Anatolian Geography Research Articles

A study on Mamak Ravak Yogurt, a gastronomic product

Yoghurt, a fermented product identified with Turkish cuisine, is consumed alone or as a thickener and flavor enhancer in soups, desserts, appetizers, sauces and main dishes, or diluted and consumed as ayran. Silifke yogurt, Silivri yogurt, Ereğli sheep yogurt, Afyon buffalo yogurt, Mamak ravak yogurt and Çaycuma buffalo yogurt are some of the yogurt varieties in Turkish culinary culture. These yogurt varieties are named according to the type of livestock from which the milk is obtained, the production method, storage conditions and consumption status and are associated with the regions they belong to. Ankara, the capital of Turkey and located in the center of Anatolian geography, is one of the important cities reflecting Turkish culinary culture. Mamak ravak yogurt, the geographically marked product of Ankara regional cuisine, is a registered yogurt made with local methods. The efficient and effective use of geographical indications is important for the formation of gastronomic identity, protection and promotion of local products. In this context, the aim of the research is to elaborate the characteristics that distinguish Mamak ravak yogurt, which is produced with yeast obtained from milk fat, from other yogurts, to obtain information on its traditional production and to create recipes for dishes where yogurt is used as an ingredient. The research data were obtained through face-to-face interviews with nine participants who had information about the production of ravak yogurt and its characteristics in the local culinary culture. In line with the data obtained, the importance of ravak yogurt, its use and consumption in the culinary culture, such as its characteristics in all aspects were tried to be revealed and the traditional production stages were detailed. The distinctive features of Mamak ravak yogurt can be described as its high fat content, thick consistency, and the unique production and fermentation processes it undergoes. The high levels of dry matter and fat content in the yogurt, along with its thick consistency, can be attributed to the use of only the creamy part of the milk in the yogurt-making process. It was stated that ravak yogurt is used as the main ingredient in the production of yogurt dough and white soup, which are among the traditional dishes, as well as butter and tarhana production in the region, and it is consumed for breakfast together with local sourdough bread. As a result, it is thought that ravak yogurt, which has an important place in the local cuisine culture of Ankara, should be evaluated and contribute to the tourism, economy and promotion of the region.

In Light of Political Developments, The Impact of Population and Migration Movements on Architectural Structures: The Case of Sinasos/Mustafapaşa

Individuals living in societies and societies have been forced to leave their territory and live in new areas of life, sometimes, preferably for some time, unwillingly. Societies and individuals change over time. There are changes in the conditions and needs of the day, as well as in the equipment and lifestyles used as a result of evolving technology. This is a direct reflection of where things are happening, and change is inevitable. This revealed the fact that people adapted to the area and culture concerned, but also to newcomers in the area concerned. The Anatolian geography has been home to ancient civilizations for thousands of years, and this has happened many times in history. In this context, the study was aimed at highlighting the architectural change in the region of Sinasos/Mustafapaşa, one of the important historical and tourist sites of Anatolia, as a result of migration and population movements, and the effects of this situation on the architecture. As a result of this work, forced migration and population movements often bring about changes in the traditional identities of the regions, and this is what decision-makers are asking for. Although this change is occurring, because of the combinations and similarities of cultures over time, structural and architectural change is not a radical change, and continues to create natural similarities and continuities.

Archaeoseismology: Earthquake Traces Studies In Ancient Settlements; A Chronological Evaluation From The World Focusing on Türkiye

Archaeoseismology is a field of science that investigates the remains of ancient human structures of destructive earthquakes that occurred in their ancient history and in this respect makes inferences on the possible effects of earthquakes whose origins will be may occurred in the future. Although many authors wrote the effects of ancient earthquakes in various periods, the first modern archaeoseismology studies in the world gain momentum starting from the end of the 19th century at the same time with Türkiye. In this understanding, the geography of Anatolia (Asia Minor), which has hosted a wide variety of cultural layers since its Mesolithic end, is an open-air research laboratory for modern archaeoseismological studies. This study is a reference work that summarizes the historical past of the discipline of archaeoseismology chronologically in the perspective of studies on Earth and Anatolia, presents suggestions about the future of archaeoseismology and is a literature summary for the new generation of archaeoseismologists.

