Academic literature on the topic 'Gagavuz Turks'
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Journal articles on the topic "Gagavuz Turks"
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Aygün, Muhsin, and Meerim Ryspakova. "GAGAVUZ TÜRKLERİNDE DİNİ VE GELENEKSEL YAŞAM: TÜRK MİRASININ ETKİLERİ." Anatolian Journal of Social Sciences adn Education 1, no. 1 (2025): 23–28. https://doi.org/10.5281/zenodo.15385287.
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Bu makalede geniş bir coğrafyaya yayılmış olan Gagavuz Türklerinin gelenekleri, inançları ve eski Türk adetleri üzerine bir çalışma yapılmıştır. Gagavuzların doğum, ölüm ve öbür dünya ritüelleri, öbür dünya inancı ve doğa ve hayvanlarla ilgili bazı inançları genel bir bakış açısıyla araştırılmıştır. Bu araştırmanın amacı atamız olan bu Türk toplumuyla ortak veya farklı yönlerimizi ortaya çıkarmak ve diğer kültürlerin etkisiyle unuttuğumuz bazı Türk adetlerini gün yüzüne çıkarmaktır. <em>Anahtar Kelimeler </em><strong>:</strong> Gagavuz Türkleri, Hıristiyan Türkler, Türk İnançları ve Kültürleri, Ortak Miras.
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ASHIMOVA, Dinara. "RESEARCH THE TALE OF ER-TOSTUK BY PSYCHOANALYTIC THEORY." RIMAK International Journal of Humanities and Social Sciences 3, no. 1 (2021): 371–77. http://dx.doi.org/10.47832/2717-8293.1-3.29.
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Kazakh folk literature has an important place in the stories that the Kazakh people, who have a wide field, have spoken orally, developed and reflected their own characteristics. One of them is the story of Er-Tostuk. Among Kazakh Turks, Potanin was the first person to compile the story of Er-Tostuk. Er-töstük has an important place among the Turkish people. It doesn't just belong to a certain ring. Although each community has put a new shape in its own way, it is almost identical in content. The characters in it are similar in Turkish Tales, Kyrgyz tales and Gagavuz tales.
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ASHIMOVA, Dinara. "RESEARCH THE TALE OF ER-TOSTUK BY PSYCHOANALYTIC THEORY." RIMAK International Journal of Humanities and Social Sciences 3, no. 1 (2021): 371–77. http://dx.doi.org/10.47832/2717-8293.1-3.29.
Full textAbstract:
Kazakh folk literature has an important place in the stories that the Kazakh people, who have a wide field, have spoken orally, developed and reflected their own characteristics. One of them is the story of Er-Tostuk. Among Kazakh Turks, Potanin was the first person to compile the story of Er-Tostuk. Er-töstük has an important place among the Turkish people. It doesn't just belong to a certain ring. Although each community has put a new shape in its own way, it is almost identical in content. The characters in it are similar in Turkish Tales, Kyrgyz tales and Gagavuz tales.
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Kurt, Berker. "Türk Soylu Öğrencilerin Türkiye Türkçesi Sözlü Anlatım Çalışmalarının “Konuşma Becerisi Değerlendirme Ölçeği”ne Göre Analizi: Gagauz Örneği / Analysis of Turkic Students Verbal Expression Studies in Turkey Turkish Language by “Speaking Skill Assessment Scale”." Journal of History Culture and Art Research 6, no. 2 (2017): 358. http://dx.doi.org/10.7596/taksad.v6i2.682.
