Geçmişten günümüze Yahudi mistisizmi, Sabetay Sevi ve Sabetaycılık ile ilgili birçok eser yazılmıştır. Bu eserler arasında en fazla dikkat çeken, Kabala’yı akademik alanda çalışılan ve bilimsel metotlarla incelenen bir konu haline getiren Gershom Scholem’in çalışmasıdır. Goldish ise Sabetay Sevi ile ilgili geleneksel bakış açısına karşı tarihi perspektiften yaklaşmaktadır.

İngiltere, Avrupa’da en fazla Müslüman nüfusa sahip ülkelerden biridir ve ülkede Müslümanlara yönelik olumsuz tutumlar giderek artmaktadır. Yabancılara yönelik bu olumsuz tutumların birçok farklı psikolojik nedeni bulunmaktadır. Dehşet Yönetimi Kuramı kapsamında yapılan çeşitli araştırmalar, bu nedenlerden birisinin bireylere ölümün hatırlatılması olduğunu iddia etmektedir. Bu kurama göre, hayatta kalmak gibi güçlü bir motivasyona sahip olan insan aynı zamanda bu çabalarının bir gün başarısız olacağını bilir ve ölüm kaygısı yaşar. Ölümün hatırlatıldığı bireyler, ölüm kaygısının üstesinden gelmek için kendi kültürlerine yöneldiklerinde, diğer kültürlere (...) yani dış gruplara veya onların üyelerine karşı önyargı geliştirirler veya onlara karşı olumsuz tutumlar edinirler. Bu iddianın test edilmesi için 2018 yılı içerisinde İngiltere’de 50 kişinin katılımıyla bir deney gerçekleştirilmiştir. Deney grubuna ölümü hatırlatıcı video izlettirilmiş; daha sonra deney ve kontrol gruplarına Müslümanlara yönelik tutumları ölçen sorular yöneltilmiştir. Elde edilen veriler analiz edildiğinde, ölümün hatırlatıldığı bireylerin (deney grubu), Müslümanlara yönelik tutumlarının, diğer bireylerden (kontrol grubu) daha olumsuz olduğu tespit edilmiştir. (shrink)

At the present time, when we are experiencing one of the extraordinary conditions in which the basics of life are shaken, exceptional practices concerning the sources of the meaning of the world of life have become one of the urgent issues for the sociology of religion to consider. This study discusses the reactions of people to the effects of the COVID-19 pandemic on the regularity of social life in the early stages in the framework of Muslim religious groups. Since the (...) forms of social organization reveal reactions in their own specific forms, a research design that considers the differences were preferred. The provision that ‘man is social by nature,’ which is the indispensable principle of social sciences, has been the main feature of important issues to elaborate in the restrictions of today’s pandemic. Religious socialization, which is important for the inquiry, is a phenomenon that is desired to be carried out on a continuous basis. Its performative dimension draws attention to important elements that affect the formation and the social ontology of the group, such as consciousness and solidarity. While some religious groups insist on face-to-face interaction and rituals, some of them prefer to use effectively digital tools and channels. This differing approach has become a public issue, especially during the pandemic process. On the other hand, there is a discussion in the context of the digital world of new media tools and the travel possibilities of transportation technology. The theoretical basis of this study, which deals with the insistence of religious groups on face-to-face interaction and rituals is represented from the scope of Erving Goffman. His analyzes face-to-face communication and his comments emphasizing the ritualistic nature of daily life are operationalized through two basic case studies: the first case is the persistence and practice of Tablīghī Djamā‘at, in its annual meetings in the early days of the pandemic. The discussion started with the practice of the religious group in Delhi (Nizamuddin Markaz), since they did not cancel their annual meeting despite the diagnosis of the disease. The second case is based on the ritual insistence of pilgrims in visiting shrines in the Iranian city of Qom. The insistence of the Shiite Islamic understanding on ritual and pilgrimage and the solidarity built with the consciousness based on it is a well-known phenomenon. In the Covid-19 pandemic, the risk of contamination caused by the mobility of the pilgrims coming to the city of Qom from countries such as Pakistan was discussed, as well as the contact and social distance during the Hajj. Two cases were handled with a qualitative design including case analysis method and descriptive analysis technique. The main purpose and intended contribution of the article are to reveal the insistence of face-to-face interaction through the performative based on rituals as an analytical explanatory on the social level. Inferences based on the analysis of religious groups’ response to restrictions in times of emergency build the importance of the issue. Case information identified in the context of the case study shows that groups with traditional interaction forms insist on their own practice in the field of uncertainty and initiative. Unless necessity eliminates the initiative, the determination of this insistence of traditional religious groups is not only theological but also ontological confirmation. It is understood that the members of the group took the initiative to represent their reputation within the group and their extent to dedicate to the group. The fact that Tablīghī Djamā‘at, the largest group of the transnational Islamic da‘wa (call), did not give up on a method based on demographic mobility, has been a matter of discussion. The insistence of the group is because of the methods that require every ordinary believer to accept to convey the da‘wa as his primary duty. On the other hand, Shiism, which stands out with its traditional structure and ritual intensity in the Islamic world, insisted on the initiative process in the pilgrimage phenomenon, on which it attached special importance and built its solidarity and identity on this phenomenon. This insistence aims preserving the dynamics and social ontology of the religious group in the performance of the membership system. Essentially, the individual in the group insists on his position in face-to-face interaction because having a role in a group also means having a face. Thus, this insistence performance by religious groups should also be read as a reflection of self-technologies. In the final analysis, the insistence put forward should be considered essentially in relation to the insistence on the position in social ontology. (shrink)

