Search

Copyright of Kadim is the property of Kadim 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 Online Journal of Art & Design is the property of Online Journal of Art & Design 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.)

Aceh, located on the island of Sumatra in Indonesia, is an autonomous region. While initially Hindu and Buddhist kingdoms were present, the first state in Aceh was established by Muslims. Its location on the west coast of the Indian Ocean led to a significant influx of Muslim traders to the region. Structures in the area that became acquainted with Islam through Indian and Arab Muslims exhibit a blend of Arab, Indian, and local architectural elements. This study focuses on the mosque architecture of the Aceh region in terms of Islamic architecture. The mosques discussed in the article are significant structures in their respective regions. Acting as centers where the sultan meets with the people, educational activities are conducted, resembling a sort of madrasa, while also serving as hubs for various social activities. Although each region has a central mosque, the most prominent one is the Beytürrahman Mosque. Subsequently built mosques often bear similarities to it. The historical development of structures influenced by different cultures is examined architecturally. The main focus of the study is the notable feature of mihrabs resembling the Kaaba Door, known as "Serambi Mekkah," found in Aceh. [ABSTRACT FROM AUTHOR]

Beykoz District, which is located on the Anatolian Side of Istanbul, at the intersection of the Bosphorus and the Black Sea, is an important residential area far from the city center. There are many villages in Beykoz. One of these villages is Bozhane Village, located in the north of the region. The examples of civil architecture from the last period of the Ottoman Empire within Bozhane Village reflect typical Anatolian village characteristics with its mosque and cemetery located in the square. Bozhane Village Mosque, located in the village square and named after the village, is a village mosque built in the last period of the Ottoman Empire and it is an important building that reflects the National Architectural Style of the period. It can be said that the National Architectural Style, which emerged inspired by the Seljuk, early Ottoman and classical Ottoman architectural styles under the influence of nationalism, Ottomanism and Islamism, emerged with the construction activities and repair works carried out after the 1894 earthquake in Istanbul. It became the official style of the state during the period when the Committee of Union and Progress took over the government and it was preferred in buildings built or repaired until the 1930s. The National Architectural Style was not only preferred in the central regions of Istanbul. Bozhane Village Mosque, dated to 1909-1910, is an example of a mosque built in the National Architecture Style in the provinces of Istanbul. It has been determined that the Bozhane Village Mosque was not included in the architectural studies conducted about the National Architecture Period. With this study, it is aimed to introduce the history and architectural features of Bozhane Village Mosque to the literature. [ABSTRACT FROM AUTHOR]

This research evaluates the impact of Cami, an AI-powered tool, integration across SAMR (Substitution, Augmentation, Modification, and Redefinition) stages (Cami AI-SAMR) in EFL (English as a Foreign Language) writing instruction. By examining student achievement and perceptions, it explores how AI technology redefines language learning and teaching in diverse educational settings. Through a mixed-method approach with an explanatory sequential research design, this study investigates the quantitative effects of Cami AI-SAMR implementation on student performance and gauges the qualitative responses of 126 EFL university students to its effectiveness and perceptions. The findings show that Cami AI-SAMR implementation significantly impacted EFL students' writing achievement. Then, the majority of students also had positive perceptions due to the Cami AI's efficacy in supporting EFL writing learning. These findings provide valuable insights into the transformative potential of Cami AI technology in enhancing EFL pedagogy through the SAMR framework, addressing the diverse needs of students, and reshaping the language education landscape. This research contributes to the ongoing discourse on AI integration in education and offers recommendations for optimizing AI-powered EFL instruction for better learning outcomes and experiences. [ABSTRACT FROM AUTHOR]

Copyright of Firat University Faculty of Theology / Fırat Üniversitesi İlahiyat Fakültesi Dergisi is the property of Firat University 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 Gümüshane Üniversitesi Saglik Bilimleri Dergisi is the property of Gumushane University, Faculty of Health 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 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 Journal of Ottoman Legacy Studies (OMAD) / Osmanlı Mirası Araştırmaları Dergisi is the property of Journal of Ottoman Legacy 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 Journal of Ottoman Legacy Studies (OMAD) / Osmanlı Mirası Araştırmaları Dergisi is the property of Journal of Ottoman Legacy 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.)

