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Meşrutiyet rejiminin getirilmesini kabul edeceği sözüyle 1876 yılında tahta çıkan II. Abdülhamit, meclisi açmakla birlikte olağan dışı durumlarda dağıtma yetkisini de elinde tutar ve Osmanlı-Rus Savaşı’nın başlaması üzerine meclisi süresiz bir şekilde kapatır. Bununla birlikte Kanun-i Esasi’nin 113. maddesine dayanarak hükûmeti tehdit ve güvenlik tedbirlerini ihlal edenleri sürgüne gönderme yetkisini kullanır. Böylece II. Abdülhamit başta Mithat Paşa, Ziya Paşa ve Namık Kemal olmak üzere muhalif sesleri payitahttan uzaklaştırır; yaklaşık 30 yıl sürecek olan saltanatında aldığı her karar ve attığı her adımla en çok eleştirilecek, üzerine en çok konuşulacak Osmanlı padişahlarından biri hâline gelir. Dolayısıyla II. Abdülhamit Dönemi, bu hararetli atmosferinden kaynaklı modern Türk edebiyatında da eserlere sıkça konu edilir. Abdülhamit aleyhtarlığı romandan tiyatroya, şiire kadar her edebî türe akseder. Daha kendi iktidarında başta Tevfik Fikret olmak üzere birçok yazarın eserlerinde eleştirdiği bir padişah olan II. Abdülhamit ve onun yaratmış olduğu “korku imparatorluğu” sonraki dönemlerde de tenkit edilmiştir. Saltanatı sona erse bile II. Abdülhamit, üzerine farklı görüşlerin dile getirildiği ve tartışılan bir padişah olmayı sürdürmüştür. Özellikle onun döneminde kurulan istihbarat teşkilatı ve resmî makamlara iletilen sayısız jurnal, II. Meşrutiyet’in ilan edilmesinden sonra kaleme sarılan yazarların eleştiri oklarına hedef olur. Çalışmamızda II. Meşrutiyet’in ilanından kısa bir süre sonra yayımlanan, benzer olay örgüsü kalıbını tekrarladığı tespit edilen Fazlı Necip’in Menfa, Ahmet Mithat Efendi’nin Jön Türk ve İrfan’ın Matmazel Anjel başlıklı romanları konu bağlamında incelenecektir. Bu eserlerden hareketle jurnalin hem bireysel hem de toplumsal düzeyde kurmaca kişilerin hayatlarını nasıl değiştirdiği dönemin tarihî koşulları ışığında ortaya konulmaya çalışılacaktır.

Through qualitative analysis, the paper examined the soured relationship between Gambian chiefs and their colonial masters against the backdrop of the legal implications of the disciplinary actions the latter meted out to the former. The article commenced with the theme, before addressing the legal concept of due process, which ensures fairness in the dispensation of justice. By disregarding normal standard legal procedures, the provisions of Magna Carta, and legal precedence, the colonial administrators inflicted draconian punishments on chiefs who dared think outside the box. From archival materials, colonial correspondences, and learned journal publications, the paper advanced explanations for the highhandedness of the colonialists, which degenerated into residency restrictions imposed on the chiefs. The absence of separation of administrative powers, caused by an acute shortage of European personnel, resulted in a situation whereby colonial rule in The Gambia amounted to a situation through which rule of man took precedence over the rule of law. The compelling approach resulting from the lack of collaboration among the chiefs and the colonial administrators fomented discord. The case laws cited in the paper indicate that colonialism in The Gambia remained a case of the strong exerting control over the weak, who had no option but to put up with the inevitable consequences of colonial rule. From diverse learned sources, instances of banishments in history and how the ancient practice was applied to The Gambia received attention with the aim of elucidating how the colonial administrators adopted legal standards which compromised fair play. With primary materials derived from The Gambia National Archive, instances of chiefs who were at loggerheads with the European colonialists was addressed hence, the paper ascertained the causes and nature of the soured relationship. The findings revealed why the local administrators grappled with situations that were at variance with the normal state of affairs in England. This partly accounts for the seemingly unorthodox tactics adopted while addressing a number of issues. Consequently, the activities of overseas colonial administrators were glossed over by the colonial office and British parliament as Gambians were perceived to be a people in need of civilization. Therefore, replicating the conditions in England in a frontier territory as The Gambia would be tantamount to an exercise in futility, as they felt that they should be on higher rungs of the civilization ladder before they could comprehend European conditions. The overbearing approach of the colonialists ultimately exacerbated the lack of cooperation from the colonial subjects leading to the bone of contention. [ABSTRACT FROM AUTHOR]