Cet article présente les résultats de l'analyse d'isotopes stables du carbone et de l'azote pratiquée sur des échantillons d'ossements humains issus des fouilles de l'habitat mésohelladique de l'Aspis. L'objectif de l'analyse est de reconstituer le régime alimentaire des habitants de l'Aspis et d'étudier les variations de régime entre des sous-groupes de population définis par des critères d'âge et de sexe et/ou de statut social. Sept échantillons ont été prélevés, dont quatre seulement ont fourni suffisamment de collagène pour être analysés. Les (...) données isotopiques indiquent que les habitants de l'Aspis avaient un régime alimentaire de type terrestre C3 relativement homogène ; toutefois, le seul individu de sexe masculin inhumé dans le cimetière semble avoir consommé plus de protéines animales (viande et/ou produits laitiers). Les ressources marines semblent avoir occupé une place négligeable dans l'alimentation des habitants de l'Aspis. D'une façon générale, le signal isotopique de leur régime alimentaire ne diffère pas fondamentalement de celui qui a été observé pour leurs contemporains de Lerne ou pour le groupe inhumé dans le Cercle Β de Mycènes. (shrink)

Bulgaria brought its assimilation policies against the Turkish minority up to an extreme level in the winter of 1984-1985. Weightlifter Naim Süleymanoğlu's asylum in Turkey in 1986 further strained the relations between Bulgaria and Turkey. The Turkish Radio and Television Corporation (TRT) began broadcasting the TV series Yeniden Doğmak in 1987, which is about Bulgaria's assimilation policies. Bringing to the fore the story of a broken family who immigrated to Turkey by leaving their daughters behind, the series stimulated the nationalist (...) feelings among the Turkish people, which caused a diplomatic crisis between the two countries. As a result of the negotiations with Bulgaria, the series was cancelled in exchange for the release of Aysel Özgür, who is an inspiration to the story. The emotional atmosphere created through the TV series Yeniden Doğmak enabled the assimilation policies of Bulgaria against the Turkish minority to be discussed on both national and international scale. This project realized by using the power of television and drama is actually a political activity that manipulates the emotions of the masses. The Prime Minister of the time, Turgut Özal tried to maintain his power with the politics of affect throughout his political career just like his contemporaries Ronald Reagan and Margaret Thatcher. The aim of this study is to examine Özal's policy of affect regarding the Turkish minority in Bulgaria in the axis of the TV series Yeniden Doğmak. In the study carried out from a qualitative perspective, the narrative analysis of the series was realized. In this framework; the arguments of Brian Massumi, who emphasized the affective media power and the fact that affect plays a much more important role than ideology, are the starting point of view. (shrink)