Osmanlı İmparatorluğu'nun Doğu Anadolu’daki en önemli vilayetlerinden birisi olan Erzurum, stratejik konumu ile hem ticari hem askeri açısından tarih boyunca önemini korumuştur. Bir çok devlete ev sahipliği yapan bölge aynı zamanda kültürel etkileşimin birleşim noktalarından birisidir. Erzurum’u kuzeyde Karadeniz’e bağlayan ilçelerin başında İspir gelmektedir. 1514’te Osmanlı topraklarına katılan ve 1515’te sancak yapılan bölge, kültürel zenginlik bakımından da dikkat çekmektedir. Karadeniz’in mimari geleneğini bölgede yaşatan İspir’deki Armutlu Mahallesi Camii de diğer yapılar arasında dikkat çeken bir örnektir. Mimari yapısı ve ahşap süsleme kompozisyonları ile bölgedeki camiler arasında önemli bir yer tutan yapı, özellikle bağdadi kubbe anlayışı ile farklılaşmaktadır. Osmanlı’nın klasik döneminde Mimar Sinan ile kullanılmaya başlanan bağdadi kubbe, özellikle Batılılaşma dönemi içerisinde başkent olmak üzere Anadolu genelinde sıkça tercih edilmiştir. Bu tercih Karadeniz Bölgesi’nde daha çok kullanım alanı bulmuştur ki bölgenin ağaç konusundaki zenginliği ve ahşap ustaların varlığı bu kanıyı destekler mahiyettedir. Erzurum camilerinde ahşap tavan, kırlangıç veya kargir kubbeli eserlerle karşılaşılırken Bağdadi Kubbe’nin çok fazla benimsenmediği görülmektedir. İspir’deki cami de ise bu örtü sistemi Karadeniz etkisinde şekillenmiştir. Kubbe kurgusu dışında, iç mekândaki minber, vaaz kürsüsü ve mahfildeki ahşap bezemeler, iki bölge arasındaki kültürel etkileşimi ortaya koyması açısından önem arz etmektedir.

Deprem olgusu, geniş kitleler üzerinde yıkıcı etkilere sahip olmasından dolayı titizlikle yönetilmesi gereken doğal bir afettir. Deprem yönetimi kaynakların etkin kullanımı ve koordinasyonu yoluyla, etkilenen toplulukların acil müdahale, arama-kurtarma, barınma, beslenme, sağlık hizmetleri, psikososyal destek gibi birçok konuda ihtiyaçlarının karşılanmasını amaçlar. Bu çalışmada, camilerin kentsel, mekânsal, yapısal özellikleri ile birlikte dini ve toplumsal bağlamları da dikkate alınarak deprem yönetiminde kullanım potansiyelleri incelenmiştir. Araştırma, 6 Şubat 2023 tarihinde gerçekleşen ve merkez üssü Gaziantep (7.7) ve Kahramanmaraş (7.6) olan iki büyük depremden doğrudan etkilenen Diyarbakır örnekleminde gerçekleştirilmiştir. Çalışma kapsamında sınırlandırılan kentsel alana ve bu alanda bulunan 23 camiye ait veriler Coğrafi Bilgi Sistemleri (CBS) ve saha çalışması ile elde edilmiştir. Araştırmanın sonuçları, özgün mekânsal ve yapısal özellikleri ve stratejik konumları ile camilerin deprem yönetiminde önemli kullanım potansiyellerine sahip olduklarını göstermektedir.

Camiler, dini işlevlerine göre ibadet mekânı olma özelliğinden dolayı Türk-İslam mimarisinde önemli bir yapı türü olarak karşımıza çıkmaktadır. Bu yapı türlerinin dini işlevinin yanında simgesel ve politik niteliği ile kamusal alan özelliğinde olması farklı işlevlerde kullanımına olanak sağlamaktadır. Özellikle yakın tarihte ülkemizde gerçekleşen 6 Şubat 2023 Kahramanmaraş merkezli depremlerden sonra ayakta kalabilen kültür varlıklarının acil durumlarda afetzedeler için barınma amaçlı kullanımı önem kazanmıştır. Bu çalışmada, Osmanlı mimarisinde sıkça karşımıza çıkan ve Anadolu’nun birçok yerinde örneğine rastlanan tabhaneli camiler ele alınmıştır. Çalışma kapsamında bu yapıların plan şemaları üzerinden elde edilen çıkarımlarla acil durumlarda kullanım potansiyelleri değerlendirilmiştir. Çalışmada amaç, camilerin afet ve sonrası kullanımlar için mekânsal niteliklerini tabhaneli camiler özelinde analiz etmek ve tartışmaya açmaktır.