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ÖZ:Bu çalışma 16. Yüzyılın ikinci yarısında, Osmanlı Devleti’nde uygulanan cezaları ve cezalandırma yöntemlerini ortaya koymayı amaçlamaktadır. Ceza kavramı insanlık tarihi kadar eskidir. Cezalandırma hakkı, devletlerin ilk ortaya çıkışından günümüze kadar devletlere ait sayılmıştır. Osmanlı Devleti’nde cezalandırma yöntemlerinin kökenlerini İslam hukukunda, Roma İmparatorluğu’nda, Orta Asya Türk Devlet Geleneğinde ve ilkçağ devletlerinde bulmak mümkündür. Osmanlı padişahları, Fatih Sultan Mehmet’ten itibaren, ceza kanunları yaparak imparatorlukta uygulanacak ceza yöntemlerini belirlemişlerdir. Suçlulara verilen cezalar mühimme kayıtlarından tespit edilebilir. Osmanlı Devleti’nde genel olarak suçluların cezalandırılmasında hapis, sürgün, kürek cezası, teşhir, para cezaları, ölüm ve kısas cezaları kullanılmıştır. ABSTRACT:This study aims to reveal the punishments and punishment methods applied in the Ottoman Empire in the second half of the 16th century. The concept of punishment is as old as human history. The right to punish has been considered to belong to the states since the emergence of the first states. It is possible to find the origins of punishment methods in the Ottoman Empire in Islamic law, the Roman Empire, the Central Asian Turkish state tradition and the ancient states. The Ottoman sultans, starting from Mehmet the Conqueror, made penal laws and determined the methods of punishment to be applied in the empire. Penalties given to criminals can be determined from the muhimme records. In the Ottoman Empire, imprisonment, banishment, penal servitude, exposure, fines, death penalties and corporal punishment were used to punish criminals in general.

Penned in 2004 by Louis de Bernières and articulated through the viewpoints of diverse characters, Birds Without Wings illuminates the harrowing scenes of war and their impact on local inhabitants and migrants during the formative years of the new Turkish Republic. Examining the reverberations of the national struggle in the international context, this paper specifically investigates the repercussions of the population exchange between Greece and the emerging Turkish state in 1923, focusing on a South-West Anatolian village (Eskibahçe) in a tumultuous historical era, which is the central issue in Birds Without Wings. Employing polyphony, that is, a muti-voiced narrative style with Bakhtin’s terminology about the novels with a variety of perspectives and narrators, the novel explores themes such as war, love, forced migration, and identity. The plot unfolds against the backdrop of a multicultural late Ottoman Empire, where Turkish-speaking Christian villagers and Greek Orthodox migrants initially coexist harmoniously but later face social isolation and loneliness after being exiled to Greece. Therefore, this paper aims to underscore individual and social isolation resulting from the devastating impact of wars on the idyllic lives of villagers in Birds Without Wings, drawing on Homi K. Bhabha’s third space theory. Another objective of this study is to demonstrate that Birds Without Wings celebrates hybridity and ethnic diversity by reevaluating the forced migration between Greece and Turkey, prompting reflection on the villagers’ attempts to redefine their identities after the Turkish Republic’s establishment and an analysis of its long-term implications. [ABSTRACT FROM AUTHOR]

This study aims to reveal the punishments and punishment methods applied in the Ottoman Empire in the second half of the 16th century. The concept of punishment is as old as human history. The right to punish has been considered to belong to the states since the emergence of the first states. It is possible to find the origins of punishment methods in the Ottoman Empire in Islamic law, the Roman Empire, the Central Asian Turkish state tradition and the ancient states. The Ottoman sultans, starting from Mehmet the Conqueror, made penal laws and determined the methods of punishment to be applied in the empire. Penalties given to criminals can be determined from the muhimme records. In the Ottoman Empire, imprisonment, banishment, penal servitude, exposure, fines, death penalties and corporal punishment were used to punish criminals in general. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat 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.)

Copyright of BUGU Journal of Language & Education / BUGU Dil ve Eğitim Dergisi is the property of BUGU Journal of Language & Education 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 Litera: Journal of Language, Literature & Culture Research is the property of Litera: Journal of Language, Literature & Culture 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.)

Despite the attempts of various governments to return them to their homeland, from the date of their exile to the present day, Meskhetian Turks still live on their toes in the regions where they were exiled or migrated. Accordingly, the metaphors produced by Meskhetian Turks, who have personally experienced the exile or immigration process, for immigration and other concepts related to immigration, are helpful elements in understanding the immigration processes and the phenomenon of immigration in general. This research, which was carried out with the Phenomenology pattern, which is one of the qualitative research methods, was carried out in the provinces of Bursa, Istanbul and Antalya. The sample group of the study, which aims to reveal the metaphorical perceptions of Meskhetian Turks about the concepts of immigration, immigrant, exile, homeland and Türkiye, consists of 88 Meskhetian Turks. The metaphors produced by the participants about the concepts related to immigration and the features that connect the metaphor to the subject were collected through a structured interview and the obtained data were analyzed by content analysis technique. As a result, it was seen that Meskhetian Turks produced 50 different metaphors for "immigration," 45 for "immigrant," 54 for "exile," 33 for "homeland," and 36 for "Türkiye." Considering the metaphors produced by the participants and the explanations connecting these metaphors to the subject, a total of 14 conceptual categories were created. [ABSTRACT FROM AUTHOR]

