Content uploaded by Albeniz Tugce Ezme
Author content
All content in this area was uploaded by Albeniz Tugce Ezme on Oct 13, 2020
Content may be subject to copyright.
I
ISSN 1305 – 7774
SÜLEYMAN DEMİREL ÜNİVERSİTESİ
SOSYAL BİLİMLER
ENSTİTÜSÜ DERGİSİ
CİEP ÖZEL SAYISI
Uluslararası İktisadi ve İdari Perspektifler
Kongresi: Yeni Bölgesel Vizyonlar
(Congress on International Economic and
Administrative Perspectives: New Regional
Visions)
28 - 30 Eylül 2016
Bakü/Azerbaycan
Journal of Suleyman Demirel University
Institute of Social Sciences
Hakemli Dergi
(Refereed Journal)
Yıl (Year): 2016 Sayı (Number): Özel Sayı
II
Derginin Sahibi (Owner of the Journal)
Sosyal Bilimler Enstitüsü Müdürlüğü (Süleyman Demirel Üniversitesi adına)
Editör (Editor)
Doç. Dr. Muharrem GÜRKAYNAK
Editör Yardımcıları (Assistant Editors)
Doç. Dr. Hasan Tevfik MARULCU
Yrd. Doç. Dr. Elvettin AKMAN
Dergi Sekreteri (Secretary)
Arş. Gör. Seyhan ÖZDEMİR
Dizgi ve Tashih (Composition)
Öğrt. Gör. Harun ÇAKIR
Kapak (Cover)
S.D.Ü. Basın ve Halkla İlişkiler
Baskı (Print)
S.D.Ü. Basım Evi
Tel: +90 246 2113001
SDÜ Sosyal Bilimler Enstitüsü Dergisi Nisan ve Aralık sayıları olmak üzere
yılda iki kez çıkmaktadır. Dergide yayınlanan yazıların sorumluluğu yazarlarına
aittir. Dergide yayınlanan makale ve yazılar kaynak gösterilmek
şartıyla iktibas ve atıf şeklinde kullanılabilir.
SDÜ Sosyal Bilimler Enstitüsü Dergisi Akademia Sosyal Bilimler Indeksi
(ASOS), Business Source Corporate Plus (EBSCO), Scientific Indexing Services
(SIS), Türk Eğitim İndeksi (TEİ), Directory of Research JournalsIndexing
(DRJI), Akademic Resource İndex(ResearchBib), Journal Factor, CiteFactor,
Information Matrixforthe Analysis of Journals (MİAR) ve DergiPark
İndeksleri tarafından
taranan dergiler arasında yer almaktadır.
©SDÜ Sosyal Bilimler Enstitüsü Isparta-2016
İsteme Adresi (Communication Adress)
Süleyman Demirel Üniversitesi Orman Fakültesi Zemin Kat Doğu Kampüsü
32260 ÇÜNÜR/ISPARTA
Tlf: 0 246 211 38 50 Fax: 0 246 237 00 60
E-Posta: sbedergi@sdu.edu.tr
III
BİLİM KURULU
(Scientific Committee)
Prof. Dr. Abdilbaet Mamasıdıkov (İktisat ve Girişimcilik
Üniversitesi/Kırgızistan)
Prof. Dr. Abed Al-Nasser Abdallah (American University of
Sharjah)
Prof. Dr. Adalet Muradov (Azerbaycan Devlet İktisat
Üniversitesi)
Prof. Dr. Adem Korkmaz (Mehmet Akif Ersoy Üniversitesi)
Prof. Dr. Ahmet Vecdi Can (Sakarya Üniversitesi)
Prof. Dr. Akimshan Arupov (Dünya Ekonomisi ve
Uluslararası İlişkiler Enstitüsü, Kazakistan)
Prof. Dr. Anarkul Urdaletova (Kyrgyz Turk Manas
University)
Prof. Dr. Bilal Eryılmaz (Medeniyet Üniversitesi)
Prof. Dr. Cusupbek Pirimbayev (Kyrgyz Turk Manas
University)
Prof. Dr. Davut Dursun (Sakarya Üniversitesi)
Prof. Dr. Dilaver Tengilimoğlu (Atılım Üniversitesi)
Prof. Dr. Dromantas Mykolas (Northern Lithuania College)
Prof. Dr. Durmuş Acar (Mehmet Akif Ersoy Üniversitesi)
Prof. Dr. Ekrem Gül (Sakarya Üniversitesi)
Prof. Dr. Enver Bozkurt (Gaziantep Hasan Kalyoncu
Üniversitesi)
Prof. Dr. Evez Bayramov (Azerbaijan State University of
Economics)
Prof. Dr. Fatih Savaşan (Sakarya Üniversitesi)
Prof. Dr. Fengyi Frances Lin (National Taipei University of
Technology)
Prof. Dr. Fevzi Akıncı (The William G. McGowan School of
Business, King's College)
Prof. Dr. Fuat Sekmen (Sakarya Üniversitesi)
Prof. Dr. Gabil Manafov (Azerbaijan State University of
Economics)
Prof. Dr. Gyu Min Lee (Pusan National University)
Prof. Dr. Habib Yıldız (Sakarya Üniversitesi)
Prof. Dr. Halil İbrahim Aydınlı (Sakarya Üniversitesi)
Prof. Dr. Hamza Al (Sakarya Üniversitesi)
Prof. Dr. Hasan Tutar (Sakarya Üniversitesi)
Prof. Dr. Hayati Beşirli (Kyrgyz Turk Manas University)
Prof. Dr. Haydar Sur (İstanbul Üniversitesi)
Prof. Dr. Hidayet Caferov (Azerbaijan State University of
Economics)
Prof. Dr. Ilshat Gafurov (Kazan Federal University)
Prof. Dr. Irena Zemaitaityte (Mykolas Romeris University /
Institute of Educational Sciences and Social Work)
Prof. Dr. Kadir Ardıç (Sakarya Üniversitesi)
Prof. Dr. Kamil Ufuk Bilgin (TODAİE)
Prof. Dr. Keiichi Yamada (Nakamura Gakuen University)
Prof. Dr. Khodakaram Salimifard (Persian Gulf University)
Prof. Dr. Leta Dromantiene (Mykolas Romeris University /
Faculty of Social Welfare)
Prof. Dr. Lev P. Kurakov (Chuvash State University
Cheboksary)
Prof. Dr. Levent Kösekahyaoğlu (Süleyman Demirel
Üniversitesi)
Prof. Dr. Mirian Jerowski (Universidade de Sao
Paulo)
Prof. Dr. Mohammed Aboelmaged (Ain Shams
University)
Prof. Dr. Murat Okçu (Süleyman Demirel
Üniversitesi)
Prof. Dr. Mustafa Zihni Tunca (Süleyman Demirel
Üniversitesi)
Prof. Dr. Nasriddin Sadriddinov Talbakovich (N.
Khusraw Kurgan Tube Devlet Üniversitesi)
Prof. Dr. Nasser Al-Omaim (Riyadh College of
Technology)
Prof. Dr. Olga Nosova (Harkov Devlet Teknoloji
Üniversitesi)
Prof. Dr. Osman Bayri (Süleyman Demirel
Üniversitesi)
Prof. Dr. Ozan Bahar (Muğla Sıtkı Koçman
Üniversitesi)
Prof. Dr. Rajab Rajabov Kuchakovich (Tacik Devlet
Ticaret Üniversitesi)
Prof. Dr. Ramazan Erdem (Süleyman Demirel
Üniversitesi)
Prof. Dr. Reş ad Muradov (Azerbaijan State
University of Economics
Prof. Dr. Sejfudin Zahiroviç (University of Tuzla /
Bosnia and Herzegovina)
Prof. Dr. Süleyman Özdemir (Bandırma Onyedi
Eylül Üniversitesi)
Prof. Dr. Svetlana Tyutyunnykova Vl adimirovna
(V.N. Karazin Harkov Ulusal Üniversitesi)
Prof. Dr. Şaban Kayıhan (Gaziantep Hasan
Kalyoncu Üniversitesi)
Prof. Dr. Şahin Kavuncubaşı (Başkent Üniversitesi)
Prof. Dr. Şeref Kalaycı (Karadeniz Teknik
Üniversitesi)
Prof. Dr. Tamara Merkulova Vyktorovna (V.N.
