a foreign language. The texts are not only involved in reading skill but also frequently used in the development stages of other language skills. When the sets designed to teach Turkish as a foreign language are closely examined, it is observed that the majority of the texts available in course books is made up of reading passages. As for the activities related to other language skills, a great majority of them is associated with the reading texts and their formation is based on the texts in question. To cite an example, in an activity aimed at the development of writing or reading skill, a dialogue or story text is given to the students to be read and they are asked to continue the text by speaking or writing.&nbsp;When texts are analyzed in terms of their types, it is seen that no association is present among the researchers with regard to the classifications of text types and that the categorizations have been achieved by the researchers in quite different ways. Despite the fact that each text classification is consistent and meaningful in itself, a variety of text type classification has come up due to the differences between the researchers’ points of view. Concerning language teaching, however, the concepts of texts and text types differ from the related classifications in some aspects. The reason for this is that the text to be used in the teaching of language involves a material quality. In this way, it is possible to regard every teaching material which can achieve the objectives and acquirements as a text.&nbsp;When the studies conducted upon text classifications are examined, it is observed that the related categorizations contain certain defects in terms of the field of language teaching. This being the case, a text type classification that can be used in language teaching has been performed in this study. In accordance with this classification, texts are divided into two as texts based on the aim of formation and those based on their functions. The former is also separated into two groups as fictional texts aimed directly at language teaching and original texts intended for the daily use of native language speakers and used indirectly in foreign language teaching. The texts formed on the basis of their functions, on the other hand, have been analyzed in terms of writing purpose and language use and gathered under two main titles as texts with utility function and literary texts. The original texts involved in the texts classified in accordance with their aim of formation are also divided into two in themselves as daily texts and literary texts. The daily texts contain such passages like menus, tickets, posters, warranty certificates and graffiti that are prepared with no aesthetic concern and that assign native language readers as their target group. As for the literary texts, they include novels, stories, tales, legends, etc that are put down on paper with an aesthetic concern and with native language readers being their target group. With respect to the texts based on their functions, the texts with utility function refer to all reading materials that can be readily experienced in daily life and that neither involve literary value in terms of the aim of writing or use of language nor aesthetic concern. The texts with utility function have been gathered within themselves under three titles as formal, instructive and communicative texts. The literary texts are those that are formed with an aesthetic concern in relation to the aim of writing and language use. These texts are also titled in three ways within themselves as instructive texts, texts based on expression/demonstration and poetry.&nbsp;Apart from the classification of text types, this study involves, as well, the analysis and comparison of the reading texts available in Yedi İklim Turkish Teaching Set and İstanbul Turkish Teaching Set for Foreigners along with recommendations related to which text type might be used in which language level.

Türkçenin Yabancı Dil Olarak Öğretiminde Metin Türlerinin Sınıflandırılması ve Ders Kitaplarında Yer Alan Okuma Metinlerinin Değerlendirilmesi

Home economics appeared as an independent field of research in the nineteenth century and began to be included in the curriculum of girls’ schools in many countries through the second half of the century. As a scientific field, home economics defines systematic, modern and pedagogical standards for housework with a particular focus on household chores being part of the daily routine and aims to increase productivity and professionalism at home. Standardization, discipline, order, rationality, pragmatism, and hygiene appeared as the main principles of home economics. These principles defined the reform programs of many states, which were initiating a modernization process in the realms of political, economic and sociocultural areas in the nineteenth century. These principles are also among the main criteria of Norbert Elias’s definition of the civilizing process, which he defined by focusing on the change and transformation of the standards of correct and proper behavior in Europe from the thirteenth to the nineteenth centuries. Therefore, the rational and scientific approach to house related issues and the introduction of home economics as a course to the curriculum of girls’ schools appear closely related to the modernization and civilizing attempts of the states.&nbsp;In the pre-modern Ottoman world, home administration (ilm-i tedbîr-i menzil), which was considered as a subject of ethics and included as a chapter in ethics books, began to be taken as an independent field as home economics (idâre-i beytiye) in books and periodicals after the second half of the nineteenth century as well as being taught as a course in girls’ schools through the last quarter of the century. Ottoman authors examined the decoration and physical conditions of the house, house-cleaning, health issues, heating, dressing, raising of children, eating and food, table manners, etiquette and all kinds of issues that may be related to the house under the title of home economics. The target of writing on home economics was the disciplining and rationalization of the Ottoman house life with definite standards. This literature criticized the traditional Ottoman house life as being scattered, irregular, and haphazard and proposed a new model of house management based on scientific, rational and pedagogical data, dominated by discipline, order, and hygiene.The opening of new schools for girls at different levels from primary schools to teachers’ schools was an important development for the participation of Ottoman women in the formal education process. Furthermore, the discussions to define the object and content of girls’ curriculum reveals that Ottoman authorities considered the education of women within&nbsp;the perspective of the traditional role and status of Ottoman women as housewife, wife, and mothers despite Ottoman women beginning to benefit from the possibilities of formal education and public life. It seems that the number and the weight of courses related to home economics increased in the curriculum of girls’ schools of the time and attempts were made to fill the girls’ curriculum with those sciences regarded as necessary and useful to femininity, housewifery, and motherhood. The language used in the Ottoman textbooks of home economics shows that the traditional female discourse continued in many aspects. It seems that this literature on home economics aims to reorganize the living space of the family, which is the nucleus of the society according to the scientific, rational, technological and pedagogical standards and approaches of the age.With the introduction of the home economics courses to the curriculum of Ottoman girls’ schools in different levels and the definition of women’s status as home managers, domestic life became a public issue and also a political matter on which state and public authorities developed policies. Because these books are textbooks for girls’ schools and each textbook is published with the permission of the Ministry of Education, it can be said that the woman’s discourse emerging from these books not only represents the idea of authors but also the policy of Ottoman political authorities. However, the introduction of home economics to the curriculum of girls’ schools both in the Ottoman and western world was not a result of an agenda to question or improve women status, rather it seems like a consequence of a process initiated by the state authorities to modernize all segments of life. In this context, the involvement of the course in the curriculums seems primarily related to the modernization and civilization process in almost every realm of Ottoman life from the second half of the nineteenth century, and the Ottoman house which was an area that needed to be reorganized in line with modern standards to serve and contribute to this change and transformation process.

