495 research outputs found
Ad Libitum programa No. 14 : Kayhan Kalhor, intérprete kamanché - Parte 10
No full textEl programa está dedicado a Kayhan Kalhor, intérprete kamanché compositor y maestro de música clásica Kurda y música tradicional Iraní. El programa está acompañado de las siguientes piezas musicales: Here I am alone again - Interprete Kayhan Kalhor / Between the heavens and me - Interprete Kayhan Kalhor.#AdLibitu
The Concepts of Sufism of a Contemporary Sufi Hacı Ahmet Kayhan
No full text1898-1998 arasında yaşayan Hacı Ahmet Kayhan Efendi, cumhuriyet dönemi sufilerindendir. Nakşbendiyyenin Hâlîdî Samini koluna bağlı olan Ahmet Efendi, önce Hacı Ahmet Kaya Efendi, onun vefatı sonrasında da irşat görevini üstlenen Musa Kazım Efendiye intisap etmiştir. Mürşidinin vefatı ile irşat görevi Hacı Ahmet Kayhan Efendi'ye tevdi edilmiştir. Malatyalı Hacı Ahmet Kayhan Efendi henüz daha bebek yaşta babasını, on dört yaşında da annesini kaybederek oldukça zor bir çocukluk ve gençlik dönemi geçirmiştir. İlerleyen yaşlarında Ankara'ya yerleşmiş, burada Hacer hanımla evlenerek dört çocuk sahibi olmuştur. Ahmet Efendi'nin silsilesinde yer alan zatlardan Hâlîdî kolunun piri olan Mevlana Hâlîdî Bağdadi, Ali Septi Efendi, Samini kolunun piri Mahmud Samini, Osman Bedreddin Efendi, Mustafa Naci Efendi, Hacı Ahmet Kaya ve Musa Kazım Efendi'nin hayatları ve tasavvuf görüşleri ele alınmıştır. Böylece Hacı Ahmet Kayhan'ın tasavvuf anlayışı için ipuçları elde edilmeye çalışılmıştır. Her ne kadar klasik tarikat eğitimi ile yetişse de Hacı Ahmet Kayhan Efendi'nin bağlılarına resmi bir tarikat eğitimi uygulamadığı görülmektedir. Bu durumun tekke ve zaviyelerin yasaklandığı cumhuriyet dönemi şartlarına uyumlu bir yaklaşım olduğu söylenebilir. Ahmet Efendi bu tutumu ile toplumun tüm kesimini kucaklamış, evini günün hemen her saati ziyaretçilerine açarak onlara tasavvufu en sade ve elverişli şekilde sunmuştur. Hacı Ahmet Kayhan Efendi'nin tasavvufî uygulamalarına bakıldığında Kur'ân ve Sünnet'e dayalı bir tasavvufu şart gördüğü, bunun dışına çıkan uygulamaları şiddetle eleştirdiği tespit edilmektedir. Özellikle haram şehvet ve haram menfaatin bu yolda büyük bir engel oluşturduğunu söyleyen Hacı Ahmet Kayhan Efendi, bunlardan kurtulmadan Allah'a yakınlık elde edilemeyeceğini sıklıkla ifade eder. Tasavvufun yoğun bir ibadet hayatıyla yaşanmasını isteyen Ahmet Efendi, güzel ahlâkın vazgeçilmez olduğunu da vurgular. Ona göre ne kadar çok ibadet edilse de güzel ahlâka riayet etmeden manen ilerlemek mümkün değildir. Onun tasavvuf anlayışında, tüm varlığa merhamet; renk, dil, din, ırk ayrımı gözetmeksizin tüm insanlara şefkat, temel bir eksen oluşturur. Güneşin pis veya temiz demeden ışığını ve ısısını tüm varlıklara vermesi gibi insan da bir ayrım gözetmeden lütuf ve yardımlarını tüm insanlara hatta canlılara ulaştırmaya çalışmalıdır. Hataların örtülmesini de çok önemseyen Ahmet Efendi, gece gibi tüm kusurların kapatılmasını ister. Tasavvufun ibadet, ahlâk ve hizmet yönleriyle birlikte metafizik boyutuna da önem veren Hacı Ahmet Kayhan Efendi, vahdet-i vücud anlayışının önde gelen simalarından İbn Arabi ve Sadreddin Konevi'ye verdiği önemle de dikkat çekmektedir. Sadreddin Konevi'nin vahdeti vücuda dayalı şerhini içeren Kırk Hadis isimli küçük hacimli ama çok derin eserini binlerce bastırarak bağlılarına ve tüm ziyaretçilerine hediye etmesi çok önemli bir göstergedir. Hacı Ahmet Kayhan Efendi'ye göre, tüm insanların hidayeti için uğraşmak, onların barış ve huzur içinde yaşamasının temini için gayret etmek, insanın yeryüzündeki görevlerinin başında gelir. O, modern zamanın getirdiği bir takım teknoloji ve silahların insanlığı tehdit ettiği görüşündedir. Bu çerçevede nükleer silahların tüm dünyadan kaldırılması ve barışın tesis edilmesi için zamanının liderlerine Barışa Davet mektupları göndermiştir. Hacı Ahmet Kayhan Efendi'nin şeriat ve ahlâktan taviz vermeden ortaya koyduğu uygulamalarına bakıldığında bir taraftan da İslâm'a ve tasavvufa önyargılı kesimleri de kucakladığı ve onlara hitap edebilmeyi başardığı görülmektedir. Onların sahip olduğu olumsuz düşünce ve anlayışları doğrudan eleştirmeden İslâmi ahlâk ve güzellikleri ortaya koyan Ahmet Efendi, herhangi bir tartışma ve çatışma oluşturmadan onları dönüştürmeyi başarmıştır. Bu başarıyı sağlayan anlayış ve prensipleri tez boyunca tespit edilmeye çalışılmıştır. Bu prensipler günümüz modern insanı için de önemli katkılar sağlayabilir.