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<p><strong>Abstract</strong><strong></strong></p><p>In this study, the situation of the Turkic students’ verbal expressions of Turkey Turkish was evaluated with the special action of Gagauz Turks. The research findings reveal that Gagauz Turks depend on their mother language in terms of word choice, pronunciation, emphasis and sentence structure in verbal expressions. The similarity between Gagauz Turkish and Turkey Turkish is the main determinant for this situation. Research findings show that if the students were not to comprehend the similarities between the two languages this would have a negative impact on the verbal expression of Turkey Turkish. Therefore, as a result of the research, it is concluded that in order to improve the speaking ability of Turkey Turkish in teaching Turkic, it is necessary to take into account the mother language features that the target language has and to plan teaching accordingly.</p><p><strong>Öz</strong></p><p>Bu çalışmada Türk soylu öğrencilerin Türkiye Türkçesi sözlü anlatımlarındaki durumları Gagauz Türkleri özelinden hareketle değerlendirilmiştir. Araştırma bulguları, Gagauz Türklerinin sözlü anlatımlarında sözcük seçimi, telaffuz, vurgu ve cümle yapısı açısından ana dillerine bağlı kaldıklarını ortaya koymaktadır. Bu durumun oluşmasında Gagauz Türkçesi ile Türkiye Türkçesi arasındaki benzerlik önemli bir etkendir. Araştırma bulguları, öğrencilerin iki dil arasındaki benzerlik ve farklılıkları yeterince kavrayamamış olmalarının Türkiye Türkçesi sözlü anlatımlarını olumsuz olarak etkilediğini göstermektedir. Dolayısıyla, araştırma sonucunda, Türkiye Türkçesinin Türk soylulara öğretiminde konuşma becerisinin geliştirilmesi için hedef kitlenin sahip olduğu ana dil özelliklerinin göz önünde tutulması ve öğretimin buna göre planlanması gerektiği sonucuna varılmıştır. </p>
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Kvilinkova, Elizaveta N. "Charm muska at the Gagauz in the context of religious identity and ethnocultural parallels." Historical Ethnology 7, no. 2 (2022): 274–93. http://dx.doi.org/10.22378/he.2022-7-2.274-293.
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In the article, traditional medicine is considered as part of traditional knowledge, which is one of the components of folk culture and is preserved by word-of-mouth. It is noted that each ethnic group has developed its own arsenal of folk methods of treatment, which is associated with folk traditions, religious beliefs and economic activities. The object of the author’s special study is the amulet «muska» (a small triangular object), which occupies a special place in the folk medicine of the Gagauz and is preserved at the present time. Based on the field material, the methods of its manufacture and wearing are analyzed, the manifestation of religious identity forms is studied. The data is given on similar amulets common among other peoples (Bulgarians, Turks, Tatars, etc.). It is concluded that the Gagauz have preserved archaic methods of making musky. In most cases, they use medicinal plants that perform the function of a talisman. Some items invested in the amulet reflect the confessional affiliation of the Gagauz – Orthodoxy. Considering the tradition of wearing amulets as part of the traditional culture of the people, as well as identifying the existing ethno-cultural parallels in this area, the author “fits” it into the historical and cultural context.
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Çağatay, Neşet. "The Development of Theological Studies in Turkey." Belleten 54, no. 209 (1990): 355–64. http://dx.doi.org/10.37879/belleten.1990.355.
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By establishing firmly-based states in various places and regions the Turkish nation, has continued to exist uninterrupted since the 7th century B.C. up to the present day always looking for a religion befitting its both national and individual character. On the strength of this various Turkish clans and groups in different regions, have embraced religions such as Animism, Shamanism, Buddhism, Christianity, Judaism etc. For example, Khazar (Caspian) Turks, who founded a state on the coast of the Caspian Sea, to which they gave their name, accepted Christianity in 508. Furthermore, Islam began to spread amongst them when the Arabs attacked the Caucasus at the end of the 7th century A.D. This state of which Balanjar was the capital accepted Judaism as the offical religion. The Gagauz Turks who live in Rumania today are Orthodox Chirtians. They conduct services in their church in Turkish. Turkish states of Turkestan, began accepting Islam as their official religion towards the end of the 10th century A.D. The first Turkish Muslim state (Which existed from 840-1212) was that of the Karahanlis. The Turkish people, who set up this state, which was also called Ilek Hanlar, became Muslims collectively at the end of the 10th century. (in 940 A.D.) Turkish states after this date were all Muslim.