Copyright of Turkey Journal of Theological Studies is the property of Turkey Journal of Theological 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 Art-Sanat Journal / Art-Sanat is the property of Art-Sanat 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.)

Human beings have used various symbols in order to define their emotions, opinions or an object. Symbols, which are preferred to reflect different cultures and purposes in every period, constitute an important place in world art. The symbols used sometimes represent beliefs, sometimes power or elements attributed to sacredness. In this direction, states that have existed in the historical process have created symbols specific to themselves, as well as common symbols have been adopted for world art. The tree of life is undoubtedly one of the most common symbols in world art. Although there are different variations, it appears as a common ornament. A similar issue shows itself in motifs such as the lion, eagle and dragon, which are symbols of power, and these motifs may also vary from culture to culture in terms of processing. Apart from the symbols mentioned above, the "Flower of Life" is one of the symbols found in Asia, Africa and Europe, which cannot be changed in terms of its presentation, presentation and processing. Geometric fiction, which symbolises the universe and infinity, perfection and creation, is one of the common motifs of the world. The meaning of the "flower of life" motif, which is called with different names such as rosette, flower, rosebezek, star in Turkish-Islamic Art decoration, its emergence, the civilisations in which it is seen, and how it is reflected and processed in Ottoman architecture will be tried to be illuminated. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Literature & Humanities / Edebiyat ve Beşeri Bilimler Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals 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 Islamic Civilization Studies / İslam Medeniyeti Araştırmaları Dergisi (IMAD) is the property of Islam Medeniyeti Arastirmalari 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.)

Emevîlerin altıncı halifesi Velid b. Abdülmelik, hem kendi döneminde hem de sonraki süreç üzerinde önemli tesirler bırakan etkili bir kimsedir. Onun zamanında gerçekleştirilen fetih hareketleri sonucunda devletin siyasî sınırları doğuda Çin, batıda İspanya toprakları, kuzeyde İç Anadolu ve Kafkasya bölgesine kadar genişlemiştir. Bu sayede devletin gelirleri artmış ve hazinesi zenginleşmiştir. Velid b. Abdülmelik döneminde Ürdün ve Filistin topraklarını kapsayan bölge başta olmak üzere devletin birçok yerinde yoğun bir inşa faaliyetine girişilmiştir. Camiler, kasırlar inşa edilmiş, yeni şehirler kurulmuş, bazı bölgeler ihya edilmiş ve bazı eski yapılar onarılmıştır. Bu çalışmada Emevî halifesi Velid b. Abdülmelik döneminde (86-96/705-715) meydana gelen imar faaliyetleri üzerinde durulmuş, on yıllık süreç içerisinde yapılan imar faaliyetlerinin İslam sanat anlayışından ziyade daha çok nerede, ne zaman ve ne amaçla yapıldığı tespit edilmeye çalışılmıştır. Nitel araştırma yöntemi kullanılan çalışmada, öncelikli olarak literatür taraması yapılmış ve konuyla ilgili bilgi veren temel kaynaklar ile güncel araştırmalar tespit edilmiştir. Bu kaynaklardan doküman inceleme tekniğiyle elde edilen veriler betimsel olarak analiz edilmiştir. Tarihsel bilgileri ortaya koymanın yanı sıra konuyla ilgili yeni ve özgün çıkarımlarda bulunulmaya çalışılmıştır.

Copyright of Journal of Social Sciences Research / Sosyal Bilimler Arastirmalari Dergisi is the property of ODU Journal of Social Sciences 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 Journal of Ottoman Legacy Studies (OMAD) / Osmanlı Mirası Araştırmaları Dergisi is the property of Journal of Ottoman Legacy 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.)