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John XXII, who was elected as pope in 1316, is a pope who has signed important actions and decisions. One of his papal actions was his Jewish policiy. Pope John ordered the expulsion of the Jews from the Comtat Venaissin region, for reasons of contreversial origin. As a result of the exile, the synagogues of the Jews were liquidated, and chapels were built instead of synagogues in Comtat Venaissin and its towns. While doing these, the Pope also took decisions that protect the Jews. The complexity of the case and the lack of resources make it difficult to extract the anatomy of the exile. From this point of view, it is seen that historians generally try to explain the event for singular reasons. However, when we look at the issue from a wider perspective, we see that there are more than one reason that pushed the pope exile. Rising anti-Semitism and increasing communal violence are a few of these reasons. However, conspiracy stories associated with jews and rumors of sorcery also have an important place in the process. It is known that anti-Semitic incidents were encountered from time to time during the Middle Ages, but the exile of Jews from a region by the Roman Church constitutes an extraordinary example. The aim of our study is to analyze the reasons for his action of the pope against the Jews and to trace the process under the quidance of the main sources. [ABSTRACT FROM AUTHOR]

In the Ottoman Empire, there were different practices for those who acted to disrupt the social order. Among these practices, exile and fortress confinement punish" ments had an important place. While people were sent away from the place where they were found with the penalty of exile, the penalty of fortress confinement required the person to be imprisoned in the castle. The main purpose of both punishment methods was to rehabilitate the perpetrators and to ensure social order. The Ottoman Empire, especially since the second half of the 17th century, designated some islands in the Aegean and Mediterranean as places of exile and fortress confinement. Famagusta Castle on Cyprus Island was one of them. Due to the forcefiilness of the walls of the Famagusta Castle, during the 18th century, the castle became a punishment place where those who committed many crimes such as especially state officials, murder, theft, banditry, persecution, opposition to census, raid the court, etc. The main sources of the study are the Kalebend and Muhimme Registers and other archKe records of the period. Based on these records, how and according to which principles of the exile and fortress confinement punishment, which are the methods that ensure the social and state order in the Ottoman Empire, were discussed in subtopics. It is aimed that this study will set an example for the sttidies to be carried out on exile and fortress confinement punishments in the Ottonian Empire, in terms of the method and the way the subject is handled. [ABSTRACT FROM AUTHOR]

In ancient Athens, where democracy was born, during the reign of Cleisthenes, between 487 and 416 BC, a kind of exile system called ostracism was introduced to protect democratic rule. This practice was actually a reflex of the Athenians, who were reacting to the arbitrary and oppressive regimes of the Tyrants, to protect the democratic government. Athenians wrote the names of rulers, who they feared would turn into tyrants and destroy democracy by force, on pieces of pottery called ostrakon, which served as ballot papers. As a result of the voting carried out in this way, the person whose name was written the most was exiled outside Athens for ten years. The status of the exiled person did not change. His property was also not confiscated. The person who was sent out of Athens with ostracism was returning to Athens after ten years of exile, continuing his life with his previous title and advantages. Although ostracism was seen as the insurance of democracy and the guarantee of the system when it was first implemented, it later moved away from its real purpose. It is also seen that some Athenian rulers, who wanted to increase their power, used ostracism as a weapon by influencing the views of the people to weaken or eliminate their rivals. Hemistocles, Kimon, and Alcibiades were also among the famous rulers of Athens exiled by the practice of ostracism. Ostracism, which first started with the exile of Hipparchus from Athens for 10 years, was finally applied to Hyperbolos in 417 BC, and then this practice disappeared into history. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat 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.)

Sühreverdî’nin daha çok Farsça olarak kaleme aldığı irfânî risâleleri, rûhânî âlemin sınırsız özgürlükler alanından, maddî âlemin hapishanesi ve beden kafesine esir düşen insanoğlunun hakikat arayışını konu edinmektedir. Bu risâlelerde anlatılan hadiseler sembolik hikâyelerdir ve bu hikâyelerde yaşanılanlar misâl âlemine çıkan sâlikin başından geçen hakikatlerin ifadeleridir. Bu nedenle bu semboller, aslî vatanından koparıldığı için bellek yitimine maruz kalan ve böylece gaflete düşen insanoğlunun hakikî özünü arayıp bulmada kilit rol oynamaktadır. Bu hikâyeleri bilmek ve anlamak için misâl âlemini ve o âlemin içinde bulunduğu mertebeyi bilmek gerekir. Ancak bu mertebe, aklî ve felsefî burhanla değil kalbî ve zevkî mârifetle bilinebilir. Bu çalışmada amaç, Sühreverdî’nin, hissedilir âlemden misâl âlemine ve misâl âleminden akıllar âlemine tırmanan içsel ve rûhânî seferlerini remzettiği irfânî risâlelerindeki sembolizmi misâl âlemi çerçevesinde yorumlamaktır. Bu çalışmayla duyusal âlemdeki albenilerin cazibelerine kapılan ve bellek yitimine uğrayan sürgün diyarındaki insanın yaşadığı trajik yabancılaşmaya dikkat çekmek ve anavatanı hatırlatmak sûretiyle derin gafletten kurtuluşuna perde aralama yolunda küçük bir çaba olması hedeflenmektedir.

