Ayrancı, Bilge Bağcı | Mete, Filiz

Makale | 2017 | Turkish Studies (Elektronik)12 ( 18 ) , pp.69 - 82

Demirdağ, Seyithan

Makale | 2015 | Turkish Studies (Elektronik)10 ( 15 ) , pp.273 - 288

Karadeniz, Oğuzhan | Eker, Cevat | Burunsuz, Elif

Makale | 2015 | Turkish Studies (Elektronik)10 ( 3 ) , pp.563 - 580

Sosyal bilgiler dersinin amacı, öğrencilerin milli kültür, tarih ve değerlerini benimseyen insana ve insanlığa saygılı, yaşadığı çevreye karşı duyarlı bireyler yetiştirmektir. Bu doğrultuda yetiştirilecek bireylerin, yorumlayan, bunu yaşamında kullanabilen, eleştirel düşünebilen, üreten doğru karar verme becerisini kazanmış, toplumsal yaşamdaki hak ve sorumluluklarının farkında olan, vatandaşlık bilinci gelişmiş, sosyal çevresiyle olumlu ilişkiler kurabilen, içinde yaşadığı dünyayı ve bu dünyada meydana gelen olay ve olguları anlamlandırabilen, bilgiyi kullanabildiği gibi bilgiye ulaşma yöntemlerini kazanmış kişiler olmalarını hedef . . .lemektedir. Bu hedeflerin gerçekleşmesi için öğretim programının yapılandırmacı öğrenme kuramına uygun olarak hazırlandığı ve programın uygulanması sürecinde öğrenme ortamları ve öğretim stratejilerinin yapılandırmacı öğrenme kuramının özelliklerini yansıtması gerektiği belirtilmektedir (MEB, 2005). ölçüt olarak kabul edilmiştir. Daha sonra yapılandırmacı öğrenme kuramı ilkelerine uygun olan ve olmayan kazanımlar araştırmacı tarafından belirlenmiştir. Kazanımlar belirlenen ilkeler doğrultusunda değerlendirilmiş ve yorumlanmıştır. Araştırma sonucunda ulaşılan bulgulara göre, sosyal bilgiler öğretim programlarında yapılandırmacı öğrenme kuramı ilkelerine uygun kazanımların yer almasına rağmen, genel olarak belirlenen ilkelere uygun yapılandırılmadığı tespit edilmiştir. Programın yapılandırmacılık ilkelerine uygun hale getirilmesi için çeşitli önerilerde bulunulmuştur The purpose of the study is to determine whether secondary school Social Studies curriculum acquisitions for 5th, 6th and 7th grades are related to principles constructivist learning theory. Four principles which the gains of improved curriculum should have taking the basis of the constructivist learning theory in the study is determined by examining the domain of literature related to constructivism. Research was conducted on the basis of document analysis. According to the findings of the survey results, despite the inclusion of appropriate rewards to the constructivist learning theory principles in the social studies curriculum, it has been concluded that the principle generally conforms to configurable Introduction One of the terms frequently encountered in the field of education in recent years is “constructivism”. Significant changes are being taken place in today's education system. Primary and secondary school programs, applied by behavioural approach, are rearranged according to the constructivist learning theory (Karadeniz, Tangülü and Faiz, 2013). Constructivism approach is so effective on impact on the reorganization of the secondary Social Studies curriculum. Social studies is a lesson which is so important in schools given that students gained knowledge, skills, values and attitudes. New elementary school Social Studies Curriculum aims to achieve targets set related social studies for that students should be sensitive about environmental, interpreting information according to their experience, should form context in the social and cultural, have critical thinking, are creative, individuals who learn lifelong and who make the right decisions. The main purpose of the study is to determine whether secondary school Social Studies currıculum acquisitions for 5th, 6th and 7th grades are related to principles constructivist learning theory. Conceptual / Theoretical Framework The new program based constructivist approach in 2005-2006 Training- Teaching years in Primary education programs has been implemented. With this approach, student-centered, activity-based therefore, in terms of social information, a new approach that balances knowledge and skills, that takes interaction with the environment, the student is being tried to put into practice taking into account their life and individual differences. Although constructivism is taken place in contemporary program, the program needs to be prepared investigating how the principles of constructivism are being considered. With this research, it is aimed the acquisitions in the social studies should be examined according to the constructivist learning principles theory studies curriculum and the data that may be useful should be reached. The purpose of the study is to determine whether secondary school Social Studies curriculum acquisitions for 5th, 6th and 7th grades are related to principles constructivist learning theory. Method Social studies curriculum acquisitions for 5th, 6th and 7th grades were examined on the basis of document examination to reveal whether secondary school Social Studies curriculum acquisitions are appropriate to set out four basic principles of constructivist learning approach. Documents used in the study is the social studies curriculum. Teaching program was reached on website of