Karazin Harkov Ulusal Üniversitesi)
Prof. Dr. Temel Gürdal (Sakarya Üniversitesi)
Prof. Dr. Tuncay Çelik (Erciyes Üniversitesi)
Prof. Dr. Tuncay Güloğlu (Yalova Üniversitesi)
Prof. Dr. Turar Koyçiyev (Kyrgyz Turk Manas
University)
Prof. Dr. Umaru Farouk Aminu (Central Bank of
Nigeria)
Prof. Dr. Vladimer Papava (Tbilisi State University)
Prof. Dr. Yusuf Çelik (Hacettepe Üniversitesi)
Prof. Dr. Zahid M ammadov (Azerbaijan State
University of Economics)
Prof. Dr. Zanetta Ozolina (University of Latvia)
Prof. Dr. Zeki Parlak (Marmara Üniversitesi)
Doç. Dr. Abdurrahman Benli (Sakarya Üniversitesi)
Doç. Dr. Ainur Nogayeva (L.N. Gumilyov Avrasya
Ulusal Üniversitesi / Kazakistan)
Doç. Dr. Amirhossein Takian (Tehran University of
Medical Sciences)
Doç. Dr. Aziz Tuncer (Sakarya Üniversitesi)
Doç. Dr. Bünyamin Bezci (Sakarya Üniversitesi)
IV
Prof. Dr. M. Mahmud Khan (Arnold School of Public Health,
University of South Carolina)
Prof. Dr. Manuela Tvaronavičienė (Vilnius Gediminas
Technical University / Department of Economics and
Management of Enterprises)
Prof. Dr. Mehmet Yüce (Uludağ Üniversitesi)
Doç. Dr. Chandrakant B. Salunkhe (Krishna Mahavidyalaya)
Doç. Dr. Elnare Samedova (Azerbaijan State University of
Economics)
Doç. Dr. Fatih Yardımcıoğlu (Sakarya Üniversitesi)
Doç. Dr. Firdaus Norov (N. Khusraw Kurgan Tube Devlet
Üniversitesi)
Doç. Dr. Gaini Mukhanova (T. Riskulova Kazakistan İktisat
Üniversitesi)
Doç. Dr. Hayrettin Zengin (Sakarya Üniversitesi)
Doç. Dr. İrfan Haşlak (Sakarya Üniversitesi)
Doç. Dr. Iveta Reinholde (University of Latvia)
Doç. Dr. J ırgalbek İsmanov (İktisat ve Girişimcilik
Üniversitesi)
Doç. Dr. Köksal Şahin (Sakarya Üniversitesi)
Doç. Dr. Kurbonov Abdukarim R akhimovich (Tacik Devlet
Ticaret Üniversitesi)
Doç. Dr. Mahmut Bilen (Sakarya Üniversitesi)
Doç. Dr. Mariya Kochkorbaeva (İktisat ve Girişimcilik
Üniversitesi)
Doç. Dr. Mustafa Çalışır (Sakarya Üniversitesi)
Doç. Dr. Mustafa Öztürk (Süleyman Demirel Üniversitesi)
Doç. Dr. Natiq Qurbanov (Azerbaijan State University of
Economics)
Doç. Dr. Nesrin Kenar (Sakarya Üniversitesi)
Doç. Dr. Oktay Emir (Anadolu Üniversitesi)
Doç. Dr. Onur Köksal (Selçuk Üniversitesi)
Doç. Dr. Orhan Elmacı (Dumlupınar Üniversitesi)
Doç. Dr. Ömer Karaoğlu (Sakarya Üniversitesi)
Doç. Dr. Özer Köseoğlu (Sakarya Üniversitesi)
Doç. Dr. Qadir Ba yramlı (Azerbaijan State
University of Economics)
Doç. Dr. Saadet Gandilova (Azerbaijan State
University of Economics)
Doç. Dr. Samir Hemidov (Azerbaycan Devlet Diller
Üniversitesi)
Doç. Dr. Selim İnançlı (Sakarya Üniversitesi)
Doç. Dr. Serdar Gülener (Sakarya Üniversitesi)
Doç. Dr. Serdar Öztürk (Nevşehir Hacı Bektaş Veli
Üniversitesi)
Doç. Dr. Shannon Melideo (Marymount University)
Doç. Dr. Tuncay Yılmaz (Sakarya Üniversitesi)
Doç. Dr. Valentina Mariana Manoiu (University of
Bucharest)
Doç. Dr. Virginia Zhelyazkova (University of Vuzf)
Dr. Anna Marinova (Vratsa University)
Dr. Dan Sava ( Health Services Management
Consultant)
Dr. Gavrila A. Liviu (Aurel Vlaicu University of
Arad)
Dr. Hassan Ali (The Maldives National University)
Dr. Kimete Canaj (Kosovo Erasmus Office)
Dr. Mihaela Gavrila-Ardelean (Universitatea de Vest
Vasile Goldiş Arad University)
Dr. Ming Hung Chu (National Cheng Kung
University)
Dr. Nadzri Ab. Ghani (Mara Technology University)
Dr. Slavka Krasna (Institute of Pedagogical and
Psychological Sciences, Slovak Republic)
Dr. Sonya Kostova Huffman (Iowa State University)
Dr. Stephanie Cheung Yik-Man (Oxfam)
Dr. Tillotson Li (Tung Wah College)
Dr. Ziad Said (College of the North Atlantic Qatar
University)
V
D Ü Z E N L E M E K U R U L U
( O R G A N İ Z A T İ O N C O M M İ T T E E )
Prof. Dr. Âdem Efe
Yrd. Doç. Dr. Gürcan Papatya
Prof. Dr. Ahmet Vecdi Can
Yrd. Doç. Dr. Hakan Özçelik
Prof. Dr. Hüseyin Gül
Yrd. Doç. Dr. Harun Öztürk
Prof. Dr. Murat Ali Dulupçu
Yrd. Doç. Dr. Hidayet Ünlü
Prof. Dr. Murat Okcu
Yrd. Doç. Dr. Mahmut Sami Öztürk
Prof. Dr. Mustafa Zihni Tunca
Yrd. Doç. Dr. Mehmet Akif Altunay
Prof. Dr. Nurhan Papatya
Yrd. Doç. Dr. Mehmet Albayrak
Prof. Dr. Osman Bayri
Yrd. Doç. Dr. Nesrin Kenar
Doç. Dr. Bekir Gövdere
Yrd. Doç. Dr. Oğuzhan Çarıkçı
Doç. Dr. Didar Büyüker İşler
Yrd. Doç. Dr. Osman Kürşat Acar
Doç. Dr. Elşen Bağırzade
Yrd. Doç. Dr. Özen Akçakanat
Doç. Dr. Fariz Ahmadov
Yrd. Doç. Dr. Pınar Göktaş
Doç. Dr. Ferruh Tuzcuoğlu
Yrd. Doç. Dr. Selen Işık Maden
Doç. Dr. Geray Musayev
Yrd. Doç. Dr. Selim Kanat
Doç. Dr. Hamid Hamidov
Yrd. Doç. Dr. Turan Kocabıyık
Doç. Dr. Kadir Bayramlı
Dr. Elşen Memmedli
Doç. Dr. Muharrem Gürkaynak
Dr. Nazim Caferov
Doç. Dr.Raqif Qasımov Xanbala
Dr. Nurhodja Akbulayev
Doç. Dr. Serpil Ağcakaya
Dr. Oqtay Quliyev
Doç. Dr. Serpil Senal
Dr. Südabe Salihova
Doç. Dr. Şirvan Demir
Dr. Şahin Ekberov
Yrd. Doç. Dr. Aygen Oksay
Öğr. Gör. Aqil Memmedov
Yrd. Doç. Dr. Burcu Aslantaş Ateş
Öğr. Gör. Araz Aslanlı
Yrd. Doç. Dr. Canan Şentürk
Öğr. Gör. Besti Aliyeva
Yrd. Doç. Dr. Çiğdem Akman
Öğr. Gör. Ebilhan İsayev
Yrd. Doç. Dr. Devrim Vural Yılmaz
Öğr. Gör. Gülnar Mirzeyeva
Yrd. Doç. Dr. Elvettin Akman
Öğr. Gör. Metanet Memmedova
Yrd. Doç. Dr. Erdal Eke
Öğr. Gör. Neriman Hanahmedov
Yrd. Doç. Dr. Gülay Bulgan
Öğr. Gör. Turan Ahmedov
VI
B U S A Y I N I N H A K E M L E R İ
( R E F E R E E S O F T H I S I S S U E )
Prof. Dr. Firdevs GÜMÜŞOĞLU Mimar Sinan Güzel Sanatlar Üniversitesi
Prof. Dr. Hüseyin GÜL Süleyman Demirel Üniversitesi
Prof. Dr. Levent KÖSEKAHYAOĞLU Süleyman Demirel Üniversitesi
Prof. Dr. Muammer TUNA Muğla Sıtkı Koçman Üniversitesi
Prof. Dr. Murat OKCU Süleyman Demirel Üniversitesi
Prof. Dr. Sakit YAQUBOV Azerbaycan Devlet İktisat Üniversitesi
Prof. Dr. Selim Adem HATIRLI Süleyman Demirel Üniversitesi
Prof. Dr. Songül SALLAN GÜL Süleyman Demirel Üniversitesi
Prof. Dr. Şeref KALAYCI Karadeniz Teknik Üniversitesi
Prof. Dr. Zahid Ferrux MEMMEDOV Azerbaycan Devlet İktisat Üniversitesi
Prof. Dr. Zeliha GÖKER Akdeniz Üniversitesi
Doç. Dr. Bekir GÖVDERE Süleyman Demirel Üniversitesi
Doç. Dr. Bekir Sami OĞUZTÜRK Süleyman Demirel Üniversitesi
Doç. Dr. Cem ERGUN Mehmet Akif Ersoy Üniversitesi
Doç. Dr. Cevdet YILMAZ Süleyman Demirel Üniversitesi
Doç. Dr. Didar BÜYÜKER İŞLER Süleyman Demirel Üniversitesi
Doç. Dr. Elşen BAĞIRZADE Azerbaycan Devlet İktisat Üniversitesi
Doç. Dr. Fariz AHMADOV Azerbaycan Devlet İktisat Üniversitesi
Doç. Dr. Ferruh TUZCUOĞLU Azerbaycan Devlet İktisat Üniversitesi
Doç. Dr. Geray MUSAYEV Azerbaycan Devlet İktisat Üniversitesi
Doç. Dr. İhsan KAMALAK Mersin Üniversitesi