Geç Dönem Osmanlı Kız Mekteplerinde Fennî Ev İdaresi Eğitimi: Müfredat ve Ders Kitapları

@JOURNAL_BOX_MOSTREAD

Türkiyat Mecmuası – Journal of Turkology, Mustafa Kemal’in (Atatürk) talimatıyla 1924’te (Ord. Prof.) Köprülüzâde Mehmed Fuad tarafından kurulan İstanbul Üniversitesi Türkiyat Araştırmaları Enstitüsünün yayınıdır.

Türkiye Cumhuriyeti’nin sosyal bilimler alanında ilk akademik dergilerinden biri olan Türkiyat Mecmuası, yayın hayatına başladığı 1925 yılından beri yayın hayatına devam etmektedir. Türk Dili, Türk Edebiyatı, Çağdaş Türk Lehçeleri ve Edebiyatları, Türk Tarihi, Türk Sanatı, Türk Kültürü ve genel olarak Türkiyat Araştırmaları alanında yapılmış özgün bilimsel çalışmaları yayımlayan Türkiyat Mecmuası, açık erişimli, hakemli, ulusal ve uluslararası bilimsel bir dergidir. Yılda iki sayı olarak Haziran ve Aralık aylarında yayımlanır. 

Yayın dili Türkiye Türkçesi, Azerbaycan, Kazakistan, Kırgızistan, Özbekistan ve Türkmenistan Türkçeleri, Tatar ve Gagavuz Türkçeleri, Fransızca, Rusça, Almanca ve İngilizcedir.

Dergiye gönderilen ya da yayın için kabul edilen makaleler için işlemleme ücreti ya da gönderim ücreti alınmaz. Derginin tüm giderleri İstanbul Üniversitesi tarafından karşılanmaktadır.

MLA International Bibliography

Scopus

EBSCO

TR Dizin

DOAJ

SOBIAD

Gale Cengage

@METRIC_VOLUMES

@METRIC_ISSUES

@METRIC_ARTICLES

@METRIC_OPENACCESS

Türkiyat Mecmuası

@INFO_TAB_ABOUT

Editor in Chief

Section Editor

Ethics Editor

Editorial Assistant

Language Editor

Editorial Board Member

Advisory Board Member

@INFO_TAB_BOARDS

<div>Türkiyat Mecmuası – Journal of Turkology, İstanbul Üniversitesi Türkiyat Araştırmaları Enstitüsünün yayınıdır. Açık erişimli, hakemli, bilimsel bir dergidir. Haziran ve Aralık aylarında yayımlanır. 1925 yılında kurulmuştur. Yayın dili Türkiye Türkçesi, Azerbaycan, Kazakistan, Kırgızistan, Özbekistan ve Türkmenistan Türkçeleri, Tatar ve Gagavuz Türkçeleri, Fransızca, Rusça, Almanca, İngilizcedir.Türkiyat Mecmuası, ulusal ve uluslararası akademik camiaları hedefleyen köklü bir dergi olarak yayın kurulunda hem ulusal hem de uluslararası alanında uzman üyeler bulundurmaktadır. Dergi, uluslararası yazarların katkılarını artırmayı amaçlamaktadır.​Türk Dili, Türk Edebiyatı, Çağdaş Türk Lehçeleri ve Edebiyatları, Türk Tarihi, Türk Sanatı, Türk Kültürü ve genel olarak Türkiyat Araştırmaları alanında yapılmış özgün bilimsel çalışmaları yayımlamaktadır. <div style="text-align: justify;">Uluslararası yayıncılık standartlarına uygun yüksek kaliteli makaleler yayımlayarak bilimsel bilginin yayılmasına katkıda bulunmayı ve nitelikli bilginin görünürlüğünü ve erişilebilirliğini artırarak Türkoloji alanında bilim camiasına katkıda bulunmayı amaçlamaktadır.</div></div>

Amaç ve Kapsam

<ul><li>SCOPUS</li><li>TÜBİTAK-ULAKBİM TR Index</li><li>DOAJ</li><li>MLA International Bibliography</li><li>EBSCO (Academic Search Complete)</li><li>SOBIAD</li><li>Gale Cengage</li></ul>

Dizinler

Dergi yayın etiğinde en yüksek standartlara bağlıdır ve <a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>, <a href="https://doaj.org/apply/transparency/#principles-of-transparency-and-best-practice-in-scholarly-publishing" target="_blank">Directory of Open Access Journals (DOAJ)</a>, <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a> ve <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> tarafından yayınlanan etik yayıncılık ilkelerini benimser; Principles of Transparency and Best Practice in Scholarly Publishing başlığı altında ifade edilen ilkeler için: <a href="https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing</a> Gönderilen makaleler derginin amaç ve kapsamına uygun olmalıdır. Orijinal, tamamı ya da bir bölümü yayımlanmamış ve başka bir dergide değerlendirme sürecinde olmayan, akademik araştırma ve etki değeri yüksek, ağırlıklı olarak birincil kaynaklara dayalı, her bir yazar tarafından içeriği ve gönderimi onaylanmış yazılar değerlendirmeye kabul edilir.Bildirilerden üretilmiş veya genişletilmiş makaleler, sözlü sunumu yapılmış bildiriler -basımı gerçekleşmemiş olsa dahi- değerlendirmeye alınmaz.Makale yayımlanmak üzere Dergiye gönderildikten sonra yazarlardan hiçbirinin ismi, tüm yazarların yazılı izni olmadan yazar listesinden silinemez ve yeni bir isim yazar olarak eklenemez ve yazar sırası değiştirilemez.İntihal, duplikasyon, sahte yazarlık/inkar edilen yazarlık, araştırma/veri fabrikasyonu, makale dilimleme, dilimleyerek yayın, telif hakları ihlali ve çıkar çatışmasının gizlenmesi, etik dışı davranışlar olarak kabul edilir. Kabul edilen etik standartlara uygun olmayan tüm makaleler yayından çıkarılır. Buna yayından sonra tespit edilen olası kuraldışı, uygunsuzluklar içeren makaleler de dahildir.İntihal ve Çift Kör HakemlikMakaleler editör tarafından özgünlük, metodoloji, konu ve biçim açılarından dergi kapsamına göre değerlendirilir. Ön kontrolden geçirilen makaleler, iThenticate yazılımı kullanılarak intihal için taranır. İntihal/kendi kendine intihal tespit edilirse yazarlar bilgilendirilir. Editörler, gerekli olması halinde makaleyi değerlendirme ya da üretim sürecinin çeşitli aşamalarında intihal kontrolüne tabi tutabilirler. İntihal veya kendinden intihal tespit edilen yazılar yayımlanmaz. Benzerlik oranı %15’ten az olmalıdır.Baş editör, makalelerin adil bir şekilde çift taraflı kör hakemlikten geçmesini sağlar ve yazı yurtiçinden ve /veya yurtdışından en az iki hakemin değerlendirmesine sunulur. Hakemler gerek gördüğü takdirde yazıda istenen değişiklikler yazarlar tarafından yapıldıktan sonra Baş editör yayınlanmasına onay verir.Devam eden süreçte makalesi bulunan yazarlar süreç sonlanmadan tekrar makale gönderemezler. Baş Editör, editörler kurulu veya yazı kurulu değerlendirme sürecinin her aşamasında gerekli görüldüğü takdirde makalelerin iadesi veya düzenlenmesi yönünde karar verebilir.Araştırmacı, makalesi yayınlandıktan en az 4 sayı / 2 yıl sonra tekrar makale gönderimi yapabilir.