The purpose of this article is to reveal the life experiences of Nicolai Berdyaev in a paradoxical language that will shed light on how the extraordinary mind world was formed. The main purpose of the study is to reveal how Berdyaev looks from the outside, not how Berdyaev thinks. Thus, we aim to contribute to the better recognition and reading of Berdyaev, who is an important thinker but is not well known in our country. For this purpose, instead of Berdyaev's works and their contents, the mental world of the thinker and the factors that shape it will be emphasized. Berdyaev's world of belief, his exile experience, the problematic structure of philosophy education with formal education, his literary adventure and mental states caused by his in-betweenness are presented to the reader in the form of subtitles. The presentation style in question will focus on where the thinker positions himself rather than where Berdyaev is defined in the institutional and school context. The main reference in these narratives will be the thinker himself. Because of this point of view, it will be our greatest wish for the truth to come to light that what is said about it is less important than what is said about it. [ABSTRACT FROM AUTHOR]

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Copyright of Recent Period Turkish Studies / Yakın Dönem Türkiye Araştırmaları is the property of Recent Period Turkish Studies / Yakin Donem Turkiye Arastirmalari 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 study, we will evaluate the disagreements that Jews in England with the Christian people and administrators between the years 1066-1290 and the reason for these. The first of the main issues that we will consider is the change in the way of life of Jews. Although there were very few attacks on them in the early periods, this situation was reversed after increased support for the Crusaders in England. The second is that they earn income from usury and divide this income with the kings. In addition, will examine the attacks of the people against them for various reasons despite this partnership between the kings and the Jews. Interestingly, sometimes kings acted together with the people and imposed various sanctions against them. King Edward I was the most insistent on this sanction. We will examine Edward's expulsion of the Jews and the consequences of this incident, despite the fact that they are source of income. In our article, we will touch on the discussions about the usury activities of the Jews and their wealth. In our study, we took care to deal with the events by making use of period witnesses such as Matthew Paris, Roger of Wendover, Thomas of Monmouth, Jocelin of Brakelond, Richard of Devizes. In doing so, we kept in mind that the witnesses of the period were even more anti-Semitic than the church. In addition to the witnesses of the period, we have benefited from the comments of modern researchers on the subject, especially C. Roth, J. Jacobs, L. Abrahams, P. Elman, R. R. Mundill, B. D. Ovrut and H. G. Richardson. [ABSTRACT FROM AUTHOR]

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Ibnülemin Mahmud Kemal Inal's book, titled Kemâlü'şuarâ when written and retitled Son Asır Türk Şairleri [Last Century Turkish Poets] during its printing, is regarded as one of the final examples of the tazkira (collection of biographies) tradition and the first example of modern biography. The work includes the biographies of 566 poets and it was published by the Directorate of the Atatürk Culture Center in five volumes totaling over 2800 pages. The work includes significant information illustrating the cultural history of the late Ottoman period added when the biographies of the poets were prepared. One of the issues addressed within the context of Ottoman cultural history, was how exile was comprehended. The work also gives significant details on the causes of the poets' exile and the impelementation of exile punishments. This study based on Son Asır Türk Şairleri [Last Century Turkish Poets] will examine which poets were banished in the 19th century on what accusations; the procedures used in the exile operation; the concept of exile developed in keeping with the spirit of the time. It is interesting that the majority of the exiled poets were banished because of their political opposition to the authorities, and some of them were even imprisoned in castles on remote islands. Despite the government's harsh actions, Inal thinks it is important to remain calm. He believes, it is common for poets who challenge the government to be punished by exile. However, he condemns poets who are banished for being called "Bektaşi", a practice that is prevalent among contemporary poets with the intention to give them harm. In the book, exile is "implied" to be a "sorrowful destiny" that upends humankind. [ABSTRACT FROM AUTHOR]

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.)

In this article, the literary activities of the Karachay-Balkar Turks during the last two years of the 14-year long deportation period are discussed. The Soviet administration wrongly accused them of helping the Germans during World War II and deported the Karachay-Balkar Turks from their homeland of the Caucasus to various parts of Central Asia on November 2, 1943, and March 8, 1944. Karachay-Balkar Turks lived in deportation for about 14 years. Only five poetry anthologies and four private poetry books could be published in Karachay-Balkar Turkish in the last two years of the deportation period. In our study, since these literary works are few, they have been dealt with in detail and one by one. Brief information about the lives of poets and writers in literary works is presented, and examples of their poems that attract attention in terms of content are given. In the conclusion part of our study, a thematic evaluation was made to cover all the works. Until now, this issue has not been given much attention. This is the first time that such a comprehensive study is presented here. The content of these literary works in question is significant in reflecting the mood of the Karachay-Balkar Turks, who had great troubles at that time. [ABSTRACT FROM AUTHOR]