the Ministry of Education, the Board of Education and Discipline. Learning areas and unit acquisitions have been studied and by researchers and constructivist learning approaches have been evaluated according to the policy. Constructivist learning theory principles used as a criterion in the study are as follows: Principle 1. The program acquisitions based on constructivist learning theory should be flexible, and should be determined by teachers students (Ediger, 1999; Geelen, 1995, 1999 Sönmez, 2007; Terwel, 1999; Arsal, 2012). Principle 2. The program gains based on constructivist learning theory should include high-level cognitive learning. (Biggs, 1996; Driscoll, 1994; Arsal, 2012). Principle 3. In the constructivist learning theory, knowledge isn’t transferred exactly to students from a particular source, the information is structured in a different way by each student. It focuses on acquisitions that will help individuals to be able to learn themselves and to be a researcher and problem solver mostly, but it doesn’t focus that learners recall the information (Demirel, 2006; Yurdakul, 2011; Arsal, 2012). Principle 4. The acquisitions should not appropriate for shortterm subject-area in the program which is appropriate for constructivist learning theory. The acquisitions should be for the long-term learning products and, It should include the skills and values and information that can be used outside of school (Yurdakul, 2011).Results and Discussion When 5th, 6th and 7th grades acquisitions in Social Studies Curriculum are analysed, it is said that it is written according to constructivist approach because it is the flexible when the teachers, students, academics, investigators, school administrators were included in the process. 5th, 6th and 7th grades acquisitions in Social Studies Curriculum should include in “program objectives high-level cognitive learning.” It is observed that according to this principle, learning situations aren’t encountered. That the acquisitions on the level of application, analysis, synthesis and evaluation don’t set out sufficiently shows that Social Studies curriculum is not in accordance with the principles the constructivism. In Social Studies curriculum for 5th, 6th and 7th grades. It is understood that the constructivist learning theory hasn’t acquisitions according to the principle of “students get their information and configuration.” It means that In Social Studies Curriculum for 5th, 6th and 7th grades acquisitions describe more short-term learning. According to this, it is observed that the constructivist approach isn’t properly configured on principle of “in the program, goals are not for subject areas of the short-term, they are for the long-term learning products to be used outside of school”. Conclusions and Recommendations It was found that the principle is aware in the social studies curriculum determination with teachers, students, all together and that acquisitions which are on the based of Constructivist approach are flexible. The acquisitions according to the findings of the research were not sufficient at the point which the student's restructuring knowledge. According to the survey results, it was found that Social Studies Curriculum for 5, 6 and 7th grades acquisitions were that teaching students have to search achievements of the program, and take into account the knowledge configuration as subjective. In addition, It is also encountered the same information is transmitted to students, everyone configurates information in the same manner. The acquisitions in Social Studies Curriculum, are provided to rewritten doing the observation, investigation, for students not in the way that is based on rote-learning, as basic information configuration such a way. It is understood that the program acquisitions are on the level of knowledge and understanding, but they have not been provided to the application level. That knowledge and understanding at the level of the achievements of students taking up too much space will result in the emergence of a state headed by rote learning. It is necessary to increase the number giving place to the acquisitions at the application level in the Social Studies program recovery in order that students can solve the encountered problems in daily life, bring different recommendations and creative solutions to problems. Although the appropriate acquisitions are in the curriculum program of Social Studies related to constructivist learning, it is seen that program is not regulated according to the principles set out the as generally. By being revised, acquisitions must be freed from the weight of information and comprehension, it can be achieved to increase the number of gains on level of application, analysis, synthesis and evaluation levels in a way that will help them grow as creative individual students to think, search. This work was created by examining the achievements of the Social Studies curriculum. It is thought that this study is useful for other courses. Students and teachers can also be included in study by expanding to the dimensions of the research Daha fazlası Daha az