Politikalar

Dergi açık erişimlidir ve derginin tüm içeriği okura ya da okurun dahil olduğu kuruma ücretsiz olarak sunulur. Okurlar, ticari amaç haricinde, yayıncı ya da yazardan izin almadan dergi makalelerinin tam metnini okuyabilir, indirebilir, kopyalayabilir, arayabilir ve link sağlayabilir. Bu <a href="https://www.budapestopenaccessinitiative.org/translations/turkish-translation" target="_blank">BOAI</a> açık erişim tanımıyla uyumludur. Derginin açık erişimli makaleleri Creative Commons Atıf-GayrıTicari 4.0 Uluslararası (<a href="https://creativecommons.org/licenses/by-nc/4.0/deed.tr" target="_blank">CC BY-NC 4.0</a>) olarak lisanslıdır.

Derginin tüm giderleri İstanbul Üniversitesi tarafından karşılanmaktadır. Dergide makale yayını ve makale süreçlerinin yürütülmesi ücrete tabi değildir. Dergiye gönderilen ya da yayın için kabul edilen makaleler için işlemleme ücreti ya da gönderim ücreti alınmaz.

Yazarlar dergide yayınlanan çalışmalarının telif hakkına sahiptirler ve çalışmaları  Creative Commons Atıf-GayrıTicari 4.0 Uluslararası (<a href="https://creativecommons.org/licenses/by-nc/4.0/deed.tr" target="_blank">CC BY-NC 4.0</a>) olarak lisanslıdır. CC BY-NC 4.0 lisansı, eserin ticari kullanım dışında her boyut ve formatta paylaşılmasına, kopyalanmasına, çoğaltılmasına ve orijinal esere uygun şekilde atıfta bulunmak kaydıyla yeniden düzenleme, dönüştürme ve eserin üzerine inşa etme dâhil adapte edilmesine izin verir.

Editörler, yayınlanan makalede, bulguları, yorumları ve sonuçları etkilemeyen küçük hatalar tespit edilirse düzeltme yayınlamayı düşünebilirler. Editörler, bulguları ve sonuçları geçersiz kılan büyük hatalar / ihlaller söz konusu olduğunda, makaleyi geri çekmeyi düşünmelidir. Yazarlar tarafından araştırma veya yayını kötüye kullanmaya yönelik olasılık söz konusu ise; bulguların güvenilir olmadığına ve yazarların kurumlarının olayı soruşturmadığına dair kanıtlar var veya olası soruşturma haksız veya sonuçsuz görünüyor ise, editörler endişe ifadesi yayınlamayı düşünmelidir. Düzeltme, geri çekme veya endişe ifadesi ile ilgili olarak <a href="https://publicationethics.org/resources/flowcharts/complete-set-english" target="_blank">COPE</a> ve <a href="https://www.icmje.org/recommendations/" target="_blank">ICJME</a> yönergeleri dikkate alınır.Geri ÇekmeDergi geri çekme durumunda <a href="https://publicationethics.org/sites/default/files/retraction-guidelines-cope.pdf" target="_blank">COPE Retraction Guidelines</a>’ı izler. Editör, aşağıdaki durumlarda bir makaleyi geri çekme hakkına sahiptir: <ul><li style="text-align: justify;">Büyük bir hata (örn. yanlış hesaplama veya deneysel hata), uydurma öğeler  (örn. veri) veya tahrifat (örn. görüntü manipülasyonu) gibi bulguların güvenilmez olduğu sonucunu çıkarmaya dair açık kanıtlar varsa; </li><li style="text-align: justify;">İçerikte intihal varsa; </li><li style="text-align: justify;">Uygun atıf yapılmadan başka bir yerde yayınlanmışsa;</li><li style="text-align: justify;">Kullanım izni olmayan materyal veya veri içeriyorsa;</li><li style="text-align: justify;">Telif hakkı ihlali veya başka bir ciddi yasal sorun varsa;</li><li style="text-align: justify;">Etik olmayan araştırma içeriyorsa; </li><li style="text-align: justify;">Hakem değerlendirme sürecinin bozulduğuna veya manipüle edildiğine dair kanıt varsa;</li><li style="text-align: justify;">Yazar(lar), editörün görüşüne göre, çalışmanın yorumlanmasını veya editörlerin ve hakemlerin tavsiyelerini önemli derecede etkileyebilecek, kritik bir çıkar çatışmasını açıklamamış ise.</li></ul>Geri çekme durumunda aşağıdaki adımlar izlenir:<ul><li style="text-align: justify;">Makale başlığını da içeren geri çekme bildirimi derginin bir sonraki sayısında yayınlanır. Geri çekme bildirimi  içindekiler tablosunda sayfa nosu verilerek listelenir. </li><li style="text-align: justify;">Elektronik versiyonda geri çekme bildirimi ile orijinal makale arasında link sağlanır. </li><li style="text-align: justify;">Online makaleden önce geri çekme bildirimini içeren sayfa gelir; okuyucu daha sonra makalenin kendisine geçebilir.</li><li style="text-align: justify;">Orijinal makale, her sayfadaki .pdf üzerinde “geri çekildiğini” belirten bir filigran dışında değişmeden kalır.</li></ul>Yasal Nedenlerle Makalenin KaldırılmasıAşağıdaki durumlarda, üst veriler (başlık ve yazarlar) hariç olmak üzere, makale metni kaldırılır ve makalenin yasal nedenlerle kaldırıldığını bildiren bir sayfa makalenin yerini alır. <ul><li style="text-align: justify;">Makalenin karalayıcı içerik ihtiva ettiği veya başkalarının yasal haklarını ihlal ettiği tespit edilir ve geri çekmenin yeterli bir çözüm olmadığı düşünülürse;</li><li style="text-align: justify;">Makale bir mahkeme kararına konu olmuşsa veya olacağına dair makul bir neden varsa;</li><li style="text-align: justify;">Kamu sağlığı açısından önemli bir risk söz konusu ise;  </li></ul>