Hacı Ahmet Kayhan Efendi, who lived in between 1898 and 1998, is a sufi of both Ottoman Empire and Republic of Turkey. He is a disciple of Hacı Ahmet Kaya, and after his death, of Musa Kazım Efendi who was assigned as the sheikh of Hâlîdî Samini branch of Naqsbandiyah. After the passing of Musa Kazım Efendi, Hacı Ahmet Kayhan Efendi was assigned as the sheikh. Hacı Ahmet Kayhan Efendi, born in Malatya province of Turkey, lost his father in his babyhood and later lost his mother when he was fourteen years old. Therefore he had a very hard childhood and youth period. At later years he took up his residence to Ankara and married with Miss Hacer and had four children. In this study, Mevlana Hâlîdî Bağdadi, founder of the Hâlîdî order of Naqsbandiyah tariqa, Ali Septi Efendi, Mahmud Samini, founder of the Samini order of Hâlîdî Naqsbandiyah tariqa, Osman Bedreddin Efendi, Mustafa Naci Efendi, Hacı Ahmet Kaya and Musa Kazım Efendi were studied in terms of their lives and opinions of sufism. In this manner we tried to find clues to analyse understanding of sufism of Ahmet Kayhan Efendi. Though he went through a classical tariqa education it is observed that he did not apply an official tariqa education for his disciples. This preference might be compatible with republic period of Turkey where zawiyas were forbidden. He kept open his house for his disciples and visitors for the whole day and explained them sufism in a very plain and efficient manner. Through this approach Ahmet Efendi could embrace all segments of the society. Analysing Hacı Ahmet Efendi's understanding of sufism it is seen that Kuran and Sunnah were essential for implementation of sufism. He severely criticized implementations going out of borders of sharia. He especially emphasizes that unlawful intercourse and ill-gotten gain prevent the disciple from reaching God. Efendi suggests that sufism must be realized through intense worshipping. According to him morals is irrevocable to find God. No matter how hard a disciple worships it is not possible to go further in sufism without following moral values. In his understanding of sufism, mercy for all creatures, compassion for all people without discriminating their colour, religion, ethnicity or language establish the main axis. Just like the sun, which emitates its rays to everywhere without discriminating dirty or clean, a human being also must convey his favors and help to all being without any discrimination. Covering mistakes of people is another important moral value for Ahmet Kayhan Efendi, and he continuously suggests to protect people like the night covering everything. Beside worshipping, moral values and helping people, metaphysics of sufism is also very important for Hacı Ahmet Kayhan Efendi. He is especially fond of İbn Arabi and Sadreddin-i Konevi who are astonishing characters of wahdat al-wujud thought. He published and conveyed thousands of the hadith book of Konevi regarding his comments on forty hadiths of the Prophet Muhammad in terms of wahdat al-wujud understanding. According to Hacı Ahmet Kayhan Efendi, to struggle for people so that they can find the right path and to work hard so that people may live in peace and harmony are the first mission of an human being living in the world. Furthermore he thinks that contemporary technology and nuclear weapons are impending the future of human being. Therefore he wrote letters of invitation to peace to some important political leaders of his age to remove all nuclear weapons from the world and to establish the peace. While not compromising on Islamic sharia and moral values, Hacı Ahmet Kayhan Efendi was very successful to embrace and appeal to people biased regarding Islam and sufism. Without criticizing directly their negative ideas and understandings he talks about beauty of Islam and its moral values and succeeds to transform them avoiding conflicts and debates. The principles and understanding of sufism which provide this success were determined throughout the thesis. These principles may contribute seriously to people of contemporary age
THE QORTOOBY COMMENTARY IN TERMS OF BRINGING EVIDENCE TO VERSES FROM POETRY (IN THE SAMPLE OF SURAH OF ANKABOOT)
No full textTefsir faaliyeti, Hz. Muhammed ile başlamış, günümüzde devam eden ve gelecekte de varlığını sürdürecek olan bir disiplin olarak değerlendirilmektedir. Hz. Peygamberden sonra sahabe, tabiin ve tebe-i tabiin dönemlerinde de tefsir faaliyeti sürdürülmüştür. İlk filolojik tefsirlerle devam eden bu faaliyet, ilk tam tefsirler ve ardından rivayet metoduna dair eserlerle ivme kazanmıştır. En nihayet dirayet tefsirleri ile diğer metot ve mezhebe bağlı kalınarak yazılan tefsirler, hep bu faaliyet alanında değerlendirilmiştir. Bütün bu süreçlerde tefsirden ayrılmayan husus ise ayetleri açıklamak ve garip lafızlara mana vermek için şiirle istişhâd yapmak olmuştur. Hz. Peygamber, şiir dinlemiş ve iyi okuyan ya da iyi şiir inşâd edenleri cesaretlendirmiştir. O, hayatta iken Kurân'ın manalarını anlamada zorluk yaşamayan sahabe, vefatının ardından anlaşılmayan ya da anlamadıkları yerlerde şiire, lügate ve Arap diline müracaat etmişlerdir. Hz. Ömer ve İbn Abbas gibi sahabiler ile başlayan tefsirde şiirle istişhâd olayı, tabiiler döneminde hız kesmeden devam etmiştir. Tebe-i tabiinden sonra yazılan ilk filolojik tefsirlerde şiirle istişhâd metodu geniş bir düzlemde tefsire uygulanmıştır. Böylece yazılı hale gelen şiirler, İbn Kuteybe ve Taberî'de en geniş şekliyle kendine yer bulmuş, İbn Atıyye ile zirveye ulaşmıştır. Bundan sonra yazılan her tefsirde mutlaka şiirle istişhâd metodundan yararlanmıştır. Kurtubî de tefsirinde şiirle istişhâd metodunu uygulamıştır. Yapılan bir araştırmada tefsirinde bine yakın şiire yer verdiği belirlenmiştir. Bu, hemen hemen her altı ayette bir şiirle istişhâd ettiğini gösteren önemli veri kabul