Roma hukukunda exilium, yani sürgün cumhuriyetin ilk dönemlerinde yazılı bir yasaya dayanarak uygulanmamıştır. Bununla birlikte sürgün, sanığın işlediği iddia edilen suça göre gönüllü veya zorunlu sürgün olarak uygulanmıştır. Özellikle ağır suçlamalarla yargılanan sanıklar zorunlu sürgün ile birlikte ciddi yaptırımlara maruz kalmışlardır. Vatandaşlıkları ile birlikte mal varlıklarını da kaybetmişlerdir. Ancak zamanla sanıklar yargılama sonucu ciddi neticelerden kaçınmak için daha insancıl bir uygulama olan gönüllü sürgünü tercih etmişlerdir. Bazen de sanıklar, dini kökenli olduğu düşünülen aquae et ignis interdictio ile barınma ve beslenme imkânlarından yoksun bırakılmışlardır. Bu yaptırım yargılamadan kaçan sanıklar için de uygulanmıştır. Sürgünün bir yönü de, sürgün yerinin seçimi olmuştur. Sürgün yeri, sürgünün kalıcı mı yoksa geçici mi olduğuna göre belirlenmiştir. Sürgün yerine gitmek ise başka bir problem oluşturmuştur. Sürgüne gidecek kişi, öncelikle sürgüne gideceği yerde yaşamını idame ettirebilmek için sahip olduğu servetini yanında götürebilecek şekilde planlama yapmıştır. Her şeye rağmen sürgün, Roma’nın özellikle soylu vatandaşları için önemli olmuştur. Toplumsal sınıfların olduğu Roma’da, alt sınıf mensubu sanıklar için sürgün uygulamasının varlığı bilinmemektedir.

Exile is the banishment of individuals or communities with punishment to a place other than where they are. This punishment was applied to criminals from all walks of life, but also to writers and poets. Ziyâ Paşa is one of them. He was among those who were close to Sultan Abdülaziz with the Cülûsiyye and the poem she wrote. However, this marked the beginning of a troublesome exile for him. The poet who influenced the sultan's decision in choosing the grand vizier prevented Âlî Paşa from becoming grand vizier, and as a result of the difficulties he had with him, he experienced both compulsory and voluntary exile. Ziyâ Paşa's exile can also be divided into national and international exile. Ziyâ Paşa, who was sentenced to compulsory exile in the country, went to Europe as a voluntary exile. The poet talks about the reasons for voluntary exile in Arz-ı Hâl, which he wrote when he was in exile in Europe, and in his ode to Sultan Abdülaziz when he was in Paris. In this study, the process of Ziyâ Paşa's exile and the reasons for his departure to European exile were declined, the contradictions between the reasons for the poet's voluntary exile to Europe and the real reason for this exile were illuminated. [ABSTRACT FROM AUTHOR]

Copyright of Asia Minor Studies is the property of Asia Minor 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.)

The fact that the victorious side exile the people of the defeated side individually or collectively after the war has been a common phenomenon since the earliest ages of history. The Ottoman Empire also frequently used this traditional method, which it took from other Turkish states, Seljuks and even Byzantium, to make Istanbul, which lost its centrality in the Byzantine period, a brilliant center in scientific, commercial, industrial, religious and political terms. In this context, exiles from Morea, Amasra, Trabzon, Lesbos, Foça, Karaman and Kefe and exiles made after the Battle of Otlukbeli were added to the exiles made by Mehmed II in order to increase the population of the city after the conquest. Selim I also continued his grandfather's policy of making Istanbul a center of attraction by expelling qualified people, led by scholars, artists, craftsmen, merchants and rich people from Tabriz, with their families, goods and belongings, to Istanbul after Çaldıran's victory. This study basically focuses on the exiled from the cities captured during the period of Mehmed II and the exiles from Tabriz, which was conquered with a victory after the Battle of Çaldıran during the period of Selim I, to İstanbul. Right after the conquest it was aimed to transform the city into a multi-faceted center with the exiles that started to be made in Istanbul and to evolve into a capital city bearing Muslim and Turkish stamps and to deprive the enemy defeated on the battlefield from ordinary and qualified human resources and inflict multiple damage. It has been evaluated in the light of primary sources such as Ottoman chronicles and archival documents and secondary sources that provide monographic data. [ABSTRACT FROM AUTHOR]

Tanzimat dönemi ile birlikte hukuk alanında köklü ve ciddi adımların atıldığı bilinmektedir. Yeni yasal düzenlemelerin hukuk camiası içinde yer bulması ve kullanılmaya başlanması bu adımların sadece birkaçını oluşturmuştur. Bu araştırmanın amacı, ceza kanunnamelerindeki ağır cezalar kategorisinde yer alan hürriyet kısıtlayıcı yönü ile sürgün, kalebent ile hürriyet bağlayıcı yönü bulunan prangabent ve kürek cezalarının incelenerek Abdülmecid döneminde Osmanlı Devleti’nin ağır ceza uygulamalarındaki sorulara cevap aramaktır. Söz konusu cezalar, dönemin ağır ceza anlayışına ilişkin ipuçları içermesi bakımından ayrı bir değere sahiptir. Araştırma soruları olarak ağır cezalar ile suçluların hangi bölgelerden nerelere sürüldüğü, hangi durumlarda zorunlu ikamete tabi tutuldukları, ne sebeple ağır işlerde çalıştırıldıkları ve hangi suç ile bir kalede hapse mahkûm edildikleri meselelerinin aydınlatılması hedeflenmiştir. İşlenen suç çeşitliliğinin cezalandırma türünün belirlenmesinde temel etken olduğu görülmüştür. Araştırmada nitel araştırma yöntemlerinden doküman analizi yaklaşımı kullanılmıştır. Çalışmanın veri kaynaklarını Başbakanlık Osmanlı Arşivi’ndeki döneme ait belgeler oluşturmuştur. Ağır cezalar kategorisinde yer verilen sürgün cezasının incelediğimiz diğer cezalara nispetle daha fazla uygulandığı bulgusuna rastlanılmıştır.