Dergide yayınlanan tüm yazıların korunmasını ve kalıcı olarak erişilebilir olmasını sağlamak için makaleler, ulusal bir arşiv sitesi olarak hizmet veren ve aynı zamanda LOCKSS'in içeriği toplamasına, korumasına ve sunmasına izin veren Dergipark'ta saklanmaktadır.Ek olarak, yazarların kendilerinin makalelerinin son PDF sürümünü Open Archives Initiative (<a href="https://www.openarchives.org/" target="_blank">https://www.openarchives.org/</a>) standartlarına uygun açık elektronik arşivlerde arşivlemeleri önerilir. Yazarlar, yayınladıkları arşiv versiyonundan, İ.Ü. Yayınevinin dergi web sitesinin URL'sine bağlantı sağlamalıdır.

Türkiyat Mecmuası–Journal of Turkology, yayın etiğinde en yüksek standartlara bağlıdır ve <a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>, <a href="https://doaj.org/apply/transparency/#principles-of-transparency-and-best-practice-in-scholarly-publishing" target="_blank">Directory of Open Access Journals (DOAJ)</a>, <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a> ve <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> tarafından yayınlanan etik yayıncılık ilkelerini benimser; Principles of Transparency and Best Practice in Scholarly Publishing başlığı altında ifade edilen ilkeler için: <a href="https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing</a>Gönderilen tüm makaleler orijinal, yayınlanmamış ve başka bir dergide değerlendirme sürecinde olmamalıdır. Her bir makale editörlerden biri ve en az iki hakem tarafından çift kör değerlendirmeden geçirilir. İntihal, duplikasyon, sahte yazarlık/inkar edilen yazarlık, araştrma/veri fabrikasyonu, makale dilimleme, dilimleyerek yayın, telif hakları ihlali ve çıkar çatışmasının gizlenmesi, etik dışı davranışlar olarak kabul edilir.Kabul edilen etik standartlara uygun olmayan tüm makaleler yayından çıkarılır. Buna yayından sonra tespit edilen olası kuraldışı, uygunsuzluklar içeren makaleler de dahildir.

Etik

Türkiyat Mecmuası– Journal of Turkology araştırma etiğinde en yüksek standartları gözetir ve aşağıda tanımlanan uluslararası araştırma etiği ilkelerini benimser. Makalelerin etik kurallara uygunluğu yazarların sorumluluğundadır.<ul><li style="text-align: justify;">Araştırmanın tasarlanması, tasarımın gözden geçirilmesi ve araştırmanın yürütülmesinde, bütünlük, kalite ve şeffaflık ilkeleri sağlanmalıdır.</li><li style="text-align: justify;">Araştırma ekibi ve katılımcılar, araştırmanın amacı, yöntemleri ve öngörülen olası kullanımları; araştırmaya katılımın gerektirdikleri ve varsa riskleri hakkında tam olarak bilgilendirilmelidir.</li><li style="text-align: justify;">Araştırma katılımcılarının sağladığı bilgilerin gizliliği ve yanıt verenlerin gizliliği sağlanmalıdır. Araştırma katılımcıların özerkliğini ve saygınlığını koruyacak şekilde tasarlanmalıdır.</li><li style="text-align: justify;">Araştırma katılımcıları gönüllü olarak araştırmada yer almalı, herhangi bir zorlama altında olmamalıdırlar.</li><li style="text-align: justify;">Katılımcıların zarar görmesinden kaçınılmalıdır. Araştırma, katılımcıları riske sokmayacak şekilde planlanmalıdır.</li><li style="text-align: justify;">Araştırma bağımsızlığıyla ilgili açık ve net olunmalı; çıkar çatışması varsa belirtilmelidir.</li><li style="text-align: justify;">Deneysel çalışmalarda, araştırmaya katılmaya karar veren katılımcıların yazılı bilgilendirilmiş onayı alınmalıdır. Çocukların ve vesayet altındakilerin veya tasdiklenmiş akıl hastalığı bulunanların yasal vasisinin onayı alınmalıdır.</li><li style="text-align: justify;">Çalışma herhangi bir kurum ya da kuruluşta gerçekleştirilecekse bu kurum ya da kuruluştan çalışma yapılacağına dair onay alınmalıdır.</li><li style="text-align: justify;">İnsan öğesi bulunan çalışmalarda, “yöntem” bölümünde katılımcılardan “bilgilendirilmiş onam” alındığının ve çalışmanın yapıldığı kurumdan etik kurul onayı alındığı belirtilmesi gerekir.</li></ul>