Doç. Dr. Mahmut DEMİR Süleyman Demirel Üniversitesi
Doç. Dr. Mustafa ÖZTÜRK Süleyman Demirel Üniversitesi
Doç. Dr. Nilüfer NEGİZ Süleyman Demirel Üniversitesi
Doç. Dr. Raqif QASIMOV Azerbaycan Devlet İktisat Üniversitesi
Doç. Dr. Serpil SENAL Süleyman Demirel Üniversitesi
Doç. Dr. Şirvan ŞEN DEMİR Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Ahmet SONGUR Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Araz ASLANLI Azerbaycan Devlet İktisat Üniversitesi
Yrd. Doç. Dr. Aygen OKSAY Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Burcu ASLANTAŞ ATEŞ Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Çiğdem AKMAN Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Devrim VURAL YILMAZ Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Ebilhan İSAYEV Azerbaycan Devlet İktisat Üniversitesi
Yrd. Doç. Dr. Ekrem Yaşar AKÇAY Hakkari Üniversitesi
Yrd. Doç. Dr. Elif AKKAŞ Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Elşen MEMMEDLİ Azerbaycan Devlet İktisat Üniversitesi
Yrd. Doç. Dr. Erdal EKE Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Gamze GÖÇMEN YAĞCILAR Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Gonca MANAP DAVRAS Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Gülay BULGAN Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Hakan Mehmet KİRİŞ Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Hakan ÖZÇELİK Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Harun ÖZTÜRK Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Hüseyin KALELİ Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Kadir BAYRAMLI Azerbaycan Devlet İktisat Üniversitesi
Yrd. Doç. Dr. Mahmut Sami ÖZTÜRK Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Mehmet Akif ALTUNAY Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Murşit IŞIK Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Nazım CAFERSOY Azerbaycan Devlet İktisat Üniversitesi
Yrd. Doç. Dr. Neriman HANAHMEDOV Azerbaycan Devlet İktisat Üniversitesi
Yrd. Doç. Dr. Nezihe TÜFEKCİ Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Nurhoca AKBULAYEV Azerbaycan Devlet İktisat Üniversitesi
Yrd. Doç. Dr. Oqtay QULİYEV Azerbaycan Devlet İktisat Üniversitesi
VII
Yrd. Doç. Dr. Osman Kürşat ACAR Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Ozan ÖZDEMİR Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Ömer Akgün TEKİN Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Ömer Kürşad TÜFEKCİ Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Özen AKÇAKANAT Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Pınar GÖKTAŞ Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Sadabe SALİHOVA Azerbaycan Devlet İktisat Üniversitesi
Yrd. Doç. Dr. Selen IŞIK MADEN Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Selim KANAT Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Sonay Zeki AYDIN Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Süha ÇELİKKAYA Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Şahir AKBER Azerbaycan Devlet İktisat Üniversitesi
Yrd. Doç. Dr. Tahsin AKÇAKANAT Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Turan KOCABIYIK Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Vahit YİĞİT Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Yusif ALİYEV Azerbaycan Devlet İktisat Üniversitesi
Yrd. Doç. Dr. Zişan KORKMAZ ÖZCAN Süleyman Demirel Üniversitesi
Yrd. Doç. Dr. Ziyadahna HESENOV Azerbaycan Devlet İktisat Üniversitesi
Öğr. Gör. Özgür DAVRAS Süleyman Demirel Üniversitesi
O n u r K u r u l u
Prof. Dr. Adalet Muradov - Azerbaycan Devlet İktisat Üniversitesi Rektörü
Prof. Dr. İlker Hüseyin Çarıkçı - Süleyman Demirel Üniversitesi Rektörü
K o o r d i n a t ö r l e r
Doç. Dr. Ferruh Tuzcuoğlu (Azerbaycan Devlet İktisat Üniversitesi Türk Dünyası İşletme Fakültesi
Dekanı)
Doç. Dr. Bekir Gövdere (Süleyman Demirel Üniversitesi İİBF Dekan Yardımcısı)
Yrd. Doç. Dr. Çiğdem Akman (Süleyman Demirel Üniversitesi İİBF Öğretim Üyesi)
S E K R E T A R Y A
Arş. Gör. Ahmet Kuntay DEMİRAL
Arş. Gör. Seda EFE
Arş Gör. Özal ÇİÇEK
Arş. Gör. Dr. Mustafa ATATORUN
Arş. Gör. Meryem TEKİN EPİK
VIII
İ Ç İ N D E K İ L E R
( C O N T E N T S )
Sayfa
İlhan EGE, Özlem KARAKOZAK, Emre Esat TOPALOĞLU
AZERBAYCAN VE TÜRKİYE BANKACILIK
SEKTÖRLERİNİN BASEL KRİTERLERİNE GÖRE
DEĞERLENDİRİLMESİ
1
Melek AKGÜN, A. Vecdi CAN
PAZARLAMA KARMASI STRATEJİLERİNİN
ETKİLEŞİMLİ YAPISI VE FİNANSAL PERFORMANS
ÜZERİNDEKİ ETKİLERİ
12
Aysa İpek ERDOĞAN
FINANCING PRACTICES OF SMES: THE CASE OF
TURKEY
30
Turan KOCABIYIK
JOHANSEN EŞBÜTÜNLEŞME TESTİNDE KARAR
AŞAMALARININ ANALİZİ
40
Eser YEŞİLDAĞ
MAKROEKONOMİK FAKTÖRLERİN BORSA
İSTANBUL’DAKİ ENDEKS GETİRİLERİNE ETKİSİNİN
ARBİTRAJ FİYATLAMA MODELİ İLE ANALİZİ
51
Okan Güray BÜLBÜL
DOĞRUDAN YABANCI SERMAYE YATIRIMLARI
TEORİLERİ IŞIĞINDA TÜRKİYE ÇİMENTO
SEKTÖRÜNDEKİ DOĞRUDAN YABANCI SERMAYE
YATIRIMLARININ DEĞERLENDİRİLMESİ
77
Ahmet Vecdi CAN, Merve KIYMAZ
BİLİŞİM TEKNOLOJİLERİNİN PERAKENDE
MAĞAZACILIK SEKTÖRÜNE YANSIMALARI:
MUHASEBE DEPARTMANLARINDA ENDÜSTRİ 4.0
ETKİSİ
107
Turan AHMADOV
FİNANSAL RAPORLAMADAKİ ULUSLARARASI
FARKLILIKLAR AÇISINDAN ÜLKELERİN
SINIFLANDIRILMASI
118
IX
Hakan ÖZÇELİK, Süleyman BAYRAKCIOĞLU
HİLELİ FİNANSAL RAPORLAMA TESPİTİNDE
BENFORD YASASI: PERAKENDE SEKTÖRÜNDE BİR
UYGULAMA
128
Tolga ALA, Tevhit KAHRAMAN, Enver SÜMER
MUHASEBE BİLGİ KALİTESİ:
KARŞILAŞTIRILABİLİRLİK KAVRAMI
140
Ahmet Vecdi CAN, Merve KIYMAZ
MUHASEBESEBE UYGULAMALARINDAKİ
GELİŞMELER IŞIĞINDA DİPNOT KÜLTÜRÜNÜN
İNCELENMESİ: TÜRKİYE ÖRNEĞİ
153
Raqif QASIMOV, Benövşe ASLANOVA, Fatima ALIYEVA
“İŞLETMELERDE KURUMSAL İLETİŞİM DÜZEYİ”
KAMU VE ÖZEL SEKTÖR ÖRNEĞİNDE
160
Fariz AHMADOV, Gülşen MEMMEDOVA
AZERBAYCAN`DA YÖNETİCİLERİNİN YEREL
İŞLETMELERDE ÖRGÜTSEL BAĞLILIK ÜZERİNDE
İZLEDİKLERİ STRATEJİLER ÜZERİNDE ANALİZ
174
Pınar GÖKTAŞ
AZERBAYCAN’DA İNSAN KAYNAKLARI
YÖNETİMİ’NİN GELİŞİMİ VE FONKSİYONLARI
188
Nurhodja AKBULAEV, Besti ALİYEVA, Xayale AHMEDOVA
İNANSAL VARLIK FİYATLAMA MODELİ
VE BİST’DE UYGULAMA
200
Mahmut AÇAK, Recep KARABULUT
FUTBOL KULÜP TARAFTARLIĞI: ÜNİVERSİTE
ÖĞRENCİLERİNİN SPOR SPONSORLUĞU
HAKKINDAKİ GÖRÜŞLERİNİN DEĞERLENDİRİLMESİ
214
Neriman HANAHMEDOV
GLOBALLEŞMA SÜRECİNDE AZERBAYCAN
İŞ HUKUKNDA ESNEK ÇALIŞMA
231
Emiliya AHMADOVA
ISLAMIC MARKETING: THE NEW RULES THAT
TRANSFORM THE WAY OF CONDUCTING BUSINESS
242
X
Seyhan ÖZDEMİR, Ahmet ALKAN, Ramazan ERDEM
İŞ YAŞAMINDA YALNIZLIK İLE MESLEKİ
TÜKENMİŞLİK ARASINDAKİ İLİŞKİ:
AKADEMİSYENLER ÜZERİNE BİR ARAŞTIRMA
258
Osman Kürşat ACAR
MESLEKİ YETERLİLİK KURUMUNUN ÇALIŞMA
HAYATINDA İŞ TANIMLAMA AÇISINDAN ÖNEMİ:
ÖRNEK OLARAK İNSAN KAYNAKLARI YÖNETİMİ
ALANINDA YAPTIĞI ÇALIŞMALAR
286
Necla KUDUZ
ONLINE SATIŞ YAPAN WEB SİTELERİNİN
KALİTESİNE İLİŞKİN TUTUM DEĞERLENDİRMESİ:
UŞAK ÖRNEĞİ
304
Vildan GÜNEŞ
POSTMODERN PAZARLAMA UNSURLARININ SANAL
OYUNLAR ÜZERİNDEN TÜKETİCİDE BIRAKTIĞI
ETKİ: POKEMON GO ÖRNEĞİ
347
Duygu SAV CANSEVEN
TERMAL TURİZM İŞLETMELERİNDE MÜŞTERİ
BEKLENTİLERİ VE MEMNUNİYETİNİN ÇEVREYE
UYARLILIK AÇISINDAN DEĞERLENDİRİLMESİ:
AFYONKARAHİSAR İL MERKEZİNDEKİ TERMAL
TURİZM İŞLETMELERİ ÜZERİNE BİR ARAŞTIRMA
360
Altuğ Murat KÖKTAŞ, Ali Gökhan GÖLÇEK
GEÇMİŞTEN GÜNÜMÜZE TÜRKİYE’DE VERGİ ALGISI
386
Alper GÖKSU, Muhammet Mustafa KÜÇÜK, Gonca
GÜNGÖR GÖKSU
TERÖR HARCAMALARININ EKONOMİK BÜYÜME
ÜZERİNE ETKİSİNİN ARAŞTIRILMASI: TÜRKİYE
ÖRNEĞİ
396
Düriye TOPRAK
KAMU İDARELERİNDE CİNSİYETE DUYARLI
STRATEJİK PLANLAMA VE BÜTÇELEME: ISPARTA İL
ÖZEL İDARESİ ÖRNEĞİ
408
XI
Mehmet Emin ALTUNDEMİR, Gonca GÜNGÖR
GÖKSU
YÜKSEKÖĞRETİM BAĞLAMINDA PERFORMANS
ESASLI FİNANSMAN MEKANİZMALARININ
DEĞERLENDİRİLMESİ
442
Burcu ASLANTAŞ ATEŞ, Aynur TORAMAN
3. BASAMAK BİR HASTANENİN ECZANESİNDE
YALIN TEDARİK ZİNCİRİ UYGULAMASI
456
Kevser SEZER KORUCU, Aygen OKSAY, Gaye
ATİLLA GÖK
AZERBAYCAN-TÜRKİYE SAĞLIK SİSTEMLERİNİN
KARŞILAŞTIRILMASI ÜZERİNE BİR İNCELEME
470
Ali ÜNAL, Ravil TAGİYEV
SAĞLIK SİSTEMİNDE DESANTRALİZASYON:
TÜRKİYE VE AZERBAYCAN SAĞLIK SİSTEMLERİ
ÜZERİNE BİR İNCELEME
479
Canan HOŞ
SAĞLIKTA ZORU BAŞARMAK: SAĞLIK
SEKTÖRÜNDE AKREDİTASYON
498
Əvəz BABAYEV
KIRSAL TURIZME KAVRAMSAL YAKLAŞIM,KIRSAL
TURIZMIN ÖNEMI VE ETKILERI: TÜRKIYE ÖRNEĞI
534
Gadir BAYRAMLI
ORTA ASYA TÜRK CUMHURİYETLERİNDE
EKOTURİZM
543
Ümmühan KAYGISIZ, Gülay BULGAN
SOSYAL MEDYA TEMELİNDE BİLGİ İLETİŞİM
TEKNOLOJİLERİNİN TURİZMDEKİ YERİ
552
İbrahim ÇETİN
VAN İLİNİN TURİZM POTANSİYELİ ve BÖLGESEL
ENTEGRASYON (YABANCI SERMAYE POLİTİKASI)
KAPSAMINDA DEĞERLENDİRİLMESİ
572
Aziz BELLİ, Abdullah AYDIN
AB UYUM SÜRECİNDE TÜRKİYE’NİN ÇEVRE
POLİTİKASINA İLİŞKİN SORUNLAR VE ÇÖZÜM
ÖNERİLERİ
589
XII
Ahmet ÖZKAN
ALTERNATİF UYUŞMAZLIK ÇÖZÜM YOLLARININ
YARGILAMA SÜRECİNE ETKİSİ VE İDARİ YARGI
SİSTEMİNDE İŞLERLİĞİ
616
Şafak KAYPAK
DEMOKRASİ KÜLTÜRÜNDE SİVİL TOPLUMUN ROLÜ
635
Hasan TUTAR, Ferruh TUZCUOĞLU
GÜÇ İSTEMİ VE İHTİŞAM ARZUSU: SEMBOLİK
KENTLER ÜZERİNE BİR DEĞERLENDİRME
656
Hüsamettin İNAÇ
GÜNCEL SİYASİ SORUNLAR BAĞLAMINDA
TÜRKİYE-AB İLİŞKİLERİNE SOSYO-POLİTİK BİR
BAKIŞ
673
Hüseyin KOÇAK
GÜVENLİK, MAHREMİYET VE ÖZGÜRLÜK
BAĞLAMINDA İNTERNET KULLANIMI ÜZERİNE
KARŞILAŞTIRMALI BİR ARAŞTIRMA: AFYON
KOCATEPE ÜNİVERSİTESİ VE GÜNEY FLORİDA
ÜNİVERSİTESİ ÖRNEKLERİ
683
Emine ŞENER, Mustafa KOCAOĞLU
İKTİSADİ VE İDARİ BİLİMLER FAKÜLTESİ
ÖĞRENCİLERİNİN İYİMSERLİK VE KARİYER
YÖNETİMİ TUTUMLARINA İLİŞKİN ÖĞRETİM ÜYESİ
ALGISI: NİTEL BİR ÇALIŞMA
699
Şafak KAYPAK, Meltem HAYTOĞLU
KÜRESELLEŞME SÜRECİNDE TOPLUMSAL
HAREKETLER VE KENTE YANSIMASI
715
Albeniz Tuğçe EZME
MUSLIM IMMIGRANTS’ FOOD CULTURE AND ITS
EFFECT ON LOCATION PREFERENCE
735
Niran CANSEVER, Seda EFE
TÜRKİYE’DE BİR YEREL SİYASET AKTÖRÜ OLARAK
İL GENEL MECLİSLERİ: ISPARTA ÖRNEĞİ
760
XIII
Songül SALLAN GÜL, Duygu Samav CANTÜRK,
Hüseyin GÜL
TÜRKİYE’DE ENGELLİLİK POLİTİKALARINDA
PARADİGMA DEĞİŞİMİ: MUHTAÇ SAKATTAN
İHTİYAÇ SAHİBİ BİREYE GEÇİŞ
785
Ahmet UÇAR, Nilüfer NEGİZ
YERELDE KAMU POLİTİKALARININ OLUŞUMUNDA
YÖNETİŞİM VE KATILIMCILIK: ISPARTA
İNCELEMESİ
794
i.ü.f.d. Hümbətova Suqra İnqilab qızı
AZƏRBAYCANDA AQRAR BAZARDA MƏHSUL
TƏKLİFİNİN FORMALAŞMASI XÜSUSİYYƏTLƏRİ VƏ
TƏHLİLİ
820
Tuncay ÇELİK, Bekir GÖVDERE, Utku ONGUN
DEZENFLASYON SÜRECİNDE TÜRK BANKACILIK
SEKTÖRÜNDE YAPISAL DÖNÜŞÜMÜN İZLERİ
845
Canan ŞENTÜRK
ENDÜSTRİ İÇİ TİCARETİN BELİRLEYİCİLERİ
ÜZERİNE BİR LİTERATÜR İNCELEMESİ
858
Serdar YETİŞEN, Selen Işık MADEN, Hidayet ÜNLÜ,
Aykut SEZGİN, Murat Ali DULUPÇU
KUZEYDOĞU ANADOLU, ORTADOĞU ANADOLU VE
GÜNEYDOĞU ANADOLU DÜZEY 2 BÖLGELERİNDE
BEŞERİ SERMAYE YAPISI ÜZERİNE BİR PANEL VERİ
UYGULAMASI (2007-2011)
891
Hüseyin TOPUZ, Havzullah YILMAZ, Hüseyin Ali
ERSOY
KÜRESEL ENERJİ LOJİSTİĞİ BAĞLAMINDA
TÜRKİYE'NİN MERKEZ ÜLKE OLMA ARAYIŞI
VEYENİLENEBİLİR ENERJİ KAYNAKLARI
AÇILIMINDA FOSİL ENERJİ SAPLANTISI
912
Ahmet SERDAR
SOCIO – ECONOMIC PROFILE OF VOCATIONAL
SCHOOL STUDENTS IN TURKEY: A CASE STUDY ON
TRAKYA UNIVERSITY IPSALA VOCATIONAL
SCHOOL STUDENTS
952
XIV
Ahmet ÜNLÜ, Seçkin KABAK
TÜRKİYE VE AZERBAYCAN TİCARETİNİN
SÜRDÜRÜLEBİLİRLİĞİ VE AMPİRİK ANALİZİ
962
Elşen MEMMEDLİ
GÜVENLİK TEHDİTLERİ VE ULUSLARARASI
TERÖRİZM
986
Yıldırım TURAN, Agil MAMMADOV
KARŞILIKLI BAĞIMLILIK KURAMI PERSPEKTIFINDE
AZERBAYCAN DIŞ POLİTİKASINDA
ULUSLARARASASI ÖRGÜTLERİN YERİ VE ÖNEMİ:
BM ÖRNEĞİNDE
997
Zafer AKBAŞ
TÜRKİYE VE AZERBAYCAN İLİŞKİLERİNİN
BÖLGESEL VE KÜRESEL ÇOK BOYUTLU DİNAMİZMİ
1008
Zafer AKBAŞ, Saliha YILMAZ
ULUSLARARASI HUKUKTA SOYKIRIM SUÇU VE
ERMENİ SOYKIRIMI İDDİASI: 100. YILDA
TÜRKİYE’DEN TALEPLER VE GERÇEKLER
1016
Mehmet ALBAYRAK, Gülşen ALBAYRAK
YENİ NESİL e-ÖĞRENME ORTAMLARI
1030
Ayberk GÜÇLÜ
KENTLERİN MARKALAŞMASINDA YEREL
YÖNETİMLERİN ROLÜ: FETHİYE BELEDİYESİ
ÖRNEĞİ
1038
Çiğdem AKMAN
EVALUATING THE CURRENT SITUATION VIA TOWN
TWINNING PRACTICES IN TURKEY
1055
Dilek MEMİŞOĞLU, Sedef EYLEMER, Evrim MAYATÜRK
AKYOL
AVRUPA BİRLİĞİ’NE GİRİŞ SÜRECİ BAĞLAMINDA
YEREL YÖNETİMLER TARAFINDAN DÜZENLENEN
MESLEKİ KURSLARA VE KADIN İSTİHDAMININ
ARTIRILMASINA İLİŞKİN BİR DEĞERLENDİRME:
İZMİR-TÜRKİYE ÖRNEĞİ
1072
Süleyman Demirel Üniversitesi Sosyal Bilimler Enstitüsü Dergisi Yıl: 2016 Sayı: CİEP Özel Sayısı
Journal of Süleyman Demirel University Institute of Social Sciences Year: 2016, Number: CIEP Special Edition
MUSLIM IMMIGRANTS’ FOOD CULTURE AND ITS
EFFECT ON LOCATION PREFERENCE*
Albeniz Tuğçe EZME
1
ABSTRACT
In the US, number of Muslim people increased 2.6 million to 6.2
million in 2010 where 64.5% were born abroad. In Great Cincinnati region,
more than 15,000 Muslims live; and they face several problems due to
different culture, religion and life style. There is a mutual sharing of
perceptions and values between Muslim groups and other strata of society but
the main difference exists in their food culture because of their habitual food
taste and religious principles. They do not eat all or any kind of food available
in markets, and prefer to do shopping from international markets which sell
food close to their own countries’ food culture. For this reason, you can find
many different kinds of international restaurants and markets in the USA;
generally not only Muslim immigrants but also Americans use these. But the
basic question of this study, how these preferences change for Muslim people?