It is widely accepted that a notion of 'focus', more or less as conceived of in Jackendoff , must be incorporated into our theory of grammar, as a means of accounting for certain observed correlations between prosodic facts and semantic/pragmatic facts. In this paper, we put forth the somewhat radical idea that the time has come to give up this customary view, and eliminate 'focus' from our theory of grammar. We argue that such a move is both economical and fruitful.Research (...) over the years has revealed that the correlations between prosody, 'focus', and the alleged semantic/pragmatic effects of focus are much less clear and systematic than we may have initially hoped. First we argue that this state of affairs detracts significantly from the utility of our notion of 'focus', to the point of calling into question the very motivation for including it in the grammar. Then we look at some of the central data, and show how they might be analyzed without recourse to a notion of 'focus'. We concentrate on the effect of pitch accent placement on discourse congruence, and the choice of 'associate' for the so-called 'focus sensitive' adverb only. We argue that our focus-free approach to the data improves empirical coverage, and begins to reveal patterns that have previously been obscured by preconceptions about 'focus'. (shrink)

Although the effect of religious belief on morally relevant behavior is well demonstrated, the reverse influence is less known. In this research, we examined the influence of morality on religious belief. In the first study, we used two samples from Turkey and the United States, and specifically tested the hypothesis that intergroup tolerance predicts a shift in meta-ethical views toward subjective morality, which in turn predicts decreased religious belief. To examine the relationship between intergroup tolerance and religiosity via subjective morality, (...) a structural equation model (SEM) was run. SEM results yielded good fit to the data for both samples. Intergroup tolerance positively predicted subjective morality, and in turn, morality negatively predicted religiosity. The bias-corrected bootstrap analysis confirmed the mediation, indicating that the association between intergroup tolerance and religious belief was mediated via subjective morality. In Study 2, we probed for the causal relationship, and the results showed that manipulating intergroup tolerance increases subjective morality, but does not influence religiosity. Therefore, we found only partial evidence for our proposed model that tolerance causally influences subjective morality, but not religiosity. (shrink)

Cet article présente les résultats des analyses radiochronologiques pratiquées sur sept échantillons d'ossements humains issus des fouilles de l'habitat mésohelladique de l'Aspis. Les analyses ont été réalisées au Centre de recherche sur les isotopes de l'université de Gröningen, par la méthode SMA (spectrométrie de masse par accélérateur). L'objectif principal des analyses est de dater plus précisément les phases d'occupation de l'habitat en comparant les dates absolues avec la chronologie relative fondée sur la stratigraphie complexe et la séquence céramique du site. (...) Les résultats suggèrent que le passage de l'HM III à l'HR I se situe aux alentours de 1700 av. J.-C. La méthode ne permet pas de dater avec précision le passage de l'HM II à l'HM III parce que ces deux phases sont de courte durée alors que la marge d'incertitude des datations par le radiocarbone est assez grande, étant donné la forme de la courbe de calibration pour cette période. (shrink)

Field propagation on fractal structures can generate a large scale symmetric space-time geometry. The significance of this fact and the nature of the resulting space-time are discussed.“Each contained all the others, but in this totality each was confused and comingled with all the others without order and system.”—Haïm Vital, 1543–1620 (Kabbalist of Safed); English translation taken from “Sabbatai Sevi” by G. Scholem (Routledge and Kegan Paul, London, 1973), p. 36.

