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Journal articles on the topic 'Yörüks'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

İnalcık, Halil. "The Yörüks: Their Origins, Expansion and Economic Role." Cedrus 2 (June 30, 2014): 467. http://dx.doi.org/10.13113/cedrus.201406472.

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2

UĞURLU, Servet Senem. "THE LINE AND ICONOGRAPHY IN THE TRADITIONAL ANATOLIAN WEAVINGS." Zeitschrift für die Welt der Türken / Journal of World of Turks 13, no. 2 (2021): 255–75. http://dx.doi.org/10.46291/zfwt/130213.

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The traditional examples that continue and develop the process in Anatolian weaving are numerous for those who know how to make use of it. In 2013, during the archaeological excavations at Çatalhöyük, it was discovered in the BC. 7000 parts of linen weaving dated to were found. Due to its biological structure, humans have benefited from weaving to protect themselves from adverse weather conditions and to spend their lives more comfortably. Weavings created for natural needs are coloured to influence other people in the society and decorated with various methods. Ornamental elements start with a dot, continue with a line, and finish with colour. Weavings vary according to the cultural values conditions of the society and geographical position. Anatolian people used the line and the motifs they made by making use of the line in the decoration of their weavings. Line is a means of expression that has been used from the earliest periods of human history to the present day. One of the most important values in the cultural, artistic and sociological life of a person is the line. They have visualized pictures of weaving, which is considered a sacred profession, on many surfaces. Line has always been used as a basic element in traditional Anatolian weavings. Weavers transferred the different uses of the line to their weavings. With the arrival of the Yörüks and Turkmens from the Oghuz tribes to Anatolia, Anatolia was enriched with nomadic society weavings. There are linear elements on the basis of ornamentation of nomadic Turkish weavings. Yörük and Turkmen weavers who settled in Anatolia continued the weaving process in Anatolia until recently. In weaving patterns, they generally used line and line-based motifs. In this study; information will be given about line, iconography of line and textural surfaces created by line in Anatolian traditional weavings. Keywords: Anatolian, Weaving, Line, Iconography, Traditional.

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3

YİĞİT, Hayrettin. "YÖRÜK “YÖRÜR MÜ?” YÖRÜK KELİMESİNİN ETİMOLOJİSİ ÜZERİNE BİR DENEME." ASIA MINOR STUDIES 7, no. 1 (2019): 15–23. http://dx.doi.org/10.17067/asm.497886.

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4

KOYUNCU OKCA, Ayşegül. "YÖRÜK GÖÇLERİNDE DEVE." Journal of Academic Social Science Studies 5, Number: 58 (2017): 225–36. http://dx.doi.org/10.9761/jasss7141.

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5

Yörük, Can Rüstü, Mai Uibu, Mustafa Cem Usta, Tiit Kaljuvee, and Andres Trikkel. "Correction to: CO2 mineralization by burnt oil shale and cement bypass dust: effect of operating temperature and pre-treatment." Journal of Thermal Analysis and Calorimetry 142, no. 2 (2020): 1001. http://dx.doi.org/10.1007/s10973-020-09973-5.

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The article CO2 mineralization by burnt oil shale and cement bypass dust: effect of operating temperature and pre-treatment, written by Can Rüstü Yörük, Mai Uibu, Mustafa Cem Usta, Tiit Kaljuvee, Andres Trikkel.

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6

ABALI, İsmail. "MİZAH TEORİLERİ BAĞLAMINDA YÖRÜK FIKRALARI." Motif Akademi Halk Bilimi Dergisi 2016, no. 2016-1 (2016): 113–32. http://dx.doi.org/10.12981/motif.367.

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7

BAŞAK, Oktay. "KEREM DÖNER, ŞÜKRÜ YÖRÜK, DERVİŞ DEMİRCİOĞLU VE BİLAL YÖRÜK EVLERİ IŞIĞINDA ESKİ VAN EVLERİNDE MALZEME." Journal of Social Sciences 2, no. 5 (2015): 204. http://dx.doi.org/10.16990/sobider.126.

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8

SERT, Göksel. "ESKİŞEHİR İLİ YÖRÜK AĞIZLARININ GENEL ÖZELLİKLERİ." International Journal Of Turkish Literature Culture Education 7, no. 7/3 (2018): 1604–23. http://dx.doi.org/10.7884/teke.4312.