Eski Mezopotamya, Mısır ve Anadolu’da Cam Üretimi ve Kullanımı

Ancient societies and states used rare and skilled materials and products, placing them in highly valuable positions. Glass, which is thought to have been first produced in Ancient Mesopotamia, was highly prized and held in important positions in Ancient Egypt and Ancient Anatolia due to its difficulty in production and rarity. In the initial stages, glass emerged in various product models such as glass beads, glass bowls, glass vases, and glass bottles. Although studies have shown that the use of glass was widespread throughout Ancient Mesopotamian society, it was understood that the products with high glass content were mainly used by the high-class people. In Ancient Egyptian society, glass was considered a product for people of high class. In the civilizations of Ancient Mesopotamia and Ancient Egypt, the state monopolized the production activities, export and import of glass by the dynasty. Glass was also exchanged as gifts between states. When we look at the ancient Anatolian geography, it is understood that glass production started in a later period compared to Ancient Mesopotamia and Ancient Egypt, and its role in society is not fully known.

An Example of a Mansion in Niksar: Cavusoglu Mansion

Geleneksel Türk konut mimarisi hem İslam dininin getirdiği yeni yaşam anlayışı hem de Türk gelenekleri ile kaynaşarak Anadolu coğrafyasında kendine has ve çok zengin bir çeşitleme göstermiştir. Bu gelişimlerin oluşumunda Türklerin yaşam alanı olarak kullandıkları çadırların önemi büyüktür. Osmanlı Devleti’nin hâkim olduğu birçok bölgede, farklı yerel mimari geleneklerinin de içinde olduğu, farklı sosyo-ekonomik, iklim ve coğrafi şartlarla şekillenen çok zengin bir konut mimarisi göze çarpar. Anadolu, bu zenginliği barındıran önemli bölgelerden biridir. Beypazarı ve Safranbolu evleri kadar yoğunlukta olmasa da Niksar da bu zengin yelpazede yerini almıştır. Bölgede yaşanan 1939 depremi öncesi ilçede bulunan evler çoğunlukla zemin üzeri iki katlı görünümde iken deprem sonrası Niksar Belediyesi’nin aldığı kararla üst katlar yıkılmış ve çatı birinci katın üzerine konumlandırılmıştır. Geleneksel konutlarda ev sahiplerinin yaşam alanı olarak kullanılan üst katların yapının en bezemeli ve önemli bölümleri olduğu düşünüldüğünde, bu kararın yol açtığı yıkımın boyutunun oldukça büyük olduğu ortadadır. Niksar evlerinin zemin katı hizmet işlerine ayrılırken ara katlar kışı geçirmek için basık tutulmuş üst katlar ise yaşam alanı olarak tasarlanmıştır. Niksar evleri bahçe içerisinde yer alanlar ve yola bitişik olanlar olmak üzere iki gruba ayrılmaktadırlar. Bu yapıların çoğunluğu cephe özellikleri dikkate alındığında zengin süslemelere sahip olmayıp sadedir. Geleneksel konutlarda üst katlarda geniş alan açmak için tercih edilen çıkmaları Niksar evlerinin genelinde de görmek mümkündür. Niksar’da bulunan Çavuşoğlu Konağı söz konusu yapılardan sadece biridir. Çavuşoğlu Konağı, 19. yüzyılın son çeyreğinde Melikgazi Mahallesi, Ünye Caddesi üzerinde inşa edilmiştir. Yapı, kuzey-güney doğrultusunda dikdörtgen şekilli bir bahçenin güneybatı köşesine yakın konumlanmış olup kuzey köşesinin küçük bir bölümü müştemilat duvarı ile kapatılmıştır. Bahçe içerisinde odunluk işlevi gören başka bir yapı ve depoyla birlikte toplam dört yapı bulunmaktadır. Ahşap karkas esaslı zemin üzeri ara ve birinci kattan oluşan yapının iskeleti, ahşap direk ve kirişlerden; duvarlar ise su basman seviyesine kadar taş örgü, üzeri ahşap çatkı arası kerpiç doldurularak yapılmış ve kireç sıva ile boyanmıştır. Yapıyı örten kırma çatı, alaturka kiremit ile kaplı olup saçak altları düz ahşaptır. Binanın inşasında ahşap, taş, kerpiç, alçı, madeni ve kiremit malzeme tercih edilmiştir. Evin güneye bakan ana cephesi avluya; hemen hemen benzer uzunluktaki diğer yönleri ise bahçeye bakmaktadır. Güney cephe, merkezdeki çift kanatlı cümle kapısı, aynı eksendeki üst kat balkon ve çevrelerindeki pencerelerle simetrik özelliğe sahiptir. Diğer cephelerde benzer simetri görülmemekle birlikte doğu cephe haricindeki tüm cephelerden yapıya giriş yapılabilmektedir. Konak, geleneksel konut tipolojisinde “iç sofalı” grup içerisinde yer almaktadır. Batı tarafından bodrum kat odası üzerinde yükselen zemin kat; taşlık, iki hizmetli odası, helâ, ambar, at ve büyükbaş ahırından müteşekkildir. Ahıra bitişik merdivenle ulaşılan ara kat, yapının kuzey yarısını kapsamakta olup üç odadan oluşmaktadır. İki yüzlü iç sofalı plan tipinin görüldüğü birinci katın ters tavanla örtülü sofası, kuzey-güney uzantılı ve dikdörtgen planlıdır. Sofanın kuzey yönünde merdiven boşluğunun da bulunduğu hol, holün her iki yanında birer oda yer almakta iken güney yönünde balkon ve balkonun her iki yanında birer oda vardır. Doğu yöndeki odaların arasındaki çift kanatlı ahşap kapı merdiven boşluğuna, tam karşısındaki kapı ise helâya açılmaktadır. Çavuşoğlu Konağı plan biçimi, mimari özellikleri ve süslemesiyle bölgedeki geleneksel konut mimarisini yansıtan özgün bir örnektir.

