Turkish Proverbs Research Articles

Enhancing the Italian Learners' Comprehension Competence in Turkish Proverbs and Idioms

Problem Statement: Foreign language learners who do not naturally come from the tradition of the language they are learning have naturally difficulties in comprehending Turkish proverbs and idioms. Comprehension problems of the Italian learners of Turkish can be various. Purpose of Study: This study aims at presenting some suggested teaching methods for Turkish proverbs and idioms through some semantically identical Italian proverbs and idioms in order to solve the comprehension problems of Italian learners of Turkish arised from lack of grammatical, strategic, communicative and pragmatic competence. Method: This study uses content analysis to explore whether proverbs have a significant effect on language learning. In order to do so, the author uses Turkish proverbs to find their equivalents in Italian. Findings: In light of the comparison between Turkish and Italian proverbs, one can easily see that the proverbs have a bearing effect on language learning and teaching. Conclusion and Recommendations: This study will contribute to the understanding of the importance of the use of proverbs in foreign language teaching/learning. We should give importance to idioms and proverbs in foreign language teaching, since they are important part of the culture without which learning a foreign language is not possible. However, the foreign language learners have difficulties in understanding idioms and proverbs.

Uzbek Proverbs in Terms of Sentence Structure

Western arm of the Turkish language in Turkey Turkish, Uzbek Turkish arms in the east are two important dialects. This two-way voice and data terms are major differences between the contemporary Turkish dialects is also compared in terms of syntax, there is no significant difference between the two is seen. The lack of significant change in terms of collocation words, sentence structures, of course, also applies to the Uzbek sayings. Uzbek Turkish proverbs include a simple, unified, ordered and connected sentences, but 'that' structure was not used at all in the proverbs. Also in proverbs, it is remarkable that sentences structured with sequential form are more abundant than sentences structured with compound form.

Reiteration in Turkish Proverbs

Reiteration in Turkish Proverbs

Between Cinema and Social Work: Diasporic Turkish Women and the (Dis)Pleasures of Hybridity

purity of the woman is the honor of the man, states a Turkish proverb. The family of the 18-year-old Turkish girl Aylin (pseudonym) was prepared to use all legal means to maintain this purity, although the girl was the third generation living in Germany: Until she was 14, she was only allowed to leave the house in the company of her brother or her mother, with the exception of school. Then she was raped by her uncle, but out of shame she kept silent about the incident. Her uncle became her tormenter and made her life a living hell. He repeatedly told her mother that he had seen her spending time with boys, and the mother believed him. She threatened her daughter that if she did not stop this disgraceful behavior, the mother would get five men to rape you, and I will hold your hands myself.

„O Mohammed, sie sagen wir sind mangelhaft!”—Osmanische Dichterinnen nicht auf den Mund gefallen?

Two Ottoman – Turkish proverbs attest that there were two divergent views on women's intellectual powers. One was the strictly orthodox view of the superiority of men as stated in sura 4, verse 34 of the Koran and commented upon in a Hadith. The other view, more favourable to women, was adopted by at least some Islamic mystics. On the ground that some women were able to attain ‘the (higher) level of men’, women in general were attributed a greater intellectual potential. By making the ‘level’ attained by an individual the criterion for his or her classification, a more complex interpretation of the concepts ‘men’ and ‘women’ was reached, and this made the elevation of women possible while still conforming to the letter of the Koran and the Hadith. Poems by two Ottoman poets four centuries apart show that the degree of acceptance of this favourable attitude could be far from satisfactory, at least to spirited people. Mihrī Hātūn, a descendant of a Halvetī şeyh (d. after 16 March 1512), advocated this opinion most resolutely in one of her poems. Four centuries later the Bektashi poet Edīb Harābī (d. 1915 – 16) vehemently championed the women's cause in two poems which he even wrote under feminine pseudonyms.

A Dictionary of Turkish Proverbs

Presents a collection of Turkish proverbs that are unique to Turkey and other Turkic lands. The proverbs in the book reflect Turkish attitudes toward adversity, agriculture, commerce, education, justice, marriage, neighbours, work, religion, sorrow, success, wealth, and many other areas of life.

The Aqueduct at Amasya in Pontus

Amasya, wrote a visitor at the turn of this century, is “the most picturesque town of all Anatolia, the Baghdad of Rûm”. Another called the city “l'Oxford de l'Anatolie”. One of its principal charms is the River Iris, the Yeşil Irmak, which runs through the town. Beautiful but not potable: “Tokat dumps in it, Amasya drinks it” is a Turkish proverb at least as old as Evliye Çelebi, who visited the town in the first half of the seventeenth century.In ancient times the city would seem to have taken its water from a source in the neighbouring hills. It was carried along an aqueduct cut, for the most part, into the face of the cliffs which form the side of the river valley south and west of the town and on the right bank of the river (Fig. 1). The castle of Amasya, on the left bank, had its own arrangements for water supply described by the geographer Strabo, a native of the city, and these should not be confused with the aqueduct on the right bank.

A Turkish Proverb Poem by Şerifi

A Turkish Proverb Poem by Şerifi

A Proverb Poem by Levni

As Rosalind Fergusson points out in her preface to the Penguin Dictionary of Proverbs (1982, v), proverbs exist in virtually all the languages of the world. In Turkish, throughout the Ottoman period, they were frequently gathered together in poems, which it was hoped would act as guides to conduct, compendiums of wisdom and experience. The following example, loosely translated from a shortened version of the eighteenth century original, Atas6zleri destani (A proverb poem), by Levni, might be considered typical. For the original text of the poem see Vasfi Mahir Kocatiirk, Saz #iiri antolojisi (1963, 221-224). Collections of Turkish proverbs can be consulted in Omer Asim Aksoy, Atasiizleri sizliigii (1971), and in Aydin Su, Afzklamal atasozleri (1971). An account of the use of proverbs in Turkish folk literature can be found in Dehri Dil9in, Edebiyatimzda atasozleri (1945). A list of the original Turkish proverbs used in the poem (with the appropriate English stanza number and an English translation) is given below. Very little is known about Levni, who lived in the first half of the eighteenth century. It is said that he was a cultivated man, who wrote both popular and classical verse, and painted miniatures (KOCATURK 1963, 219). In Atasozleri destani he generally uses one proverb in each of the twenty nine more or less autonomous stanzas of the poem, though he occasionally uses two, and on one occasion three. When using a longer proverb he sometimes divides it between two lines of the stanza, as for example in the following:

A Brief Selection of Turkish Proverbs

A Brief Selection of Turkish Proverbs