Bu çalışmanın bütüncesi çağdaş Fransız romancı Philippe Claudel’in göç, sürgün, travma ve arkadaşlık temalarının işlendiği Bay Linh ve Torunu romanından oluşur. Adı geçen eser bebek torunu hariç ailesinin tamamını kaybeden yaşlı bir adamın dilini bile bilmediği bir yere göç etmesini ve burada yaşadıklarını konu edinir. Torunu için hayata tutunmaya devam eden Bay Linh’in yaşadıkları hikâye dışı üçüncü tekil anlatıcı tarafından aktarılır. Baş kahramanın yaşam izlencesinden yola çıkarak gerçek ve kurmaca ilişkisi romanda “gizlenen” ve “gösterilen” ikilisi üzerinden irdelenir. Anlatıcının romanın sonuna kadar anahtar ögelerden birini gizleyerek oluşturduğu beklenmedik son, okuyucunun bilincinde metnin yeniden anlamlandırma sürecine başlamasına zemin hazırlar. Bununla birlikte hikâye evreninin kesin olmayan zaman ve yer belirteçlerinden oluşturulduğu eser, olayların bir yere ya da bir zamana indirgenmeden ortak bir bilince hitap etmesine imkân sağlar. Karakter isimlerinin sınırlı kullanımı da bu durumu destekler. Söz konusu zamansal ve uzamsal çerçevenin belirsiz bırakılması anlatının zamanötesi ve uzamötesi bir yapıya bürünerek belirli bir kesimin değil ortak bir belleğin gerçekliğini yansıtan bir roman olarak değerlendirilmesini sağlar. Bu çalışmada Bay Linh ve Torunu romanının anlatı evrenine ışık tutmak ve roman kurgusunu ortaya koymak için eser, anlatıbilim, gerçeklik etkisi bakış açıları ve kurmaca kuramları ışığında ele alınır. Makalede anlatıcının güvenilmezliği, kurmacanın gerçeklik özelliği ve anlatının zamansal/uzamsal çerçevesinin anonimleşmesi konularının incelenmesi amaçlanır. Belirtilen ögelerin üzerinde durulduğu incelemede metod olarak “olası dünyalar” ve “gerçeklik etkisi” temel alınır. Nitel bir araştırma kapsamında yazılı dökümanların analizi yöntemi izlenerek yorumlayıcı bir çalışma ortaya konulur.

Anglo-Saxon poetry mainly pictures the world of men in the tone of an elegy. This world is shaped by wars and filled with exile and separation. The poems, depicting the perspective of the Anglo-Saxon women, are quite limited; yet, they have their share of this chaotic world. In this world of banishment, the roles and identities of women are formed by males. Of the works illustrating the plight of the Anglo-Saxon women, the most conspicuous ones are the Wife’s Lament and Wulf and Eadwacer. Plagued by profound grief, the words of the Wife come from a “deep sadness” as a result of her exile. In search of her husband, the wife tells of her life in isolation as her lord leaves the county and her behind most probably due to a blood feud. Similarly, in Wulf and Eadwacer, the female speaker tells of her life of seclusion due to a blood feud. She is also away from her husband and suffers from the abhorrence of her clan. Included in the group of Old English “elegies”, both works are remarkable in that they are only two surviving poems in Old English with a female speaker and they are also rare examples of Old English poems that present the dilemma of the Anglo-Saxon females in the male dominated Germanic world. Accordingly, this article aims to discuss how the roles and identities of Anglo Saxon women are formed by a masculine world of exile, separation and blood feud as depicted in the Wife’s Lament and Wulf and Eadwacer and to introduce these unique texts to Turkish readers. [ABSTRACT FROM AUTHOR]

Copyright of International Relations / Uluslararasi Iliskiler is the property of International Relations Council 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.)

