Aim. How the concepts of colour and number in Bolu tales are perceived in the beliefs and lives of cultures has been examined in our study. We tried to find an answer to the importance of colour and number images in Turkish culture, to compare them with literary works in the literature, in what sense these images are used and whether there is a fundamental point in these areas of use. Methods. In this study, the method of literature review, which is one of the qualitative research techniques, was used. Various researches previously discussed on this subject were also used as auxiliary elements. Results. Since the scope of our study is within certain limits, common colours, and numbers, which are more common in Turkish culture, are discussed. The white, black, green, and yellow colours are detected in Bolu tales; the numbers three, seven and forty carry the meanings assigned to them in Turkish culture and Islam. Conclusion. This study, the use of colours and numbers in fairy tales was examined in Bolu tales and a generalisation was reached. As a result of the colours and numbers being images in the 88 fairy tales examined, the colours and numbers determined in the tales were handled from a historical, religious and cultural point of view; first of all, explanations were made about the meaning of the concepts of colour and number and how they existed, and it was determined in which context of meaning the explanations were reflected imaginatively in Bolu tales.
İslam dünyası için kutsal bir ay olan ramazan, Müslüman milletlerin kendilerine has yorumları ile yaşadıkları; yalnız dinî değil aynı zamanda büyük sosyal önem taşıyan bir zaman dilimidir. Dünya üzerinde geniş bir coğrafyaya yayılmış olan Türkler ramazanı kendilerine has birtakım geleneksel uygulamalarla icra ederler. Tıpkı insanlar ve diller gibi gelenekler de canlılık özelliğine sahiptir. Bu özellikleri dolayısıyla sosyolojideki ve teknolojideki gelişmelere bağlı olarak kimi zaman yok olur, kimi zaman değişim göstererek güncellenirler. Bazen de yeni bir uygulama, geleneğin bir parçasıymışçasına sunulur ve aslında yeni bir gelenek icat edilir. Ülkemizde ramazan ayında gerçekleştirilen ritüellerin bazılarının asırlar öncesine dayanan bir geçmişi vardır. Türk toplum hayatında “diş kirası”, “huzur dersleri”, “cerre çıkmak”, hırka-i saadet ziyareti, sakal-ı şerif ziyareti, Kadir Gecesi padişahın camiye gideceği yollarda kadir alayları düzenlenmesi, ramazan ayına özel seyir alanları oluşturulması, kıraathanelerde toplanılması gibi uygulamalar Cumhuriyet öncesinde şekillenen sosyal merasimlerden bazılarıdır. Söz konusu uygulamaların bir kısmı zaman içerisinde terk edilmiş, bir kısmı da bazı değişikliklere uğrayarak yaşamaya devam etmiştir. Sosyal hayattaki değişikliklere ve teknolojiye paralel olarak sonradan ortaya çıkan uygulamalar da olmuştur. Bir başka ifadeyle gelenek, canlılık özelliğinin bir sonucu olarak kendini güncellemiş veya icat edilmiştir. Bu güncelleme veya icatların ağırlıklı olarak dört ortamda (iftar sofralarında, ev içinde, ev dışında, ekranlarda) gerçekleştiği görülür. Bu çalışmada, günümüze kadar gelen ramazan ayı uygulamalarının özellikle 2000’ler sonrasında yaşadığı güncellenmeler ve son çeyrek asırda ortaya çıkan icat edilmiş gelenekler tespit edilmiş ve bunlar üzerine değerlendirmeler yapılmıştır.
Various beliefs and practices of the Bektashi order, which was founded by the followers of Hacı Bektaş-i Veli, one of the leaders of Turkish mysticism, are still alive in some Turkmen settlements in Anatolia. Gaziemir village of Aksaray, where Bektashism continues to exist as a way of life, is one of them. The village is close to Hacı Bektaş-i district of Nevşehir, to Yūnus Emre Tomb, and to the village and tomb of Taptuk (Emre) in Ortakoy district of Aksaray, which accounts for the vitality of the belief and practice regarding the three great mystics in the village. Gaziemir village is 100 kilometres to the Hacı Bektaş-i Veli Complex, 87 kilometres to the Yūnus Emre Tomb, and 50 kilometres to the Taptuk Emre Tomb. The residents of Gaziemir village visit the Hacı Bektaş-i Veli Tomb in their daily lives for various reasons such as having a child and making vows, and regularly participate in the annual Hacı Bektaş-i Veli Commemoration Festival. Âşık Mehmet Çil, who was born into the Alevi-Bektashi culture in the village of Gaziemir, served regularly as baba (a religious title granted to the helper of the spiritual leader dede in Alevism) for a long time, and represented dede, who came to the village once a year. Mehmet Çil, who spent most of his life in his village dealing with animal husbandry and farming, apart from some short leaves for military service and business purposes, is one of the strongest representatives of Bektashism, regarding the culture he was born into and the duty he assumed in this culture. This study aimed to make evaluations about Bektashism in the example of Gaziemir village and to determine the effect of the concrete existence of Hacı Bektaş-i Veli Complex on the continuity of living Bektashism. The method used in this study is field research based on natural observation, and text-centred analyses were carried out on Mehmet Çil’s poems related to the subject. The result of the study revealed that the cultural vitality in the village and the concrete existence of Hacı Bektaş-i Veli Complex contributed significantly to the continuity of the belief. Keywords: Hacı Bektaş-i Veli, Alevism-Bektashism, Aksaray, Âşık Tradition, Mehmet Çil.
The poems produced in the genre of “dastan” (epic) within the tradition of minstrelsy have several tasks different from the other products of the tradition. One of these duties is that dastans were texts that met the need of the society to receive information, and the other is that they were printed and sold by the minstrels and used to earn a living. The tradition of minstrelsy has been accepted as a whole in Turkish social life, this acceptance of the tradition on the social ground has affected the young people who have the aptitude for minstrelsy, and even if they are not in the traditional environment, the young people have been accepted in their areas by producing poems with the power of the tradition. Aksaray is a province where the tradition of minstrelsy is not strong. Ozan (minstrel) Türyan is a name that produces poems with the influence of tradition and has more dastans in his poems. This study aims to give brief information about the minstrel tradition in Aksaray, to show that the tradition leads even people who are far from the traditional environment to produce minstrel-style poetry and to make some evaluations on Türyan's dastans. The scope of the study is limited only to the poems of Ozan Türyan, and the poems of the minstrel, which were determined while he was alive, have been the subject of a study for the first time. have been the subject of a study for the first time. The study was written as a result of document analysis, which is one of the qualitative research methods. The descriptive analysis approach was used in the analysis of the data obtained because of the examination. In the study, it is stated that the minstrel wrote about social events in his dastans, carried many topics from murder to blood feuds, from bride kidnapping to two marriages; While doing these, it was seen that he increased his social status by gaining the title of "minstrel"
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.
customersupport@researchsolutions.com
10624 S. Eastern Ave., Ste. A-614
Henderson, NV 89052, USA
Copyright © 2024 scite LLC. All rights reserved.
Made with 💙 for researchers
Part of the Research Solutions Family.