edilmiştir. Ankebût suresi örnekliğinde şiirle istişhâd konusunun incelendiği bu makalede de Kurtubî'nin sıkça şiirle istişhâda müracaat ettiği tespit edilmiştir. Zira altmış dokuz ayetten oluşan surenin on iki ayetinde şiire yer vermiştir. Bu da onun, her altı ayette bir şiirle istişhâd ettiğinin en net göstergesi sayılmıştır. Bu bağlamda bir tefsir metodu olarak şiirle istişhâd, Kurtubî açısından çok yerinde bir metot olarak kabul edilmiş ve bu metodu tefsirinde kullanmıştırCommentary activity was started with Hz. Muhammad, is continues present-day and it will continue to exist in the future as a discipline. After the Prophet Muhammad, his companions, his followers and his followers of followers had been contributed to the interpretation activities. This activity, which continued with the first philological commentaries, has been gained momentum with works on the first full commentaries and then narration method. Ultimately, with rational commentaries, and exegesis written in other methods and schools have always been evaluated in this field of activity. In all these processes, matter that does not separate from exegesis, it has been to explain the verses with poetry, to give meaning the strange words and to bring evidence with poetry, etc. istijhâd. Namely, as an integral method or technique of interpretation, to bring evidence with poetry and to bring evidences to the verses with poetries always has been existed. Excellency Prophet has listened to poetry, and was been encouraged good readers or writers, namely read well or built very well it. Muhammad made this, despite the declared negative about poetry in the Qoran. Companions of Prophet didn’t have any difficulty in the sense of the Qoran's thoughts while he was alive. But after his death, his companions has applied the poetry, the dictionary and Arabic language, where they are not understood or do not understand. Bringing evidence with poetry in comments starting with friends like Ibn Abbas and the Excellency Omar, it had continued without speed in followers followers period. In the first philological commentaries written after their successors, to bring evidence technique to the verse from poetry, has been applied in a wide plane in the comments of books. In time and now the poems became written, had found the widest application areas in Tabarî and Ibn Kuteybe commentaries. This method or technique has seen the summit with the commentator Ibn Atiyye. From now on, in every commentary that has been written was followed or adhered by bringing evidence to the verses with poetry method absolutely. Qortooby also applied the method of explanation of the verses by bringing evidence from poetry in his commentary book. It has been determined or identified that there is nearly thousand poetries in his commentary book that in a review made. This is considered to be the most important data that shows that almost every six verses have been bringing evidence to the verses from poetry. This article, in which the subject of bringing evidence to the verses from poetry is studied in the sample of the surah of Ankaboot, also showed the same performance. Because Qortooby had placed bringing evidence to the verses from poetry surah of Ankebût in only twelve verses that formed sixty-nine verses. This is considered to be the clearest indication that he has been persuaded with bringing evidence to verses from poems in every six verses of surah of Ankaboot. In this context as commentary technique or method bringing evidence to verses from poetries, it has been accepted as a very good method in terms of Qortooby and has also been applied in a wide fan commentary It was obtained a common subject related to the exegesis, the exegesis method and the exegesis history in to center of this study. Because, it was contacted a great deal of volume among the written commentaries in this study, at the same time, it also was referred to his commentary of fıqh of Provisions of the Qoran and its writer Qortooby. In this article, the issue of bringing evidence from poetry, which has an important place in the method of commentary, has been discussed. Again, it was dealed with the explanation the issue of bringing evidence from poetry in this article and was partially focussed on the important place in the method of explication. In this study, it was examined the question of bringing evidence from poetry to the verses in the context of Ankaboot from Qortooby’s famous commentary. Moreover, the fact of bringing evidence from poetry was examined for the first time from a explication of Ahkaam al-Qoran, that is, a explication which describes the Qoranic laws. Poetry was become prevalent in the ignorance reign of Arabs, especially in verbal sense. The Qoran, in such an environment, has been inscribed to the Excellency Muhammad. Before being elected as a prophet this prophet, lived for forty years in that society. After he has been chosen as a prophet, he has started to receive revelation, the polytheists have argued that the Qoran was a poem and argued that Muhammad was also a poet. Qoran was defended itself against this claim. From this point, God insisted emphatically that Qoran which Prophet communicated was not a poem that explained of it the Excellency Muhammad was not poetry. At first the Qoran stood distant from poetry and poet. The Qoran even mentioned it which the poets have said that they do not and which they have travelled that they wander bewildered by in each valley. This situation had weakened that they were been against poetry in the past among believers. However, Allah has also mentioned that the poets who believe and exhibit good behavior are not so. As a very interesting situation, this informations was given to the name of the poet, which means poets. This situation has made both the Excellency Prophet and his companions to