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Copyright of Turkish Journal of Social Research / Turkiye Sosyal Arastirmalar Dergisi is the property of Turkish Journal of Social Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Türk modernleşmesi ile başlayan süreçte ortaya çıkan laik-seküler ve dindar kimliklerin bugün dahi toplumsal ve siyasal alanda gerilimin kaynağı olduğu bir gerçektir. Toplum halen kendini yoğunlukla iki kimlik üzerinden tanımlamakta ve kutuplarını belirlemektedir. Ancak kimliklerin her zaman iki keskin kutupta olduğunu ve değişime uğramadığını söyleyemeyiz. Laik-seküler ve dindarlar açısından düşünüldüğünde, artık ılıman bölgeye tekabül eden, ortada kimlikler olduğunu söylememiz gerekir. Diğer yandan söz konusu kimliklerin mekânları, yaşam tarzı, eğlence ve müzik anlayışı, sofra anlayışı, giyim tarzı ya da toplumsal olaylara bakışı farklılaşmaktadır. Bu farklılaşma genellikle dini- seküler temsillerle görünür olmaktadır. Bu bağlamda gündelik hayatın işleyişi ve ritmine bakmak, dindarlığın ve sekülerliğin kendini nasıl ürettiği yanında gerilimin kaynağını anlayabilmemiz adına işlevsel bir araçtır. Show TV’de 2022 yılında yayınlanmaya başlayan Kızılcık Şerbeti isimli dizi, dindar bir ailenin oğlu ile laik-seküler bir ailenin kızının evliliğini, söz konusu gündelik yaşam pratikleri ve gerilim üzerinden ele almaktadır. Aynı zamanda dizide akışkan dindar olarak tanımlanabilecek kimlik temsillerine yer verilmiştir. Bu çalışmada söz konusu temsillerin tespit edilebilmesi için Van Dijk’in eleştirel söylem analizi kullanılarak dizi filmin çözümlemesi gerçekleştirilmiştir. Çözümleme sonucunda seküler ve dindar yaşam tarzlarının, gündelik konuşma dilini içeren selamlaşma ya da iyi dilek söylemlerinde, evcil hayvanlara karşı yaklaşımda, cinsiyet temelli doktor tercihlerinde, kadına şiddete karşı eylem ve söylemlerde, bilimle kutsalın kıyasında ve mekân tercihlerinde farklılaştığı tespit edilmiştir.

The main purpose of this study is to relate the relational sociology and social science approach, which started to develop in the 1990s, with the relational sociological approach put forward by Norbert Elias. For this purpose, the study first discussed the relational sociological approach with its main lines. The main criticism that appears here is that social facts are handled with a substantial and static understanding. Social phenomena have a relational ontology and can only be understood through relational and process-oriented concepts and models of analysis. After discussing this approach with its main lines, the basic concepts put forward by Norbert Elias are evaluated in the context of this relational approach. In this context, basic concepts such as interdependence, integration and figuration emerged as essential parts of Eliasian relational analysis. This relational analysis framework of Elias is basically oriented towards overcoming substantial and static social analyses. In the context of the relationship between the individual and society, Elias takes the interdependence relations and interaction processes based on them as a basis without falling into binary oppositions. In this way, it was seen that Elias presented a relational framework compatible with the basic arguments of relational sociology. [ABSTRACT FROM AUTHOR]

In this study, the films of Greek director Theo Angelopoulos, known as the border trilogy, The Suspended Step of the Stork (1991), Ulysses' Gaze (1995) Eternity and a Day (1998), are discussed in the context of border sociology. Although many of his other films have been the subject of various academic studies, it has been observed that these films have not been studied in the context of sociology, especially border sociology. Especially today, the fact that borders, migration and refugees are increasingly encountered requires focusing on the border trilogy. In the study, the main themes in the trilogy were determined by considering the literature of border sociology. In this framework, many themes, from kinship communities divided by modern borders, to forms of border violence, from the living conditions of refugees to the perspective of host societies, have been identified and interpreted in the context of the relevant literature. As a result, in the border trilogy, we see how borders are tools of injustice, violence, exclusion, nationalist hatred and obstacles to living together. Therefore, we can say that Angelopoulos does not look at the border, the refugee and the foreigner from a nation-state or nation-community perspective. [ABSTRACT FROM AUTHOR]