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Sokolova, Hristina. "Cultural Sensitivity Training for Bulgarian Teachers: Results from an Observation Experiment." Rhetoric and Communications, no. 52 (July 27, 2022): 51–66. http://dx.doi.org/10.55206/flqw7599.
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Abstract: The articles presents training methods and results from an observation experiment in cultural sensitivity training of 39 Bulgarian teachers from a multi-ethnic secondary school in Vetovo, Ruse region. School children belong to 5 ethnic groups: Bulgarians, Bulgarian Christian Roma, Bulgarian Muslim Roma, Bulgarian Turks and Gagauz. The teachers were trained for 3 days in developing their cultural sensitivity, digital literacy and pedagogical competence. They were trained by 4 university professors and were divided into 4 groups of 10 people each, where each group had to switch training to go through all modules. The author's module included developing cultural sensitivity among teachers of all ages. The training included 6 tasks employing the following pedagogical methods: role play, discussion, feedback and group work. The following skills were developed: team work, creative thinking, conflict reconciliation, negotiation skills, adaptability, cultural intelligence, cultural self-awareness. Teachers shared in the course briefing that they felt it was difficult to adapt and use newly developed cultural sensitivity skills in the classroom because of the bureaucratic requirements in their daily work routine. They also expressed concern about the cultural distance between them and their pupils, which could become an obstacle to applying the newly learned skills in the classroom. Key words: cultural sensitivity, multicultural education, digital literacy, pedagogical competence, cultural intelligence.
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Zajączkowska-Łopatto, Maria Emilia. "Listy Włodzimierza Zajączkowskiego do profesora Tadeusza Kowalskiego." Almanach Karaimski 7 (January 22, 2019): 181–210. http://dx.doi.org/10.33229/ak.2018.7.09.
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Włodzimierz Zajączkowski (1914–1982), who prior to WWII had been a graduate student in the Institute of the Middle East Studies at the Jagiellonian University, returned in the autumn of 1946 to Cracow in order to complete his Ph.D. thesis on the Gagauz Turks. Published in this paper are nineteen of his letters addressed to Professor Tadeusz Kowalski, the first four of which date from his years as a doctoral student, while the latter fifteen were written during WWII (VII 1940 – V 1944). Sending those letters was not easy, as on the wayfrom Vilnius to Cracow they had to pass through Kaunas and Königsberg. This correspondence is currently stored in the Archive of Science of PAN and PAU in Cracow under the signature K-III-4, 178, pp. 25–70.
 The first four letters describe the events of a holiday he spent with family in Trakai and Vilnius and explain when he plans to return to Cracow. In the latter letters W. Zajączkowski describes life in Vilnius under German occupation, his work and living situation. He also writes about his Karaim family and friends. He replies to the professor’s questions regarding certain people and events, including Seraya Shapshaland his efforts to establish the Karaim Museum. The letters are a great source of knowledge on the Karaim community in Vilnius and Trakai and how they coped with the German occupation.
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Babayar, G., and F. Dzhumaniyazova. "TheSırderyaoğuzandtheırplaceıntheethnıccomposıtıonoftheuzbekturks." BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 144, no. 3 (2023): 197–210. http://dx.doi.org/10.32523/2616-6887/2023-144-3-197-210.