redirect as a human element to the poet again. Even, the Excellency Prophet had encouraged his poet Hassaan b. Saabit to sing poetry to encourage the Muslims and to revile against the polytheists on the opposite side. Thus, Hassaan b. Saabit was known in the history as a poet of the Excellency Prophet. In fact, the first tracks of philological interpretation was emerged with Muhammad in the happiness century. The Prophet’s support for the poetry and good reader was accepted as the basis of linguistic commentary.Depending on the efforts of Prophet’s followers and other followers of Prophet in this period the most important source of philological interpretations has been discovered. In fact, the understanding of bringing evidence with poetry in order to explain the verses had found a very important application area in the commentary science. This was also found very meaningful that the Qoran was an eternal and a literary miracle. The bringing evidence for verse from poetry, it had a significant share in the formation of philological interpretations and the development of exegesis formation. At first the exegesis scientists had not adopted the application of the method’s bringing evidence from poetry to the Qoran. However, when the works written had been echoed in the society the reactions slowly lost ground and eventually disappeared. The linguistic commentaries have almost disappeared in the poetry of istishhad, they have left the future generations for the ageless works and the wonderful method of interpretation. In this subject it had been written works that would not lose their value for centuries by magnificent scientists. Thus, the philological exegesis movement has strengthened its place in the history of commentary with the products it was given and with the contributions it was made to the science of commentary. Qortooby had given the place the technique of describing of verses with poetry, which was the most distinctive feature of philological interpretation that the rational and reasoning exegesis, especially that had taken as subject the Qoranic provisions. Qortooby, who came from the Andalusian exegesis school, came up with a method of explanation with poetry close to him in his exegesis. It was found to be quite interesting in terms of showing that it was influenced by understanding of commentary in the period. In this study, poetry explanation method was examined in the sample of surah of Ankebut. In this context, it has been determined that the verse composed of 69 verses includes 12 poets for 12 verses. This had shown that him every six verse was applied for a poetry. It was seen that this ratio with poetry overlaps to that used in all the exegesis. In order to prove the following facts, Kurtubin was found to have used poetry in his commentary. These are listed as follows: to express the meaning of the dictionary, to show the different meaning of the word, to show the part taken from the verse, to declare the grammar of the word, to interpret the verse with other meaning, to show the literary art on the foot, to explain the morphology of the word, to emphasize the abbreviation on the verse, to show the meaning, to reinforce the meaning of the verse, to show the attraction of the word. In this context, Kurtubî applied to the method of consultation in this commentary on fiqh. He did this to explain the relevant verses of surah of Ankaboot. Explaining the verse with poetry is considered the most fundamental value of philological interpretation. As a matter of fact, the examples given in the verses, the explanations and the comparisons made reveal the philological interpretation of the commentator. Since the first times the technique of interpretation with of bringing evidence from poetry has been applied. To explain a situation with poetry in verse had formed a consensus of opinion and had continued until the present day in the presence of exegesis. Over to explain the verse with poetry had formed a consensus of opinion and had continued until the present day in the presence of exegesis. Qoranic commentators in their commentaries was used poetry from the language's cultural heritage. It was founded the first examples of these during the period by excellency Prophets, and his companions and his others. Poetry was introduced systematically in some of the works written in the second half of the lunar year period. Each commentator who followed was come to the Qoranic explanation method of with poetry in a certain measure in his work. The book of Qortooby, the some poet names was been mentioned. And some of the poet names was not been mentioned in the Qortooby book. In this context by acting from this example was given place found for explaining text of Qoran by poetry. The poetries were contributed to the undersatnding of verses from varıous angles and it was explaned the subject of bringing eviden from poetry in the example of sura of Ankaboot. The interpreter has turned to poetry to explain the meaning of dictionary, do declare the grammatical rule, to reveal the literary arts and to unite the perpetual meaning. In the Qoranic commentary, the poetry was not limetted its utilization to these. On the contrary, the writer was given exampğles of poetry in much different subjects. In fact those who have studied them have expressed that they have used oğpoetry in their dictionary, language, strange and adjective words. Again they have benefited from the writer’s writting, sentaxs associations, arts. Compiling them and taking advantage of the necassary explanations will go far beyond the limits of this article. From this point of wiev, the subject is limited by surah of Ankaboot. In this study to illustrate the use of poetry on the basis of this period, it was revealed that the commentator applied poetry in a wide variety of bubjects. The use of poetry is also mentioned in other commentaries. In this context, it is seen by everyone that poetry plays an important role in the understanding of the Qoraan. İn surah of Ankaboot composed of sitynine verses, Kurtubî benefited from a poem almost every six verses. This article compares the meaning of the poetry with the meanings of Qoranic methods. In the respect the technique of exploiting poetry has been examined every verses, and differences or similarities sameness have been declared. Thus, similiar or differant studies and also at the same time to make comparative studies have been pioneered. In addition, the method of exploiting poetry in this commentary written in the method of fiqh commenary in this article is examined te surah of Ankaboot
