| OUR CULTURAL HERITAGE FROM THE OTTOMAN TRADITIONAL TURKISH ARTS | Zeynep BALKANAL | 218–226 |
| A TEXT ADAPTATION EXAMPLE IN TEACHING TURKISH AS A FOREIGN LANGUAGE: KOROGLU EPIC | Halil Ziya ÖZCAN, Zekerya BATUR | 227–251 |
| A FOLKLORIC INVESTIGATION ON THE ROLE OF THE MOTHER AT FOLK SONGS PERFORMED BY WOMEN | Uğur BAŞARAN, Ayşegül ÇELİK | 252–264 |
| STATUS CONCERN AND ITS REPRESENTATIONS IN WOMEN’S DAY MEETINGS | Nükte Sevim DERDİÇOK | 265–280 |
| TRANSITION OF ORAL CULTURE TO ELECTRONIC CULTURE: “AN INVESTIGATION ON DEDE KORKUT STORIES” | Mahmut AKGÜL, Mehmet ŞİMŞEK | 281–301 |
| THE PLACE OF HUMAN BONE AND BLOOD IN THE ANIMISTIC BELIEF SYSTEM OF THE TURKS | Tuğba AYDOĞAN, Ahmet Tacetdin HALLAÇ | 302–320 |
| QUILTING IN THE CITY OF SİVAS | Şirin KARAMAN, Feryal SÖYLEMEZOĞLU | 321–333 |
| TRADITIONAL ABKHAZIAN DANCE: APSUA KOSHARA | Kudret ÇİÇEK | 334–349 |
| PARALLELISM, HYPERBOLE, METONYMY, SYNTACTIС BUILD IN THE FIGURATIVE SYSTEM OF OSSETIAN FOLK APHORISTICS | Zarifa TSALLAGOVA | 350–362 |
| KYAZIM MECHIEV: DISCOVERIES ARE STILL POSSIBLE | Asiyat DODUEVA | 363–385 |
| YETER TORUN ÖĞRETMEN/ TÜRKİYE TÜRKÇESİNDE SEÇENEK VE SEÇİM | Esin AL | 393–397 |