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ManyTurkishtribesandnon-Turkic(Mongoletal.,especiallyEastIranian)groupscontributed to the ethnic formation of the Uzbeks, one of the most populous Turkish communities. As amatter of fact, it is a fact that the Turkish tribes that make up the body ofthe Uzbeks have diversity, andthis situation finds its own determination among the Uzbek dialects even today, with Karluk (the othername is Hakani Turkish), Kipchak and Oghuz languages gaining weight. As it is known, Oghuzs playedthe main and most active role in the ethnic formation of Anatolian Turks, Turkmens and Gagauzs, manyTurkish groups in Azerbaijan and Iran (Afşar, Kaşkay, Songur, Khorasan Turks, Halaç etc.) and Solors inChina.CrimeanTatarscontributedtooneoranotherdegreeintheethnicformationofKumuk,Karakalpak,Kazakh, Kyrgyz, Nogay, Uyghur, Uzbek and others. In particular, the contribution of the Oghuzs to theUzbekethnicformationismoreevident,andasimilareffectisfeltmoreintheCrimeanTatarsandKumuksthan in the others. The fact that the Uzbek spoken language is called «Karluk dialect», «Kipchak dialect»and«Oghuzdialect»inscientificliteratureconfirmsthis.MostlyKarlukTurkishandsecondlyKipchakdialectsarespokenmoreinUzbekistanandneighboringregions, as well as the Uzbek Oghuz language in the north-western parts of the Bukhara province (Alatand Karaköldivisions),Çarcüy(Lebap),Taşavuz (North-EastTurkmenistan),centeredonKhwarezm. ),is usedamongtheUzbekpopulationofKhorasan(North-EastIran)andpartiallyinnorthernAfghanistan.Infact,theOghuztribescontributedmoretotheformationoftheUzbeks,butthefactthatthefoundersof the Turkic states established in Central Asia in the middle ages were mostly Karluk /Hakani and theirlike(e.g.Karakhanids)andKipchaknobles(e.g.UzbekKhanates)causedtheOghuzinfluencetoremaininthebackground.hasopened.Asamatteroffact,inmanyregionswheretheUzbekslive,especiallyin Khwarezm, Southern Kazakhstan (Turkistan, Karnak, Ikan, Karabulak etc.), the Nurata mountains(today’sNevaiprovince),thesouth-westernpartsofthecityofSamarkand,tracesofOghuzTurkishcanbeseenaswellastheethnotoponymofmanyOghuzclannames.Itconfirmsthatitisprotected.Again,it is interesting to see Oghuz elements in the language of the people of the Tashkent province, even if it isfaint, and that Mahmud of Kashgar recorded the Benaket (Ahangeran) valley, which forms a part of thisplace,asthe«Oghuzvalley».ThefactthatafewOghuzclannamesareincludedinthetraditionallistof«92 Uzbek tribes with 92 tribes/boys» proves that the Oghuz contributed greatly to the formation of UzbekTurks. Apart from these, there is also the opinion that the name «Uz», which is one of the Uzbek tribes andspeaks inUzbekKipchaktoday,isashortenedformofthename«Oghuz».
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Keskin, Cem. "On the Directionality of the Balkan Turkic Verb Phrase: Variationist and Theoretical Perspectives." Languages 8, no. 1 (2022): 2. http://dx.doi.org/10.3390/languages8010002.
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Balkan varieties of Turkic, particularly those on the periphery of the Turkic spread area in the region, such as Gagauz and West Rumelian Turkish, are commonly observed to have head-initial verb phrases. Based on a wide survey, this paper attempts a more precise description of the pattern of VP directionality across Balkan Turkic and shows that there is considerable variation in how prevalent VX order is, a pattern that turns out to be more complex than the previous descriptions suggest: Two spectrums of directionality can be discerned between XV and VX orders, contingent upon type of the dependent of the verb and dialect locale. The paper also explores the grammatical causes underlying this shift in constituent order. First, VX order seems to be dependent upon whether a clause is nominal or not. Nonfinite clauses of the nominal type have XV order across Balkan Turkic, while finite clauses and nonfinite clauses of the converbial type show differing degrees of VX order depending on type of dependent and geographical location. Second, VX order appears to be an outcome of verb movement to the left of the dependent in finite clauses and nonfinite clauses of the converbial type, rather than head parameter shift.
Books on the topic "Gagavuz Turks"
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Nikolaĭ, Genov, ed. Interethnic integration in five European societies. Krämer, 2008.
