Mustafa Sever

Globalization is a concept used in entitling an economic process which began to appear especially in the 1960s, but has been intensely felt for the past 25-30 years. Globalization refers to not only an economic process, but also a social, political and cultural process. Western multinational companies which are the subjects of globalization offer Western products and services, as well as contextual features in the utilization of these products and services to non-Western countries in parallel with technological and communicational developments. Thus, perceiving, thinking and living features of the Western culture affect the culture of non-Western countries, which leads to the development of firstly hybridization and then assimilation into the Western culture and homogenization in national cultures. As a consequence, unitary states become economically, politically and culturally dependent on the West. This dependence provides the West a source of raw materials and an opportunity of marketing. Consumption culture which dominates the West is also imposed on non-Western countries in various ways. This culture is a process which is offered to the world especially by the USA and developed Western countries, imposed with technological, economical, political and cultural oppressions and simply aims to "standardize" people from different cultures, lifestyles and geographies. Predicting "Americanization" in terms of perceiving, thinking and acting; consumption culture is a cultural process which spreads via today's mass media (radio, tv, internet) such as news, documentaries, tv series, advertisements and social media and hypnotizes people to consume with its subconscious-related effects. The process aims to homogenize individuals in thinking, acting and consuming. Cultural homogenization is only one aspect of globalization and it signifies reducing the cultural diversity by means of not only using material products, but also extending and spreading a wide cultural series such as beliefs, thoughts, values, attitudes and behaviors. Our study will center upon homogenization which is tried to be formed by globalization through increasing the consumption on the national culture and explore the cultural diversity of national cultures and the differences between homogenization and multiculturalism.

Abstract
Köroğlu Destanı is an epic told in a very wide geography by Turks and a Turkic communities who have close relationships with Turks. Köroğlu is a historical personality but turned into an epic hero in oral culture. The events and circumstances happened in reality told in an extraordinary way to create this epic story. The epic has many identic and similar texts. Köroğlu Destanı has been the subject of theatrical plays, operas and cinema, etc. First, in Azebaijan, Köroğlu's opera was composed by Üzeyir Hacıbeyli and it was staged as a five-act opera on April 30, 1937 in Baku. Another opera of the same name was composed by Ahmet Adnan Saygun and staged in three acts in June 23, 1973. The Köroğlu epic was adapted into cinema in 1960 by director Hüseyin Seyidzâde in Azerbaijan and in Turkey in 1968 by director Atıf Yılmaz. Ahmet Kutsi Tecer wrote a play called “Koçyiğit Köroğlu” and this was published in Ülkü magazine in 1941 and staged on Turkish State Theatres in 1949. Tecer chose mythical Turkish beliefs as his subject in Koçyiğit Köroğlu.

Folk medicine and folk healing may be defined codified, regulated, taught openly and practised widely,
and benefit from thousands of years of experience. On the other hand, it may be highly secretive, mystical
and extremely localized, with knowledge of its practices passed on orally. Folk medicine and traditional
medical practices emerged as a result of the reactions of primitive men against natural events and their
ways of comparing and exchanging the medical practices of relevant communities with their own practices.
Magic played an important role in shaping the practices. Folk medicine is the solutions developed by
societies against material and moral disorders starting from the mythic period until today. Folk healer,
on the other hand, is the wisest and the most respectable person in the society, in terms of materiality
and morale. This person has the power of identifying and curing the diseases, disorders, consequently
the origin of these diseases and disorders, and the skill of using various drugs for the treatment of the
diseases and disorders or applying the practices with the help of information and practices acquired from
the tradition.
The Turks having rich and deep rooted culture. The Turkısh folk medicine and folk healing that
contain rich cultural structure in themselves survive until today by being fed by different sources. Before
Islam, the Turks used to believe that there were white and black possessors, ancestors’ spirits (arvaks)
and their healthy and peaceful life depended on getting on with these spirits. They also believed that
diseases were caused when they could no more keep in with possessors and spirits, or when they offended
and annoyed them. In such an environment of belief, the visible diseases caused by material reasons
were generally cured with products obtained from plants, mines and animals in the region or drugs that
were made out of their combinations. On the other hand, in invisible diseases associated with spirits and
possessors, on the other hand, the treatment was undertaken by kams and they removed the disorder
with the help of practices called “kamla-“, which involved various magics and bewitcheries. These features
of kams occasionally coincide with the features of people known as “ocak” or “ocakli” in many regions of
Anatolia. According to the information given by ocak/ocakli people whom we met in various regions, an
ocak or ocakli person does not demand a certain fee after or before her/his practices and treatments; thus,
there is no bargain between the patient and the ocakli.
In this study, folk medicine and folk healing in Turkish culture will be introduced and evoluated

A type is that with personality who is agent of person or personal groups in some of many narrations. The type is an instrument which presents to us about the social life tarditions, customs and ideals in narrations used by narrator. In this study, the types of in prose and verse tales will be reconnoitred with Ziya Gökalp’s way of thinking.