Context: Recent systematic review and meta-analysis of public attitudes have shown that despite improvements in mental health literacy, public attitudes and desire for social distance with mental illnesses have remained stable over time. Aims: To assess the awareness and attitude of the rural community towards mental disorders using the CAMI scale. Materials and Methods: This mixed method study was conducted under the ICMR-STS grant scheme after IEC approval. It included administration of a pre-tested questionnaire adapted from CAMI scale on 196 adults aged 18-60 years from an adopted village in the field practice area of medical college along with 8 in-depth interviews of key people in the same community. Thematic analysis was done for the qualitative part whereas for the quantitative part, Pearson's correlation coefficient, independent t-test, ANOVA and Kruskall-wallis test were used. Results: Age was positively correlated with the attitude of authoritarianism, social restrictiveness, CMHI and showed a negative correlation with attitude of benevolence. Females showed higher scores for authoritarianism and social restrictiveness. There was a statistically significant difference between APL and BPL groups for authoritarianism attitude towards the mentally ill (P value = 0.02) and CMHI (P value = 0.033). It was observed that with increase in the education levels there was a rise in the mean score of the values for the attitude of benevolence but the difference wasn't statistically significant (P > 0.05). Thematic analysis of the key informant interviews suggested various perceptions of the community regarding mental illness, available options for management, current practices of the community and what can be done further to improve facilities for mental health. Conclusions: People in the community have a varied perspective to mental illnesses which has changed for the better over time but community still approaches quacks first which warrants the need for more awareness. For this, feasibility and effectiveness of increasing involvement of females from the community in health-related decisions can be explored further. We recommend further awareness generation in the younger generation with community-based research on perceptions of the community about mental health. This will provide more practical and feasible solutions to complement the national mental health program. [ABSTRACT FROM AUTHOR]

The concept of belief has an important place throughout human history. People have the right to worship, and the use of places of worship, their design, the accessibility of the disabled and their ergonomic suitability are important. In this study, it is aimed to determine the ergonomics of the mosque space, the current situation of the interior and exterior prayer rooms design with ergonomic criteria, and to analyze the quality of the place for worship. For this purpose, the mosque of Marmara University Faculty of Theology, was examined and the mosque design was evaluated. The study consists of two stages. The first stage is the theoretical part, and it has been researched that the interior and exterior spaces are suitable and accessible to everyone as a whole, in particular, by considering the design of places of worship, universal design principles and the relationship between places of worship, places of worship and ergonomics. In the literature, there has been a lack of ergonomic evaluation of prayer buildings. In the first stage of the study, ergonomic evaluation criteria consisting of anthropometric, physiological, psychological, informatics and behavioral titles were created in order to examine the relationship between ergonomics and place of worship. In the second stage of the study, the mosque was examined in the context of ergonomic criteria; on-site observations were made. At this stage, The physical condition of the space, user behaviors were observed, measurement studies were carried out for anthropometric suitability and analyzes were made for the ergonomic suitability of the space and user satisfaction for the users. Drawings were made on the observation form by the observer and photographs were taken. The Marmara University Faculty of Theology Mosque was analyzed not only as a place of worship, but as a whole. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Near Architecture is the property of Journal of Near East Architecture 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.)

Among the historical cities, Bitlis has always preserved the quality of a city that is difficult to capture with its geographical and topographical features. In addition to being an exemplary historical city where we can see all the details of the Anatolian Turkish-Islamic urbanization stages, it is possible to follow the historical events of the city from the historical buildings within the urbanization. Many churches, which are a concrete expression of the Ottoman's tolerant attitude towards non-Muslim subjects, have survived from the city center to the countryside. While some of the churches were idle and vulnerable to destruction, they continued to be used by converting from church to mosque, as in a few examples. The use of religious soup kitchens, which is a very old tradition in Anatolian urbanization, in case of need, is also very important in terms of isolating historical structures from destruction and providing protection. Bitlis-Limestone (Perhent) Mosque and Arıdağ (Kultik) Mosques, which constitute our study subject, show a significant difference among historical building examples in Bitlis in terms of being "re-functioned" structures with a similar story. With the construction of countless architectural structures since the period of Turkish-Islamic urbanization, the city has almost turned into an open-air museum. It is aimed to draw attention to the architectural changes in the process of converting the historical buildings, which are subject to the study as a new determination, from a church to a mosque in the discipline of art history, to make a comparison with Bitlis cultural assets and Anatolian examples, and to introduce two previously unknown historical buildings to the literature. [ABSTRACT FROM AUTHOR]

This study is about the Derviş Bey Mosque in the south of the Dobrudja region. The mosque is located in the village of Umur Fakih, which was a district centre during the Ottoman period. Built with stone walls and a wooden roof, the mosque has a rectangular plan and does not have a minaret. The mosque, which was used until it was burned down in 1994, became dilapidated after that date. The architectural features of the mosque are discussed in comparison with the mosques in the neighbouring villages, and the restitution of the mosque is prepared by analysing the information from the field study, the publication of Zheko Popov and the photographs of Machiel Kiel. The opinions of İbrahim Tatarlı, Peter Mijatev and Nikolay Panayotov on the history of the building, its inscriptions and its owner are discussed and evaluated. The mosque has two inscriptions, one of which has not survived. Both inscriptions are repair inscriptions and the inscription belonging to the last repair has survived intact. There are also opinions stating that the date written in the inscription, which has not survived to the present day, was read incorrectly. The construction date written in the extant inscription is clearly Hijri 698 / Gregorian 1298-1299. This date is contemporary with the Turkmen settlement in Dobruja under the leadership of Sarı Saltık. The arrival of Turkmens in Dobruja, the construction and repair activities mentioned in Saltıknâme and Oğuznâme, Sarı Saltık's establishment of the Yılan Lodge in Kaligra Castle, recent archaeological finds and place names in the region, and the Seljuk past of Dobruja are evaluated, and the possible Seljuk past of Derviş Bey Mosque is examined. [ABSTRACT FROM AUTHOR]

