Makale Koleksiyonu
Bu koleksiyon için kalıcı URI
Güncel Gönderiler
Öğe A Class of Cultures: European and Turkish Goals in Language Education versus University Academic Requirements(Kamla-Raj Enterprises, 2015) Peachy, D.W.S.Student expectations and those of educational bureaucracy often set the line between success and failure. The Common European Framework of Reference for Languages (CEFR) is the basis of Turkish Higher Education Council (HEC) mandates for English Preparatory Year Programs (EPYPs). This paper established that a mismatch exists between the CEFR and HEC mandates and their applications by Duzce University (DU) academic units, and examined the possibility of reconciling the conflict. The EPYP requirements and expectations were determined along with the degree to which they were achieved. Study results generally showed that CEFR, HEC and DU assumptions and goals were incompatible. (1) The CEFR principally meets European needs. (2) The HEC mandates promote relations with the Council of Europe and the European Union. (3) Many DU academic units neither support the CEFR nor respect the HEC mandates. Recommendations include needs surveys and development of curricula and instructional materials appropriate to Turkey.Öğe An Ottoman lesson for the teaching of writing in additional languages: historical and personal perspectives(2018) Peachy, D.W.S.; Tosuncuoğlu, İrfanEven from ancient times, one can infer second language teaching, but by the 16th century, aninstitution for the teaching of Turkish, Farsi and Arabic as second languages for the ruling class ofthe Ottoman Empire had formed. Nearly all the Empire’s rulers learned those three languages asadditional languages because none were Turk, Fars or Arab. The only few exceptions were membersof the imperial Ottoman family. The ruling class called the seyfiye, as opposed to the learned classcalled the ‘ilmiye, were drafted through the “devshirme”, a levy of Christian boys. They were sent toAnatolian families to learn Turkish. Those who excelled were sent to the palace school where, amongother subjects, they studied Ottoman Turkish, Farsi (i.e., Neo-Persian) and classical Arabic asadditional languages. These three languages were used by the state bureaucracy. In one or all of thethree languages, the sultans, viziers (ministers), pashas (military leaders), beys (governors) andsecretaries in the bureaus in the capital and provinces not only read them, but they also wrote themin the course of their state duties. They also composed poetry and prose in the additional languages.How they achieved such mastery in writing those additional languages is the object of this study.The method of learning good writing of additional languages was basically the reading andcopying of good models. That may well be a more appropriate method than the further, willy-nillyappropriation of the lingo of the smart phone for better and finer written communication.Öğe Comparatıve Study Of Kıng Arthur’s Radıal Journey: Back To The Begınnıngs(2019) Edman, Timuçin BuğraWhen talking about literature and King Arthur, the premise of the Arthurian legend is vague. The myth of King Arthur and the Knights of the Round Table might have been real or merely fairy tales. However, historical aspects of a questionable kingdom are one thing, and the fictional aspects of King Arthur and his knights in the realm of Camelot is another thing. Therefore, through literary myths, an intertextual analysis of Arthurian legacy will be applied to selected literary texts to display the radial transformation of the attempted meanings of King Arthur’s legacy under the influence of history and pseudo-history.Öğe English Translations of the Qur'?n and the Roles of Why, by Whom, for Whom and How(Brill Academic Publishers, 2013) Peachy, D.W.S.The translation of a literary work from its original language to another requires not only great skill in both languages, but great knowledge of their literatures and cultures as well. A scripture, particularly the Qur'?n, presents another, higher level of difficulty. Muslims hold that the Qur'?n in any other language than the original Arabic is not the Qur'?n. Some scholars oppose Qur'anic translation per se. Others believe it is an integral part of the Prophet Muhammad's command to convey the Qur'anic message. Although Muslim translators understand their translations are not the Qur'?n, this is why they must strive to transmit the message of the Qur'?n to the best of their skills through their translations. Hundreds of editions have appeared in various languages, with the majority in English. By whom can the Qur'?n be translated? A translator assumes he is the most qualified, skillful and dedicated in communicating with his target audience. They are the all-important ones for whom he must tailor his work. Once he has settled why, by whom and for whom, he can proceed to how. What style can he best use to reach his audience with the Qur'anic Message? What range of diction and level of discourse will he employ to bring his efforts into the cultural and social context of his readers? Can Islamic and Arabic terminology be conveyed without lengthy footnotes and commentary? The translator is responsible for making many difficult and crucial decisions which will affect the accuracy, clarity and acceptability of his work. © 2013 Al-Bay?n Journal.
