EUROASIA JOURNAL OF SOCIAL SCIENCES & HUMANITIES

Process Management of Businesses and Behavioral Participation of Consumers in Preventing Food Loss and Waste

Hüseyin Fatih Atlı — 2024-08-25

Food loss and waste, from the production stage until it reaches the final consumer, is a sustainability problem for our planet, causing various social, economic and environmental impacts. It is critical to strive to minimize food loss and waste to achieve the Sustainable Development Goals (SDGs) and to eliminate negative impacts on agricultural productivity in the agricultural sector. The Food and Agriculture Organization of the United Nations (FAO) and other international organizations support these efforts. In order to minimize food loss, it is important for food businesses to review and improve their processes in terms of process management. It is also of critical importance to influence consumer behavior and ensure consumer participation in the process to combat the global food waste problem. The aim of this study is to create an understanding of business process management and consumer behavior in preventing food loss and waste. In the study, a systematic analysis method was proposed by nominating important databases such as Web of Science, Scopus and Google Scholar. The conceptual framework of the study includes the concepts of food waste, sustainability, consumer, business and process management in accordance with the purpose of the study. Articles are reviewed to examine businesses' process management and consumers' behavioral engagement in preventing food loss and waste. The review recommends that businesses' process management should be reviewed and consumers' behavioral participation should be ensured in preventing food loss and waste. Examination; It draws the attention of the parties to prevent food loss and waste. A general assessment to prevent food loss and waste provides guidance for food business managers and consumers.

New Findings on the Position of Women and the First Female Actors in Early Cinema in Turkey

Müjgan Yıldırım — 2024-08-25

While the process of world cinema, which began with the Lumière Brothers' invention of the cinematograph in 1895, was spreading throughout the world in waves, a similar process was also taking place in the Ottoman Empire. The public was quite interested in viewing, and “moving images or live photographs” met with their audiences in the coffeehouses of the period. The early period of Ottoman cinema (1896-1922), which coincides with the reign of Abdulhamid II, has survived to the present day with many misconceptions or omissions due to the lack of documentation and information and the fact that it was handled with a more narrative approach.

With the opening of the Ottoman archives and many digital archives, many documents and information have come to light, and as a result, "considered falsehoods" have begun to take their place in our cinema history. When we look at the relationship between women and theatre in our country, where even the beginning of Turkish cinema has been debated for years, we see a rather complicated situation. Muslim women were banned from performing on stage due to religious pressures, and for this reason, women who wanted to perform on stage sought different ways. While Muslim women use minority names on stage, the situation is the opposite for minorities. Theater Actor and Writer Vasfi Rıza Zobu touches upon this situation as follows: “She was accepted to the Darülbedayi board as a representative with a salary of 800 kuruş. Ferda was a Hungarian girl who spoke Turkish as well as her face and figure.” (Zobu, 1977:34). Zabel, the wife of Şadi Fikret Karagözoğlu, one of the famous actors and directors of the period, was also appearing on stage and screen under the name “Şehper Karagözoğlu”. On the other hand, Kınar Hanım, Eliza Binemeciyan, Roza Felekyan, and Madam Kalitea continued to exist under their own names. But the audience did not like the difference in speech of these minority actors who were placed opposite the male actors who had very good accents. One of them, Kadriye Hanım, actually holds the title of being the "first Muslim woman" to appear on stage.

Partly because of this, and partly because of the enthusiasm and courage of Muslim female actors to appear on stage, different solutions were sought, and Muslim female actors began to appear on stage with minority names. During the period of the absolute rule, around 1908, during the reign of Abdulhamid, the actor Fehim Efendi told how a Kazasker’s daughter in Istanbul fell in love with Çubukçubaşı in their mansion and married him after her father died. He added that this man, who used to be Çubukçubaşı and worked as an improvisational actor to earn his living, also brought his wife on stage and made her perform in plays...” (Sevengil, 2015: 112) While Kadriye Hanım, who entered the stage under the name of Amelya, has the distinction of being the “First” on the stage, Mevdude Refik Tepedelen, the aunt of theater actress Gülriz Sururi, is another female artist who entered the stage before Afife Jale. In some plays, her name was written with a pseudonym (M.R.), while in some plays, she was also written as “Beatris” on the posters. While the changes on stage continued in this way, in the light of the latest documents that appeared on the silver screen, it became necessary to make some arrangements. This situation, which is one of the factors that form the main framework of this article, has revealed the need for changes in the "first Muslim female actors" who have appeared on the silver screen so far. Until now, in our cinema history, “Bedia Muhavvit and Neyire Neyir” in the leading roles of the movie “Ateşten Gömlek-1923” directed by Muhsin Ertuğrul were considered the “first Muslim female actors”. This article emphasizes that before this movie, there was a female actor named “Şahika Nermin” who played in the movie called “Esrarengiz Şark or the Esrarı of Istanbul” shot by Monsieur Andres in 1922. (Özuyar, 2017)

Prospects under the ‘New Dispensation’ in Zimbabwe

Emmanuel Ndhlovu — 2024-08-25

There has been an abrupt change in land policy pronouncements, from pro-peasant to pro-capital, under the ‘new dispensation’ era under President Emmerson Mnangagwa in Zimbabwe. The results have received increased scholarly attention: tenure insecurity, weakening peasant livelihoods, gender inequalities, and increasing rural-urban migration. One of the issues less remarked upon, nevertheless, has been the implication of the country’s prospects for attaining food sovereignty. Using secondary data sources, and underpinned by the Food Sovereignty Framework, this article takes issue with the new government’s pro-capital stance. It argues that the switch to neoliberal capitalism undermines societal dialectic, relational, and interactive features that should combine to make food sovereignty – a condition in which Zimbabwe and its people have the complete and sovereign to produce, market, consume food, and control landscapes upon which food is produced - conceivable. Food sovereignty is key to the decolonisation process which is crucial for the well-being of indigenous families and communities and is therefore, only fundamentally imaginable when the country’s political, cultural, and socio-economic conditions support it. The article concludes that the regrouping neoliberal tendencies in Zimbabwe will shatter, not only the accumulation potential of the indigenous people but also compromises the country’s chance to be food sovereign.

Thoughts on the Ethnography of the Region with a Focus on Herbol Village in Şirnak

Abdullah İlhan — 2024-08-25

This article aims to investigate the transformation of a Syriac village (Herbol ~ Aksu) located in the southeast of Mount Cudi through remote sensing and ethnographic observations. The topic will be examined within the framework of regional ethnographic studies and evaluated in light of historical developments and current approaches. The importance of the historical and cultural heritage of ethnic communities in Şırnak from a regional ethnographic perspective has been explored. The process of abandonment and disappearance in these villages has occurred due to various factors, including migration, economic challenges, demographic changes, and political influences.

However, the process of reestablishing these villages is also noteworthy. Efforts for reconstruction are important in terms of preserving cultural identity, strengthening social structure, and remembering the past. In this process, the efforts of the local community, combined with national and international support, have contributed to the revival of the villages. This study will examine the processes of disappearance and reestablishment of the Syriac village in Şırnak, analyzing them from ethnographic and ethnohistorical perspectives. This analysis will contribute to regional ethnographic studies by providing a new perspective and will help evaluate similar situations in other communities.