Society still defines itselfmostly through two identities and determines its poles. However, identities are opento change andnot always ontwo sharp poles. This differentiationis usually visible in religious-secularrepresentations. In this context, we canunderstandhowreligiosity and secularism produce themselves and the causes of tension by looking at the functioning and rhythm of daily life. The TV series Kızılcık Şerbeti (Cranberry Sorbet), which started broadcasting on Show TV in 2022, is about the marriage of the son of a religious family and the daughter of a secular family. It touches on daily life practices and tension points. At the same time, identity representations that can be defined as fluid religious are featured in the series. In this study, Van Dijk's critical discourse analysis was used and the TV series was analyzed in order to identify the representations in question. As a result of the analysis, it has been determined that secular and religious lifestyles differed in greetings and wishing discourses, pets, gender-based doctor preferences, actions and discourses against violence against women, the comparison of science and the sacred, and place preferences. [ABSTRACT FROM AUTHOR]

The aim of this study is to determine the reasons for joining to religious groups and their views on the cult and community environments. In this study, qualitative research method and semi-structured interview form were used. The main problem of the research is the question of how the members of sects and congregations view these groups in the context of the reasons for their participation in these groups. In line with this problem, face-to-face interviews were conducted with 24 women and 13 men from the Naqshbandi, Qadiri order and the Nur Community. According to the results of the study, the reasons for joining such religious groups can be listed as the influence of the primary social environment such as family elders, friends, neighbors or close relatives, the influence of charismatic religious group leaders and the activities of existing communities for individuals within the immediate environment. In the context of these reasons, it can be said that the participants evaluate religious order and community environments in a positive way and see these environments as places where warm, sincere, spiritual desires and feelings are satisfied. [ABSTRACT FROM AUTHOR]

In this article, the way Christians and Jews are handled in The Message (1976), directed by Mustafa Akkad, is analyzed by making a detailed comparison with Islamic historical sources. In line with this purpose, interrogations are made in the article through the historical film criticism method. In this context, the topics are explored in a triple order in the article: First, it is revealed in general how Muslim-Christian and Muslim-Jewish relations are mentioned on in the sources of Islamic history. Secondly, how Christians and Jews are portrayed in the film is described by making a content analysis. Then, comparisons between these two situations are made and the harmony between the historical sources and the film is analyzed. Finally, the differences between historical realities and the film are determined and these differences are evaluated through discourse analysis and semiotic methods. Thus, it is tried to examine what kind of meanings are constructed in the film. As a result of the issues questioned in this context, it is seen that Christians and Jews are presented in the film The Message with a content that is incompatible with Islamic historical sources. When examined carefully, it is understood that these differences are presented to the audience with a content that supports the interfaith dialogue approach. It seems possible to attribute the reason for such an approach to the Hollywood film industry, which is dominated by the Jewish lobby and the Christian environment, and to the reactions of Western audiences who will watch the film. [ABSTRACT FROM AUTHOR]