<div>Makalelerin bilimsel ve etik kurallara uygunluğu yazarların sorumluluğundadır. Yazar makalenin orijinal olduğu, daha önce başka bir yerde yayınlanmadığı ve başka bir yerde, başka bir dilde yayınlanmak üzere değerlendirmede olmadığı konusunda teminat sağlamalıdır. Uygulamadaki telif kanunları ve anlaşmaları gözetilmelidir. Telife bağlı materyaller (örneğin tablolar, şekiller veya büyük alıntılar) gerekli izin ve teşekkürle kullanılmalıdır. Başka yazarların, katkıda bulunanların çalışmaları ya da yararlanılan kaynaklar uygun biçimde kullanılmalı ve referanslarda belirtilmelidir.Gönderilen makalede tüm yazarların akademik ve bilimsel olarak doğrudan katkısı olmalıdır, bu bağlamda “yazar” yayınlanan bir araştırmanın kavramsallaştırılmasına ve dizaynına, verilerin elde edilmesine, analizine ya da yorumlanmasına belirgin katkı yapan, yazının yazılması ya da bunun içerik açısından eleştirel biçimde gözden geçirilmesinde görev yapan birisi olarak görülür. Yazar olabilmenin diğer koşulları ise, makaledeki çalışmayı planlamak veya icra etmek ve / veya revize etmektir. Fon sağlanması, veri toplanması ya da araştırma grubunun genel süpervizyonu tek başına yazarlık hakkı kazandırmaz. Yazar olarak gösterilen tüm bireyler sayılan tüm ölçütleri karşılamalıdır ve yukarıdaki ölçütleri karşılayan her birey yazar olarak gösterilebilir. Yazarların isim sıralaması ortak verilen bir karar olmalıdır. Tüm yazarlar yazar sıralamasını <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/1326D4913FDB4001996106E973E446A4" target="_blank">Telif Hakkı Anlaşması Formunda</a> imzalı olarak belirtmek zorundadırlar.Yazarlık için yeterli ölçütleri karşılamayan ancak çalışmaya katkısı olan tüm bireyler “teşekkür / bilgiler” kısmında sıralanmalıdır. Bunlara örnek olarak ise sadece teknik destek sağlayan, yazıma yardımcı olan ya da sadece genel bir destek sağlayan, finansal ve materyal desteği sunan kişiler verilebilir.Bütün yazarlar, araştırmanın sonuçlarını ya da bilimsel değerlendirmeyi etkileyebilme potansiyeli olan finansal ilişkiler, çıkar çatışması ve çıkar rekabetini beyan etmelidirler. Bir yazar kendi yayınlanmış yazısında belirgin bir hata ya da yanlışlık tespit ederse, bu yanlışlıklara ilişkin düzeltme ya da geri çekme için editör ile hemen temasa geçme ve işbirliği yapma sorumluluğunu taşır. </div>

<div>Baş editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden,  uyruğundan, dini inancından ve siyasi felsefesinden bağımsız olarak değerlendirir. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar. Gönderilen makalelere ilişkin tüm bilginin, makale yayınlanana kadar gizli kalacağını garanti eder. Baş editör içerik ve yayının toplam kalitesinden sorumludur. Gereğinde hata sayfası yayınlamalı ya da düzeltme yapmalıdır.Baş editör; yazarlar, editörler ve hakemler arasında çıkar çatışmasına izin vermez. Hakem atama konusunda tam yetkiye sahiptir ve Dergide yayınlanacak makalelerle ilgili nihai kararı vermekle yükümlüdür.Hakemlerin araştırmayla ilgili, yazarlarla ve/veya araştırmanın finansal destekçileriyle çıkar çatışmaları olmamalıdır. Değerlendirmelerinin sonucunda tarafsız bir yargıya varmalıdırlar. Gönderilmiş yazılara ilişkin tüm bilginin gizli tutulmasını sağlamalı ve yazar tarafında herhangi bir telif hakkı ihlali ve intihal fark ederlerse editöre raporlamalıdırlar. Hakem, makale konusu hakkında kendini vasıflı hissetmiyor ya da zamanında geri dönüş sağlaması mümkün görünmüyorsa, editöre bu durumu bildirmeli ve hakem sürecine kendisini dahil etmemesini istemelidir.Değerlendirme sürecinde editör hakemlere gözden geçirme için gönderilen makalelerin, yazarların özel mülkü olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri başka kişilerle makaleleri tartışamazlar. Hakemlerin kimliğinin gizli kalmasına özen gösterilmelidir. Bazı durumlarda editörün kararıyla, ilgili hakemlerin makaleye ait yorumları aynı makaleyi yorumlayan diğer hakemlere gönderilerek hakemlerin bu süreçte aydınlatılması sağlanabilir.</div>

Daha önce yayınlanmamış ya da yayınlanmak üzere başka bir dergide halen değerlendirmede olmayan ve her bir yazar tarafından onaylanan makaleler değerlendirilmek üzere kabul edilir. Gönderilen ve ön kontrolü geçen makaleler iThenticate yazılımı kullanılarak intihal için taranır. İntihal kontrolünden sonra, uygun olan makaleler baş editör tarafından orijinallik, metodoloji, işlenen konunun önemi ve dergi kapsamı ile uyumluluğu açısından değerlendirilir.Seçilen makaleler en az iki ulusal/uluslararası hakeme çift taraflı kör hakemlik ile değerlendirmeye gönderilir; yayın kararı, hakemlerin talepleri doğrultusunda yazarların gerçekleştirdiği düzenlemelerin ve hakem sürecinin sonrasında baş editör tarafından verilir.

Hakemlik Hakkında

Baş editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden, uyruğundan, dini inancından ve siyasi felsefesinden bağımsız olarak değerlendirirler. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar. Gönderilen makalelere ilişkin tüm bilginin, makale yayınlanana kadar gizli kalacağını garanti eder. Baş editör içerik ve yayının toplam kalitesinden sorumludur. Gereğinde hata sayfası yayınlamalı ya da düzeltme yapmalıdır. Baş editör; yazarlar, editörler ve hakemler arasında çıkar çatışmasına izin vermez. Hakem atama konusunda tam yetkiye sahiptir ve dergide yayınlanacak makalelerle ilgili nihai kararı vermekle yükümlüdür.Hakemler, araştırma, yazarlar ve/veya araştırmaya fon sağlayanlarla çıkar çatışması içinde olmamalıdır. Hakemler değerlendirmelerinin sonucunda tarafsız bir yargıya varmalıdırlar. Gönderilmiş yazılara ilişkin tüm bilginin gizli tutulmasını sağlamalı ve yazar tarafında herhangi bir telif hakkı ihlali ve intihal fark ederlerse editöre raporlamalıdırlar. Hakem, makale konusu hakkında kendini vasıflı hissetmiyor ya da zamanında geri dönüş sağlaması mümkün görünmüyorsa, editöre bu durumu bildirmeli ve hakem sürecine kendisini dahil etmemesini istemelidir.Değerlendirme sürecinde editör hakemlere gözden geçirme için gönderilen makalelerin, yazarların özel mülkü olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri başka kişilerle makaleleri tartışamazlar. Hakemlerin kimliğinin gizli kalmasına özen gösterilmelidir. Bazı durumlarda editörün kararıyla, ilgili hakemlerin makaleye ait yorumları aynı makaleyi yorumlayan diğer hakemlere gönderilerek hakemlerin bu süreçte aydınlatılması sağlanabilir.