Sille has been home to many civilisations in the historical process. For this reason, Sille has many cultural heritage from mosques to churches. Especially, there are many historical mosques in Sille, where Muslim communities lived for many years. These mosques reflect the architectural understanding of the period they were built. Thus, the mosques contribute to the development of Islamic architecture with their construction systems, workmanship and ornaments. Typological studies on these mosques are important in terms of shedding light on both Islamic architecture and Ottoman mosque architecture. The study aims to determine the typological similarities by examining the harem plans of the historical mosques in Sille. The scope of the study consists of Ak Mosque, Subaşı Mosque, Çay Mosque, Karataş Mosque, Mormi Mosque and Mezaryaka Mosque, which are the historical mosques that have survived to the present day in Sille Historical City of Selçuklu District of Konya. For the typology study, a catalogue containing the identification information, harem information, visuals and plan of a building was created. These catalogues were filled in on site by visiting the building. As a result of the study, many typological features were identified in the harim sections of the historical mosques in Sille. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Architectural Sciences & Applications (JASA) is the property of Journal of Architectural Sciences & Applications 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 Architectural Sciences & Applications (JASA) is the property of Journal of Architectural Sciences & Applications 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 Yedi is the property of YEDI (Dokuz Eylul Universitesi Guzel Sanatlar Fakultesi Yayini) 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 Artvin Coruh University International Journal of Social Sciences (ACUSBD) is the property of Artvin Coruh University International Journal 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 Ottoman Legacy Studies (OMAD) / Osmanlı Mirası Araştırmaları Dergisi is the property of Journal of Ottoman Legacy 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 Vakıflar Dergisi is the property of T.C. Vakiflar Genel Mudurlugu 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 Selçuk University Journal of Faculty of Letters is the property of Selcuk Universitesi Edebiyat Fakultesi 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 Erdem is the property of Ataturk Kultur Merkezi 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.)

İslâm dininde toplu ibadetin merkezi durumunda olan mescidler hicri ilk asırlarda ma’bed olma özelliklerinin yanında okul, hastane, imarethane, misafirhane, karargâh, mahkeme, toplantı salonu gibi çok amaçlı kullanılmış; birçok dini, siyasi ve toplumsal işlevi bünyesinde toplayan merkez konumunda olmuştur. Hz. Peygamber’in (s.a.v.) namazların topluca kılınmasının önemine ve faziletine dair teşvikleri Müslümanların camilerde beraber saf tutulmasını sağlamıştır. Mescid ve camilerde tutulan saflarda yetişkinlerle beraber çocuklar da yer almış ve verilen eğitim-öğretim faaliyetlerine de katılmışlardır. Camilerde Kur’an Öğretim Programları, Yaz Kur’an Kursları gibi belirli zaman periyotları içerisinde çocuklara yönelik Kur’an-ı Kerim ve temel dînî bilgiler kursları verilmektedir. Ancak, çocukların camilerde zaman zaman huzur ve sükûneti bozdukları, caminin demirbaş eşyalarına zarar vermeleri gibi gerekçelerle çocukların camilere gelmesi hoş karşılanmamaktadır. Bu zaviyeden hareketle hadis kaynakları tarandığında çocukların mescidlerden uzak tutulması ile bazı rivayetlere rastlanılmaktadır. Söz konusu rivayetlerde sadece çocukların değil aynı şekilde delilerin, alım-satım yapanların, yüksek ses tonuyla konuşanların, tartışanların, birbirine kılıç çekenlerin mescitlerden uzak tutulması istendiği gibi had cezalarının mescitte infaz edilmemesi de istenmektedir. Bu itibarla çalışmanın boyutu göz önünde bulundurularak sadece çocukların mescitlerden uzak tutulmasını içeren rivayetlerle sınırlandırılmıştır. Söz konusu rivayetlerin tahrîcleri yapılmış, rivayetler sened ve muhteva tenkidine tabi tutulmuştur. Bu metot çerçevesinde sened zincirinde varsa cerh edilen râvîler tespit edilmiş, söz konusu râvîlerin cerh-ta’dîl durumu ve bu durumun rivayetin sıhhatine etkisi ortaya konulmuştur. Rivayetler araştırılırken asli hadis kaynaklarına müracaat edilmiştir. Çalışmadaki nihai amaç bahse konu rivayetlerin hem sened hem muhteva açısından sıhhatini tespit etmektir. Çalışmanın sonunda rivayetlerin hem sened hem metin açısından zayıf kaldığı kanaatine varılmıştır.