Do they use the other international markets or not? How they chose their
location, according to Muslim markets or not?
The vision of this study is to explore the food choice behavior of
Muslim immigrants. It will evaluate the extent to which food choice behavior
is influenced by the food store location or residence location. The central
question is “How food choice decisions play a significant role in Muslim
people’s lifestyle, especially in foreign countries?” This paper aims to
summarize the Muslim Immigrants’ food culture and its effect on location
preference in the city of Cincinnati, USA. It focuses on Cincinnati, studying
and understanding the status quo of the Muslim communities in the society.
Keywords: Muslim immigrants, food culture, international markets,
location preference, urban clustering.
ÖZET
2010 yılında, ABD’deki Müslüman nüfus 2.6 milyondan 6.2 milyona
yükselmiştir. Bu nüfusun %64.5’i ülke dışında doğmuştur. ABD’nin Ohio
Eyaletinde yer alan Cincinnati il sınırları içinde, 15,000’den daha fazla
1
Research Assistant, Political Science & Public Administration Department, Faculty of Economics
and Administrative Sciences, Ahi Evran University, Kirsehir, Turkey. Email:
albenizezme@yahoo.com
[736]
Müslüman yaşamakta olup; bu nüfus farklı kültür, dil, din ve yaşam tarzından
doğan çeşitli problemler ile yüzleşmek durumunda kalmaktadır. Müslüman
nüfus ile diğer farklı etnik ve dini gruplar arasında karşılıklı bir kültürel
alışveriş ve paylaşım süreci yaşanırken; yemek kültüründe tüm farklılıklara
rağmen tek taraflı bir etkileşimin olduğunu gözlemlemek mümkündür.
Müslümanlar, marketlerde kolay erişilebilir olan yiyeceklere karşı seçici
davranmakta ve çoğunlukla kendi mutfak kültürlerine benzer ülkelerin
yiyeceklerini satan “international marketlerden (yabancı market)” alışveriş
yapmaktadırlar. Bu nedenle, ABD’nin hemen hemen tüm şehirlerinde farklı
yiyecekleri bulma olanağına sahip yabancı market ve restorantlarla
karşılaşmak mümkündür. Özellikle, Asya, Hindistan ve Orta Doğu marketleri
Müslümanlar tarafından yoğun bir şekilde kullanılmakta fakat Amerikalıların
da bu marketlere olan ilgisinin gün geçtikçe artmakttığı bilinmektedir. Bu
çalışmanın temel sorunsalını oluşturan Müslüman ailelerin yabancı market
seçimlerinin neye göre değiştiğidir. Müslümanlar kendi ülkelerinin dışındaki
yabancı marketleri kullanıyorlar mı? Kullanıyorlarsa bu seçim neye göre
şekilleniyor? Ve özellikle bu seçim oturacakları mahalleyi seçerken belirleyici
bir faktör olarak karşımıza çıkıyor mu?
Bu makale, Müslüman göçmenlerin yemek seçimi davranışlarını ve
bu seçimin mekan (şehir, mahalle, semt, vs.) seçimindeki etkisini
araştırmaktadır. Çalışmanın temel sorusu: Yemek seçimi, özellikle yurt
dışında yaşayan Müslümanların yaşamında nasıl bir etkisi vardır ve nasıl bir
rol oynar?
Bu çalışma, Müslüman göçmenlerin yemek kültürünü ve onun
yerleşim alanı seçimindeki etkisini Cincinnati (ABD) örneği üzerinden
incelemektedir.
Anahtar Kelimeler: Muslüman göçmenler, yemek kültürü, yabancı
marketler, yerleşim seçimi, kentsel kümelenme.
1. INTRODUCTION
Statistics on the Muslim population in the USA vary widely. In the
US, number of Muslim people increased 2.6 million to 6.2 million in 2010
where 64.5% were born abroad. Islamic Center of Greater Cincinnati indicates
there are more than 7 million Muslims in the United States and more than
15,000 in Greater Cincinnati. The Muslim immigrants are mainly from South
Asia, the Middle East and Africa especially from Iran, Iraq, Bangladesh, India,
Turkey, Saudi Arabia, and Palestine. These immigrants face several problems
due to different culture, religious principles and values, language, life style,
etc. With the passing time, through shared working, studying or living
environment, they adopt different cultures and life styles. For example, there
[737]
is a mutual sharing of perceptions and values between Muslim groups and
other strata of society but the main difference exists in their food culture
because of their habitual food taste. Especially in the Muslim community, due
to the religion, this difference in food culture is very visible. They do not eat
all or any kind of food available in markets. Muslim food culture is the
reflection of Islam culture which is linked with religious believes, values, and
ethics on food. People who are religiously conservative are very careful,
especially while they buy meat because of the Islamic rules. This behavior is
also influenced by the availability of their preferred food in nearest location.
This distance factor influences their willingness to adapt.
In the USA, you can find many different kinds of international
restaurants and markets such as Mexican, Asian, Arabic, Middle Eastern and
etc. Generally, not only Muslim immigrants but also Americans use these
markets and restaurants. But the basic question, how these preferences change
for Muslim people? Do they use the other international markets or not? How
they chose their location, according to Muslim markets or not? The vision of
this study is to explore the food choice behavior of Muslim immigrants. It will
evaluate the extent to which food choice behavior is influenced by the food
store location or residence location. And finally it will provide evidence from
different literature the role of host country in influencing immigrant food
choice behaviors. The central question is “How food choice decisions play a
significant role in Muslim people’s lifestyle, especially in foreign countries?”
This paper aims to summarize the Muslim Immigrants’ food culture
and its effect on location preference in the city of Cincinnati, USA. It focuses
on Cincinnati, studying and understanding the status quo of the Muslim
communities in the society. Generally, European experiences indicate the
presence of a large number of segregated Muslim communities, especially in
Germany, England, and Netherland because of different cultural values such
as relationship within families, friendships, and food culture. The same factors
are taken into consideration while scrutinizing the situation of segregated
Muslim communities of City of Cincinnati.
The paper comprises of five parts. First, evaluation of the research is
explained. Second, in the literature review part, better understanding of
Muslim culture and relative importance of food to the specific society is
gained. Therefore, Muslims’ relationship is analyzed based on family
interactions and friendships; and its effects on location preferences is
described. In the third part, the paper discusses on how was the field research;
problems faced; solutions; observations on the research; and the final
recommendations and reflections to the research. Fourth, it focuses on results
of the research. The proposal or the hypotheses is compared with the real
results obtained. Thereafter, results is delivered with an appropriate
designation of “right” and “wrong” with accompanying reasons, like a current
[738]
situation can be attributed to the chosen location and Muslim groups. In the
last part, the paper shows conclusion and general implications on the research.
2. EVALUTION OF THE RESEARCH
In this part, how the research was determined, what were promotive
effects for this research, what the problem was, how the researcher determined
the research questions and what they were, how the researcher determined the
methodology, and how was the research planned and strategized will be
explained. This part depicts the work undertaken by the researcher before the
field work.
2.1. Background
Worldwide Muslim population has been projected to increase from
1.7 billion people in 2015 to 2.2 billion in 2030
2
. Statistics on the Muslim
population in the United States vary widely. According to Grossman, in USA,
number of Muslim people increased 2.6 million to 6.2 million in 2010 where
64.5% were born abroad. Islamic Center of Greater Cincinnati indicates there
are more than 7 million Muslims in the United States and more than 15,000 in
Greater Cincinnati
3
.The Muslim immigrants are mainly from South Asia, the
Middle East and Africa especially from Iran, Iraq, Pakistan, Bangladesh, India,
Turkey, Saudi Arabia, and Palestine.