Daha önce yayımlanmamış ya da yayımlanmak üzere başka bir dergide halen değerlendirmede olmayan ve her bir yazar tarafından onaylanan makaleler değerlendirilmek üzere kabul edilir. Gönderilen ve ön kontrolü geçen makaleler iThenticate yazılımı kullanılarak intihal için taranır. İntihal kontrolünden sonra, uygun olan makaleler baş editör tarafından orijinallik, metodoloji, işlenen konunun önemi ve dergi kapsamı ile uyumluluğu açısından değerlendirilir.Baş editör tarafından derginin yayın politikası açısından uygun görülen makaleler çift taraflı kör hakemlik sistemi gereğince en az iki ulusal/uluslararası hakeme değerlendirmeye gönderilir. Yayın kararı, hakemlerin değerlendirmeleri neticesinde yazarların gerçekleştirdiği düzenlemelerin ve hakem sürecinin sonrasında baş editör tarafından verilir.Baş editör; yazarlar, editörler ve hakemler arasında çıkar çatışmasına izin vermez. Hakem atama konusunda tam yetkiye sahiptir ve dergide yayımlanacak makalelerle ilgili nihai kararı vermekle yükümlüdür.Hakemlerin değerlendirmeleri objektif olmalıdır. Hakem süreci sırasında hakemlerin aşağıdaki hususları dikkate alarak değerlendirmelerini yapmaları beklenir.-Makale alana katkı sağlayacak nitelikte midir?-Öz, makalenin içeriğini net ve düzgün bir şekilde tanımlıyor mu?-Makale kurgusu ve araştırma yöntemi bütünlüklü ve anlaşılır şekilde tanımlanmış mı?-Yapılan yorum ve varılan sonuçlar bulgularla kanıtlanıyor mu?-Alandaki diğer çalışmalara yeterli referans verilmiş mi?-Dil ve ifade düzeyi  yeterli mi?Hakemler, gönderilen makalelere ilişkin tüm bilginin, makale yayımlanana kadar gizli kalmasını sağlamalı ve yazar tarafında herhangi bir telif hakkı ihlali ve intihal fark ederlerse editöre raporlamalıdırlar.Hakem, makale konusu hakkında kendini vasıflı hissetmiyor ya da zamanında geri dönüş sağlaması mümkün görünmüyorsa, editöre bu durumu bildirmeli ve hakem sürecine kendisini dahil etmemesini istemelidir.Değerlendirme sürecinde editör hakemlere gözden geçirme için gönderilen makalelerin, yazarların özel mülkü olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri başka kişilerle makaleleri tartışamazlar.