Yardımlaşma, dayanışma ve iyilik gibi değerlerin ön planda olduğu vakıflar İslâm devletlerinde olduğu gibi Osmanlı Devleti’nde de toplumsal, kültürel ve ekonomik hayatın en önemli unsurlarından birini teşkil etmiştir. Osmanlı Devleti’nde cami, mescit, medrese, han, hamam, tekke ve hastane gibi pek çok yapının ihtiyacı vakıflar aracılığıyla karşılanmıştır. Vakıflardan elde edilen gelirler bu yapıların uzun bir süre varlığını devam etmesini sağlamıştır. Siirt sancağı da vakıflar açısından zengin bir yer olmuştur. Şehirde özellikle cami ve mescit gibi ibadethanelere ait vakıflar mevcuttu. Siirt sancağındaki vakıflarla ilgili bilgi veren kaynakların başında Osmanlı arşivinde yer alan evkaf defterleri gelmektedir. Bu defterler, vakıfların gelir ve giderleri hakkında ayrıntılı bilgiler vermiştir. Ayrıca defterlerde vakıfların bünyesinde çalışan görevliler ve bunların aldığı ücretler de kaydedilmiştir. Çalışmanın kaynağı 17169 numaralı evkaf defteridir. Defterde, Siirt merkez kazadaki 31 vakfın yanı sıra Van sancağı vakıflarından olan Hüsrev Paşa Vakfı da yer almıştır. Defterdeki veriler ışığında hazırlanan bu çalışmada Siirt merkez kaza vakıflarının 1860-1861 yılındaki gelirleri, giderleri, mülkleri ve görevlileri ile ilgili bilgiler ortaya konulmuştur.

Background: Mental health disorders are a significant global disease burden, and the stigma towards people with them is the strongest obstacle to improving mental health and dealing with an enormous public health problem. Montenegro is a small country with a conservative society and a deeply ingrained patriarchy. The aim of this study was to determine attitudes toward mental health disorders in the general population of Montenegro and identify the influence of socio-demographic characteristics. Methods: The research was conducted as an online cross-sectional study. The questionnaire included a demographic section and a section on attitudes towards mental health as well as the CAMI scale (community attitudes toward mental health disorders). Results: The subjective opinions of the respondents showed a lack of awareness about mental health campaigns in the country. Stigma towards mental health was present in younger and more highly educated populations. Conclusions: The obtained data indicate the magnitude of the problem when it comes to the stigma towards mental health disorders in Montenegro. Furthermore, there is a need for a systematic nationwide and metacentric study, identifying and exploring a wide range of individual factors contributing to the stigma of mental health problems. [ABSTRACT FROM AUTHOR]

Copyright of Mediterranean Journal of Gender & Women's Studies (KTC) / Akdeniz Kadın Çalışmaları ve Toplumsal Cinsiyet Dergisi is the property of Mediterranean Journal of Gender & Women's Studies (KTC) 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.)

In this article, the monuments of Turkish period in Eskişehir Yatağan District of Muğla Province are discussed. Eskihisar, which has been inhabited continuously till today, is an important settlement where we can watch the works that are intertwined with the Ancient City of Stratonikeia and that have continued from the period of Anatolian Turkish Principalities to the Republic period. There is a small-scale village bath built in the tradition of Seljuk baths in Eskihisar, which started to be settled by the Turks especially after the Byzantine period. It is understood to be a 14th-15th century building in terms of plan and construction techniques. The mosque, which was built by Şaban Ağa in 1876, has a square harim (sanctuary) with a portico courtyard, is one of the late Ottoman structures. There are trade buildings where some professions are carried out in the village square built around this mosque. In this study, the examples of civil architecture of the late Ottoman and Early Republic periods are examined. These buildings, which have the characteristics of traditional Muğla houses, are generally two-floored, hipped roofed and quite simple structures located in a courtyard. These monuments, which are included in the article, constitute the basis of our work, including Turkish baths, mosques, trade buildings and many examples of civil architecture. The monuments, which are examined, has been handled in terms of architecture and art history, and by that it has been tried to reveal the texture, which has been developed from the ancient period to the present, of the city. [ABSTRACT FROM AUTHOR]