On In this article, Oya Baydar's novel Hiçbiryer 'e Dönüş was examined in the context of exile, and the effects of these situations, especially in the psychological world of the individual. The novel, which occasionally bears autobiographical elements, tells the story of a woman with socialist views and her husband's escape to Europe after the 12 September 1980 military coup and things that happened after their return to Turkey. In the book, the main character and her husband describe themselves as in "exile in location" when they were in Europe. With the destruction of the Berlin Wall they realise the ideology they adhere to has also collapsed and return to Turkey in a defeated state. When they return to Istanbul, which has been a dream of theirs for years, they are disappointed to see that everything has changed and transformed. Thus, the main character and her husband become alien to both space and time in the face of the destruction of their utopias in Europe and the disappearance of their past in their own country. This alienation, on the other hand, transforms the "exile in location" into an "exile in time" that heads towards "nowhere". In the introduction part of our study, we focused on the concept of exile. In the examination section the novel Hiçbiryer 'e Dönüş was analysed under the subheadings of "exile in location and exile in time". A general evaluation was made in the conclusion. [ABSTRACT FROM AUTHOR]

May 21, 1864 is a symbolic date marking the end of the Russian-Caucasus wars. Every year commemorations are organised in both Turkey and Caucasus to remember this momentous of 1864. Serving as a realms of memory, these commemorations enable the construction of collective identity for Circassians and they also shape the identity for the Circassian. In our field research that was conducted in 2017, in the Circassian villages of Pınarbaşı, Kayseri, by means of questions directed at the informants, the role this date plays in terms of the construction of collective identity was analysed. It is determined that Circassians of Uzunyayla reinforced the collective identity through symbols and rituals in these annual commemorations. This research studies the perception and acknowledgement of the date 21 May 1864, how the perception of Kefken mausoleum and fish consumption has been created and also the factors that cause different perceptions. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat 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.)

1864 sürgünü ile Kafkasya’dan koparılıp imparatorluğun çeşitli yerlerinde iskân edilen Çerkes muhacirler Osmanlı toplumunun bir paçası oldular. Kendilerine özgü gelenek ve yaşam biçimine sahip olan Çerkesler 20. Yüzyılın başında Osmanlıda gerçekleşen siyasi ve sosyal değişimden kendilerine düşen payı aldılar. 1908 yılında 2. Meşrutiyetin ilan edilmesi ile siyasi bir serbestlik havası hâkim oldu. Yeni cemiyetler, topluluklar, okullar açıldı. Basın ve yayın alanında da daha önce görülmemiş bir hareketlilik başladı. Birçok dergi ve gazete yayın hayatına başladı. Çerkesler de bu dönem de çeşitli örgütlenmelere giderek kültür, gelenek ve özellikle de eğitim alanında önemli çalışmalar yaptılar. Kurdukları cemiyetler ve bu cemiyetlerin yayın organları ile eğitim konusuna sadece Çerkesler açısından değil, bütün Osmanlı toplumuna fayda sağlayacak şekilde katkılarda bulundular. Çerkes İttihat ve Teavün Cemiyeti ve bu cemiyetin yayın organı Guaze eğitim konusuna oldukça önem vermiştir. Çerkes Teavün Mektebi olarak cemiyetle aynı adı taşıyan bir okul kurdular. Daha sonra Çerkes Kadınları Teavün Cemiyeti olarak tekrar bir topluluk kuran Çerkes kökenli münevver hanımlar Diyane adıyla bir dergi çıkardılar. Sonrasında ise Çerkes Numune Mektebini kurdular. Bu yazı Çerkes muhacirlerin eğitim faaliyetlerinin Osmanlı eğitim sistemi içerisindeki yerini inceleyecektir. İncelerken de Çerkes muhacirlerin İstanbul’da yayınladıkları Ğuaze adlı dergideki eğitim üzerine yazılan makale ve haberlerden faydalanacaktır.

Bir topluluk ya da siyasi teşekkül için yaşanabilecek en acı şey, kendi topraklarından sürgün edilmesidir. Yıllarca varlığını sürdürdüğü vatanından her türlü siyasî ve dinî yaşanmışlıklarını bırakarak uzaklaşma zorunluluğu, elbette bu duruma maruz kalan devletler ve kişiler için psikolojik bir darbedir. Özellikle sürgün edilen toplumlardaki ağır buhran onların asimile olarak zamanla hem benliklerine hem de topraklarına yabancılaşmayı normalleştirmiştir. Psikolojik savaş niteliğinde değerlendirebileceğimiz bu durum, tehlike oluşturacak yapı ve kişileri ortadan kaldırmayı başarırken arkasında bıraktığı yıkıntılar noktasında da yüzyıllarca etkisini hissettirmiştir. Bu bağlamda Mâzenderân’da hüküm süren Marâşîlerin sürgün hikâyeleri özellikle Şiâ’ya vurulan büyük bir darbedir. Şiâ ideolojisi çerçevesinde siyasi bir kimlik oluşturan Marâşîler, inançları noktasında sürekli eleştirilerek değersizleştirilmişlerdir. Bu nedenle makale onların hüzünlü sürgünlerini konu edinmektedir.