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9

Öz, Naime Didem, and Aysegül Koyuncu Okca. "Yukarıköy (Çanakkale-Ayvacık) Geleneksel Yörük Dokumaları." ASIA MINOR STUDIES 6, AGP Sempozyum Özel Sayısı1 (2018): 219–33. http://dx.doi.org/10.17067/asm.437958.

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10

ALPTEKİN, Mehmet. "MERSİN-SİLİFKE YÖRÜK KÜLTÜR HAYATINDA KÜL." ASIA MINOR STUDIES 7, no. 1 (2019): 34–45. http://dx.doi.org/10.17067/asm.481266.

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11

ERENOĞLU, Dilek. "Kadınhanı ve Çevresi Türkmen-Yörük Ağzı." Diyalektolog - Ulusal Hakemlin Sosyal Arastirmalar Dergisi 8, no. 16 (2017): 191–209. http://dx.doi.org/10.22464/diyalektolog.163.

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12

Şavkar, Ferah. "ANTALYA DA BİR YÖRÜK GELENEĞİ: İHRAM." ARIŞ, no. 16 (June 26, 2020): 78–89. http://dx.doi.org/10.34242/akmbaris.2020.135.

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13

SEMİZ-, Bahar Dilara. "AYVACIK KÖYLERİNDE YÖRÜK KADINLARIN GELENEKSEL GİYİMLERİ." Yazıt Kültür Bilimleri Dergisi 1, no. 1 (2021): 36–46. http://dx.doi.org/10.29228/yazitdergisi.51306.

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14

Pancar, Emine. "1921 Yılında Yörük Ali Efenin Cephe Ger." History Studies International Journal of History 5, Volume 5 Issue 5 (2013): 177. http://dx.doi.org/10.9737/historys963.

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15

Harun, YENİ. "Osmanlı Rumelisi’nde Yörük Teşkilatı, Kökeni ve Nitelikleri." OTAM(Ankara, no. 42 (2017): 203–21. http://dx.doi.org/10.1501/otam_0000000733.

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16

Luke, Christina, Christopher H. Roosevelt, and Catherine B. Scott. "Yörük Legacies: Space, Scent, and Sediment Geochemistry." International Journal of Historical Archaeology 21, no. 1 (2016): 152–77. http://dx.doi.org/10.1007/s10761-016-0345-6.

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17

YILMAZ, Emine. "MUĞLA'DA ŞENLİK VAR: GELENEKSEL YÖRÜK-TÜRKMEN ŞENLİĞİ ÖRNEĞİ." Journal of Academic Social Sciences 47, no. 47 (2017): 564–82. http://dx.doi.org/10.16992/asos.12414.

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18

SEYHAN, Sonat. "SİLİFKE YÖRESİ YÖRÜK KÜLTÜRÜNDE SERBEST ÖLÇÜLÜ İKİ YENİ TÜRKÜ." Karadeniz Uluslararası Bilimsel Dergi 12, no. 48 (2020): 387–93. http://dx.doi.org/10.17498/kdeniz.783295.

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19

DOĞANER, Ali. "ÇUKUROVA BÖLGESİ FIKRA ANLATMA GELENEĞİNDE YÖRÜK TİPİNE BAĞLI FIKRALAR." Route Educational and Social Science Journal 1, no. 1 (2014): 127. http://dx.doi.org/10.17121/ressjournal.3.

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20

AKSOY, Hüseyin, and Mustafa DUMAN. "BİR VAROLUŞ SERÜVENİ: GEÇİŞ DÖNEMLERİNDE SARIKEÇİLİ YÖRÜK KADINININ ROLÜ." Journal of Turkic Language and Literature Surveys (TULLIS) 5, no. 2 (2020): 120–35. http://dx.doi.org/10.30568/tullis.839767.

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21

Kodal, Tuğba, and Mustafa Genç. "Sarıkeçili Yörük Dokumalarının Renk Kontrastlıkları Açısından Tasarım Kurgusunun İncelemesi." Art-e Sanat Dergisi 12 (December 30, 2019): 26–55. http://dx.doi.org/10.21602/sduarte.638777.

