Özet:

The experience of society is transmitted by novels, fairy tales and narratives, which are part of the narrative, and the external world is reinterpreted through the narratives. However, it is believed that the world reinterpreted by literary species is not equally perceived in verbal and written culture. It is stated that art serves social continuity or continuity in the verbal culture, and that in modern society social events are changed by the influence of authorities and represent complexity. In the verbal culture, knowledge is not an individual experience but a social phenomenon and is spread through the experience of the narrative. The speaker is the "speaker" who speaks in the first texts on behalf of everyone. In modern society, humanity’s way of perception of the external world has changed, the fixed laws of verbal culture have been abandoned, and the narrative of social complexity has also been influenced. Therefore, in the oral culture products there are narratives who know everything, who are everywhere and who try to communicate their voice by dividing the story or their perception forms (looking). In the stories of the modern era, which do not interfere with the story and have a narrative based on showing, the narratives - though not completely disappeared - remained in the background, the characters began to draw attention instead of the types. In this study, verbal culture and modern culture are compared in the point of the positioning of narratives in texts. The story of Peyami Safa's Matmazel Noraliya's Seat (1949) was chosen to identify these characteristic differences. In the texts it is found that with the conversion of the narrative the possibilities of expression have changed and that it reveals the specific (typical) structures of the period. The location of the narratives in the texts, the distance of the author to the text, the difference between the speaker and the person who speaks and sees, the reliability or clarity of the text.

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