In old age, I seldom keep the books I read, but The Books of Jacob has been shelved next to Sabbatai Sevi: The Mystical Messiah; my copy of the latter bears an inscription on its flyleaf, “Gift of Jacob Taubes to Tantur, 1978,” which in some way (possibly mystical) authenticates bringing the two books together. It seems I have been waiting for the conjunction since first reading Gerhom Scholem on the Frankists, in his Major Trends in Jewish Mysticism, in the (...) carriage of a train waiting to depart from New Street Station, Birmingham, sometime in the mid-1980s. It was a moment of revelation; reading Tokarczuk has been too.A major literary achievement—no question: published in Polish in 2014, Tokarczuk's narrative meditation on the Frankists is a model of what may be done by integrating imagination with documentation. This is how what is loosely termed historical fiction should be written. Terrific when evoking the tastes and smells of Podolia or Smyrna, Tokarczuk is no less profound when expressing the aspirations and hesitations of a Jewish people trapped between two other religions, Islam and Christianity. Like Scholem before her, but in her own, entirely different manner, she brings to center stage movements of the mind that had previously been relegated to the wings. What was once regarded contemptuously as too “other”—other, that is, to post-Enlightenment descriptions of the world, past and present—has been shown by Scholem and now Tokarczuk to be crucial to an understanding of the modern world's genesis. What Scholem did for Sabbatai Sevi, Tokarczuk has done for Jacob Frank—and for his followers as well: those beyond-the-pale Jews who saw in him a savior who was no less anti-messianic than he was the messiah. (shrink)

Most of these eight essays on contemporary figures were given as lectures or speeches between 1990 and 1996. A piece on Ernst Cassirer’s humanistic legacy gives the collection its title, but the other subjects treated are far-ranging: Karl Jaspers on the clash of religious cultures, Georg Henrik von Wright’s noncognitive ethics, Gershom Scholem’s magisterial biography of the kabbalist Sabbatai Sevi, Karl-Otto Apel’s hermeneutics, Johann Baptist Metz on the Jewish element in Christianity, Michael Theunissen on the relation of negative theology to (...) social theory, and a review of the work of script writer and film director Alexander Kluge. Habermas unifies this panoply by his fascination with the transformation of the modern West’s key symbols through their confrontation with other cultures. Prime among these symbols are language and religious doctrines, especially Christian and Jewish. When he examines this general theme in particular cases, Habermas first presents an exposé of a thinker, then raises critical questions, and finally points out insights of enduring significance. One decided advantage of his method is its attention to clarity and organization. Probably because these essays were originally delivered orally, they never leave the reader in doubt as to what topics they will handle and when each is being taken up. (shrink)