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22

Büyükşahin, Ferhat. "Examination of disappeared children's games in culture and environment context: Sarıkeçili yörük exampleKaybolan çocuk oyunlarının kültür ve çevre bağlamında incelenmesi: Sarıkeçili yörük örneği." Journal of Human Sciences 15, no. 2 (2018): 881. http://dx.doi.org/10.14687/jhs.v15i2.5063.

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The games of children in Sarıkeçili Yoruk community and the reasons of the disappearance of these games because of environmental factors are studied in this research. Time, place and children are required for the games, which have positive effect on children’s personal developments, to be played. It is obvious that disappearance of the games played is inevitable in the case of loss of one of these conditions. Participant observation method which is one of the qualitative researches is used for this study. Detailed oral interviews have been done as the observation of the children’s many games not been played recently in Sarıkeçili Yoruk community, who is still having nomadic life, because of different effects. It is also observed that the children’s games played until 1985s is remembered by the ones over middle ages and these games types are almost to forget. The places of this research consists of the small cities Silifke, Aydıncık, Gülnar, Bozkır, Hadim, Seydişehir which are the habitats of Sarıkeçili Yoruk community having nomadic life. In this research, how the children’s games, which have an important part for the culture to combine the community, were preserved and how it is blocked to hand down to generation to generation by the environmental factors are studied. Records about socio-cultural practices of recent nomads are created in the name of information for future generations by recording many of the children’s games remembered today. Extended English summary is in the end of Full Text PDF (TURKISH) file.ÖzetBu araştırmada, kültür ve çevre bağlamında Sarıkeçili yörüklerde oynanan çocuk oyunlarının - çevresel faktörler ile kaybolma nedenleri incelenmiştir. Çocukların kişisel gelişiminde pozitif katkılar sağlayan oyunların oynanabilmesi için zamana, mekana ve çocukların bir arada olabilmesine ihtiyaç vardır. Şartlardan herhangi birinin eksikliği durumunda toplu olarak oynanan oyunların yok olacağı değerlendirilmektedir. Bu çalışmada nitel araştırma tekniklerinden olan ‘katılımcı gözlem metodu’ uygulanmıştır. Göçebe hayat süren Sarıkeçili Yörük Topluluğu’nda birçok çocuk oyunlarının değişik etkenlerden dolayı günümüzde oynanmadığı gözlemlenmiştir. Bu nedenle çocuk oyunlarının kaybolma nedenlerini ortaya koyabilmek için derinlemesine mülakatlar yapılmıştır. 1985’li yıllara kadar oynanan çocuk oyunlarının, sadece orta yaş üzeri kişilerin hafızasında kaldığı ve bu hatırlanan oyun türlerinin de unutulmaya yüz tuttuğu gözlemlenmiştir. Araştırmanın evrenini, günümüzde hala konar-göçer yaşamı devam ettiren Sarıkeçili Yörük Topluluğu’nun yaşam yerleri olan, Silifke, Aydıncık, Gülnar, Bozkır, Hadim, Seydişehir ilçelerinin kırsalı oluşturmaktadır. Bu araştırmada toplum üzerinde birleştirici rol oynayan kültürün çok önemli bir parçası olan çocuk oyunlarının geçmişten günümüze kadar bozulmadan nasıl korunabildiği incelenmiş ve çevresel faktörlerden dolayı gelecek kuşaklara aktarılmasının nasıl engellendiği ortaya konulmuştur. Hafızalarda kalmış olan birçok çocuk oyunu kayıt altına alınarak, günümüz yörüklerinin sosyo-kültürel pratikleri hakkında gelecek kuşaklara bilgi niteliğinde kayıt oluşturulmuştur.

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23

TURAN, Melda ÖZDEMİR Aslıhan. "MAKEDONYA RADOVİŞ’DE BİR TÜRK YÖRÜK KÖYÜ KOCALİ’DE GELENEKSEL GELİN GİYİMİ." Turkish Studies-Social Sciences Volume 14 Issue 3, Volume 14 Issue 3 (2019): 915–36. http://dx.doi.org/10.29228/turkishstudies.22605.