With the advent of Islam, women took part in many areas of life and actively engaged in social and scholarly activities. One of these was to participate in prayers in the mosques and in the Prophet's educational activities. The Prophet encouraged and supported them in this regard and warned the companions not to prevent their wives from going to the masjids and warned the women to follow certain rules when coming to the masjids. As time passed away from the Prophet's time, women's attendance to the masjids was subjected to restrictions due to reasons such as not following the rules and causing fitna and mischief in the society. Instead of the hadiths in reliable sources that recommend women to come to the masjid, the narrations stating that the Prophet allowed them to pray at home and that the prayer performed at home is better for them were emphasized. This study analyzes the sociological conditions that prohibited women from coming to the masjid during the Prophet's, the companions' and tabi'in periods and the reasons behind them. The narrations that were transmitted to prevent women from the masjids were evaluated within the framework of the conditions of the period. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Art History / Sanat Tarihi Dergisi is the property of Ege University 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 Art History / Sanat Tarihi Dergisi is the property of Ege University 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.)

The rearrangement of religious buildings in forms suitable for the worship needs of different religions has been a common practice for centuries. The temples, which were built for the worship of pagan peoples in Anatolia, were used as churches when Christianity became the dominant religion in Late Antiquity, and similarly, churches were converted into mosques with the first Turkish conquests. A recent extension of the transformation tradition in Anatolia was experienced after the forced exchange that took place after the Treaty of Lausanne in 1923. The building, which is located in the Dalyan (Çeşme/İzmir) and is now called the 'Dalyan Mosque', was converted from a church, formerly known as 'Zoodohos Pigis'. In this study, the architectural interventions that took place during the transformation of the building were examined. In addition, in the 19th century, when the construction activities of non-Muslims intensified, the attitude of the Ottoman Empire towards the construction of religious buildings and the re-functioning of these structures after the population exchange process were examined. [ABSTRACT FROM AUTHOR]

El presente estudio se realizó con el propósito de evaluar y comparar, el posible estigma que pueda existir entre estas dos poblaciones hacia las personas con esquizofrenia. Fue de tipo transversal y contó con un universo de 521 estudiantes y una muestra de 178. Analizando los resultados se encontró con que la mayoría de los consultados desconocían lo que es la esquizofrenia y las implicaciones de tenerla. El escaso conocimiento o la falta del mismo pueden llevar a las creencias erróneas hacia algo o alguien. Como una herramienta para combatir el estigma hacia estos, se creó el programa «Esquizofrenia Sin Estigmas» (ESE), que tiene como objetivo principal el ofrecer técnicas y herramientas basadas en la Terapia de Aceptación y Compromiso, para así poder reducir el estigma y/o estereotipos que viven día a día las personas con esquizofrenia.

Introduction. Social stigma towards mental illnesses provokes discrimination and exclusion. It is important to detect this stigma for its evaluation to establish intervention strategies that respond to needs. Objective. This study has the objective of ascertaining levels of stigma among students from the University of Burgos (UBU) towards people with mental health problems at various university faculties and to analyze the right response in each case. Results. The study involved the administration of the Questionnaire on Community Attitudes towards Mental Illness (CAMI) to a sample of 268 students from 7 educational faculties (Sciences, Health Sciences, Economics, Law, Education, Humanities and the Higher Polytechnic School). The results showed that the stigma of university students was influenced by different sociodemographic variables (sex, age, studies and contact with people with mental illness). Conclusions. University students who participated in the study have elevated stigmatizing attitudes towards mental health problems. Direct contact with people with mental health problems prompted less stigmatizing attitudes and, in general, men held the most discriminatory attitudes. Educational interventions must be designed for this population group to reduce stigma and so that stigmatizing attitudes are no longer obstacles to professional and social development. [ABSTRACT FROM AUTHOR]