Derginin yayın dili Türkiye Türkçesi, Azerbaycan, Kazakistan, Kırgızistan, Özbekistan ve Türkmenistan Türkçeleri, Tatar ve Gagavuz Türkçeleri, Fransızca, Rusça, Almanca ve İngilizcedir.  Gönderilen yazılarla ilgili tüm yazışmalar sorumlu yazarla yapılacaktır. Kurallar dâhilinde dergimize yayımlanmak üzere gönderilen çalışmaların her türlü sorumluluğu yazar/yazarlarına aittir. Makale gönderimi çevrim içi (online) olarak Türkiyat Mecmuası » Ana Sayfa adresinden erişilen <a href="http://dergipark.gov.tr/login">http://dergipark.gov.tr/login</a> üzerinden yapılmalıdır.<ul><li style="text-align: justify;">Lisans bitirme tezi, yüksek lisans veya doktora tezlerinden üretilmiş makaleler değerlendirmeye alınmaz.                                                                                                                                                                                                                                                           </li><li style="text-align: justify;">Bildirilerden üretilmiş veya genişletilmiş makaleler, sözlü sunumu yapılmış bildiriler -basımı gerçekleşmemiş olsa dahi- değerlendirmeye alınmaz.                     </li></ul><ul><li style="text-align: justify;">Araştırmacı, makalesi yayımlandıktan en az 4 sayı / 2 yıl sonra tekrar makale gönderimi yapabilir.                                        </li><li style="text-align: justify;">Makale başlığı, makalenin yazıldığı dilde ve birinci dil olarak sisteme yüklenmelidir.</li></ul><ul><li style="text-align: justify;">Yazılar soyadına göre harf sırasıyla dergide yer alır.</li></ul><ul><li style="text-align: justify;">Makale; özetler, dipnot ve kaynakça haricinde en az 5000 kelimeden oluşmalıdır.</li></ul><ul><li style="text-align: justify;">Makale ana metin dosyasında yazarın kimliğine dair herhangi bir bilgi kesinlikle bulunmamalıdır. Bu kurala uymayan makaleler, değerlendirme sürecine alınmadan iade edilir.</li></ul><ul><li style="text-align: justify;">Dergiye gönderilen makale taslaklarının dergi yazım kurallarına uygun şekilde hazırlanması gerekmektedir. Yazım kurallarına uymayan yazılar doğrudan ret veya iade edilir.</li></ul><ul><li style="text-align: justify;">Dergiye gönderilen çalışmalar yayımlansın veya yayımlanmasın yazarına geri gönderilmez.</li></ul><ul><li style="text-align: justify;">Makale, yayımlanmak üzere dergiye gönderildikten sonra yazarlardan hiçbirinin adı, tüm yazarların yazılı izni olmadan yazar listesinden silinemez ve yeni bir ad yazar olarak eklenemez ve yazar sırası değiştirilemez.</li></ul><ul><li style="text-align: justify;">Devam eden süreçte makalesi bulunan yazarlar süreç sonlanmadan tekrar makale gönderemezler. Yazı kurulu değerlendirme sürecinin her aşamasında gerekli görüldüğü takdirde makalelerin iadesi veya düzenlenmesi yönünde karar verebilir. </li></ul><ul><li style="text-align: justify;">Türkiyat Mecmuası, yazarlar ve diğer ilgililerle yalnızca e-posta veya dergi otomasyon sistemindeki mesajlaşma modülü üzerinden iletişim kurar. turkology@istanbul.edu.tr adresi haricindeki e-postalara gönderilen iletiler dikkate alınmayacaktır.</li><li>Yazılar, Dergipark sistemine yüklenirken üç dosya hâlinde gönderilmelidir: </li></ul> MAKALE GÖNDERME KILAVUZU1. Makale Tam Metin Dosyası** Microsoft Word 2003 ve üzerindeki versiyonlar kullanılmalıdır. Yazılar <a href="https://dergipark.org.tr/tr/download/journal-file/15426" target="_blank">Makale Şablonu </a> kullanılarak hazırlanmalıdır. Makale metninde, çift taraflı kör hakemlik süreci gereği, yazarın / yazarların kimlik bilgileri yer almamalıdır. (Önemli not: Makale şablonunda yer alan ana başlıklar, sadece makalenin içeriğinin nasıl oluşması gerektiğini göstermektedir. Yazarlarımız bu başlıkları kullanmak zorunda değildir.)* Makale; özetler, dipnot ve kaynakça haricinde en az 5000 kelimeden oluşmalıdır.2. Kapak Sayfası* * <a href="https://dergipark.org.tr/tr/download/journal-file/15417">Kapak sayfası</a>nda, makale türü, makale başlığı (Makale dili / İngilizce), yazar veya yazarların ünvan ve bağlı bulundukları kurum bilgileri, güncel adres ve telefon numaraları ile ORCID bilgileri ve e-posta adresleri yer almalıdır.* Finansal destek, çıkar çatışması ve teşekkür açıklaması bölümlerinin de hem makale dilinde hem de İngilizce olarak iki ayrı şekilde belirtilmesi gerekmektedir.3. Telif Hakkı Anlaşması Formu*​* Tüm yazarlar tarafından ıslak imza ile imzalanmış olmalıdır. <a href="https://dergipark.org.tr/tr/download/journal-file/15420" target="_blank">Telif Hakkı Anlaşması Formu</a>nda üç farklı kısma ıslak imza atılması gerekmektedir.BAŞLIK: Her çalışmanın Türkçe, İngilizce ve makale dili farklıysa o dilde başlığı olmalıdır. Çalışmanın başlığı içeriği açıkça yansıtmalı ve kapsamlı olmalıdır.* ANA BAŞLIKLAR: Tamamı büyük harflerle ve koyu yazılmalıdır. 15 kelimeyi geçmemelidir.* Ara Başlıklar: Kelimelerin tamamı koyu ve sadece ilk harfleri büyük yazılmalıdır. Başlık sonunda satır başı yapılmalıdır.* Alt başlıklar: Kelimelerin tamamı koyu, başlığın ilk kelimesindeki birinci harf büyük, sonraki kelime(ler)in ilk harfi küçük yazılmalıdır. Başlığın sonuna iki nokta (üst üste) konularak yazıya aynı satırdan devam edilmelidir.ÖZ / ABSTRACT: Çalışmanın amacını, yöntemini ve kapsamını içermeli, makalede başlıktan sonra giriş bölümünden önce yer almalıdır. Türkçe öz 180-200 kelime, İngilizce öz 180-250 kelime arasında olmalıdır. Özlerin altında çalışmanın içeriğini temsil eden en çok 5 anahtar kelime / keywords yer almalıdır.EXTENDED ABSTRACT: Genişletilmiş özet; çalışmanın amacını, yöntemini, kapsamını ve sonuçlarını içermeli, makalede Türkçe ve İngilizce özetlerden sonra yer almalıdır. İngilizce genişletilmiş özet  700-800 kelime arasında olmalıdır.* Türkçe makalelerde; Türkçe-İngilizce olmak üzere iki öz ve İngilizce genişletilmiş özet yer almalıdır. İngilizce makalelerde; İngilizce-Türkçe olmak üzere iki öz yer almalıdır. Genişletilmiş özet bulunmamalıdır. Diğer dil ve lehçelerde yazılan makalelerde ise makale dilinde-İngilizce-Türkiye Türkçesi olmak üzere üç öz ve İngilizce genişletilmiş özet yer almalıdır.* Makalede bulunan öz sayısı ve dili kadar makale başlığı, öz sıralamasına uygun olarak verilmelidir. Bk. <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/F985C0668F824D99BF77B994BF747B8C" target="">Örnek</a>  TABLO, ŞEKİL, RESİMLER VE GRAFİKLER: Yazı içindeki şekil, resim, tablo ve grafikler 1, 2, 3 şeklinde numaralandırılmalıdır. Metin içinde kullanılan fotoğraf, plan, harita vb. materyallerin “.jpg / .tiff” uzantılı kayıtları gönderilecek dokümanlara eklenmelidir. Bu tür belgelerin baskı tekniğine uygun çözünürlükte (en az 300 dpi) ve sayfa alanını aşmayacak büyüklükte olmasına dikkat edilmeli, ayrıca birden fazla olması hâlinde numaralandırılmalı ve başlık eklenmelidir. (Resim 1; Harita 1; Tablo, Figür 1, vb. ). Görseller metin içerisinde verilebilir, şayet metin içerisinde (EK1) şeklinde parantezle atıfta bulunuluyor ise görseller makalenin sonuna ek olarak eklenmelidir. Alıntılanmış görsellerin kaynağı, hem görselin altında hem de kaynakçada belirtilmelidir.

