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Demographics of Turkey

This article is about the demographic features of the population of Turkey, including population density, education level, health of the populace, economic status, religious affiliations and other aspects of the population. In 2019, the population of Turkey was 83.2 million with a growth rate of 1.39% per annum. The population is young, with 23.6% falling in the 0–14 age bracket. According to OECD/World Bank population statistics, from 1990 to 2008 the population growth in Turkey was 16 million or 29%. Source: UN The figures from the UN Department of Economic and Social Affairs: Birth statistics of Turkey from 2001 onward are from The Central Population Administrative System data base, available on-line. Birth statistics are updated continually. In 2010 Turkey had a crude birth rate of 17.2 per 1000, in 2011 16.7, down from 20.3 in 2001. The total fertility rate in 2010 was 2.05 children per woman, in 2011 2.02. The crude birth rate in 2010 ranged from 11.5 in West Marmara, similar to Bulgaria, to 27.9 in Southeast Anatolia, similar to Syria.

In 2012, the TFR ranged from 1.43 in Kırklareli, to 4.39 in Şanlıurfa. Deaths statistics from MERNIS are available as of 2009. Mortality data prior to 2009 are incomplete. Immigration to Turkey is the process. Many, but not all, become Turkish citizens. After the dissolution of the Ottoman Empire and following Turkish War of Independence, an exodus by the large portion of Turkish and Muslim peoples from the Balkans, Caucasus and Crete took refuge in present-day Turkey and moulded the country's fundamental features. Trends of immigration towards Turkey continue to this day, although the motives are more varied and are in line with the patterns of global immigration movements — Turkey, for example, receives many economic migrants from nearby countries such as Armenia, the Moldova, Georgia and Azerbaijan, but from Central Asia. Turkey's migrant crisis is a period during 2010s characterized by high numbers of people arriving in Turkey. No exact data are available concerning the different ethnic groups in Turkey.

The last census data according to language date from 1965 and major changes may have occurred since then. However, it is clear that the Turkish are in the majority, while the largest minority groups are Kurds and Arabs. Smaller minorities are Greeks. All ethnic groups are discussed below; the word Turk or Turkish has a wider meaning in a historical context because, at times in the past, it has been used to refer to all Muslim inhabitants of the Ottoman Empire irrespective of their ethnicity. The question of ethnicity in modern Turkey is a debated and difficult issue. Figures published in several different sources prove this difficulty by varying greatly, it is necessary to take into account all these difficulties and be cautious while evaluating the ethnic groups. A possible list of ethnic groups living in Turkey could be as follows: Turkic-speaking peoples: Turks, Tatars, Uzbeks, Crimean Tatars and Uyghurs Indo-European-speaking peoples: Kurds, Zazas, Albanians, Ossetians, Hamshenis and Greeks Semitic-speaking peoples: Arabs and Assyrians/Syriacs Caucasian-speaking peoples: Circassians, Georgians and ChechensAccording to the 2016 edition of the CIA World Factbook, 70-75% of Turkey's population consists of ethnic Turks, with Kurds accounting for 19% and other minorities between 7 and 12%.

According to Milliyet, a 2008 report prepared for the National Security Council of Turkey by academics of three Turkish universities in eastern Anatolia suggested that there are 55 million ethnic Turks, 9.6 million Kurds, 3 million Zazas, 2.5 million Circassians, 2 million Bosniaks, 500,000-1.3 million Albanians, 1,000,000 Georgians, 870,000 Arabs, 600,000 Pomaks, 80,000 Laz, 60,000 Armenians, 25,000 Assyrians/Syriacs, 20,000 Jews, 15,000 Greeks, 500 Yazidis living in Turkey. Since the immigration to the big cities in the west of Turkey, interethnic marriage has become more common. A recent study estimates that there are 2,708,000 marriages between Kurds. Ethnolinguistic estimates in 2014 by Ethnologue and Jacques Leclerc Scale of Ethnologue: a^ Expanded Graded Intergenerational Disruption Scale of Ethnologue: 0: "The language is used between nations in trade, knowledge exchange, international policy." 1: "The language is used in education, mass media, government at the national level." 2: "The language is used in education, mass media, government within major administrative subdivisions of a nation."