These immigrants face several problems due to different culture,
religious principles and values, language, life style, etc. With the passing time,
through shared working, studying or living environment, they adopt different
cultures and life styles. For example, there is a mutual sharing of perceptions
and values between Muslim groups and other strata of society. But, the main
difference exists in their food culture because of their habitual food taste.
Especially in the Muslim community, due to the religion, this difference in
food culture is very visible. They do not buy and eat all or any kind of food
available in markets. Muslim food culture is the reflection of Islam culture
which is linked with religious believes, values, and ethics on food. People who
are religiously conservative are very careful, especially while they buy meat
because of the Islamic rules. This behavior is also influenced by the
2
Cathy L. GROSSMANN, “Number of U.S. Muslims to double”, USA Today, 2011.
Updated 1/27/2011. As online available at: http://www.usatoday.com/news/religion/2011-01-27-
1Amuslim27_ST_N.htm
3
Mark HANSEL, NKY to get Islamic Center: Mosque planned near Mall Road in Florence, 2010.This
article first appeared in The Enquirer on July 25, 2010. As online:
http://nky.cincinnati.com/apps/pbcs.dll/article?AID=/AB/20100726/NEWS0103/7250384/
[739]
availability of their preferred food in nearest location. This distance factor
influences their willingness to adapt.
2.2. Statement
In the USA, you can find many different kinds of international
restaurants and markets; generally, not only Muslim immigrants but also
Americans use these markets and restaurants. But the basic question, how
these preferences change for Muslim people? Do they use the other
international markets or not? How they chose their location, according to
Muslim markets or not?
Halal meat which is cut according to religious rules can be seen as a
reason for these preferences. In this research, you will see some terms such as
“Muslim Market” or “Halal Market.” Both of these terms refer to halal product
especially meats. “Helal market” term is used for markets where you can find
halal products/foods/meals.
“Muslim Halal (similar to Kosher) meals should be provided, if
available. It had to have some processes. Pork, ham, lard, bacon, and alcohol
are strictly prohibited. If Halal meals are not available, Jewish Kosher meals
or vegetarian meals are acceptable. Allow patients to bring food from home if
there are no dietary restrictions”
4
. Despite of this moral code, some of the
Muslim groups who have been brought up in various countries are not
conservative on Halal meals; but some Muslim groups are really conservative
about these kinds of foods.
The vision of this study is to explore the food choice behavior of
Muslim immigrants. It will evaluate the extent to which food choice behavior
is influenced by the food store location or residence location. And finally it
will provide evidence from different literature the role of host country in
influencing immigrant food choice behaviors.
The central question is “How food choice decisions play a significant
role in Muslim people’s lifestyle, especially in foreign countries?” This paper
will focus on Muslim groups in Cincinnati into three groups: Bangladeshi,
Turkish and Syrian. The paper will not only explain food tradition in Muslims
life but also impacts of this tradition in their life.
2.3. Problem
By looking at various researches conducted on segregated
communities, segregated communities create not only economic but also
social problems in the cities. Generally these communities are created by
4
METROPOLITAN CHICAGO HEALTHCARE COUNCIL (MCHC), “Guidelines for health care
providers interacting with Muslim patients and their families”, Council for a Parliament of the World’s
Religions, Council, 1999.
[740]
immigrants, different race groups, different economic groups or different
ethnicities. As planners, we should think about these communities while they
are being created. It is easier to confront issues and find solutions in an old
setting than a new setting. Thus, after final transformation of an area due to
spatial segregation, it is harder to address the development of new issues after
first evaluation period.
Of course, everyone prefers living and spending time with people they
like; and people have freedom to select whether they would live with their
ethnic groups or their countries’ people. However, the issue of concern is
people confining themselves in four walls due to the psychological borders,
other than physical borders. And, these borders can create a social conflict. As
a planner who specialized on community planning, I wanted to study Muslim
groups and their cultural adaptation on food culture because of the
aforementioned reasons. There is a need to better understand and educate
ourselves about the circumstances and conditions which either force people to
congregate into a separate community or willingly create spatially segregated
communities. Although, while conducting this research, there was no evidence
found supporting existence of segregated communities at present; this study
can aid in examining and gaining insight on the future development of such
neighborhoods. Consequently, we will look at the Muslim communities in
Cincinnati; and the relationship between food cultural challenge and location
preferences.
2.4. Methodology
The study targets the importance of foods in the life of Muslim people.
It acts as the main factor affecting the decision of neighborhood selection for
settling down and raising a family. Furthermore, it is one of the main reasons
which lead to creation of segregated communities. There are two parts in the
study: literature review and case study.
Literature review comprises of two important terms: residential
location preference and Islamic food tradition. First, residential location
preferences of Muslims in various parts of the world would be surveyed, which
would be substantiated with the help of scholarly and journal articles. Then,
Islamic food tradition will be elaborated upon as a reason of residential
location preference.
In the case of Muslim Communities in Cincinnati, there are various
kinds of Muslim groups based on nationality. Although, the former plan was
to study groups from Saudi Arabia, India, Turkey, Bangladesh, and Syria, due
to difficulty in contacting people from Saudi Arabia and India, the decision
was reconsidered and refocused on only three countries viz. Turkey,
Bangladesh, and Syria. As research methods, interviews and survey will be
used.
[741]
The city of Cincinnati does not have any Muslim segregated
community because there is not a large Muslim population from a specific
Islamic country. But, we can see that families which are from same country
prefer to live together in the same or close neighborhoods. This study argues
that Cincinnati could have had a Muslim segregated area if there was a large
Muslim group from only one specific country. The surveys and interviews
would further help establish the truth of these hypotheses.
In the Literature Review part, written sources, newspapers, and
researches conducted earlier were used to create an image of Muslim life and
their traditions/ cultures in general. The second part consists of case studies on
the Muslim population of Cincinnati. For the case study, some planned
interviews have been done with members of different Muslim groups and
some international shop’s owners/managements and Muslim Leaders.
2.5. Research Questions
This study analyzes the reasons behind the choices made by Muslims
for various housing locations. Furthermore, does a relationship exist between
housing location and international/Muslim markets? How the food preferences
play a role in their life? Does the manner in which people from Muslim
countries shop differ from other nationalities? As a summary, the study will
try to explain relationship between Muslims, cuisine culture, and residential
locations. On the other hand, the study would also scan the differences
between various countries’ Muslim groups. According to many researchers,
Muslims prefer to live together in segregated areas. Hopefully, this study
would help us better understand the reasons behind such location allocations.
Following questions would form a part of the questionnaire being
distributed to subjects of the study: (1) Where do you live in Cincinnati? Why?
(2) Generally, who cooks at home? Female or male or both? (3) For your
family, what are the biggest obstacles obtaining necessary foods here in
Cincinnati? (4) Is having a special Muslim market close by important for you,
why? (5) Have you changed your food style after you came to USA? (6) How
many Muslim markets do you know? (7) What percentage of your shopping is
from Muslim markets?
3. LITERATURE REVIEW
Literature review comprises of two important terms: residential
location preference and Islamic food tradition. For residential location
preference, we will look at the Muslim Clustering.
[742]
3.1. Muslim Clustering
In this part of literature review, the paper will try to explain Muslim
clustering and spatially segregated communities in Europe due to the higher
presence of such communities in European countries over USA.
European Cities, especially Holland, Great Britain, Germany, and
France have many Muslim immigrants. In particular, Germany and Holland
have a large number of Turkish immigrants. “Although European cities do not
have racial ghettos comparable to the USA, the growing Muslim
concentrations and the persistently high segregation levels are a mounting
source of concern for politicians and policy makers.”
5
According to David Varady, individual household choices and
processes that produce segregation are explained as causes of Muslim
segregation in Europe. Varady categorizes the consequences of Muslim ethnic
clustering into four groups: service accessibility, political power, socio-
economic outcomes, and cultural integration. In the past, Muslim immigrants
were not able to attain many services such as mosque, food, etc. However, at
present in Germany, Turkish Muslim Immigrants are able to fulfill all religious
and cultural necessities similar to their native country. They have mosques,
television channels, newspapers, and cultural services.
Today, approximately 4.0 to 4.5 million Muslims live in Germany and
70% of them are of Turkish origin. The steady population growth and
networking with the people with influence lends them a substantial political
power in Germany. The formation of clusters into residential areas was an
important effect of this situation. Cultural integration was likewise a result of
same factors. There is a close relation between cultural and spatial
assimilation. If the spatial integration cannot occur because of clustering,
cultural assimilation may not be realized.
In European cities where the Muslim immigrant population rate is
high, Muslims in Germany especially from Turkey were not able to adapt the
language, life style, or culture for many years. This can be attributed to cluster
of immigrants living together in the same neighborhoods, speaking only in
their native languages, and working only with each other. In addition, their
preference towards “cluster living” is seen as the consequence of having an
outlook which prevents their children from assimilating into the culture and
religion of the adopted country. In this age and century too, families can be
found with the same viewpoints and attitude.
5
D. P. VARADY, “Muslim Residential Clustering and Political Radicalism”, Housing Studies, 23:1,
pp: 45-66, 2008.
[743]
As a result, researchers, experts, and academicians suggest “mixing
method” as a solution to spatial segregation. Ethnic mixing through housing
allocation can be a solution to cultural problems. Income mixing can lead to
immobilization of economic segregation. Hence, community development can
be more successfully and efficiently implemented with the application of
above mentioned methods together in various combinations as per the context.
3.2. Muslim Food Culture
Islamic food tradition forms another important aspect of this research.
Islam dictates certain religious principles with respect to food. For instance,
most of the Muslims, along with Jewish, do not eat food prepared with or
constituting pork. Similarly, most of the conservative Muslims are sensitive to
alcohol and food constituting use of any kind of alcoholic beverage. These
codes affect their life in foreign countries too where most of the population is
Christian. The food without the use of alcohol and pork meat is known as
"Halal”. Halal in Arabic means “something that is good and permissible”.