Along with the process of industrialization, the emergence of women in the workforce and their presence in the public sphere has fundamentally changed traditional family values and lifestyles. The extent of this change is even greater in modern societies where the influence of tradition and religion is minimal. This research aims to examine university students' views on women's freedom, partner selection, marriage preferences, and extramarital relationships, and whether these attitudes vary by gender, educational background, type of high school attended, family's religious life, and place of residence during their university years. The study was designed as a cross-sectional, quantitative, and descriptive study. The total sample of 989 participants was selected using a stratified random sampling method based on different academic departments at Atatürk University. The participants included university students from seven different academic departments, with 63.4% being female. The majority of students were graduates of Anatolian and Imam Hatip High Schools, and 47.7% of students lived in dormitories belonging to the Credit and Dormitories Institution. When looking at the degree of religiosity in their families, 73% of students described their families as religious. According to the research results, the participating university students prefer religious and legal marriages, have a significantly negative view of extramarital relationships, consider religiosity an important criterion in partner selection, and believe that women should be as free as men to a rate of 50%. Moreover, variables such as gender, educational background, and high school type lead to differences in these views. In particular, religion plays an important role in the preference for marriage types and views on extramarital relationships. It is noteworthy that students majoring in theology, those who attended Imam Hatip High School, and those who described their families as very religious had a higher preference for religious and legal marriages compared to other groups. Similarly, this group of students had a highly negative view of extramarital relationships compared to other groups. Additionally, almost all students majoring in religious studies (90.4%) preferred their future partners to be religious. In terms of women's freedom, the lowest participation rate (13.9%) in the idea that women should be as free as men was found among students majoring in religious studies, while graduates of Imam Hatip had a participation rate of 28.1%. All of these data can be interpreted in four ways. Firstly, it shows how deeply rooted and established religious marriage is in even the most open-minded, thinking, and questioning segment of society - university students. Secondly, it highlights the significant differences in attitudes towards extramarital relationships and partner selection criteria among different groups of students based on their educational background and family religious life. Thirdly, it shows the continuing importance of religion in shaping people's attitudes towards marriage and women's rights in a modern society. Lastly, it underlines the need for further research to better understand the relationship between religion, tradition, and modernization in contemporary Turkish society. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Cukurova University Institute of Social Sciences is the property of Cukurova University Institute of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Academic Social Science Studies is the property of Journal of Academic Social Science Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Black Sea / Karadeniz is the property of Black Sea / Karadeniz and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ataturk Yolu Journal / Atatürk Yolu Dergisi is the property of Ataturk Yolu Journal / Ataturk Yolu Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mevzu is the property of Ali Sever and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mevzu is the property of Ali Sever and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Bu makale, Türk modernleşme sürecinin Tanzimat, II. Meşrutiyet ve Erken Cumhuriyet aşamaların-da merkezî rol oynayan kadın ve ideal kadın söylemlerindeki değişime odaklanmaktadır. Makalede bu üç dönemde eğitim, çalışma, aile hayatı ve gündelik yaşamda kadının değişimini bütüncül ve süreklilik ilişkisi içerisinde ele almak amaçlanmaktadır. Bu sebeple çalışmada, uzun süreli tarihsel ve toplumsal dönüşümleri, makro ve mikro etkileşimleri ihmal etmeden bütünsel olarak analiz eden tarihsel sosyoloji yaklaşımı kullanılmıştır. Makalede birçok disiplinin kesişme noktasında bulunan kadın konusuna odaklanıldığı için farklı bilim dallarına ait pek çok kaynaktan yararlanılmıştır. Çalışma neticesinde her üç dönemde de gelecek nesilleri yetiştirme rolü nedeniyle kadınların eğitilmesinin merkeze alındığı ve aile odaklı bir kadın söyleminin geliştirildiği tespit edilmiştir. Kadının toplumsal hayata katılımı bakımından ise Cumhuriyet’in ilanından sonra farklı bir yol haritası çizilmiş, Batılı giyim tarzı ile mesleklerini icra eden kadınlar, Cumhuriyet’in sembolü hâline gelmişlerdir. Her üç dönem, kadının eğitimi ve aile içi rolleri bakımından benzerlik arz etse de iyi Müslüman, iyi anne, iyi eş olarak formüle edilen Osmanlı yeni kadını, Cumhuriyet Dönemi’nde iyi anne, iyi eş, iyi yurttaş kadına evrilmiştir.

Bu araştırma, bazı kırsal mekânların mevcut toplumsal ilişkileri hangi dinamiklerden yola çıkarak inşa ettiği veya ne şekilde ortadan kaldırdığı sorusundan hareketle hazırlanmıştır. Ayrıca bu kırsal mekânların toplumsal hafızada ne şekilde yer aldığı, toplumsal hafızayı nasıl koruduğu ve sonraki kuşaklara nasıl aktardığı sorularına yanıt aramaktadır. Özellikle kırsal alanlarda sıkça karşılaştığımız köprü, su değirmeni, medrese, karakol, kervan yolu ve baraj gibi mekânların toplumsal işlevlerine odaklanılmıştır. Söz konusu bu mekânların toplumsal grupları bir araya getirme, ayrıştırma ve bu grupların yer değiştirmesi üzerindeki rollerine değinilmiştir. Bir yılı aşkın bir süre devam eden bu etnografik çalışmada nitel araştırma deseni kullanılmıştır. Çalışma, Siirt ve Batman illerine bağlı köylerde karşılaşılan belli sayıda mekânlarla sınırlıdır. Bu doğrultuda Batman’da 35, Siirt’te ise 37 köye ziyaret gerçekleştirilmiştir. Bu köylerde de farklı yaş, cinsiyet ve mesleğe sahip olan toplam 72 kişi ile görüşmeler gerçekleştirilmiştir. Amaçsal örnekleme tekniği ile belirlenen bu katılımcılarla yarı yapılandırılmış görüşme formları ile mülakatlar gerçekleştirilmiştir. Bu görüşmeler neticesinde elde edilen veriler ise içerik analizi tekniği ile analiz edilmiştir.