Is the Acetabular Cup Orientation Different in Robot-Assisted and Conventional Total Hip Arthroplasty With Right-Handed Surgeons Using an Anterolateral Approach?
No full textIntroduction Total hip arthroplasty (THA) is one of the most successful orthopaedic procedures. Survival rates from 90% at 10 years to 93% at 20 years have been reported in different studies. Differences in implant and patient characteristics can undoubtedly explain some of this variability observed in prosthesis durability, but the effect of surgical technique and implant orientation cannot be ignored. Therefore, many intraoperative methods (anatomic landmarks, intraoperative x-ray, fluoroscopy, navigation, and robotic surgery) have been attempted to avoid acetabular component malpositioning. Although postoperative computed tomography (CT) is accepted as the gold standard for the measurement of acetabular anteversion, it remains controversial in respect of costs and radiation exposure. The aim of this study was to examine how acetabular component orientation was affected in robotic and conventional THA operations performed by two surgeons with right-hand dominance. Material and methods The study included 113 primary THA operations performed on 113 patients between 2017 and 2022 in two groups: (i) robotic THA (Mako, Stryker Corporation, Kalamazoo, Michigan, United States) (55 patients) and (ii) conventional THA (58 patients). The patients comprised 51 males and 62 females. THA was performed on 54 right-side hips and 59 left-side hips. The operations were performed by two orthopaedic surgeons, each with 20 years of arthroplasty experience, on all the patients in the lateral decubitus position with an anterolateral approach. In all the cases, the orientation of the acetabular component was 40° inclination and 20° anteversion. Difficult THA procedures (patients with developmental dysplasia of the hip (DDH), a history of hip surgery, revision THA, defect or deformity of the acetabulum, a history of scoliosis or lumbar posterior surgery, or those requiring proximal femoral osteotomy) were excluded from the study. Using the Liaw and Lewinnek methods, the acetabular component anteversion was measured on the radiographs taken in the optimal position postoperatively and the acetabular cup inclination angles were measured on the pelvis radiographs. The groups were compared using the Kolmogorov-Smirnov, Pearson Chi-square and Mann-Whitney U statistical tests. The limits were accepted as 40±5° for inclination and 20±5° for anteversion. Results No statistically significant difference was determined between the groups in respect of age, gender, or operated side. No statistically significant difference was determined between the optimal acetabular cup inclination angles of the robotic and conventional THA groups (p = 0.79). No statistically significant difference was determined between the optimal acetabular cup anteversion angles of the left and right conventional THA groups. Statistically significantly better results were determined in the robotic group in respect of acetabular cup anteversion (p<0,001). Conclusion The optimal orientation of the acetabular component is a key factor for successful THA. Otherwise, revision surgery is inevitable for reasons such as instability, impingement, or increased wear. The results of this study demonstrated that robotic surgery was superior to the conventional method in the placement of the acetabular component in the desired orientation
Effects of different rest intervals in high intensity interval training programs on VO2max, body composition, and isokinetic strength and power
No full textThe aim of this study was to evaluate the effect of 8 weeks of short and long rest running-based high-intensity training (HIIT) on
body composition, isokinetic strength, and maximal oxygen uptake (VO2max). Nineteen physically active men were recruited
to voluntarily participate in the study. The participants were grouped using the closed-envelope randomized method as HIIT
with a short rest (HIITS, n = 9; age: 19.60 ± 1.34 years) and HIIT with a long rest (HIITL, n = 10; age: 19.77 ± 0.97). Pre
and post the 8-week running-based HIIT program, body mass index and body fat % were measured and all subjects performed
isokinetic strength tests to determine their hamstring (H)/quadriceps (Q) peak torque ratio and the peak power and peak work
for their H and Q muscles. The participants also underwent a graded exercise test to determine their VO2max. Statistical
analysis performed with One-Way Variance Analysis and Bonferroni correction post hoc tests. As a result of the study, there
were no significant differences between the pre- and post-training isokinetic strength parameters for the H and Q of HIITL
and HIITS at velocities of 60 and 240◦s−1. The VO2max did not change for HIITS training but the VO2max increased (p <
0.05) for HIITL training. In conclusion, that HIITL and HIITS programs for 8 weeks did not change the relative and absolute
strength, force production and the VO2max, but the VO2max increased (p < 0.05) for HIITL training.