Bread in folk culture: Karahöyük Bread (Denizli)

Traditional products are very important for the protection and sustainability of cultural heritage. The natural, cultural, and historical richness of the Anatolian geography has provided a wide variety of traditional products. It is important that traditional products, which remain only locally and are produced by small family businesses, become value-added products and contribute to the country's economy. Karahöyük Bread, which is one of the traditional products and whose only master remains, has been examined in this study. Karahöyük Bread, which has a history of approximately 600 years and is sold in the Karahöyük Bazaar established on the Silk Road, is important in this respect. Document analysis, which is one of the qualitative research methods, and the semi-structured observation technique, which is one of the qualitative data collection tools, were applied in this research. The research area was plotted with ArcGIS 10.3. Karahöyük Bread, a traditional type of bread, is well-known in Denizli and its surroundings. Karahöyük Bread, which is a traditional product, has been emphasized through this study to highlight the geographical indication of this bread, to promote the region, and to increase the touristic destination value of the district.

Kültürel ve Mekansal Kimlik Bağlamında “Yalnız” Bir Anlatı: Kayaköy

Anatolian geography has hosted many civilizations which have been able to carry their beliefs, languages, customs and traditions, lifestyles and traces as original pieces in the multicultural mosaic of Anatolia. These "ancient" values, which have been transferred to the present day as cultural heritage, constitute the life codes of the societies that make them up. On the other hand, as the smallest part of society, man, who had to leave the space that he had created, shaped and kept alive with his own hands in one way or another from ancient times to the present, followed the traces of the society to which he most belonged, searched for its essence and questioned his "belonging". In this context, while the study seeks to find the spatial identity infrastructure, which includes the life codes of the Anatolian geography, in the social lives of societies, also aims to question the problem of belonging in context of the “forced migration” which is one of the most dramatic events in history that displaces societies in the process of nationization and detaches people from their "space”, to be able to read the place through the cultural accumulation and transfer of “exchanged lives”, to find the “lost” in the dimension of culture-space-time. There is no doubt that Kayaköy, which was chosen as the study area for this purpose deserves this attention with its experience of the forced migration in all its reality and nakedness, history, culture, unique architectural style and texture, locality, "sustainability" of the local, testimony of the period in question, abandonment and finally the “accounts” made on it by powers from different segments.