Exile, which is included in the category of forced migration, can be defined as taking individuals from the places individually or as a group, and relocating them to another region as part of a state policy. An example that can be given to exile is from the Soviet Union during the World War II. As one of today's peoples who are left without homeland, the Ahıska Turks were sent to exile to Central Asia. This article, which aims to understand the sociopsychological effects of the exile and its place in collective memory with the example of the Ahıska Turks who were left without their homeland, is based on a qualitative study carried out between 2010 and 2013 which compares the migration and integration processes of 1989 Turkish immigrants from Bulgaria and Ahıska Turks in Turkey. Within the scope of this qualitative research, in-depth interviews were conducted with 1989 Turkish immigrants and Ahıska Turks living in Tekirdağ, Kocaeli, Istanbul and Bursa. Yet the present article includes the narratives of Ahıska Turks living in Kocaeli, Bursa and Istanbul. In the article in which some of the Ahıska Turks living in Turkey told us about the exile in 1944 and the life in exile in Uzbekistan, it is concluded that while the memories of exile and its grief were transmitted from generation to generation and caused feelings of loneliness, emptiness, longing, skepticism and anger, they did not feel rootless and humiliated and as some of the interviewees emphasised, this traumatic experience played a role in preserving and strengthening their Turkish identity. [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.)

Kudüs, Semitik dinlerin (Yahudilik, Hıristiyanlık ve İslam) hepsi için, dini öneme sahip neredeyse tek şehirdir. Çok sayıda ismi olmasına rağmen, en yaygın olanı, Batı Sami tanrılarından Şalem/Salem’e atfen “Yeru-Şalem: Şalem/Salim’in şehri” olarak bilinendir. Kadim bir yerleşim yeri olan Kudüs'ün tarihi, M.Ö. 3000’e kadar geri gider. Yahudilerin de bir parçasını oluşturdukları Samilerle şehrin ilişkisi çok eskidir. Ancak Yahudilerle olan ilişkisi İbrahim’e kadar geri götürülür. Davud ve Süleyman zamanında Birleşik Yahudi krallığının başkenti olmuştur. Ancak bugünkü kutsallığına sahip gözükmez. Ancak Babillilerin Kudüs’ü işgal etmesi, mabedi yıkması ve önemli bir Yahudi kesimini Babil’e sürgüne göndermesi sonrasında kutsallık statüsünü kazanmış görünür. Bu kutsallık, ikinci mabedin yıkılmasından sonra daha da artmıştır. Her tür Yahudi düşüncesinde, Mesih’in gelişiyle kendisine dönülmesi hedeflenen/arzulanan bir şehir olmayı bugüne kadar sürdürmüştür.

Osmanlı Devleti hukuk sistemi üzerine yapılan çalışmalar oldukça fazladır. Yapılan çalışmaların genel vurgusu, 1839 Gülhane Hattı Hümayununun sadece ferdi haklar bağlamında konu edilmemesi, aynı zamanda devletin tüm kurum ve kuruluşlarında reformasyon hareketlerinin başladığı bir dönem olarak ele alınması gerekliliğidir. Tanzimat dönemi olarak kabul gören 1839-1876 tarihleri arasında kalan süreçte, Osmanlı Devleti adli alanda pek çok ıslahat hareketlerine girişmişti. Bu ıslahat hareketleri hem kurumsal yapılaşmayı hem de muhakeme ve ceza usullerini kapsamaktaydı. Bu çalışma, Nefy-u Itlak Defterleri ışığında ceza usulünde yapılan yenileşmeyi, Tanzimat’ın ilanı sonrasında Osmanlı Devleti’nin problemli bölgelerinden birisi olan Balkanlar’dan yapılan nefy (sürgün) cezaları kapsamında incelemeyi hedeflemektedir. Aynı zamanda sürgün cezaları ile bağlantılı olarak bu dönemde Balkanlarda en fazla sürgün cezası verilen suçları ve suç çeşitlerini ortaya çıkartmayı amaçlamaktadır.

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 History Studies (13094688) is the property of History 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.)

The opponents of the communist regime in Albania who moved to Turkey established the Turkish-Albanian Brotherhood Aid Association and started publishing the weekly Vardar newspaper in 1952. Although the newspaper followed a program that intended to keep together the opposition, in time, the association and the weekly lost the attention of its target audience and after 15 issues (most issues had two numbers so the number was 23-24 on the last issue) in 14 years, they were dissolved. [ABSTRACT FROM AUTHOR]

Due to the presence of phylloxera in vineyards, the production of vine saplings is practically and economically made by grafted. Different rootstock-variety combinations in grapevine production significantly affect the yield and quality of sapling. In this study conducted in 2018, Cabernet Sauvignon, Cabernet Franc, Merlot, Pinot Noir, Syrah, and Narince wine grape varieties were grafted on Kober 5BB, 110R, 1103P rootstocks grown as scuba vines and sapling yield and quality were determined according to combinations. According to the combinations, the highest sapling yield was obtained from Narince (92.7%) variety on its root. Cabernet Sauvignon own root (46.2 cm) in terms of shoot length, among the quality parameters, wet-dry shoot weight Cabernet Sauvignon/1103 P (17.1 g; 3.46 g), root length in terms of Merlot/110 R (18 cm), wet-dry root weight Syrah /110 R (3.3 g; 0.21 g) combinations came to the fore. [ABSTRACT FROM AUTHOR]

Copyright of RUMELI: Journal of Islamic Studies is the property of Trakya University, Faculty of Theology 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 Agriculture & Nature / Kahramanmaraş Sütçü İmam Üniversitesi Tarım & Doğa Dergisi is the property of Kahramanmaras Sutcu Imam Universitesi 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.)