Çetintaş, Recep

Makale | 2017 | Turkish Studies (Elektronik)12 ( 27 ) , pp.127 - 146

Kur'ân-ı Kerim, İslâm dininden dönenlerin dünyada ve ahirette acıklı bir azapla karşılaşacaklarını beyan etmekle birlikte dünyevî cezasının ne olduğunu bildirmemiştir. Hz. Peygamber'in bazı hadislerinde mürtedin kanının helal olacağı bildirilmekte, bazılarında da dinden dönenin öldürülmesi emredilmektedir. Fakat Hz. Peygamber'in bu konudaki tatbikatları farklı olmuştur. O, bazı mürtedleri affederken bazılarının öldürülmelerini emretmiştir. Fakat salt din değiştirmesi nedeniyle birini öldürttüğü rivayet edilmemiştir. Bu sebeple mürtede yapılacak muamele ile ilgili hadisler ve farklı uygulamalardan yola çıkan İslâm hukukçuları mürtedi . . .n öldürülme nedeni ve cezanın mahiyeti konusunda ihtilaf etmişlerdir. Hanefiler mürtedin öldürülme nedeninin dârulharbe giderek müslümanlara savaş açması olduğunu ve dârulislâmda ikamet ederek herhangi bir cinayete karışmayan mürtedin öldürülmeyeceği görüşünü benimsemişlerdir. Cumhur ise mürtedin tevbe etmediği takdirde ister dârulislâmda yaşasın ister dârulharbe gitsin salt irtidâdı nedeniyle öldürüleceği görüşünü benimsemiştir. Diğer taraftan Hanefîlerin çoğunluğu bu cezanın savaş fitnesine karşı kamu düzenini korumak için siyaseten meşru kılınan bir ceza olduğu görüşünü benimserken cumhur bunun şer'î bir had olduğunu söylemiştir. Tevbe ettiği takdirde mürtedin öldürülmeyeceği konusunda âlimlerin ittifakı mürtedin öldürülmesinin şer'î bir had olduğunu söylemeye imkân vermemektedir. Zira hadlerin tevbe ile sakıt olmayacağı konusunda bütün hukukçular ittifak etmişlerdir. Bu sebeple irtidâd cezasının nedeni ve mahiyeti konusunda Hanefîlerin yaklaşımının daha isabetli olduğunu belirtmemiz gerekir The Qur'an declared that who changed his religion will meet with a painful punishment in the world and in the Hereafter, but did not inform the worldly punishment. In some of the hadiths is declared that the blood of the apostate will be lawful, and in some it is ordered he wiil be killed.But the practice of the Prophet is different in this subject. The Prophet has ordered some of them to be killed, while forgiving some apostates.It was not narrated that he killed someone because of he changed his religion only.For this reason, the İslâmic lawyers acting from the hadiths and the different applications about the subject have disputed the reason of killing of apostate and the nature of the punishment.The Hanafites adopted that the reason of killing the apostate was to fight against the Muslims escaping to the country of idolaters, and that the apostate will not be killed when he reside between muslims and do not interfere in any murder. The majority adopted that if the apostate does not repent, he will be killed because of his mere apostasy whether or not he escaped to the country of idolaters.On the other hand, the majority of Hanafites adopted that this was a punishment politically legitimated to protect public order against the warfare, but the majorty said it was a Hadd. The alliance of scholars that the apostate will not be killed if he repents, does not allow to say that the killing the apostate is a Hadd. Because all the lawyers have allied that the Hadds shall not fall by repentance. For this reason, we need to point out that Hanafites' approach about the reason of punishment of apostasy and it's nature is more accurate Discussions on the situation of those who apostated from Islam in the Islamic law have a great place. The general acceptance among normal muslims who do not know the specifics of these debates is that those who apostate from the Islam after he has entered, are subjected to the death penalty. This acceptance stems from the fact that the Qur'an and Sunnah’ texts related to this subject are not known and understood sufficiently. It is also based on the assumption that all scholars have adopted the same view in this respect. Here, we will evaluate the views of the Islamic jurists regarding the ones who apostated from Islam according to the Islamic Criminal Law in the framework of the Qur'an and the Sunnah texts, then we will declare our own opinion about the subject. In principle, the Holy Qur'an does not approve that people are interfered with the choice of religion and that they are not forced to accept the religion. On the contrary, Qur’an wanted people to act completely free into believe or not believe in the religion of Islam. Because faith, when it has turned into concrete actions in individual and social life and has a quality that will shape human personality and character according to the purpose