Babürşah ve Küreselleşen Hindistan

Zahir ud-Din Muhammad Babur Shah Ghazi, one of most important rulers of Turkish and Islamic history, but little known in some countries, is an exceptional person who changed the flow of history. If it is expressed from today’s point of view, Babur Shah, the founder of the Baburs, is a lead-er, a person carrying “global characteristics”. He is a ruler, statesman, ad-ministrator, soldier, commander, writer, poet, calligrapher, musician, com-poser, Sufi and a good family head. With the state that he established, he changed not only political but also the socio-cultural structure of Indian geography. He carried the knowledge, wisdom, politics, state, technique, material and spiritual accumulation of the Ma wara’un-nahr to India. He had a forward-looking, multi-cultural perspective and a consciousness of living together. He was a distinguished personality and leader who success-fully carried out this thought and understanding. Babur Shah conceived the state and society as a mixture with Turkish, Mongolian, Persian and Indian Culture in Islam crucible. The Baburs succeeded that. This mixture extended to Anatolian geography. It is possible to see that Babur Shah laid the foundations of a state having global features in India, this state lived for four centuries and affected Asia and the world, and that changed the history of Asia. In this respect, some Western historians stated that Babur Shah was an exceptional leader in the world history, and they examined his life in every aspect. The founding Prime Minister of India, Nehru having intellectual features clearly stated that Babur Shah had an important place in the history of India in many ways. This historical truth can be a source of inspiration and a roadmap for today’s Indian State in the process of glo-balization.In our study, we will try to deal with Babur Shah’s personal characteristics, political stance, position, decisions and practices from a global perspective. We will evaluate the global heritage and characteristics of the civilization that the Baburs established in India in his presence.

A gastronomic product in Turkish culinary culture: A research on Yozgat Çanak cheese

Cheese is one of the most special and crucial nutrition groups of Turkish culinary culture. Certain cheese varieties in the Turkish cuisine culture can be listed as tulum, cottage cheese, lor, goat's skin, sheep, cow, brined, herby, cheddar, Erzincan tulum, Kars cheddar, Ezine cheese, etc. Therefore, cheese varieties are named after the production method, type of milk used, and storage conditions, and they are the products identified with the regions to which they belong. Yozgat region, located in the center of Anatolian geography, is one of the important cities that reflect the Turkish cuisine culture. Yozgat Çanak Cheese, which is a product with the geographical indication in the local cuisine of Yozgat, is a registered cheese type produced with local methods. In this context, the aim of the research study is to determine the characteristics of Çanak cheese, which is specific to Yozgat's local cuisine, in the culinary culture and to examine its production phases. The research data were obtained through face-to-face interviews held with six participants who were knowledgeable about the production of Çanak cheese and its features in the local cuisine culture. In line with the research data, the characteristics of the culinary culture such as the place, importance, usage, and consumption of Çanak cheese were tried to be revealed in all aspects and traditionally production phases were included. In the research study, it was determined that Çanak cheese is produced from cow or sheep milk, consumed at every meal, either as plain, or with grapes and phyllo bread, produced on a domestic scale in rural areas, and preferred for cooking börek and gözleme. Apart from Çanak cheese, it is seen that cheese varieties such as brined cheese and lor cheese have been widely produced. Therefore, it is thought that Çanak cheese and other gastronomic products, which have an important place in Yozgat's culinary culture, should be evaluated in order to contribute to the tourism, economy and promotion of the region.

Dr. Tayyar Kuşcu'nun Haymana Kaplıcası ve Faydaları Adlı Eserinin Değerlendirmesi

Tayyar Kuşcu is a physician who has contributed significantly to Turkish medicine by pioneering the establishment of rheumatology based on internal diseases in Turkey. In this study, Dr. Tayyar Kuşçu’s work, namely “Haymana Thermal Spring and Its Benefits”, will be examined in which he wrote about the history of the thermal spring in Ankara's Haymana district, and the properties and benefits of the thermal spring water while he was working as Government and Dispensary Doctor in Haymana. The work, which was published in 1946 in Istanbul Işıl Printing House, consists of 104 pages. After talking about the history of Haymana, the history and current status of the thermal spring, the characteristics of the thermal spring water, and the bathing technique in his work, the author wrote his observations about the patients who came to the spa for treatment due to various diseases, in chapters.Haymana thermal springs, located in the capital of the country in the Anatolian geography with rich thermal water resources, have an important position for those who seek healing for their diseases. The work of art of Dr. Tayyar Kuşçu, which includes extensive research, provides important information that sheds light on the history, features and benefits of Haymana thermal spring.