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24

USLU, Fatih. "YÖRÜK TÜRKMEN TOYLARININ SOSYO - KÜLTÜREL ÖNEMİ VE NATİF TURİZME KAYNAKLIK." Journal of Academic Social Science Studies 11, Number: 64 (2017): 341–53. http://dx.doi.org/10.9761/jasss7398.

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25

SARI, Cemali. "Batı Toroslarda Yörük Göç Yollarının Turizm Amaçlı Kullanımına Yönelik Planlama." Journal of Turkish Studies 12, Volume 12 Issue 24 (2017): 159–78. http://dx.doi.org/10.7827/turkishstudies.12146.

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26

Mehlika ULUÇAM KIRBAĞ, Zeynep. "Safranbolu Yörük Köyü Sipahioğlu Konağı Başodası Duvar Resmi'nde Bir Yanılgı." Social Sciences Studies Journal 5, no. 50 (2019): 6661–66. http://dx.doi.org/10.26449/sssj.1902.

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27

BALİ, Aslı. "ERDEMLİ YÖRÜK KADINLARINDA EL DOKUMACILIĞI VE BU GELENEĞİN TURİZME KAZANDIRILMASI." Motif Akademi Halk Bilimi Dergisi 11, no. 24 (2018): 59–72. http://dx.doi.org/10.12981/mahder.469001.

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28

GÜÇLÜ, Sevinç. "Yörük Kışlağından Kırsala, Kırsaldan Kentsele: Döşemealtı’nda Sosyal Değişme ve Kırsal Soylulaştırma." Sosyolojik Bağlam Dergisi 2, no. 2 (2021): 75–93. http://dx.doi.org/10.52108/2757-5942.2.2.5.

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Bu çalışmada 2000’lere kadar kırsal karaktere sahip olan Antalya Döşemealtı ilçesinin nüfus verileri ve gözlemler ışığında sosyal değişme ve kırsal soylulaştırma incelenmiştir. Günümüzde kentsel kesimde karşılaşılan kentsel değişim ve soylulaştırma pratikleri kırsal kesimde de deneyimlenmektedir. Küreselleşme süreci ile bazı kırsal alanlar (doğal, tarihi ve turistik özellikleri nedeniyle) birer meta haline dönüşmeye başlamıştır. Kırsal alanlar, kente göre daha doğal, sağlıklı ve kentin karmaşasından uzaktır. Ulaşım ve iletişim teknolojilerinin de gelişmesi ile bu durum kentten kıra göçlere neden olmakta, kırsal alanda hem ekonomik hem de sosyo-kültürel değişimlere yol açmaktadır. Literatürde kırsal soylulaştırma çalışmaları artmaya başlamıştır. Kırsal alana yerleşen kentliler, sahip oldukları ekonomik güç ve sınıfsal farklılıkları nedeni ile kırsal alanda baskın hale gelmekte, kente özgü alışkanlıkları ve beğenileri kırsal alana taşımaktadırlar. Ancak bu durum kırsal alanda da kentsel alanda yaşanan sosyal ve ekolojik problemlerin ortaya çıkmasına neden olmaktadır. Ayrıca kentsel kesimden göç edenler ile kırsal alanın sakinleri arasında da etkileşim sorunları ortaya çıkabilmektedir. Bu anlamda çalışmanın kırsal alanlar sosyolojisi açısından literatüre katkıda bulunması beklenmektedir.

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29

DÖNMEZ, Yasin. "RWOT Analizi ile Safranbolu Yörük Köyü ve Yakın Çevresinin Ekoturizm Potansiyelinin Değerlendirilmesi." Karabuk University Journal of Institute of Social Sciences 1, S1 (2015): 70. http://dx.doi.org/10.14230/joiss89.

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30

KOYUNCU OKCA, Ayşegül. "Asırlık Bir Sevda Öyküsü: Aşağıseyit Köyü Sudan Koyun Atlatma Yarışı ve Yörük Şenliği." Journal of Turkish Studies 10, Volume 10 Issue 14 (2015): 483. http://dx.doi.org/10.7827/turkishstudies.9068.

