<?xml version="1.0" encoding="UTF-8"?><feed xmlns="http://www.w3.org/2005/Atom" xmlns:dc="http://purl.org/dc/elements/1.1/">
<title>Makale Koleksiyonu</title>
<link href="https://hdl.handle.net/20.500.12619/3363" rel="alternate"/>
<subtitle/>
<id>https://hdl.handle.net/20.500.12619/3363</id>
<updated>2026-04-06T07:57:53Z</updated>
<dc:date>2026-04-06T07:57:53Z</dc:date>
<entry>
<title>Earth Upon The Head, The Head Under Earth Reflections of a Historic Turkish Curse on Classical Turkish Poetry</title>
<link href="https://hdl.handle.net/20.500.12619/3411" rel="alternate"/>
<author>
<name>Yılmaz, Ozan</name>
</author>
<id>https://hdl.handle.net/20.500.12619/3411</id>
<updated>2020-03-04T12:00:02Z</updated>
<published>2014-01-01T00:00:00Z</published>
<summary type="text">Earth Upon The Head, The Head Under Earth Reflections of a Historic Turkish Curse on Classical Turkish Poetry
Yılmaz, Ozan
Within collective vocabulary of historic classical Turkish poetry, oral tradition components such as proverbs, idioms, blessings and curses occupy major position. One of these structures that brings together poetry with oral tradition is "toprak basina (earth upon the head)" curse. It is possible to trace the origins of this curse whose written forms trace until 12th century, in both Turkish and Persian literary texts. The common use of curse is as "toprak basina" in Turkish language and "hak ber-ser" and "hak ber-fark" in Persian language. With the arrival of 12th century poets started to take "toprak basina" curse to imprecate something or to pray for the collapse, poverty, annihilation, extinguishment, death or to get caught with something even worse than death, to harshly condemn and through this specific curse they imprecated several physical or abstract objects. However, in Turkish language the use of curse is not limited to the form "toprak basina" alone. Throughout a vast geography spreading from Anatolia, Balkans, Persia and Chagatay territory where Turkish language dominated for long, there are other curses formed by translocation of certain words that imply similar phraseology yet mean the same message. In these curses the meaning always remains the same despite employment of word translocations or emergence of synonymous uses. In present article the initial step shall be exploring semantics of "toprak basina" curse. Subsequent to briefly touching Persian version of this curse its reflection on Classical Turkish poetry shall be demonstrated via examples and through examples other forms of this expression similar in phraseology but same in meaning shall be covered.
</summary>
<dc:date>2014-01-01T00:00:00Z</dc:date>
</entry>
<entry>
<title>TURKS AND THE CONCEPT OF DEATH: AN ANALYTICAL SURVEY AMONG TURKISH PROVERBS</title>
<link href="https://hdl.handle.net/20.500.12619/3413" rel="alternate"/>
<author>
<name>Pilten Ufuk, Şahru</name>
</author>
<id>https://hdl.handle.net/20.500.12619/3413</id>
<updated>2020-03-04T12:05:54Z</updated>
<published>2016-01-01T00:00:00Z</published>
<summary type="text">TURKS AND THE CONCEPT OF DEATH: AN ANALYTICAL SURVEY AMONG TURKISH PROVERBS
Pilten Ufuk, Şahru
It is possible to identify the viewpoints of a society using various aspects that are illustrated in its proverbs. Based on the proverbs commonly used in Turkey, this study is aimed at identifying; analyzing and somehow systematizing ideas on death in Turkish culture, and determining how they reflect customs, traditions, and rituals from past to present. With this in sight, information is presented about various perceptions of death in the Turkish culture and several expressions about death in the Turkish language. Some elements pertaining to the ancient, pre-Islamic religion of Kok Tengri, as well as to Islamic Sufism, Islamic doctrine as well as (perhaps) non-religious, folkish good sense, are identified. Turkish proverbs are listed and examined under thematic issues such as: what death is; what are the causes of death; who dies; who doesn't die; killing; ways to die; better and worse things than death; the deceased; the funeral culture.
</summary>
<dc:date>2016-01-01T00:00:00Z</dc:date>
</entry>
<entry>
<title>B-Lynch uterine compression sutures in the conservative surgical management of uterine atony</title>
<link href="https://hdl.handle.net/20.500.12619/3412" rel="alternate"/>
<author>
<name>Kaya, Bayram Ali</name>
</author>
<author>
<name>Abdullah Tuten</name>
</author>
<author>
<name>Korkut Daglar</name>
</author>
<author>
<name>Murat Onkun</name>
</author>
<author>
<name>Seyhun Sucu</name>
</author>
<author>
<name>Askin Dogan</name>
</author>
<author>
<name>Ünal, Orhan</name>
</author>
<author>
<name>Onur Guralp</name>
</author>
<id>https://hdl.handle.net/20.500.12619/3412</id>
<updated>2020-02-24T11:50:03Z</updated>
<published>2015-01-01T00:00:00Z</published>
<summary type="text">B-Lynch uterine compression sutures in the conservative surgical management of uterine atony
Kaya, Bayram Ali; Abdullah Tuten; Korkut Daglar; Murat Onkun; Seyhun Sucu; Askin Dogan; Ünal, Orhan; Onur Guralp
Overall success rate of the B-Lynch sutures and B-Lynch sutures plus BIIAL was 75 and 94.4 %, respectively. The B-Lynch technique does not necessarily require specific suture material. Uterine devascularization or BIIAL did not increase the risk of the possible short-term complications such as uterine necrosis. In case of failure of the B-Lynch uterine compression sutures, BIIAL may be beneficial to save the uterus.
</summary>
<dc:date>2015-01-01T00:00:00Z</dc:date>
</entry>
</feed>