Sosyal medyanın insan yaşamında yoğun bir şekilde yer almasıyla birlikte mahremiyet kavramı yeniden sorgulanmaya başlanmıştır. Güvenlik politikaları gereği hayatın birçok anında güvenlik kameraları tarafından gözetleniyor veya özel bilgilerin veri depolarında toplanıyor olması hayatın normali haline gelmiştir. Bu normalleşme ağ toplumu insanının, sosyal medyanın sunmuş olduğu şeffaf, görünür, herkese açık yaşam tarzına uyumunu kolaylaştırmış, paylaşımlar mahremiyet ihlaline rağmen yapılır olmuştur. Üretilen her yeni teknolojik aletin insan yaşamına etkisi tarih boyunca gözlemlenegelen bir gerçekliktir. Ağ toplumuyla birlikte gündelik yaşamın bir parçası olan mobil akıllı telefonlar ve bu telefonlar aracılığıyla zamana ve mekâna bağlı olmaksızın kullanılabilen sosyal medya uygulamaları, kullanıcılarında yeni davranış kalıpları oluşturmuştur. Toplum içerisinde ağyardan gizlenen ve ifşa edilmesi hoş karşılanmadığı için ayıplama, kınama, dışlama gibi yaptırımlarla karşılık bulan özel durumlar, rahatlıkla toplumun nazarına sunulur hale gelmiştir. Bu durum, toplumun büyük bir kesimini oluşturan sosyal medya kullanıcılarında mahremiyet kavramının çerçevesinin genişlediğini göstermektedir. Buradan hareketle bu araştırmada, fotoğraf ve kısa video paylaşmaya imkân veren WhatsApp durum paylaşma özelliğinin, mahremiyeti dönüştürerek kullanıcılarında yeni davranış kalıpları oluşturup oluşturmadığı ilişkisel tarama modeliyle irdelenmiştir. Sosyal medyanın mahremiyet anlayışına etkisi üzerine yapılan akademik araştırmalar son zamanlarda yoğunlaşmıştır, ancak WhatsApp durum paylaşma özelliği özelinde bir araştırmaya rastlanmamıştır, bu yönüyle araştırma önem arz etmektedir. Yeniden sorgulanmaya başlanan mahremiyet kavramı ve sosyal medya üzerine literatürde yapılan tartışmalara ortak olmak, tartışmayı WhatsApp durum paylaşma özelliği bağlamında ele alarak literatüre katkı sağlamak hedeflenmiştir. Analizler sonucunda elde edilen çıkarımlardan, kullanıcılarda yeni davranış kalıpları oluştuğu, mahremiyet anlayışının değiştiği, kavramın kapsam alanının genişlediği sonucuna ulaşılmıştır.

This study focuses on the contributions of Ziyaeddin Fahri Fındıkoğlu, one of the important actors of Turkish intellectual life, to the field of communication. Fındıkoğlu, one of the sociologists of the early Republican period, made evaluations directly or indirectly on the science of communication while expressing opinions on his field of specialization like other contemporary thinkers. At the forefront of Fındıkoğlu's contributions was the field of journalism, which he was concerned about along with urbanization. He emphasized the role of newspapers in social development in his evaluations of the press in Erzurum, Sakarya and Karabük, which he dealt with in the context of urban journalism. He also contributed to the Turkish press history literature with his studies on press history and journalism education and contributed to the journalism education that had just begun in Türkiye to be carried out in accordance with the requirements of the age. Especially his monograph on the journalistic life of Tarsusizade Münif Bey is considered a valuable achievement in terms of press history. The author's views on folklore and intellectuals also indirectly contribute to the field of communication. According to Fındıkoğlu, who emphasizes the importance of folkloric products in understanding society, intellectuals can only solve social problems by decoding cultural and folkloric codes. Considering all these, the symptomatic reading method was utilized in this study and Fındıkoğlu's contributions to the field of communication were attempted to be determined. When the findings obtained are considered together, it is concluded that Fındıkoğlu's works have assumed the role of a flare for the field of communication. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Sociological Context / Sosyolojik Bağlam Dergisi is the property of Journal of Sociological Context and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sociological Context / Sosyolojik Bağlam Dergisi is the property of Journal of Sociological Context and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