of creation, expresses value in the eyes of Islam. This is possible only if the person chooses the religion with his own mind and free will and confirms it in his inner world. The faith that takes place as an outcome of repression made from the outside and non-internalized does not give his own a religious identity and an Islamic posture. For this reason, such a faith is not desirable in the religion and the deed built upon it does not be acceptable too. Any coercion made from outside to the man for believing may even lead him to hypocrisy and consequent hell. For this reason, the Qur'an has liberated people completely in it’s universal message into believe or not to believe in with their own free will. For this reason, the Qur'an has not acknowledged a worldly punishment for apostates together with declaring that those apotated from the Islam will face a terrible punishment in the world and in the Hereafter. But in some hadiths, the Prophet declaring that the blood of apostates is lawful, in some hadiths it is seen that those who apostated from Islam are ordered to be killed. However, there is no information that the Prophet had killed anybody because of his absolute apostasy. When the narrations of the apostates ordered by the Prophet to be killed are examined, it will be seen that they are killed not only because of their apostasies, but also because of other destruction, such as killing a muslim beside their altitude and seizing the goods. The Islamic jurists who acted from the different narrations and practices of the Prophet disputed the cause of the murder of apostate and the nature of this punishment. According to the majority of the Hanafites, the mentioned texts of Qur’an and Sunnah declared that the reason of the murder of apostate is to fight against muslims. Therefore, according to them, the apostate can be killed if he joined the ranks of polytheists and warned against the muslims. The apostate, who does not interfere with another murder by continuing to live under the domination of muslims, is not killed. The majority of jurists, on the other hand, interpreted the same narrations on the contrary of the Hanafites and adopted the view that if the apostate did not repent, he would be killed only because of his apostasy. When examining the evidences of the majority in this regard, it is seen that none of the apostates who did not fight against the muslims and rebelled against the legitimate authority and did not disturb the public order, would be killed because of the simple apostasy. Therefore, it is understood that the opinion of the majority about the apostate will be killed because of his mere apostasy is not accurate. On the other hand, the Hanafites adopted the view that the punishment to be applied to the apostates is a punishment which was politically legitimated in order to protect public order due to his fighting against muslims, not a legal hadd to be inflicted due to the purely apostasy. The majority of Islamic jurists have accepted the opinion that the punishment of death will be applied to the apostate was a legal hadd to be inflicted as a obligatory. But the allegiance of all scholars on the subject that the apostate can not killed if he repents, do not allow to say the punishment of apostasy was a legal hadd. Because there is no dispute among the scholars that after the crime is fixed, the punishment of Hadd will not be reduced by repentance. If the punishment of apostasy was a legal hadd, it should not be reduced by repentance. For this reason, the view of Hanafit scholars that the punishment of apostasy is a punishment that is politically legitimate to protect the public interests against the warfare and that the apostate who does not have an actual rape against the muslims will not be killed, seems to be more accurate in terms of Qur’anic texts and narrations comes from the Prophet and in terms of freedoms of belief which Qur’an has accepted for all the people. Therefore, death penalty can not be given to the apostate if he does not engage in political and actual destruction by waging war on the Islamic society. It is up to the President of the Islamic state to apprehend and apply the punishment to be given to him if he is directed to actual destruction such as murder and extortion. The president of Islamic state, too, may inflict this penalty after the final decision of the special Islamic judgement of judges. Muslims do not have the authority to appraise and practice punishment for the apostates on their own initiative. On the contrary they are punished by the public authority Daha fazlası Daha az