Yaşar Kemal'in "Bir Ada Hikâyesi" Dörtlemesinde Kültürlerarası İletişim Engelleri

The relationship between the concepts of language, communication, culture and text is discussed in the sociocultural context through literary texts. Literary texts are accepted as communication forms/tools and language/literary text ensures the survival, maintenance and transmission of culture. Language/communication based on cultural difference in Yashar Kemal's novels- Tetralogy of “An Island Story”- have been analyzed in a sociocultural context based on Raymond Williams' concept of "structure of feeling”. It has been researched how the forms of collective experience shaped by the whole lifestyle -culture- are reflected in the context of the communication established between the subcultures of the Anatolian geography in the novels and how they affect/prevent communication. As a result of the research, stereotypes, prejudices, ethnocentrism and discrimination, which are conceptualized as barriers to intercultural communication and are the analysis themes of this study, were revealed by analyzing the narrative of the literary text and the conversations/dialogues of the novel characters. In the study, it is explained by questioning how and with which values Yashar Kemal, as an intellectual created a "new language/communication" between cultures at the point of positive change/transformation of structure of feeling and therefore collective experiences in order to eliminate barriers to intercultural communication.

An assessment on tales of skulls told in Anatolia

Kurukafa bir şekil değiştirme motifi olarak masallarda sıklıkla kullanılmaktadır. Masallarda kurukafa motifi, konuşan kurukafalar, istenilen bir bebeğin kurukafa şeklinde dünyaya gelmesi ya da yapılan bir büyü sonucunda kurukafa şekline dönüşme olarak karşımıza çıkmaktadır. Kurukafa her şeyden önce bir kemiktir. Kemik ise gerek şamanizmde gerekse semavi dinlerde kutsaldır. Anadolu coğrafyasında ise nazardan korunmak için kurukafalardan yararlanılmaktadır. Kurukafa motifi masallarda, halk hikâyelerinde, menkıbe ve efsanelerde de sıklıkla yer almaktadır. 14. yüzyılda Hüsam Kâtib tarafından yazılmış olan Dâsitân-ı Cümcüme Sultan’da da Hz. İsa’nın yol üzerinde bir kuru kafa ile karşılaşması onu diriltmesi ve onunla konuşması konu edilmiştir. Kuru kafa aynı zamanda başla da ilişkilidir. Vücudun temel uzvu olan baş yeniden dirilme inancıyla da ilişkilidir. Bu çalışmada ise kurukafa motifi, Türkiye-Anadolu sahasında anlatılan kurukafa masalları çerçevesinde değerlendirilecektir. Masallarda yer alan kurukafa motifinin, motif olmanın dışında başlı başına bir masal kahramanı olduğu görülmektedir. Bu durum kurukafa masallarında yer alan bu kemiğin farklı işlev ve fonksiyonlarının olduğunu da düşündürmektedir. Gerek anlatılarda gerekse halk yaşamı içerisindeki pratik, inanış ve uygulamalarda yer alan kurukafaların masal dünyası içerisinde görünen anlamının dışında da bir anlamı olduğunu düşünmekteyiz. Bu düşünceden hareketle kurukafaların birincil kahraman olduğu masallarda yer alan kurukafanın simgesel anlamları üzerinde durulacaktır. Çalışmada, kurukafa ve yeniden dirilme/diriltme motifleri örnek masal metinleri üzerinden incelenecektir.