Though, halal in day-to-day term is used to refer food; in general, halal is
considered good, or permissible, according to Islam.”
6
In the days of Ramadan, the holy festival celebrated worldwide by
Muslims, tradition dictates to consume and enjoy special dishes made with
meat, in particular lamb and beef. Though, these traditional food tend to differ
from country to country, there is a basic similarity between all of them. The
days of Ramadan held a high significance in a Muslim’s life and it is natural
for a person to miss his/her native country.
On the other hand, there is a noteworthy difference between Muslim
and non-Muslim countries’ food cultures. When we compare cuisine culture
of Muslim countries, we can see some similarities. For example, some of
Arabic foods and Bangladeshi foods are very similar. Or, some of the Turkish
and Syrian foods are similar, too.
Generally, in Muslim culture lamb, beef, and chicken are considered
under red meat. Fish in several forms and varieties is a favorite delicacy with
people. Bread is an integral part of meals, in comparison with the non-Muslim
countries. Likewise, home-made pastries are a way of leading a luxurious life.
It is interesting to note that unlike their western counterparts, there is a high
preference for organic, home-grown, and fresh produce over canned and ready
made products sold in supermarkets. Thus, a significant variance in lifestyles,
relationships, and food cultures lead to a longer adjustment and adaptation
period for people from Muslim countries. In this research, we aim to show
these cultural differences all together in the case of Cincinnati Muslim
communities.
6
www.muslimculture.com
[744]
4. FIELD WORK EXPERIENCES
For field work, the study focused on three Muslim groups: Syrians,
Turks, and Bangladeshis. After determining contacts from these Muslim
groups, the meetings were organized. While some of the meetings were
conducted with only one family member, others occurred as a family. An
opportunity was also presented in the form of conducting a focus group with
3 Syrian females together from different family backgrounds. The field work
is further divide under following subsections: what are the researcher’s
observations; which problems happened and how the researcher solves them;
some reflections of the researcher and recommendations from researcher.
4.1. Observations
During the research period, researcher made observations on Muslim
culture as a whole and variations between groups from various countries. This
sub section further enunciates the same. First and foremost, we can say that
Muslim families are not able to adapt to the US culture easily although residing
and being a part of the US for a long time. Most of the families in the research
have strong opinions on the cultural differences between their countries and
the US.
Especially, they argue that relationships are very different in the US
from their countries. Also, people’s lifestyle and priorities are different. For
example, Muslim people do not use shoes at home. They usually do not prefer
to eat out. They prefer meeting at home with the other families with no defined
time period. Most of the conservative Muslim people do not use alcohol and
do not prefer to be in a place where people drink alcohol. They usually have a
close relationship with their relatives and friends. Visiting friends and family
on religious and special days is of great importance in Islamic culture. For
example, all younger people visit their older relatives during Ramadan
If we compare all these with the US culture, we can see that two
cultures are very different. In the field work, the researcher observed that most
of the subjects complain about different lifestyles. On the other hand, even
though facing several issues with food adaptation, there is a sense of joy due
to an opportunity to enjoy food from a variety of cultures and nationalities.
In this field work, most of the interviewees are conservative Muslim
families. Because of this, we can look at the research’s results as a conservative
Muslim families’ food culture and its challenges. As a researcher from Turkey,
I can say that these Turkish Muslim group can not represent all Turkish
Muslim families but they represent conservative Turkish Muslim families very
well.
[745]
4.2. Problems
Due to resource limitations, especially time, this study only surveyed
30 interviewees from Bangladesh, Syria, and Turkey. Though, people from
other Muslim countries are also present in Cincinnati such as India, Pakistan
etc. It was also not possible to incorporate larger sample size due to time
constraints, and transportation to name a few. Another problem was that
people were not comfortable in responding to religion related questions.
Conversation between researcher and interviewee was hindered due
to language constraint and thus, affected understanding of their cultural and
religion perspective properly. “Dish” name also varies from religion to
religion and it was difficult to relate it with their religion and cultural belief.
As some of the surveys were conducted through email and phone,
interviewees did not respond to all the questions. This survey was not included
in the survey result and therefore, narrows the sample size. During focus group
discussion, there answers and opinion were influenced by one another and thus
did not reveal their actual experience.
To do interviews with international markets, transportation was a
problem because Halal Market and Jungle Jim’s are far from the city centre.
With respect to certain questions, the answers obtained were extremely
ubiquitous. For instance, the question pertaining to the peak sales days, market
owners have same answers and stories like “every day we are so busy”. But,
we can see that especially for Jungle Jim’s and Findley Market; weekends are
busier than week days. We can understand that they were thinking about their
markets’ prestige.
4.3. Recommendations
To do a research in an international community as in this research, the
researcher should have really good language understanding and sometimes
there is a need to translation. The researchers should have a really good link
to contact with people. Before starting the field work, the researcher should
have significant knowledge about food and culture of the interviewees’
nationality and ethnicity.
Timing and research plan are really basic point in the kinds of
research. Transportation is really big problem in the USA. Having possession
of a private vehicle aids in the cause.
For this research, focus group and phone interviews were only helpful
for establishing the main framework of the research. Interviews and surveys
should be done personally with people. Non-structured interviews and semi-
structured survey could be more helpful to understand the communities; but
[746]
the structured interviews and surveys were done because of the time problem;
and to make it easier during analysis.
5. RESULTS OF THE RESEARCH
This part analyzes the data which was collected by surveys and
interviews. The survey was done with 30 people from three countries.
Eventually 10 people were chosen from each country for survey: Syria,
Turkey, and Bangladesh. To interview, six international markets were visited.
In five of them, the interview questions were asked to the owners; and in
Jungle Jim’s, the research questions were asked to the worker in the Customer
Service.
This part analyzes the data which was collected in the field work and
compares three Muslim Groups: Syrian, Turkish, and Bangladeshi. In
addition, differences between Muslim’s cultures have been identified.
Therefore, this part describes the detailed analysis of results of the survey.
Socio-economic conditions together with their demographic pattern are
evaluated in this section.
5.1. Demographic Composition
In this section, the demographic composition of the sample surveyed
has been described. From the following tables, you can see the age and gender
distribution of the interviewees.
Figure-1: Gender Composition
MALE
17%
FEMALE
83%
[747]
The study revealed 83% was female and 17% was male. First, the
research was structured on married Muslim female women; but in the field
work, some of the females were not available to ask questions because of the
language barrier. Because of this reason, some of the surveys were done with
their husbands of the females.
Figure-2: Age Distribution
The study’s average age is 29.3. When we look at the Figure-2 above,
it is seen that the most of the surveyed women were between 26 and 30 years
old.
5.2. Family Composition
In the study, there are eleven families who do not have children.
Twelve families have only one child. 60% of Turkish families have only one
child in the research. Only one Syrian family does not have a child. Syrians’
children average is highest rate in the study by 2.1 averages. Bangladeshi and
Turkish families’ children rates are almost same.
As seen in the Figure-3, the average living in the US is 5.5 years in
the families attended to the research. When we compare three countries’
average living in the USA, Syrian people have the highest average by 9.9 years
average. Bangladeshis’ average of living in the USA is 3.6; and Turkish people
have 3 years average as living in the USA. 19 families in the research have not
changed their city in the USA. 11 families moved from the other city to
Cincinnati because of their jobs, schools, relative ships and tax rate of the state.
3
16
9
2
0
2
4
6
8
10
12
14
16
18
< 25 26-30 31-35 > 35
[748]
Figure-3: Living Years in the USA
5.3. Neighborhood Preference
Most of the Bangladeshi people in the research live in the Clifton area
especially on the Riddle Road and Marshall Avenue because of their schools,
jobs and friendship. Some of the families which do not have a car prefer
Clifton area because of the Muslim markets which are on the Vine Street and
Calhoun Streets in Clifton area. But, these families are not dominant in the
Bangladeshi families.
Most of the Syrian families in the research live in the area of Florence
and West Cincinnati. They prefer these areas to live because their friends live
in the same area and their children’s schools are close to these areas. On the
other hand, most of these families add that the areas are safety.
Most of the Turkish families in the research live in the Westwood
district. They prefer this neighborhood because the area is safety; they have
many friends in the same area, their jobs are close to this area and they like the
area.
0
2
4
6
8
10
12
14
1 2-5 6-10 > 10
[749]
Figure-4: The Areas Where Muslim Groups Prefer to Live
Only two families in the research do not know any family from their
country in the same neighborhood. All the other families in the research know
at least one family in their neighborhood.
5.4. Cultural Adaptation and Challenges
Figure-5: Who cooks at home?
When we look how cooks at home, it is seen that the Muslim culture
in house did not change, yet. In Islamic tradition, generally females cook at
home and males pay out. These two principles can not change easily. We can
see that some of the immigrant families could change this situation at their
10%
90%
0%
Both
Female
Male
Westwoo
d
Clifton
Florenc
e
[750]
houses in the foreign counties; but in our research, only three of the families
have changed this tradation. All the other families continue the same tradition.
This question was one of the key questions in the research to look the families’
challenge on the food culture.
Eating out is not common in Islamic Culture. Generally, people prefer
to eat at home by cooking themselves. When we look at this cultural habit, we
can see that the families still continue to this tradition. When we compare with
American culture, this numbers are very small to eat out in a month. But if we
think on Muslim traditions, we can say that 27% of families in the research
directly changed this situation and 31% of the families are on the point of
changing. The other families still continue eating out for celebration, meeting
with the other families, etc. In the survey, there was not a question about eating
luch at the work, but the families which were asked by doing survey answered
that they bring some foods from home to job for lunch.