Yazım Kuralları

Araştırma Makalesi: Araştırma makalesi olarak derginin kapsamına uygun konularda özgün bilimsel sonuçlar sunan yazılar değerlendirilir. Araştırma makaleleri; öz, anahtar kelimeler, giriş, yöntem, bulgular, tartışma, sonuçlar, kaynaklar bölümleri ile tablo, grafik ve şekillerden oluşur.Derleme Makale: Alanında birikim sahibi ve bu birikimleri uluslararası literatüre yayın ve etki olarak yansımış uzmanlar tarafından hazırlanan yazılar değerlendirilir. Derleme yazı; başlık, öz ve anahtar kelimeler, ana metin bölümleri ve kaynaklardan oluşmalıdır.Çeviri Makale: Tercüme makalelerdir. Alanında uzman kişiler tarafından yazılmış, yaygın etki değeri yüksek olan yazılardan yapılan çeviriler değerlendirilir.* Çeviri metin yayınlarında “orijinal metin yazarı ve yayıncısından izin alındığı” ve “orijinal metnin künye bilgileri” tam metin dosyasında belirtilmelidir.  Bk. <a href="https://dergipark.org.tr/tr/download/article-file/3057174" target="_blank">Örnek.</a> <a href="https://dergipark.org.tr/tr/download/article-file/3057174"></a> <a href="https://dergipark.org.tr/tr/download/journal-file/31257" target="_blank">Kitap Tanıtımı</a>: Son 5 yıl içerisinde yayımlanmış kitapların tanıtım ve incelemesinin yapıldığı yazılar değerlendirilir. Kitap tanıtım yazıları, kitabın şekil ve içerik özellikleri, konu / konuları işleyiş tarzı, yazılış amacına uygunluğu ve bunu gerçekleştirmedeki başarısı, eksik ve hatalarının giderilip daha iyi hâle getirilmesi için neler lazım geldiği gibi konuların değerlendirildiği bir yazı türüdür. Kitap tanıtım yazılarının <a href="https://dergipark.org.tr/tr/download/journal-file/31257" target="_blank">tanıtım/inceleme şablonuna</a> uygun hazırlanması gerekir. Kitabın yayımlandığı dil haricinde, başka bir dil ile yazılan tanıtım yazılarına öncelik verilir.  Kitap tanıtım yazılarında dikkat edilmesi gereken hususlar;<ul><li style="text-align: justify;">Tanıtım yazısına özgü “müstakil bir özgün başlık” konulmalıdır.</li></ul><ul><li style="text-align: justify;">Tanıtımı yapılan kitabın kapak fotoğrafı yazıya eklenmelidir. (İlk sayfada, başlık altında ve sola yaslı olmalıdır.) </li></ul><ul><li style="text-align: justify;">Tanıtımı yapılan kitabın künyesi Kaynakça bölümünde eksiksiz olarak verilmelidir.</li></ul><ul><li style="text-align: justify;">Türkçe ve İngilizce olmak üzere 5 anahtar kelime eklenmelidir.</li></ul>

<a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/1326D4913FDB4001996106E973E446A4" target="_blank"></a>FORMLAR<a href="https://dergipark.org.tr/tr/download/journal-file/15420" target="_blank" rel="noreferrer noopener" style="background-color: transparent;">Telif Hakkı Anlaşması Formu</a><a href="https://dergipark.org.tr/tr/download/journal-file/22325" target="_blank" rel="noreferrer noopener" style="background-color: transparent;">Yazar Formu</a><a href="https://dergipark.org.tr/tr/download/journal-file/15417" target="_blank" rel="noreferrer noopener" style="background-color: transparent;">Kapak Sayfası</a>ŞABLONLAR<a href="https://dergipark.org.tr/tr/download/journal-file/15426" target="_blank" rel="noreferrer noopener" style="background-color: transparent;">Makale Şablonu</a><a href="https://dergipark.org.tr/tr/download/journal-file/31257" target="_blank" rel="noreferrer noopener" style="background-color: transparent;">Kitap Tanıtım Şablonu</a><a href="https://dergipark.org.tr/tr/download/journal-file/31257" target="_blank"></a>

Aşağıdaki listede eksik olmadığından emin olun:<ul><li style="text-align: justify;">Makalenin türünün belirtilmiş olduğu,</li></ul><ul><li style="text-align: justify;">Başka bir dergiye gönderilmemiş olduğu,</li></ul><ul><li style="text-align: justify;">Sponsor veya ticari bir firma ile ilişkisi varsa, bunun belirtildiği,</li></ul><ul><li style="text-align: justify;">İngilizce yönünden kontrolünün yapıldığı,</li></ul><ul><li style="text-align: justify;">Referansların derginin benimsediği Chicago Style of Manual 18. edisyonuna uygun  olarak düzenlendiği</li></ul><ul><li style="text-align: justify;">Yazım Kuralları bölümünde detaylı olarak anlatılan dergi politikalarının gözden geçirildiği.</li></ul>* <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/1326D4913FDB4001996106E973E446A4" target="_blank">Telif Hakkı Anlaşması Formu</a>* <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/35F780AA655C4EE781BCD8B3BFD97D50" target="_blank">Yazar Formu</a> * Daha önce basılmış materyal (yazı-resim-tablo) kullanılmış ise izin belgesi * <a href="https://dergipark.org.tr/tr/download/journal-file/15417" target="_blank">Kapak sayfası</a>;<ul><li style="text-align: justify;">Makalenin kategorisi,</li></ul><ul><li style="text-align: justify;">Makale dilinde ve İngilizce başlık,</li></ul><ul><li style="text-align: justify;">Yazarların ismi soyadı, unvanları ve bağlı oldukları kurumlar (üniversite ve fakülte bilgisinden sonra şehir ve ülke bilgisi), e-posta adresleri,</li></ul><ul><li style="text-align: justify;">Sorumlu yazarın e-posta adresi, açık yazışma adresi, iş telefonu, GSM, faks nosu</li></ul><ul><li style="text-align: justify;">Tüm yazarların ORCID’leri</li></ul>* Makale ana metni;<ul><li style="text-align: justify;">Önemli: Ana metinde yazarın / yazarların kimlik bilgilerinin yer almamış olması gerekir.</li></ul><ul><li style="text-align: justify;">Türkçe ve İngilizce başlık,</li></ul><ul><li style="text-align: justify;">Özetler: 180-200 kelime Türkçe, 180-200 kelime İngilizce öz ile 700-800 kelime İngilizce genişletilmiş özet,</li></ul><ul><li style="text-align: justify;">Anahtar Kelimeler: 5 adet Türkçe ve 5 adet İngilizce,</li></ul><ul><li style="text-align: justify;">Makale ana metin bölümleri,</li></ul><ul><li style="text-align: justify;">Finansal destek (varsa belirtiniz),</li></ul><ul><li style="text-align: justify;">Çıkar çatışması (varsa belirtiniz),</li></ul><ul><li style="text-align: justify;">Teşekkür (varsa belirtiniz),</li></ul><ul><li style="text-align: justify;">Kaynaklar,</li></ul><ul><li style="text-align: justify;">Tablolar-Resimler, Şekiller (başlık, tanım ve alt yazılarıyla).</li></ul>

Sayı Türü	Regular
Editör(ler)	Mustafa Balcı