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Nikolaĭ, Genov, ed. Interethnic integration in five European societies. Krämer, 2008.
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Gursoy-Naskali, Emine. Turk dunyasi gramer terimleri kilavuzu: Turkiye, Azerbaycan, Turkmen, Gagauz, Ozbek, Dogu ve Bati Uygur, Tatar, Baskurt, Kumuk, Karacay-Malkar, Nogay, ... ve Rusca (Turk Dil Kurumu yayinlari). Ataturk Kultur, Dil ve Tarih Yuksek Kurumu, Turk Dil Kurumu, 1997.
Find full textBook chapters on the topic "Gagavuz Turks"
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"Supplement A. The Gagavuz Turks." In From Istanbul to Jerusalem. Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225476-024.
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Atalay, Bülent. "“Karaman Türkleri’nin Meşru Mücadelesi ve Türkiye Büyük Millet Meclisiyle Münasebetleri (1920-1923)." In Millî Mücadele'nin Yerel Tarihi 1918-1923 (Cilt 12): Ankara. Türkiye Bilimler Akademisi, 2023. http://dx.doi.org/10.53478/tuba.978-625-8352-74-0.ch17.
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"There is no doubt that this Turkish and Orthodox nation, known by names such as Orthodox Turks, Turkish Orthodox, Karaman Turks, Karamanids, is a part of the Turkish nation. Known to have come to Anatolia long before the Muslim Turks, the Karamanids also lived and served in the Byzantine Empire. During this period, they adopted the Orthodox sect of Christianity. Today, they are known as Gagauz in Moldova, and they speak Turkish, which is spoken by Turks living in any village in Central Anatolia because it is their mother tongue. With the conquest, they were brought from Karaman and its surroundings and settled to ensure demographic balance in Istanbul. Since the Karamanids were Orthodox, they were within the religious dominion of the Greek Orthodox Patriarchate of Fener. With the influence of the nationalist movements that spread after the French Revolution, the efforts to realize the claims that all Orthodox were Greeks began to disturb the Karamanids. They opposed the Greekization and anti- state activities of the Fener Patriarchate. During the Turkish National Struggle, Papa Eftim led the Karamanites, who supported the Turkish Grand National Assembly Government against the occupation and despite all the negativities, in their struggle. They performed a very important and historical task in propaganda activities in which the Government of the Grand National Assembly of Turkey was not very successful. In the same period, they succeeded in establishing their own Independent Turkish Orthodox Patriarchate, despite their demands dating back to the Ottoman Empire. This was not easy and was achieved despite all the obstacles of the Greek Orthodox Patriarchate of Fener. But in the end, they were all subjected to the exchange, except for Papa Eftim and a few Turkish Orthodox families, which they never expected at the Lausanne Conference negotiations."
Conference papers on the topic "Gagavuz Turks"
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Nicoglo, Diana. "Reflection of the events of the “Balkan” period in the Gagauz fiction." In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.32.
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The most detailed description of the “Balkan” period is found in the novel by D. Tanasoglo “Uzun Kervan”. In other genres (poetry), the poeticized image of the Balkans as the historical homeland of the Gagauz is presented to a greater extent. The main events of the “Balkan” period in the history of the Gagauzians, reflected in fiction, are: the adoption of Christianity by the Oghuz / Uzes – the ancestors of the Gagauzians, relations with the local population of the Balkans, the struggle against the Ottoman Turks, and the creation of a fictional Gagauz state called Uzi Eyalet. The authors also draw attention to the way in which changes occur in the traditional everyday culture of ancestors of the Gagauz as a result of changing economic-cultural type, and religion. In the Gagauz environment of creative people, there is a unity in the perception of the historical past associated with the presence of the ancestors of the Gagauz people in the Balkans. As a rule (with a few exceptions), the past broadcast by Gagauz writers is largely mythologized: and the writers themselves play a significant role in the process of constructing ethnicity.