Keywords
Peak torque; Peak power; Peak work; VO2max; H/Q rati
I?lköğretim matematik öğretmeni adaylarının “öğretmen” kavramına yönelik metaforları
No full textBu araştırma, ilköğretim matematik öğretmeni adaylarının öğretmen kavramına yönelik metaforlarını belirlemek amacıyla yapılmıştır. Türkiye’de, metafor araştırmalarında, eğitim ile ilgili temel kavramları içeren bir çok çalışma mevcuttur; Bunlar, Öğrenci, öğretmen kavramı, meslek olarak öğretmenlik, Öğrenme kavramı, okul kavramı, okul müdürü (yönetici) kavramı, Müfettişlik kavramı, veli eğitimi ve okula başlama, bilgi kavramı şeklindedir. Araştırmanın katılımcıları 42 İlköğretim matematik Öğretmen adayıdır. Veriler“Öğretmen …………………………………… dır.” şeklinde bir ifadenin yer aldığı veri toplama aracı kullanılarak toplanmıştır. Araştırma, felsefi bakış açısı yönüyle nitel bir araştırmadır ve verilerin analizinde içerik analizi uygulanmıştır. Araştırmanın sonucunda öğretmen adaylarının “Öğretmen” kavramına ilişkin zihinsel modellerini yansıtan ifadelerinde 11 farklı metaforla karşılaşılmıştır. Öğretmen adaylarının ifadelerinde en sık tekrar edilen vurgu rehberlik üzerine olmuştur. Bu durum, öğretmen ve öğretmende bulunması gereken nitelikler açısından değerlendirildiğinde ilgili bölümün üstlendiği misyonu yerine getirme adına doğru yolda olduğunu göstermektedir.This research has been conducted in order to determine prospective primary mathematics teachers’ metaphors about the teacher concept. In Turkey there are various studies on fundamental concepts related to education, these are the concepts of student, teacher, school, school principle (administrator), inspector, parent education and school starting age, knowledge. The participants of the study are 42 prospective primary mathematics teachers. The data is gathered by means of an instrument that contains an expression like “Teacher is .......... ..........................” The study is qualitative from the philosophical perspective and content analysis is used to analyse the data. As a result of the study 11 different metaphors are found in their expressions that reflect their mental models related to the concept of “Teacher”. The guidance is the most encountered word in prospective teachers’ expresions. This result shows that when it is considered in the light of the qualities that a teacher should posses, their department is on the right track in accomplishing its mission
Yenice köy kalkınma kooperatifinin ekonomik analizi ve çevreye olan etkileri
No full textBu tezin, veri tabanı üzerinden yayınlanma izni bulunmamaktadır. Yayınlanma izni olmayan tezlerin basılı kopyalarına Üniversite kütüphaneniz aracılığıyla (TÜBESS üzerinden) erişebilirsiniz.Yüksek LisansÖZET Yüksek Lisans Tezi YENİCE KÖY KALKINMA KOOPERATİFİMİN EKONOMİK ANALİZİ VE ÇEVREYE OLAN ETKİLERİ Ayfer KAYHAN Ziraat Mühendisi Trakya Üniversitesi Tekirdağ Ziraat Fakültesi Tarım Ekonomisi Bölümü Danışman: Prof.Dr. İ. Hakkı İNAN 1991, Sayfa : 119 Jüri : Prof.Dr. İ. Hakkı İNAN Jüri : Prof.Dr. Mehmet DEMİRCİ Jüri : Yard. Doç. Dr. Hasan GÜNGÖR Bu araştırma, Kırklareli İli Pınarhisar ilçe si Yenice Köyü'nde düzenlenmiş ve köyde kurulan köy kalkınma kooperatifinin köy halkına sağladığı ekonomik ve sosyal alandaki faydalar analiz edilmiştir. Yenice'de 1979 yılında köy önderlerinin girişimiyle kurulan köy kalkınma kooperatifi, mandra, girdi temini ve ormancılık alanlarında ortaklarına hizmet götürmektedir. Kooperatifin ekonomik durumunu "belirlemek için 1988 ve 1989 yıllarındaki faaliyetlerinin ekonomik analizi karşılaştırmalı olarak ve enflasyon rakkamları da dikkate alınarak yapılmıştır. Belirlenen hu dönemde kooperatifin gayrisafi üretim değerinde, cari fiyatlarla %64,98'lik artış gözlenmiştir. Aynı dönem için top tan eşya fiyat indeksindeki değişim %69,9'dir. Kooperatifin gayrisafi üretim değerindeki değişmeyi şahit fiyatlarla değerlendirecek olursak %4,72'lik azalış görülmektedir. Aynı yaklaşımla değişken masraflarında %3,34,II sabit masraflarında %14,54 ve bunlara bağlı olarak brüt kârında %9,9 ve net kârında da %5,87 'lik düşme gözlen - mistir. Görüldüğü' gibi kooperatifteki değer artışları tümüyle enflasyondan kaynaklanmıştır. Bu nedenle kooperatif ekonomisi tekrar değerlendirmeye alınıp, faaliyet