“Other” and “othering” in the intersectionality of inequalities: Alevi women’s experiences in private and public spaces

Turkey is one of those geographies where ethnic and sectarian communities live together. Ethnic and sectarian differences in social life create a fragile structure in terms of othering and position groups against one another. Alevis are one of the several ethno-religious communities of Turkey that are positioned against Sunni Muslims. In Turkish literature, othering experiences of Alevis are discussed within the framework of totalizing discourses by reducing this issue to the category of sects, thus creating inequality in the social space which is generally related to the Alevis’ ethno-religious identity. Furthermore, it is observed that women’s experiences are ignored in discussions and evaluations due to gender-blindness. Based on the claim that Alevi women experience a different kind of othering than Alevi men, this study examines the othering experiences of Alevi women in private and public spaces based on patriarchal relations and intersectionality of gender, class, and belief (sect). By focusing on social relations within the context of time and space, as proposed by the intersectionality theory. Intersectionality among social categories based on social standing and hierarchy is examined within the context of attitudes towards “the other”. In this study, data was collected by conducting in-depth interviews with 20 Alevi women from the lower socio-economic sections of society. The women live in Mamak which is, sect-wise, one of the most heterogeneous and the least developed districts of Ankara. As a result, this study determined that although gender and belief (sect) intersectionality define “the other” in the private space, class was added as a category of inequality to “othering” in the public sphere. Consequently, from the stratification point, the othering experience is more severe and devastating in vertical social relations, that is, in the relations of different classes. As members of an ethno-religious community, Alevi women experience twice as much patriarchal oppression in their private space since they are women and belong to the Alevi community. Multiple aspects of one’s identity, such as class, ethnicity, gender, and belief (sect), affect an individual’s status in the social hierarchy, the inequality they face, and the degree of pressure they feel due to these factors

PENGARUH RASIO LIKUIDITAS, KUALITAS AKTIVA, SENSITIVITAS DAN EFISIENSI TERHADAP ROA PADA BANK-BANK KELOMPOK BUKU3

The purpose of this research is to know the influence of ratio liquidity, asset quality, sensitivity, and efficiency to ROA in the three book groub banks by using free variable of LDR, LAR, IPR, NPL, IRR, BOPO and FBIR and analyze independent variable simultaneously and partial effect significantly on ROA. This study explains how independent variables influence the dependent variable. Independent variables are LDR, LAR, IPR, NPL, IRR, BOPO and FBIR while the dependent variable is ROA. The technique used in this study is to use a census method that uses all three Book Group Banks to be sampled. The data used is secondary data and multiple linier regression analysis techniques using F test and t test. This study uses the study period from the first quarter of 2013 to the fourth quarter of 2017. The results of this study are LDR, LAR, IPR, NPL, IRR, BOPO and FBIR simultaneously having a significant influence on ROA three Book Group Banks. LDR, LAR, IPR and FBIR partially have insignificant negative influence. NPL and BOPO partially have a significant negative effect. IRR partially has a significant positive influence, and the most dominant influence on ROA is the NPL variable Keyword : liquidity, asset quality, sensitivity, efficiency, RO

The Psalms and the Folk Songs of a Mystic Turkish Order (with CD)

János Sipos – Éva Csáki, The Psalms and Folk Songs of a Mystic Turkish Order - The Music of Bektashis in Thrace The subject-matter of our book is the psalms and folk song of an Islamic mystic community, the Bektashis of Thrace, the European part of Turkey. Most of the music of Bektashi religious communities is unresearched so far, although their deep respect for traditions, the salient role of music among them and the preservation of pre-Islam customs all indicate that it is worth seeking for traces of the musical culture of ancient Turkic layers among them. Turkish researches into this field have only recently begun, which owes in part to the tension between the majority Sunni and minority Alevi-Bektashi religion and traditions (also embraced by the Kurds, to boot). Between 1999 and 2003 we video-recorded over 900 tunes in 24 Thracian villages from 150 Bektashi men and women. By the end of the fieldwork we felt we had attained our goal: we had recorded the overwhelming majority of their religious hymns and also several of their folk songs. This material seemed sufficient enough to present the musical culture of the community. It was not our job to provide an up-to-date summary of the history of the Bektashi order, but it appeared indispensable to present the most widely accepted variants. Following a brief introduction into Sufi ideas, thoughts will be cited from a book attributed to Haci Bektas Veli and a book by Kaygusuz Abdal dervish. The aim is to bring the reader closer to mystic Islamic thinking and the texts of the religious hymns. The book has several novelties. First of all, there is hardly a study, let alone a book, on folk hymns of the peoples of Turkey. There is none that is devoted to the systematic presentation of the music of a community or region, comparing Turkish folk and religious tunes and interpreting them in a broader context. It is clear however that folk religions preserve a lot of elements of pre-Islam Turkish culture and hence their research is of prime importance for an understanding of Turkish identity, Turkish ethnic and cultural genesis. A broad comparison involving several peoples allows us to establish whether a musical feature is a general or a specific phenomenon. It is also a novelty that hundreds of folk song texts and the sung poems by Bektashi poets are given together with their English translation. Reading the texts one can get an insight into the everyday thought and religious principles of the community. A glossary is also appended to explain special expressions and concepts. All the tunes in the volume were recorded and transcribed by us, thus they are from first-hand experience, and their authenticity is unquestionable. The collection allows us also to present the most typical tunes in audio variants on the CD attached to the book