Ṣūfī poetry or dīvān poetry, both of our poems have a universal appeal and a classical value just as the poetry of many nations’. Poets of both groups enhanced the consciousness level of every people one by one and created a virtuous society by taking power from the potential that existed in Turkish society already. If it is needed to mention a difference between those two poetries, it could be that dīvān poetry is a static one and sūfī poetry is (...) more dynamic than the dīvān poetry. While dīvān poetry has a unique World of poetry, sūfī poetry has a feeling of universe shaped by different meanings and concepts. Although dīvān poetry is based on intelligence and pleasure, there is intuitive inspiration and wāridāt in ṣūfī poetry. These become poetic sometimes thanks to similes (tashbīḥ), metaphors (majāz) and allusions (talmīḥ), become verse and gradually turns into a poetic theme (mażmūn). Until today, since the first that comes to mind, when it is said poetic themes (mażmūn), is dīvān poetry, poetic themes of ṣūfī poetry were overshadowed. However, ṣūfī poetry is quite interesting and rich in terms of its poetic themes. Although they are called as just terms, each of the terms of ṣūfī literature is a mystical state (ḥāl), mystical station (maqām) or experience. For this reason, many concepts of ṣūfī poetry, which we call term, could be a poetic theme by taking part in a reference (talmīḥ), simile (tashbīḥ) and metaphor (majāz). The aim of this article, which we can sample under three titles and with the couplets of our three ṣūfī poets, is to draw attention to the existence of a rich mażmūn staff independent of the dīvān poetry of Turkish ṣūfī poetry. The subject of mażmūns belonging to Turkish ṣūfī poetry should be considered important since it has not been mentioned much until today. Summary: The poet designs and presents it to his readers on behalf of his readers that he cannot even express what he has imagined but sometimes cannot imagine. Each poem has a specific interlocutor and addresses the emotions of its interlocutor. Each poem is adorned with thought and imagination; yet poems can be understood by annotation accompanied by rhetoric. Ṣūfī poetry and dīvān poetry, both poems have universal appeal and classical value like many poems of many nations. Ṣūfī poet and dīvān poet are the architects of an indestructible art existence that ruled for centuries and their works are masterpieces of their own fields. Both types of poetry, along with literary heritage, are a guide ship that leads the whole cultural heritage to the next generations, leading art branches. Both poets of both groups have strengthened from the potential that existed in Turkish society and raised the level of consciousness of each individual separately and created a virtuous society.Dīvān poetry is as beautiful as the aesthetics of genius; ṣūfī poetry is so beautiful with the sincere sincerity of heathat born to the heart. Without making use of the rich mażmūn staff of the lodge poetry, it would be an exclusivism and a status quo to make the mażmūn exclusive only to dīvān poetry or to search for the mażmūns of dīvān poetry in the lodge poetry and to interpret these mażmūns with the interpretation habits of dīvān poetry.The most obvious difference between ṣūfī poetry and dīvān poetry corresponds to the fact that the terms of Sufism are composed of similes (tashbīḥ), metaphors (majāz); sūfī poetry is a composition of poet’s personally experienced feelings or situations such as waḥdat, ḥalvet, manifest and observant concepts. While the depictions of the dīvān poet, spring and winter depictions, arouse enthusiasm for the reader for a while, the indifference of the ṣūfī poet to this world, the constant heartbeat of Jamāl and the heart beating with the excitement of vuslat (meeting) infiltrates the reader to the eternal world.If there is a difference between the two poems, it is that the poetry of the dīvān is static and the ṣūfī poetry is more dynamic than the poetry of the dīvān. As well as dīvān poetry has a unique world of poetry; ṣūfī poetry has a universe of emotions shaped by different meanings and notions. Even if the beauty they depict is materially and morally different, the poet of both groups wishes to go beyond the beauty that they mean and find themselves there. They do this sometimes with similes (tashbīḥ) and metaphors (majāz) and istiʿāre, succeed with various kinds of poetic themes. In dīvān poetry, there is pleasure and imagination based on intelligence, and inspiration and success based on intuition in ṣūfī poetry. These become poetic sometimes thanks to similes (tashbīḥ), metaphors (majāz) and allusions (talmīḥ), become verse and gradually turns into a poetic theme. Dīvān poetry is an endless effort of abstract imagination, while ṣūfī poetry is an inexhaustible enthusiasm for concrete ecstasy. Although both have found what they are looking for outside of daily life, dīvān poet finds pleasure, yet sūfī poet finds inspire.When it comes to mażmūn, the first thing that comes to mind is Divan literature and it’s figure of beautiful woman’s length (cypress), hair (zulf), eye (daffodil), eyebrow (bow), eyelash (arrow) and skin (silver) and these mażmūns are stereotyped and widespread though each of them is known only to artisans. On the other hand, ṣūfī poetry has many other poetic themes such as Jamāl (grace), Jalāl (distress), ār and nāmūs (mālāmat), gūy (rıza), chevgān (ḳażā) and istignā (reluctant).To date, the first thing that comes to mind when it is said to be mażmūn is dīvān poetry, it has left behind the maẓmūns specific to ṣūfī poetry. However, ṣūfī poetry is also quite rich in terms of its mażmūns. Although they are called as just terms, each of the terms of ṣūfī literature is a mystical state (ḥāl), mystical station (maqām) or experience. For this reason, many concepts of ṣūfī poetry, which we call term, could be a poetic theme by taking part in a reference (talmīḥ), simile (tashbīḥ) and metaphor (majāz).The fact that the dīvān poets used the mażmūn as a word and the use of the term started with the Tanzimat made it inevitable that different definitions of the mażmūn emerged in time. For this reason, many researchers now understand and define the term of mażmūn differently. However, all the academics who researched or wrote about the mażmūn brought to mind only the poem of the dīvān poem, and they selected the examples of the mażmūn from the couplets of the poem of the dīvān poem. In our opinion, the missing part of the subject of mażmūn is here. Nevertheless, our main aim in this article is not to discuss what is or is not a mażmūn, but to try to express that the ṣūfī poem is as rich as the dīvān poem. Whereas the mażmūn has no single generally accepted definition; if so, we can say that ṣūfī poetry may have its own unique mażmūn, we can exemplify it with couplets of ṣūfī poetry. (shrink)