Gözütok, F.Dilek | İnce, Murat

Makale | 2017 | Turkish Studies (Elektronik)12 ( 33 ) , pp.213 - 225

Morsümbül, Şebnem

Makale | 2015 | Turkish Studies (Elektronik)10 ( 2 ) , pp.679 - 696

Nurlu, Muammer | Bilgen, Dilek Yıldırım

Makale | 2017 | Turkish Studies (Elektronik)12 ( 4 ) , pp.585 - 602

Kabakçılı, Osman

Makale | 2013 | Turkish Studies (Elektronik)8 ( 12 ) , pp.615 - 634

Duman, Gül Banu

Makale | 2016 | Turkish Studies (Elektronik)11 ( 4 ) , pp.315 - 328

Demir, Musa

Makale | 2013 | Turkish Studies (Elektronik)8 ( 13 ) , pp.775 - 794

Özer, Hasan | Davulcu, Sinan

Makale | 2016 | Turkish Studies (Elektronik)11 ( 4 ) , pp.783 - 794

Dil, insanlar arasında anlaşmalar sistemi oluşturmanın yanı sıra insan yaşamındaki deneyimlerin birikimi ve toplumların söz varlığının taşıyıcısı olan edebiyatın da temel malzemesini teşkil etmektedir. Dilin kullanılma, geliştirilme, anlaşılma ve aktarılma düzeylerinin farklılığı dildeki yöntem ve imkânların da çeşitliliğini beraberinde getirmiştir. Biçimbirim; bir dilin anlam taşıyıcı en küçük parçası olarak kabul edilir. Durum biçimbirimleri ise cümlede adlar ile eylemler arasındaki geçici anlam bağlarını kurmak üzere adların durumlarını karşılayan ekler şeklinde tanıtılabilir. İlk Türkçe metinlerden itibaren dilimizin her dönemin . . .deki edebî metinlerinde yerini alan bu biçimbirimler; çeşitli anlamsal katkılarla edebî eserlere dolayısıyla da dile etki etmiştir. Şiir parçalarına kelime sıklıkları yanında ek kullanımları açısından bakmak, bize hem anlam birimleri hem de üslup özellikleri açısından önemli veriler sunmaktadır. Hamdullah Hamdî, edebiyatımızda ilk önemli Yusuf u Züleyha mesnevisini yazmasının yanı sıra Akşemseddin gibi devre damgasını vuran âlim bir babanın da çocuğu olması hasebiyle devrin önemli bir köşe taşıdır. Bu çalışmada, döneminin mesnevi sahasının önemli bir şahsiyeti olarak kabul edilen Hamdullah Hamdî'nin Divanı'nda yer alan durum biçimbirimleri incelenmiş, durum biçimbirimsel kullanımlara ait örnekler sunulmuştur. Şair, dilin ifade imkânlarından olan bu kullanımları, içinde bulunduğu edebî anlayışın imkânlarıyla birleştirerek şiirlerinde yansıtmaya çalışmıştır. Ortaya koyduğumuz dil malzemesi, Hamdî'nin şahsında, ilgili dönem ve sonraki dönemlerle ilgili de fikirler verebilecektir Language constitutes the basic material of literature which is saving of experiences in human life and the conveyer of societies’ word existence besides forming system of understandings among people, too. Difference of the levels of use, development, understanding and transfer of the language has brought with the variety of methods and opportunities in the language, too. Morpheme is accepted as the smallest part – which is conveyer of meaning – of a language. Case morphemes can be introduced as affixes which correspond the cases of names on the point of establishing the temporary meaning connections between names and verbs in the sentence. These morphemes which have taken their part in literary texts of every era of our language right from the first Turkish texts have had an effect upon literary works and accordingly on language with various semantic contributions. To view pieces of poem from the viewpoint of their additional uses besides their frequencies of word presents us important data in terms of both morphemes and features of wording. Hamdullah Hamdî is an important milestone of the era in consequence of being the son of a scholar father like Akşemseddin, who has branded on the era, besides writing first important mesnevi of Yusuf u Züleyha in our literature. In this study, the case morphemes which has taken place in the Divan of Hamdullah Hamdi who is accepted as an important personality of mesnevi field of his era have been reviewed and examples which belong to case morphemic uses have been presented. The poet has tried to reflect these uses which are of expression opportunities of the language in his poems by combining with the opportunities of the literary perception in which he has been. The language material which we have presented will be able to give ideas about the related era and following eras in Hamdi’s personalit Daha fazlası Daha az

Baştürk, Mehmet

Makale | 2012 | Turkish Studies (Elektronik)7 ( 4 a ) , pp.1019 - 1030