We live in a world evolving into postmodernity. Although it is intertwined with modernity, many manifestations of postmodernity can be observed in this period. Modernity took more rigid attitudes towards religion. This situation showed itself in the last century with practices such as the ability of religions. To continue their excistence through modern discourse on the one hand, and removing religion from the public sphere on the other. Elements of modernity, which has been criticized in all respects, are tried to be resolved with the postmodern mentality. Although postmodernity puts an end to the old totalitarian attitudes, it continues to perveive religion in a secular way and furthermore continues on its way by destroying the originality and nature of religion. In fact, this can be defined is emptying religion. This article aims to analyze with examples what kind of religiosity the postmoddrn approach envisages. It is discussed how postmodernity creats a form of religiosity in creed, worship and daily life. Although the attitude towards religion becomes more flexible in the postmodern period, it is observed that religion has lost its former aouthority and integrity. In this context, the God-Human relationship also seems to have changed. [ABSTRACT FROM AUTHOR]

Islamophobia, which expresses hatred and opposition towards Islam and Muslims, constitutes one of the significant international and national problems that Muslims are exposed to today. Islamophobia, which continues to feed on the opposition between East and West in the historical process, has started to increase its influence in Western countries, especially after the September 11 incident. On the other hand, the Islamophobic view, fueled by prejudice, discrimination, and hostility, has also begun to appear in countries where the vast majority of the population consists of Muslims, such as Turkey, and there has been an increase in Islamophobic actions and discourses in social/ political and economic spheres. These actions and behaviors in question usually find media coverage with a narrative style in which Muslims are excluded, marginalized, discriminated against, and criticized. This expression bears the traces of a self-orientalist perspective and causes Islamophobia to be internalized as a global problem. This research also focuses on the Islamophobic discourse produced by the visual media in Turkey. In this context, the study also aims to identify Islamophobic narratives that carry a self-orientalist view in the television series "Kizilcik Serbeti" sample. In the study, which includes questions about how Islam and Muslims are represented, what concepts they are framed with, and what form of expression they are presented with, the qualitativeoriented content analysis method, which allows exploring the meanings in visual content, was preferred. As a result of the examination, it was determined that the series internalizes orientalist discourses and produces contents /narratives that may lead to Islam/Muslim hostility, contributing to the production of negative language about Islam and Muslims. [ABSTRACT FROM AUTHOR]

In the social sciences, the use of past elements in the present is methodologically controversial. The dynamics of the temporal present is a process that extends from the past to the present but is subject to a certain ordering and selection. This article aims to examine this ordering and selection through the concepts of chronology and whiggism. Chronology is conceptually the ordering of past time. It also has a conceptual process where the idea of progress intersects with the beginning of the calendar culture based on the Christian tradition. The function and necessity of chronology for social sciences, which has two components including continuity and point moment, is discussed. The other concept of the article, whiggism, is a time problem in which the past is abstracted and interpreted in such a way as to give the present certain inferences. Whiggism is defined as a time problem because of the claim that it is possible to see the present in the past and to recognize the roots of the present in the past. The article examines the political background of whiggism and draws attention to its dominant role in the formation of the present in historiography. Ultimately, the article aims to reveal the possibility of labeling the chronological sequences used in the social sciences as whiggistic from a methodological perspective. In this context, the possibility of moving away from chronology is discussed. With qualitative time change content, the article puts forward a suggestion of cairological time as a proposal. [ABSTRACT FROM AUTHOR]