KARAMANOĞLU MEHMET BEY’İN KONYA MUHASARASI VE SİYAVUŞ’UN KİMLİĞİ

Türkiye Selçuklu Devleti, 1071 Malazgirt Savaşı’nın ardından kuruluşunu gerçekleştirmiş, kök salmak ve yurt tutmak ile geçen uzun yıllar sonunda Anadolu’da kendini kabul ettirebilmiştir. Tutunma evresi olarak tabir edebileceğimiz bu süreç 1176 Miryokefalon Savaşı ile taçlandırılmış ve Anadolu coğrafyası Türkiye olarak anılmaya başlanmıştır. Türkiye Selçuklu Devleti’nin yükseliş devri olarak kabul edilen I. Alaeddin Keykubad’ın (1220-1237) saltanatında; ekonomik, ticari, askeri ve siyasi bakımdan büyük gelişmeler yaşanmıştır. Fakat bu gelişmeler Orta Asya’dan başlayan ve geniş bir coğrafyada etkileri hissedilen Moğol saldırıları ile sarsıntıya uğramıştır. I. Alaeddin Keykubad döneminde Türkiye Selçuklu Devleti’nin toprak bütünlüğünün sağlanması için birtakım güvenlik tedbirleri alınmıştır. I. Alaeddin Keykubad’ın güçlü devlet yönetimi ve ileri görüşlülüğü sayesinde bir süreliğine Moğol tehlikesi bertaraf edilmiş olsa da menfur bir saldırı sonucu I. Alaeddin Keykubad’ın öldürülmesi ve yerine II. Gıyaseddin Keyhüsrev’in gelmesiyle bu tehlike yeniden baş göstermiştir. 1243 yılında yaşanan Kösedağ Savaşı neticesinde Türkiye Selçuklu Devleti; önce mali, sonra askeri, son olarak da toprak bütünlüğü bakımından Moğol tahakkümü altına girmiştir. Dönemin Selçuklu yönetimi tarafından da büyük ölçüde kabul edilen bu durum, Anadolu Türkmenleri tarafından zaman zaman isyanların tertip edilmesine neden olmuştur (Türk Ahmet-1249, Oyuz Melik-1249, Ağaç-eri-1256, Beylerbeyi Hatiroğlu Şerafeddin-1276). Bu isyanların en büyük ve en tesirlilerinden birisi ise Karamanoğlu Mehmet Bey ve Siyavuş ittifakı neticesinde gerçekleşmiştir. Kısa süre de olsa başkent Konya’yı elde etmeyi başarmışlar, Siyavuş’u Türkiye Selçuklu Devleti tahtına oturtarak adına sikke kestirmişlerdir. Ayrıca bu isyan, direkt olarak devleti ele geçirme ve saltanatı elde etme fikri nedeniyle diğerlerinden farklılık arz etmektedir. Siyavuş, şimdiye kadar yapılan alan çalışmalarında Cimri olarak anılmakta ve büyük oranda sahte şehzade olarak kabul edilmektedir. Onun şehzadelik bahsiyle alakalı araştırmaların oldukça sınırlı ve tenkitsiz olması nedeniyle biz bu çalışmayı kaleme almaya karar verdik. Bu şekilde II. İzzeddin Keykavus’un gurbet hayatı, oğulları ve Siyavuş ile alakalı bir incelemede bulunduk. Alan çalışmaları için yararlı olmasını umuyoruz.

Antioxidant Activity and Total Phenolic Properties of Teleme Made with Different Milks

Teleme is an Anatolian shepherd's food, which is a coagulated dairy product made by dripping the milk of freshly plucked raw figs into raw milk. It is also called as teleme cheese or teleme yoghurt. It is an important and forgotten food alternative to nutritious yogurt and milk, which has been known in Anatolian geography for centuries and can be made practically.In this study, antioxidant activity and total phenolic substance values of teleme obtained from three different milks, which are ancient but less known today, were determined. For this purpose, wastelememade by using fig milk from 3 different milks, sheep, goat and cow milk.Total Phenolic Substance (TPS), Antioxidant Activity (AA), Total Antioxidant Levels (TAL) and Total Oxidant Levels (TOL) analyzes of the extracts of fresh and freeze-dried powdered curds with water, 80% methanol and 100% methanol were performed.Among the fresh curd extracts prepared with different solvents, the highest total phenolic content was found in curd prepared with sheep's milk and extracted with 80% methanol (4,879±0.043 mg GAE (Gallic acid) /g dry weight), the lowest value was also sheep milk. It was determined in curd prepared with water and extracted with water (0.787±0.030 mg GAE/g dry weight).In powder curd products, the highest and lowest total phenolic contents are in curd prepared with sheep milk and extracted with water (2.161±0.033 mg GAE/g dry weight) and curd prepared with sheep milk and extracted with 100% methanol, respectively. (0.680±0.070 mg GAE/g dry weight) was determined. The highest antioxidant activity value was found in fresh curd prepared with sheep's milk extracted with 100% methanol and (6,832±0.029 mg trolox/g dry weight) and powdered curd prepared with goat's milk (1.697±0.006 mg trolox/g) dry weight, respectively. detected.While the total antioxidant values were found to be good in all samples, the oxidant values were detected at low levels. As a result, we believe that curd can be considered as a functional food with very good values in terms of antioxidant values as well as being nutritious.