Figure-6: Eating out in a month?
Another question asked was: who goes to shopping? By doing
surveys, most of the females say that males usually do food shopping and they
join their husbands maybe two-three times in a month. Because of these, they
could not directly answer the market’s name in this question: Generally, which
muslim market do you go? This is the another common point in the Islamic
culture; males go to shopping and females prepare a list to shopping. And, we
can see that they did not change this situation, too. On the other hand, women
add that they go to shopping centers in the US more than in their countries
because they do not have close relationship like in their countries; and they do
not have very much options to do here.
In the survey, there was a question on which restaurants they prefer to
go. Generally, Syrian families prefer to go Turkish restaurant because its foods
21%
27%
31%
21%
One time Two times Every week More than 4
[751]
are very similar to their country. Of course, there are many similarities
between Syrian and Turkish cuisine cultures because they are neighboring
countries. But the other answer was interesting, most of the Syrian females’
second option is Italian restaurants because they like Italian foods. In the
Italian restaurants, they prefer to eat vegetables because they do not prefer to
eat meat in the restaurant without Muslim countries’ restaurants.
The survey has a question on online shopping. In the world, most of
the countries where online shopping are common are developed countries. We
know that there should be common internet use for online shopping. And most
of the developing and undeveloped countries do not have a strong internet
links. Because of these, we can say that most of the Muslim contries could not
join the online shooping culture yet.
Figure-7: Usage Level of Online Shopping
When we look at the survey, the last question was: do you use online
shopping for food. Although researced muslim groups live in the USA and
have internet at their homes, they do not use online shopping. Only four of the
interviees use online shopping.
5.5. Food Culture and Adaptation
On food culture, there are several questions in the survey. In this part,
the paper analyzes: how the Muslim families’ food culture changed or not after
they came to the USA; how they created some solutions themselves to solve
their food finding problems; what the differences are between three Muslim
groups; how their religious culture affects their foods and life; how many
international markets they use; for which foods, they prefer to go Muslim
markets; what percentage of their food shoppings are from Muslim markets;
how many times they go to Muslim markests in a month, etc.
26
4
No Yes
[752]
Figure-8: Problems on Having Some Foods
As it seen in the Figure-7, 70% of the families in the research does not
have any problem on having their tradational/religious foods. They say that
“yes it is not easy but we can find all food which we want.” They use several
Muslim international markets to have all their needs such as Arabic, Indian or
Turkish markets. As it seen in the Figure-8, for the families in the research the
most important kind of foods is traditional and religious foods which means
non-included alcohol and without pork productions.
Figure-9: Most Important Food for The Families
For most of the families these two point is really important as seeing
in the following table. Their other problems on food are availibility to some
foods and distance of the international markets. Actually, distance of the
internatioanl markets were problem for this research too because the
researcher did not have a car. Many of the international markets are far from
the central city.
30%
70%
YES NO
[753]
Figure-10: Problems on Foods in the USA
Half of the families in the research have special foods for celebration
and only 30% of the families have some special foods for holidays. Many of
the families do have religious food for Ramadan and the other religious days.
They cook halva in the religious nights and they cook rice-meat in the
Ramadan’s days. In these days, families usually visit their friends and relevant
if they have around their neighborhood.
Figure-11: Celebration Foods & Special Holiday Foods
Figure-12: Special Religious Foods
60%
40%
Yes No
[754]
Figure-13: How many times do you go to Muslim markets in a month?
All families go to Muslim markets at least one time in a month. 43%
of the families goes two times in a month and 37% of the families goes to
Muslim markest every week. Thirteen of thirty families in the research buy
less than %21 of their foods from Muslim markets. Almost 30% of the families
buy 30-50% of their foods from Muslim products. And, only three of thirty
families buy more than 70% of their foods from the Muslim market.
Figure-14: What Percentage of Your Food Shopping is From Muslim Markets?
37%
43%
20%
One time Two times Every week
[755]
5.6. Spatial Preferences
Figure-15: Car Ownership
83% of the families in the research have their own car. Only three of
the families do not have a car because they do not have driver license but they
have a plan to get it and buy a car.
Figure-16: Having Countryman in the Same Neighborhood
83%
17% Yes
7%
93% NO
YES
[756]
Figure-17: Reason to Chose the Neighborhood
There are several reasons to prefer the neighborhood where the
families in the research live: safety, friendship, children’s school, rent, tax,
job, etc. Most of the families chose their neighborhoods because friendship.
6. CONCLUSION
This research aimed to show what cultural differences are between the
US and Muslim countries on Muslims’ food culture and its challenges; and
relationship in Muslim tradition. The study tried to show how these cultural
differences affected Muslims’ housing preferences in the USA. Thus, their will
on a Muslim clustering were showed in the research.
By looking at the field work and its results, we can see that
there are not big challenges in the Muslim families’ habits. Muslim Markets
in the USA has been created because Muslims could adapt to the USA life by
using these markets. In the research, it is seen that these markets take a really
important place in Muslims’ life. Especially conservative Muslim families use
these markets more than the other available markets. Also, it is understood that
these Muslim markets are used by conservative Muslim families more than the
other Muslims.
In the study, several interviews were done with owners of the
International markets: Halal Market, Jungle Jim’s, Findley Market, Dean’s
Mediterranean Market and Al Medina. For Findley Market and Jungle Jim’s,
we can say that most of the users are from US citizens but immigrant families
use them, too. High rate of the customers of the Dean’s Mediterranean Market
is UC citizens, too because of its location in the Findley Market’s area. But, in
the other two international market which sell Halal products, the high rate of
0
2
4
6
8
10
12
14
FRIENDS JOB SCHOOL RENT MOSQUE SAFETY OTHER
[757]
the users is created by Muslims. In the survey’s results, we can see that most
of the Muslim families in the research prefer to go Halal market and Al Medina
to shopping. They usually go to these markets two times in a month. They buy
almost %50 of their foods from these markets. As the customer of the market
said, in these markets, workers, customers and owners have a close
relationship. The customers of the Al Medina and Halal Market tell that they
know where their almost all customers are from.
Figure-16: Have You Changed Your Food Style After You Came to the US?
When we look at the Table-16, we can see that %67 of the families in
the research did not change their food style after they came to the USA. For
this situation, international markets and Muslim markets play a significantly
important role. Also they can be seen as an adaptation tool for Muslim people.
But, in the field work, when we asked the question; Did you change your
lifestyle here in the US? All families answered as “yes” because of: the
different relationship culture in the USA; destination of the housing areas and
cities’ centres (suburban culture); cars silmbilasing a certein lifestyle.
As general implication of this research, cultures play a significantly
important role in human life. Changing a place especially from one country to
another one as an immigrant makes harder our life. If people pass to the
adaptation period to a new place easily, there should be some helper factors
such as friendship or family. In the Muslim culture, this period occurs harder
than normal; because of the cultural and religious differences, especially for
housewife. Because they spend all their time at home and there is not a close
neighborhoodship in the USA. Their cultural values are totally different. Food
plays another important role in this adaptation period. International markets
decrease these adaptation problems.
On the other hand, in this research, we can see that Muslims do not
want to change their lifestyle very much. They try to save their cultural values
[758]
and food culture in foreign countries, too. They try to have close relationship
with the other families from their country. They have periodically meetings
together.
As most important implication on this research, as a international non-
conservative Muslim student, the researcher can say that there is a big
difference between Muslim students and families in Cincinnati. All these
conservative features are not very common in Muslim student lives. They can
adapt to the USA culture and relations easier than families. The school
environment can be seen as a reason for this situation. Thus, there is a quick
adaptation on foods because they cannot go to Muslim markets without car;
and most of the Muslim students do not have a car.
In this research, we can see that how the cultural values can be
changed or not; this difference according to what? And, we can see that how
is the religious values change from one Muslim country to another one.
We should see that different cultures play an important role in creation
of spatial segregated communities. We should not forget that, if there is not an
adaptation, there will be more spatial segregated areas which affect whole city.
REFERENCES
CASLEY, D.J. and LURY D.A. [1981]. Data Collection in Developing
Countries. Clarendon Press Oxford.
DEVEREUX S. and HODDINOTT J. [1993]. Fieldwork in Developing
Countries. Lynne Rienner Publishers.
FIFE, Wayne [2005]. Doing Fieldwork: Ethnographic Methods for Research
in Developing Countries and Beyond. Palgrave Macmillan, New
York.
GROSSMANN, Cathy L. [2011]. “Number of U.S. Muslims to double”. USA
Today. Updated 1/27/2011. As online available at:
http://www.usatoday.com/news/religion/2011-01-27-
1Amuslim27_ST_N.htm
HANSEL, Mark [2010]. NKY to get Islamic Center: Mosque planned near
Mall Road in Florence. This article first appeared in The Enquirer on
July 25, 2010. As online:
http://nky.cincinnati.com/apps/pbcs.dll/article?AID=/AB/20100726/NEWS0
103/7250384/
METROPOLITAN CHICAGO HEALTHCARE COUNCIL (MCHC)
[1999], “Guidelines for health care providers interacting with Muslim
[759]
patients and their families”, Council for a Parliament of the World’s
Religions, Council.
PIPES, D. and DURAN, Khadil [August, 2002]. “Muslim Immigrants in the
United States”. Backgrounder, Center for Immigrant Studies.
Washington DC.
As PDF file available at: http://www.cis.org/articles/2002/back802.pdf
VARADY, D. P. [2008] “Muslim Residential Clustering and Political
Radicalism”, Housing Studies, 23:1, pp: 45-66.