alanları ve masraflar dikkatle gözden geçirilmelidir. Kooperatif ortaklarıyla yapılan ankek sonuçlarına göre, ortakların %94,7' sinin okur-yazar ve ilkokul mezunu olması, eğitim düzeyinin kooperatifçilik anlayışı üzerine bir etkisinin olup olmadığı konusunda anlamlı sonuçlar elde edilememesine neden olmuştur. Bir orman köyü olan Yenice'nin tarım alanları çok azdır. Bu noktadan hareketle, ortakların toplu tarıma geçiş konusundaki görüşleri alınmış ve ortakların % 82,14 'ü toplu tarıma olumlu yaklaşmamıştır. Ortakların yıllık tarımsal ve tarım dışı kazançları da çok azdır. Bu konuda kooperatif, ortaklarına büyük katkıda bulunmaktadır. Tarım dışı alanda ormancılık faaliyetlerinden ortaklarının en iyi şekilde yararlanmasını sağlarken, ferdi krediler temin ederek hem ortaklarının hayvancılık alanında kazanç elde etmesini, hemde köyde süt potansiyelinin artmasını sağla maktadır. Yaptığı bu çalışmalar sayesinde tipik bir orman köyü olan Yenice, Türkiye genelinde köy kalkınma kooperatiflerinin tek işlevi gibi görünen sütü toplayıp pazarlamak yerine, hem daha fazla üreten, hem işleyen, hemde pazarlayan bir köy durumuna gelmiştir.III SUMMARY Postgraduate Master Thesis ECONOMIC ANALYSIS OF THE YENİCE RURAL DEVELOPMENT COOPERATIVE AND ITS EFFECTS ON THE DIRECT ENVIRONMENT Ayfer KAYHAN Agricultural Engineer University of Thrace Faculty of Agriculture in Tekirdağ Dept. of Agricultural Economy Consultant : Prof.Dr. İ. Hakkı İNAN 1991, Page : 119 Jury : Prof.Dr. İ. Hakkı İNAN Jury : Prof.Dr. Mehmet DEMİRCİ Jury : Assistant Lecturer Dr. Hasan GÜNGÖR This research has "been performed in the province Kırklareli, district Pmarhisar, in the Yenice village, and the advantages of the rural development cooperative, established in the village, to the villagers on the economic and social platform have been analysed. The rural development cooperative established in the Yenice village in the year 1979 "by the initiatives of the leading villagers serves its partners in fields of dairy farming, input suplly,and forestry. In order to determine the economical position of the cooperative, its compared activities of 1988 and 1989 as well as the inflation rate have "been taken into notice. In this determinet period, with current prices, an increasement of 64,98 % in the gross production amount has been observed. In the same period, an increase of69,90 > in the wholesale price index had taken place. If we would evaluate the change in the gross production amount of the cooperative with constant prices, a deer easement of 4,72 # would be observed. With equal approach, a decrease of 3,34 in the veriable expenses, and related to these, a decrease of 9,9 $ in the gross profit and 5,87 f° in the net profit has been observed. As can be seen, the increasements in value of the coope rative are closely related to the inflation. As as result, the economy of the cooperative has to be re-evaluated, and its fields of activity and expenses have to be carefully inquired. According to the result of the questionnaire given to the partners of the cooperative, the literacy and elementary-school-graduate rate of 97,7 İ° of the partners makes it unable to form a healty result whether the level of education is a direct ;effect " on the mentality of the cooperative business. Tenice, which is a village established in the forest, has only small pieces of agricultural land. With this in mind, the partners have been asked upon their thoughts of group farming, and 82,14 f° have positively replied to group farming. The annualy earning of the farmers from and outside agricultural work is very low. Herein, the coope rative supports its partners in many ways. The partners have the advantage to make use of f oresty.;vavtivities, which are non-agricultural. Furthermore, the cooperative supplies potential and a profit in animal husbandry. Tenice, a typical forest village in Türkiye has, with the above mentioned activities, become a village which produces more, and both processes and markets its products instead of collecting the milk and marketing it, for that is seen as the only purpose of rural village cooperatives in Türkiye
The comprasion between the work of Eskijizadah Terceme-i Durr-i Yatım and the work of A. Jelaladdın KARAKILICH Tajwid Ilmi in the light of the of Birgiwi Ed-Durru'l-Yatım