From Lycia to Teke Province, from Cedar to Warehouse the Story of Antalya Wooden Granaries

The geography of Anatolia is one of the important steps in human development from the Neolithic Age, shifting from hunter gathering to production culture. Antalya, located at the intersection of the Mediterranean and the Taurus Mountains, became one of the oldest inhabited production centers of Anatolia. The tradition of the wooden granary, called Ambar, centered in an area of the Taurus mountains, concentrated around the Beydağları near the western part of the city, is an important part of this production culture that still survives. Starting from the Konyaaltı countryside, Ambar found in some villages of Kumluca, Elmalı, Finike, Demre and Kaş were built with timber obtained from cedar, larch, or juniper trees according to the forest products in their regions. In my research I have found that certain Ambars, which in the past were built without using nails, were built in a region of Konyaaltı Doyran (Sinandeğirmeni), in the Bezirgan and Gökçeören villages of Kaş. In other areas, an ambar is often located as an extension of residences or in areas such as courtyards independent of the residence. The collective construction of these Ambar is a natural consequence of the plateau-coastal production relationship that has continued in these regions for thousands of years. It has necessitated the construction of these warehouses in a collective shared public area in settlements which were vacated due to the annual mass migration between the plateau and the coast. The aim of this study is to investigate the traditional civil architecture and agricultural culture of the Ambar, wooden storehouses and the distribution of these structures, most of which have shared historical characteristics

Fatih Kerimi’s Impressions of the Turkey

Ulus millet bilincinin ortaya çıkmasına zemin hazırlayan Fransız İhtilali toplumların demokratik olarak kendi kendilerini idare edebilmelerine ve kendilerini yönetecek kadroların seçimle iş başına gelmesine imkân sağlayan radikal değişimlere zemin hazırlayarak otokratik yönetimlerin sonunu getirmiştir. 18. yüzyılda ortaya çıkan siyasi alandaki gelişmeler başta eğitim olmak üzere tarih, dil ve din gibi alanlarda güçlü bir şekilde etkisini göstermiştir. 
 18. yüzyıl Osmanlı muhiti de bu gelişmelerden nasibini almış, Fransız İhtilalinin getirdiği güçlü milliyetçilik fikri toplumların bağımsızlık hareketlerini güçlendirmiştir. Aynı imparatorluk çatısı altında çok dilli, çok dinli ve çok kültürlü bir yapıya sahip Osmanlı İmparatorluğunun çöküşünü hazırlayan bu gelişmeler 1900 yılının başında Balkan topraklarındaki hareketlerle birlikte hız kazanmış, bu durum yüzlerce yıl Müslüman Türk ahaliyle içi içe yaşayan Bulgar, Yunan ve Sırp kavimlerinin İmparatorluktan ayrılma taleplerini yüksek sesle dile getirmelerine zemin hazırlamıştır.
 19. ve 20. yüzyılda özellikle halifelik makamımın İstanbul’da olması münasebetiyle büyük önem taşıyan Osmanlı topraklarındaki söz konusu siyasi gelişmeler sadece Anadolu coğrafyası için değil, Asya ve Karadeniz’in kuzeyindeki diğer Türk toplumları tarafından da dikkatle takip ediliyordu. Bu çalışmada İstanbul’da eğitim aldıktan sonra ülkesine dönerek öğretmenlik ve gazetecilik faaliyetlerinde bulunan Tatar Türklerinden Fatih Kerimî’nin Osmanlı Devleti’nin içinde bulunduğu Balkan Harbine dair izlenimlerini yazdığı “İstanbul Mektupları” adlı eserden hareketle dönemin İstanbul’unun farklı kesimlerine dair izlenimler belli temalar altında ele alınacaktır.