3: "The language is used in work and mass media without official status to transcend language differences across a region." 4: "The language is in vigorous use, with standardization and literature being sustained through a widespread system of institutionally supported education." 5: "The language is in vigorous use, with literature in a standardized form being used by some though this is not yet widespread or sustainable." 6a: "The language is used for face-to-face communication by all generations and the situation is sustainable." 6b: "The language is used for face-to-face communication within all generations, but it is losing users." 7: "The child-bearing generation can use the language among themselves, but it is not being transmitted to children." 8a: "The

Madoka Asahina

Madoka Asahina is a Japanese voice actress from Shizuoka Prefecture, affiliated with 81 Produce. She is known for her roles as Nene Sakura in New Game! and Liones Yelistratova in Hina Logi: from Luck & Logic. 2015Rin-ne – Girl PriPara – Girl Tantei Team KZ Jiken Note – Nako Tachibana 2016Reikenzan: Hoshikuzu-tachi no Utage – Candidate Nurse Witch Komugi-chan R – Maki Space Patrol Luluco – Student alien Age 12 – Female student, Gal clerk Pan de Peace! – Mai Kawai Love Live! Sunshine!! – College student, Mother, Schoolgirl New Game! – Nene Sakura Cardfight!! Vanguard G NEXT – Female student Pokémon: Sun & Moon – Wrap2017Little Witch Academia – Avery Yowamushi Pedal – Spectator BanG Dream! – Fumika Mori, Kinako Mitarai Hina Logi: from Luck & Logic – Liones Yelistratova New Game!! – Nene Sakura Idol Time PriPara – Shūka Hanazono2018Mitsuboshi Colors – Tadokoro2019We Never Learn – Asumi Kominami Teasing Master Takagi-san 2 – Sumire TakagawaTBASuppose a Kid From the Last Dungeon Boonies Moved to a Starter Town – Seren New Game!: The Challenge Stage – Nene Sakura Azur LaneKamikaze, Yuugure Magia Record: Puella Magi Madoka Magica Side Story - Hinano Miyako Agency profile Madoka Asahina at Anime News Network's encyclopedia

Carta Caritatis

Carta Caritatis is the constitution of the Cistercian Order. The document, approbated in 1119 by Pope Calixtus II, regulates relations among the Cistercian abbeys; the text was continually revised and adapted until 1155. In terms of canon law, the Carta Caritatis is a document of unprecedented significance, since it introduced the systematic regulations that made a group of monks at Cîteaux into the first Order in Church history, it is held in high esteem as a legal monument of great influence. The name Carta Caritatis is misunderstood as referring to mystical unions or the ties of friendship in the monastic community. In fact, the text is quite concerned with administrative matters; the "charity" in the title comes from the fact that when new monasteries are founded, they were not forced to make financial contributions to the abbeys that founded them. Such payments had caused problems in the monastic family of Cluny which preceded the Cistercian movement; the Carta Caritas is attributed to Stephen Harding, the third abbot of Citeaux.

Harding arrived Molesme on his way back from a pilgrimage to Rome. He joined the community under Robert of Molesme. In 1098, Robert left Molesme to found Cîteaux Abbey. Around 1100 Pope Urban II asked Robert to return to institute reform of the community. At Citeaux, Robert was succeeded as abbot by Alberic, Harding served as prior. Stephen succeeded alberic; the Carta orders relations about several Cistercian monasteries, arranging them according to filiation, thus conceptualizing them as a series of mother and daughter abbeys in one big family tree. Its success is based on two main legislative and administrative methods: frequent Visitation and an annual General Chapter in Cîteaux, the mother abbey for all the Cistercian world; the statute regulates the following matters: daughter abbeys must not be required to make payments of any sort to their mother houses, liturgical books and monastic observances are to be the same in all houses, the interpretation of the Rule of St. Benedict is to follow the precedent set at Cîteaux and funeral monuments for benefactors are forbidden, ceremonial precedent, seating order for meetings of several abbots, ceremonial rites for making the monastic vows, canonical visitation, new foundations, procedure at General Chapter, abbatial elections or sedesvacancy, impeachment of abbots, measures for disciplining wayward abbots, alternate sites for the General Chapter and the monastic ideal of stability of place.

The Carta Caritatis passage most quoted is: una caritate, una regula, similibusque vivamus moribus. This statement, as indeed most of the statute's content, plays only a symbolic role in the Cistercian Order of our day. Since the system of filiation gave way to a network of congregations in the Late Middle Ages, the famous system of filiation no longer exists, making the medieval statutes impossible to implement. Beyond its success within the Cistercian Order, the Carta proved influential at the Fourth Lateran Council. Annual general chapters were portrayed there as exemplary and made obligatory for new monastic orders, which were multiplying at the time. Popes continued to hold the Carta in high esteem, one of them calling it a treasure trove of virtues. For centuries, scholars have argued about; as a constitution it was a collaborative effort, as all constitutional texts are. Two important developments in the twentieth century have fueled a vast number of publications and historiographical disputes.

The Charter enjoys much attention from legal historians studying Western Christianity. Current research speaks of a total of three versions: Carta Caritatis prior Summa Cartae Caritatis Carta Caritatis posterior Chrysogonus Waddell and Legislative Texts from early Cîteaux. Latin text in dual edition with English translation and notes. Janet Burton and Julie Kerr, The Cistercians in the Middle Ages, p. 29-35. Louis Lekai, The Cistercians. Ideals and Reality. A monk of Gethsemani Abbey, Compendium of the History of the Cistercian Order