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31

AKMAN, Zekeriya. "Life, Works And Islamic Historiography of Yusuf Ziya Yörükan." Journal of Turkish Studies Volume 8 Issue 2, no. 8 (2013): 1–17. http://dx.doi.org/10.7827/turkishstudies.4295.

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32

Aydın, Emir Cenk. "The cultural significance of the Turkish 9 rhythm: Timing, tradition, and identity." Journal of Human Sciences 13, no. 1 (2016): 2268. http://dx.doi.org/10.14687/ijhs.v13i1.3785.

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Folk music throughout Anatolia and Thrace contains significant information about a performers social experience and background. In Turkey social information is commonly communicated through rhythm. Types of traditional music, particularly types with specific rhythmic structures and patterns, are often indicative of an ethnic or regional Turkish identity, an origin or affiliation. The 9 beat rhythmic structures are very common in the Folk Music of Anatolia. They are seen nearly everywhere in different arrangements and tempo values.In this article I will discuss the 9 beat time signature and specific 9/8 timed music belonging to and performed by groups that are often considered somewhat marginal in the contemporary Turkish Republic. For example, distinct types of rhythms and music (and corresponding social dances) are performed among defined Turkish identity groups such as Alevi (9/8), Zeybek (9/4 or 9/2), Yörük (9/16), and Rom (9/8). I will pay special attention to nine rhythms and discuss in more detail how each unique rhythmic pattern communicates a great deal of social and regional knowledge in Turkey.

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33

Göçer, Ali. "Yerleşik Yaşama Geçmiş Yörüklerde Konar-Göçer Yaşamın İzleri Üzerine Bir Kültür Analizi: Yörük Köyü Örneği." Karabuk University Journal of Institute of Social Sciences 8, no. 8-2 (2018): 227–41. http://dx.doi.org/10.14230/joiss537.

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34

GÖĞEBAKAN, A. Yeliz, and F. Duygu SABAN. "THE REFLECTION OF CULTURAL ASPECTS ON VERNACULAR ARCHITECTURE: CASE OF BURHANLI VILLAGE, CEYHAN." INTERNATIONAL REFEREED JOURNAL OF DESIGN AND ARCHITECTURE, no. 22 (2021): 0. http://dx.doi.org/10.17365/tmd.2021.turkey.22.05.

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Aim: The financial, social and cultural development in urban areas encouraged people to move out from rural areas which resulted in the extinction of vernacular architecture shaped as a result of cultural background. The main aim of this study is to examine how cultural aspects are reflected to spaces in vernacular architecture. Method: Burhanlı Village located in Ceyhan/Adana is chosen as the case study, because of its unique settlement character where yörük culture can still be seen. Within the scope of the study, historical development of Burhanlı village is examined, survey drawings of 16 traditional houses are prepared and interviews with local residents are undertaken in order to understand how culture is reflected in inner and outer spaces. Findings: It is ascertained that building stock in the village is mostly comprised of two storey houses, where ground floors are used as stables or warehouses, the upper floors include spaces for daily living. In the houses where sofa is the main element of the plan organization, wood, mud brick or stone was used as building material and it is revealed that traditional houses are under threat because of poor quality intervention. Conclusion: It is determined that culture was reflected more in details in inner and outer spaces rather than spatial organization and that these unique qualities have to be preserved.

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35

Nedelcheva, Anely, Andrea Pieroni, and Yunus Dogan. "Folk food and medicinal botanical knowledge among the last remaining Yörüks of the Balkans." Acta Societatis Botanicorum Poloniae 86, no. 2 (2017). http://dx.doi.org/10.5586/asbp.3522.