Seher Abdalın Kaleminden Bir Hz. Ali Velayetnamesi-Deşt-i Erzene

Long political conflicts, especially the Karbala tragedy, and the narrative-oriented belief system trying to hold on to new geographies have created a new cultural basin in the Islamic geography and heterodox lifestyles caused by social differences, mostly under the influence of the Imāmiyya cult, which fell relatively far from the institutionalized Islamic perspective on Ṣūfism, sects and creeds, revealed the “Ali cult”, which turned into a myth from time to time. The historical development, sociological interaction and the forms they transform of the frame stories that make up the more painful narrative in the cenk, miʿrāj and grief trilogy have revealed an important literature. In the narrative universe that constitutes this literature, literary genres such as velāyet-nāme/menākıb-nāme, gazavat-nāme, cenk-nāme, fütüvvet-nāme were formed around Ali. Velāyet-nāme-i Ali Kerrema’llāhu Vechehū Deşt-i Erzene, which is the subject of the study and written by Seher Abdal, is an important indicator of how similar subjects and motifs seen in Shiite oral and written culture and Buyruk have repercussions in the Anatolian geography. It contains content that will contribute to the literature around Ali. While the work reveals the miraculous story of Ali in the narrative universe, it first brings Salmān al-Fārisī and then the Prophet Muhammad to the stage with him. Seher Abdal tells the story of how Ali rescued Salmān al-Fārisī from a difficult situation in the language of Salmān al-Fārisī. In the continuation of the narrative, the miʿrāj event is conveyed from the language of the Prophet Muhammad. Velāyet-nāme was written by Seher Abdal, who lived in the second half of the 15th century and the beginning of the 16th century. Seher Abdal went to Yumgan, which is in the borders of Afghanistan, where his office is located, with the love he felt for Nāṣir-i Khusraw, one of the important names of the Ismāʿīlī tradition, and with the inspiration he received from there, he translated the work of Nāṣir-i Khusraw named Saʻādet-nāme into Turkish.

Investigation of Structural Performance of Historical Amasya Hundi Hatun Bridge

Abstract Bridges have been built by many civilizations throughout history to connect the two banks of a river. There have been numerous historical bridges built in Anatolian geography because the area has served as a bridge to various civilizations. This study performed a structural evaluation of the Hundi Hatun Bridge in Amasya, Turkey. First, a 3D model of the bridge was created in a digital environment, and then static and dynamic analyses were performed with software using the ANSYS Workbench finite element method. The bridge demonstrated sufficient dimensions under static loads and in the modal analysis, although the arches were subject to translational movement in the flow direction of the river. In addition, linear and nonlinear material models were used to perform dynamic analyses, including bridge seismic analyses. The linear material model indicated that the bridge is safe, while the nonlinear material model revealed that damage may occur, especially at the abutments and peak regions of the bridge. Moreover, the bridge arch flatness was determined to be a very important parameter. The results of this study can be used to guide future restoration efforts.

NAKŞİBENDİ TARİKATI VE TÜRK SİYASAL HAYATINA ETKİLERİ

The Naqshbandi Order and its important jamaat structures are among the important political debates in the history of the Turkish Republic, which has a predominant secular character. The intense political effects of the Naqshbandi Order in the Anatolian geography date back to the last two centuries. The Naqshbandi Order differs from other ones in it isolating itself from political and social events. Its capacity in adapting to time and place and organizing strong is one of the most important qualities of the order. Having these features and a city-centred mass structure, the Naqshbandi Order has managed to maintain its existence in every period. In the study; the establishment, historical development, general characteristics, important traditions of the Naqshbandi Order, and its effect on the Turkish politics from the Tanzimat Reform to the present are examined; and the İskenderpaşa Jamaat, which has been an important structure of the Naqshbandi Order after the 1950s, is given in detail, as well.

THE NATURE OF EDUCATION AND TEACHING IN MUHYIDDIN ?BN�?L-ARABI DEFINITION AND PRINCIPLES

?bnü’l-Arabi took his place on the stage of history as either a learner or a teacher until the end of his life; Although he has been the subject of research in terms of many disciplines, he has provided the introduction of the concept of “?nsan-? Kamil” to the literature and has left a heavy impact on the Anatolian geography and the world of thought, but he is a neglected thinker in terms of education. The main purpose of our article is to fill the gap that exists in this field to some extent; to make a modest contribution to the field. In his works such as Futuhat-? Mekkiyye, Füsusu’l-Hikem, indirectly between the lines, Tedbirat-? ?lahiyye, Mevakiu’n-Nücum, al-Kunh Ma La Budde Li’l-Müridi Minh and al-Emru’l-Muhkem. In h?s works such as, he shared his thoughts on education and training directly with his readers; Although he had difficulties, he defended the educability of man; In this context, it has drawn our attention to many principles that are important in terms of education. In this study, ?bnü’l-Arabi’s definitions of education and training; We will try to deal with the principles he considers in the education and trainig process.