Ashik Pahsa, whose real name is Ali, is a Turkish poet and mystic. Sources about his life are very restricted. He was born in 1272, in Kırşehir. Ashik Pasha was the son of Baba Mukhlis, whose father the shaykh Baba İlyas migrated from Khurasan to Anotolia and founded the Babaî sect. Ashik Pahsa was educated in Kırşehir, he had a chequered political career, and he was sent to Egypt as an envoy. He died in Kırsehir in 1333. Ashik Pasha’s main work is the Gharibname (1329). This is a mystic-didactic mathnawi of more than 11.000 couplets in ramal. Gharibname is systematically divided into ten chapters (bâb) and each chapter into ten discourses (dastân). The whole can be described as a collection of moral precepts and exhortations illustrated by quotations from Kur’an and Hadith, and followed by relevant anecdotes. Ashik Pahsa is influenced by Mawlana. The Gharibname represents the whole Sunni Islam. In this study, how Ashik Pahsa viewed human beings, ideal human and his behaviors presen...

In Turkish Sufi Literature, preach is given importance in terms of religious and ethical to build ideal person from the past to the present. Pir Sultan, who had lived in XVI th century, is a celebrated sufi poet. With his way of living and thoughts, he is a model to humanity. He has advised on honesty and justice in his poetry.

Folk medicine and folk healing may be defined codified, regulated, taught openly and practised widely, and benefit from thousands of years of experience. On the other hand, it may be highly secretive, mystical and extremely localized, with knowledge of its practices passed on orally. Folk medicine and traditional medical practices emerged as a result of the reactions of primitive men against natural events and their ways of comparing and exchanging the medical practices of relevant communities with their own practices. Magic played an important role in shaping the practices. Folk medicine is the solutions developed by societies against material and moral disorders starting from the mythic period until today. Folk healer, on the other hand, is the wisest and the most respectable person in the society, in terms of materiality and morale. This person has the power of identifying and curing the diseases, disorders, consequently the origin of these diseases and disorders, and the skill of using various drugs for the treatment of the diseases and disorders or applying the practices with the help of information and practices acquired from the tradition. The Turks having rich and deep rooted culture. The Turkısh folk medicine and folk healing that contain rich cultural structure in themselves survive until today by being fed by different sources. Before Islam, the Turks used to believe that there were white and black possessors, ancestors’ spirits (arvaks) and their healthy and peaceful life depended on getting on with these spirits. They also believed that diseases were caused when they could no more keep in with possessors and spirits, or when they offended and annoyed them. In such an environment of belief, the visible diseases caused by material reasons were generally cured with products obtained from plants, mines and animals in the region or drugs that were made out of their combinations. On the other hand, in invisible diseases associated with spirits and possessors, on the other hand, the treatment was undertaken by kams and they removed the disorder with the help of practices called “kamla-“, which involved various magics and bewitcheries. These features of kams occasionally coincide with the features of people known as “ocak” or “ocakli” in many regions of Anatolia. According to the information given by ocak/ocakli people whom we met in various regions, an ocak or ocakli person does not demand a certain fee after or before her/his practices and treatments; thus, there is no bargain between the patient and the ocakli. In this study, folk medicine and folk healing in Turkish culture will be introduced and evoluated.

In Turkish Sufi Literature, preach is given importance in terms of religious
and ethical to build ideal person from the past to the present. Pir Sultan, who had
lived in XVIth century, is a celebrated sufi poet. With his way of living and thoughts,
he is a model to humanity. He has advised on honesty and justice in his poetry.
In this study, we are going to emphasize that beliefs and values which is
defined by Pir Sultan to build the ideal person by means of his poetry.

Folk beliefs, transmitted from generation to generation since the transfer from
pre-writing and not included in any divine religion, but his side continued vitality of
beliefs. Folk beliefs that have traditional as well as the local folk beliefs, include
beliefs and practices, and personal features, divide two main types as a magic and
experiential people’s beliefs. In this study we’ll focus on the qualities, differences
and functions in everyday life of divine religion and folk beliefs and functions.

the changes and developments based on economic and political relations
maintained, geography and civic time. As far as known since 17th century lots of
women minstrel performed their tradition within the boundaries of minstrelsy up to
now. However, they didn’t perform many other requirementsof the tradition like
apprenticeship, being traveller, and participating in the minstrelsy fellowship club.
In this work, fifteen women minstrels who are still alive will be evaluated in
terms the basic charecteristics of the minstrelsy tradition.