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<p>The present study examines the current lifestyle of the last remaining Balkan Yörüks, a small and isolated group found within the Republic of Macedonia, and the modern representatives of an important portion of the Balkan nomads. The aim of this study was to document knowledge concerning local wild food plants and wild and cultivated medicinal plants, and to compare the Yörük ethnobotany with that of similar, more or less isolated ethnic groups occurring in the Balkan region (Macedonia, Bulgaria, Albania, and Turkey) in order to assess how cultural adaptation processes may have affected Yörük plant folklore. We conducted this study by means of detailed, semi-structured interviews with 48 key informants.</p><p>Sixty-seven plant taxa were recorded from 55 genera, based on the compilation of more than 150 reports relating to medicinal, food, forage, ornamental, and dye plants, as well as some elements relating to animals and minerals. Our field study data show several major ethnic boundary markers that contribute to the homogeneity of the community and also distinguish it sufficiently from the surrounding society: (i) well-isolated locality; (ii) local dialect and endogamy; (iii) casual clothing worn by women; (iv) ceremonial jewelry: a necklace of cloves (<em>Syzygium aromaticum</em>); (v) <em>Sempervivum marmoreum</em> as an only ornamental plant which also has a medicinal use; and (vi) <em>Mentha spicata</em> as the dominant culinary herb, which has a medicinal use too. Comparison of the collected ethnobotanical data with that of similar, more or less isolated ethnic groups in the Balkan region shows that overlapping taxa include mainly plants whose fresh fruit are used; both nuts as well as edible greens. These plants are simultaneously used for medicinal purposes too, as home remedies, but in very different ways to other ethnic groups.</p><p>Yörüks represent a remarkable cultural group in the Balkans. This community has nomadic traditions, but nowadays the people have a settled lifestyle. Traditional knowledge remains strong and is retained within a well-defined cultural boundary.</p>

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36

ERDOĞAN, Emine. "Ankara Yörükleri (1463,1523/30 ve 1571 Tahrirlerine Göre) The Yörüks of Ankara (According to Tahrir Registers of 1463,1523/30 and 1571)." OTAM(Ankara, 1992. http://dx.doi.org/10.1501/otam_0000000400.

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37

Ak, Mehmet. "Batılı Gezginlerin Gözlemlerinde Yörük/Türkmen Çadırları." Türkiyat Mecmuası 29, no. 2 (2019). http://dx.doi.org/10.26650/iuturkiyat.646475.

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38

KÖÇ, Ahmet. "Orta Anadolu'da Bir Yörük Köy: Kömürcü." Osmanlı Medeniyeti Araştırmaları Dergisi, October 15, 2020, 184–99. http://dx.doi.org/10.21021/osmed.782546.

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39

ERDEM NAS, Gönül. "YÖRÜK KÜLTÜRÜNDE DÜĞÜN- ÖLÜM ÂDETLERİ VE ADLANDIRMALARI." Littera Turca Journal of Turkish Language and Literature 1, no. 2 (2015). http://dx.doi.org/10.20322/lt.71799.

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40

YENER, Gülistan, and Atila GÜL. "Kültürel Peyzaj Değeri Açısından Yörük Kültürünün İrdelenmesi." SDÜ Fen Bilimleri Enstitüsü Dergisi 20, no. 2 (2016). http://dx.doi.org/10.19113/sdufbed.42762.

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41

Abalı, İsmail. "YÖRÜK FIKRALARINDA ESKİ TÜRK İNANIŞ VE GELENEKLERİNİN İZLERİ." Pamukkale University Journal of Social Sciences Institute, January 17, 2019. http://dx.doi.org/10.30794/pausbed.416914.

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Sarı, Serkan. "MENTEŞE SANCAĞI’NDA BİR YÖRÜK TAİFESİ: HORZUM YÖRÜKLERİ (XVI. YÜZYIL)." Balıkesir Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, December 31, 2019. http://dx.doi.org/10.31795/baunsobed.658815.

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AK, Mehmet. "19. YÜZYILIN SON ÇEYREĞİNDE İNGİLİZ GEZGİN’İN GÖZLEMLERİNE GÖRE BİR YÖRÜK BEYİ." Belgi Dergisi, July 26, 2019. http://dx.doi.org/10.33431/belgi.561907.

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Şanlıer Yüksel, İlke, and Aydın Çam. "Çukurova’da 1960-1980 Dönemi Sinema Pratiklerinin Özel Bir Örneği: Yörük Filmleri." sinecine: Sinema Araştırmaları Dergisi, October 31, 2019, 291–320. http://dx.doi.org/10.32001/sinecine.639715.

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Çelik, Şenol. "Subjects (Peasant-Farmer) - Yörük (Nomad) Difference in the Ottoman Empire: the Case of District of İçel." History Studies International Journal Of History Volume 4 Issue 4, no. 4 (2012). http://dx.doi.org/10.9737/historys_683.

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