Islamophobia, which can most clearly be defined as anti-Islamism and hatred, is a current problem that has been studied in detail in many fields from sociology to politics, psychology to international relations, but its theological dimension has mostly been ignored. Therefore, the idea that Islamophobia has a theological dimension at its origin and then transformed into a socio-cultural and industrial form in the historical process is a subject worth examining. The Islamic civilization, which emerged from a relatively ineffective region and tribe in the era in which it emerged, soon challenged Christian Rome. The rapid spread of Islam in the areas dominated by Christianity and its determination to shake the foundations of the Christian faith led Christianity to see Islam as an important rival, and this rivalry continued throughout history. The Christian Western world, which for many years was in conflict with pagan culture, with the Jews, then with itself, and eventually with Islam, brought the religious wars it waged in the Middle Ages to the scientific world with orientalism, and updated and institutionalized anti-Islamism with the concept of Islamophobia. John of Damascus, who formed the first theological foundations of the concept of Islamophobia, created an important line of tension and rupture between Christians and Muslims with his works. John of Damascus, who was active in the 8th century when important debates took place, was the first important figure who caused the Prophet Muhammad (pbuh) and Islam to be perceived negatively during the Middle Ages. The Christian-Islamic debates, which started with John and took shape on polemics, served as a source for many theologians in the following centuries. Islam and Christianity have largely spread in the same geography. Muslims conquered Jerusalem, Spain and Istanbul, which are important for the Christian world, and reached the gates of Vienna to reach Rome, the spiritual centre of the Christian world. The challenges that the Christian era ended with the coming of Islam and that divine salvation is only in Islam constituted the theo-political origin of Islamophobia. That is why, for most of the Middle Ages, Islam was seen as a symbol of mortal danger, and this approach has been maintained until today. One of the main reasons why Christianity has targeted Islam since the early times is their belief that both Christianity and Islam will take over the world from each other. Especially the rapid spread of Islam through conquests and its reach to very distant geographies increased these fears of Christians in the Middle Ages over time. Today, this situation has not changed; on the contrary, Islam has continued to spread despite all the negative propaganda. The historical fears of the Western World that the nearly two billion Muslim community will wake up from a deep sleep of several hundred years, become stronger again, erode European values, destroy Western civilization and establish an Islamic order, reveals the hostility to Islam in their subconscious. For, according to the Christian West, the main source of motivation behind the conquering understanding of Muslims since their early times is the relationship they established between Islam's very strong belief in a single god and the vision of political domination. Muslims' establishment of a new civilization focused on science, philosophy, art and thought, together with their political power, was perceived as a socio-cultural threat, and theological prejudices played a decisive role in the formation of this situation. Therefore, we think that comprehensive studies should be conducted on the theological roots of Islamophobia, and that such studies will contribute to social awareness that the main problem when dealing with Islamophobia is not the East-West conflict, but anti- Islamism (the reality/phenomenon), which is a reflection of the historical subconscious of the Christian world. [ABSTRACT FROM AUTHOR]

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This article focuses on the change in the discourses of women and ideal women, which played central roles in the Tanzimat Era, 2nd Constitutional Period, and Early Republican period in Turkey. In the article, the purpose is to deal with the change of women in education, work, family life, and daily life in these three periods in a holistic and continuity relation. For this reason, the historical sociology approach, which analyzes long-term historical and social transformations in a holistic manner without neglecting macro and micro interactions, was used in the study. Many sources from different disciplines were used in the study because the article focused on the issue of women, which is at the intersection of many disciplines. As a result of the study, it was concluded that the education of women was taken into the center because of the role of raising future generations in all three periods and a family-oriented women’s discourse was developed. In terms of the participation of women in social life, a different road map was drawn after the proclamation of the Republic, and women who practiced their professions with Western clothing became the symbol of the Republic. Although each of the three periods was similar in terms of the education and family roles of women, the Ottoman new woman, who was formulated as a good Muslim, good mother, and a good wife, evolved into a good mother, good wife, good citizen woman in the Republican Period. [ABSTRACT FROM AUTHOR]

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Eğitim ve iktidar toplum sosyolojisi bağlamında birbirinden uzak kavramlar değildir. Bu iki kavramı birçok düşünür ele almıştır. Bu makalede amacımız Foucault ve Nietzshe’nin eğitim ve iktidar ne tür bir ilişki olduğunu ortaya çıkarmaya çalışmaktır. Nietzshe eğitimin iktidar ilişkisinin anlaşılması için güç istemi kavramını kullanır. İnsanın yetişmesinden anladığı, iktidarın kendisini sürdürmesi adına öne sürdüğü eğitim politikalarını görür. Eğitim yoluyla ortaya çıkarılmaya çalışılan uzmanlaşma insanın vasat durumunu ortadan kaldırmadığı gibi aksine onu sürü insanı olmasına neden olur. Üst insanın yetişmesi için kültürel temelli bir yola başvurulması gerektiğini söyler. Toplumun epistemolojisi iktidarın ortaya koyduğu olgular üzerinden oluşturulduğunu ifade eder. Nietzshe’e göre eğitim bireyi politize eder ve iktidarın düzenini sürdürmesi için bir araca dönüşür. Foucault’a göre iktidar araç olarak insanın bedenini kullanır. İktidar her yerde bireyi takip eder. Gözetleme sayesinde bireyin bilgisi sürekli bir biçimde iktidarın alanına düştüğünden bireyin denetlenmesini sağlar. Eğitimin temelinde bu bilginin elde edilmesi ve kullanılması yatar. İktidar ve bilgi birbirine eklemlenerek bireyleri farkına varmadan o bilgi sarmalı içinde kendi geliştirdiği politikalarla yönetmeye çalışır.