No full textYÖK Tez No: 578382İlahi mesajın kaynağı olan Allah, vahye muhatap olan elçisine, Kur'an'ın nasıl tilavet edileceğini bildirmiştir. Bu sebeple, gerek sahabe gerekse sonraki dönemlerde İslama hizmet eden âlimler, Kur'an'ı düzgün okumak için, sözlü ve yazılı olarak büyük gayret sarf etmişlerdir. Kur'an'ın hadimliğini yapanlar arasında Dürru'l-Yetîm sahibi Birgivi (ö. 981/1573), Terceme-i Dürr-i Yetîm sahibi Eskicizâde (ö. 1243/1827) ve Tecvid İlmi adlı eserin sahibi Celâleddin Karakılıç (d. 1929) gibi âlimler de yer almıştır. Bu çalışmada on altıncı yüzyılda Birgivî, on dokuzuncu yüzyılda Eskicizâde ve yirminci yüzyılda Karakılıç tarafından yazılan tecvidle ilgili eserler değerlendirilmiştir. Genel olarak tecvid ilminin serüveni hakkında bilgiler sunulmuştur. Cumhuriyet döneminde tecvid alanında eser telif eden önemli şahsiyetlerin kitapları içerik bakımından kısaca tanıtılmıştır.The source of the divine message as God had stated how to chant the Qur'an to His Messenger who is the object of the revelation. Therefore, the companions and the scholars who had served to Islam at the following periods had made great efforts as verbal and written form to chant the Qur'an in the proper way. The owner of Ed-Durru'l-Yatim as Birgiwi (d.981/1573), the owner of Terceme-i Durr-i Yatim as Eskijizadah (d.1243/1827) and the owner of the work Tajwid Ilmi as A. Jalaladdin Karakılıch (b.1929) had taken a place among the servers of the Qur'an. In this study, the works which were written at the sixteenth century by Birgiwi, at the nineteenth century by Eskijizadah and the twentieth century by Karakılıch about tajwid had been evaluated. The information about the adventure of the science of tajwid had been presented in general. The books of the important individuals who had compiled at the Republic Period in the field of tajwid had been introduced on account of the context in short course. In addition to this, the situation of the existence of the works of Birgiwi and Eskijizadah as a source in these books had been examined
Marknadsdynamiken i svensk dagligvaruhandel
No full textThere is a significant transformation taking place in today’s retail landscape with the increasing adoption of digital technologies in society. Customers are finding new purchasing habits and retailers are exploring different channels to serve customers in. Observations indicate that the industry is heading towards an omni-channel landscape where retailers aim to provide customers with a unified shopping experience across channels and touchpoints as e-commerce rapidly penetrates the market. Currently, all growth for durable goods is attributable to online sales in Sweden, yet Swedish online grocery retailing has been lagging and still only constitute 2 percent of the total market share. A qualitative study was conducted to map out the challenges and levers for Swedish grocery retailers in distribution . Semi-structured interviews were carried out with 18 store managers from the three largest grocery store chains in Sweden. The study elicits a framework for firm controlled factors which define customer experience: price, promotion, merchandise, supply chain and location.Det sker en betydande omvandling i dagens detaljhandelslandskap. Konsumenter hittar nya köpvanor och återförsäljare undersöker olika kanaler för att betjäna kunder i. Iakttagelser indikerar att branschen är på väg mot ett omni-kanal landskap där återförsäljare söker att ge kunderna en enhetlig shoppingupplevelse genom alla försäljningskanaler. Idag är all tillväxt för sällanköpsvaror hänförlig till onlineförsäljning i Sverige, men den svenska dagligvaruhandeln på nätet har legat efter och utgör fortfarande bara 2 procent av den totala marknadsandelen. En kvalitativ studie genomfördes för att kartlägga utmaningar och möjligheter i distribution för svenska dagligvaruhandlare. Semistrukturerade intervjuer genomfördes med 18 butikschefer från de tre största livsmedelskedjorna i Sverige. Studien använder ett ramverk som kapslar in faktorer som kan kontrolleras av företaget och som tillsammans formar kundupplevelsen: pris, kampanjer, sortiment, logistikkedja och plats
- …