In the Ottoman Empire, mosques were one of the most important institutions that performed various functions apart from worship. The expenditures such as construction, repair, lighting, heating, maintenance and wages of the mosque officials constituted the basic expenses of the mosques. These expenses were sometimes met from the central treasury, sometimes from real estate revenues, whose revenues were donated for mosques, and sometimes from direct donations in kind and in cash from the people of the region where the mosque was located. In the Ottoman Empire, many officials were serving in mosques. Among the main of these officials; there were imam, hatip, muezzin, preacher, kayyım, ferraş, devir-hân, kâri (kurrâ), na't-hân, tariffhân, muvakkit, enam-hân, muarrif, sure-hân, cüzhân and dersiam. The salaries and wages of the said officials were mostly paid through the waqifs of the mosques or masjids they were in charge of. Waqifs, which also served in other fields, became so widespread in the Ottomans that almost every mosque had at least one real estate. Sometimes the incomes of the waqifs were too low to meet the needs of the mosque or the waqıfs were disappearing themselves. In this cases where the waqif revenues were insufficient, various sources of income were used to meet the expenditures partially or completely. One of the sources that the state used for the payment of the salaries of mosque officials was customs revenues. So much so that in the Ottoman Empire, it is seen that the salaries of the officials in some mosques were paid from the revenues of customs revenues instead of waqifs incomes. In this study, duties of people working in mosques of the different regions of the Ottoman geography and the amount of their salaries from customs revenues were evaluated through the data on the berat (royal degree) copies in Cumhurbaşkanlığı Osmanlı Arşivi (The Presidential Ottoman Archive) Ali Amirî (AE.SMHD.I, AE.SMST.II, AE.SMST.III, AE.SAMD.III) classification (1688-1769). [ABSTRACT FROM AUTHOR]

Islam has always encouraged its followers to live with a sense of unity and solidarity as a universal religion. The mosques, which have been at the center of promoting the unity of Muslims, have played various roles in the Islamic civilization from the time of Prophet Muhammad to the present day, constituting the foundation of Islamic civilization. The educational role of mosques continued during the Umayyad and Abbasid periods. The Umayyad Mosque, which was converted from a church to a mosque during the Umayyad period, served as a host to various academic circles in social, political, scientific, and spiritual fields. In this respect, the Umayyad Mosque became one of the greatest centers of learning of its time. Many madrasas were established within the Umayyad Mosque, and many great scholars were trained there. Despite being a part of the mosque, the lessons held under the Qubbat al-Nasr were referred to as independent madrasas, like other institutional madrasas. Teaching here was considered the highest scholarly rank in Damascus. There was a great demand for hadīth classes, and the instructors were given the title of "al-Mudarris al-Qubbah". This study will focus on the hadīth circles established, particularly under the Qubbat al-Nasr of the Umayyad Mosque, and the hadīth scholars who taught there and their virtues. [ABSTRACT FROM AUTHOR]

• Nurses require skills and attitudes that are accepting of people living with mental illness regardless of their specialization area. • A desire for social distance was noted in this study, in addition to significantly high self-reported rates of depression. • Nursing programs should develop educational activities that target perceptions of dangerousness and importantly, universities should increase supports for students experiencing mental health issues. Almost half (46%) of people will experience a mental health issue in their lifetime and all nurses need mental health knowledge and skills regardless of their area of specialization. Little is known, however, about student attitudes toward people with mental illness on entry to pre-registration nursing programs. The aims were to investigate Australian pre-registration nursing students' attitudes toward, and prior experience with, people with mental illness on program commencement. This cross-sectional study used the Community Attitudes Toward Mental Illness (CAMI) scale with pre-registration nursing students, and questions on students' prior experience with mental illness (self, family, friends). There were n = 311 (271 female/40 male) first year, first semester Bachelor of Nursing students at a national Australian university. Students reported prior experience with mental illness with family (49.5%/ n = 154) and friends (61.4%/ n = 191). Self-reported (36.3% / n = 113) mental illness, particularly anxiety and depression, significantly exceeded national averages. Most students held accepting attitudes toward people with mental illness, except for perceptions of dangerousness. This study provides new findings on nursing student attitudes and experience with people with mental illness on program entry. The high self-reported prevalence of anxiety and depression at program entry indicates a pressing need for early intervention and mental wellbeing strategies for students from commencement of their tertiary education. Fear-reducing education which challenges perceptions of dangerousness in relation to people with mental illness, and supportive mental health clinical placements during their program, may help improve students' attitudes and reduce fear and mental health stigma. [ABSTRACT FROM AUTHOR]

Copyright of Artvin Çoruh Üniversitesi Orman Fakültesi Dergisi is the property of Artvin Coruh University 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.)