Culture and belief are considered as indispensable element of the bond (connection/relation) which societies have established between their past and future and they can be described/characterized as the most powerful bodies/organs which undertake function of establishing the said bond. On whichever production type it is based, culture makes its presence felt on the projection of dual construction (structuring) having on the one hand genetic (heriditary) and mental transmission power on the other hand. Accumulations of the oral culture on traditional platform/environment paved the way for formation of certain types of transmitter mechanisms. When Turkish cultural universe (population) in particular is considered, the said transmitters who took the names of qam (kham), minstrel and ocaklı determine holiness degree of on the one hand the transmitted saying and ritual, and of folklore in general sense on the other hand in that they make (perform) a traditional and genetic (heriditary)- kin based transmission. Except for the mentioned types, kindredship (blood relation) is at the forefront also on khans who were in charge of fulfilling execution (performance/implementation) of administration and ceremonies and mechanisms of administration in Turkish state tradition. İt is a known fact that kindredship constitutes holiness degree of all sayings and actions of khanship (khaganate) institution. In these ways, blood rises to level of basic object of human’s absolute existence as indispensable form of human’s both biological and cultural existence (presence). Therefore, holiness, attributed/referred to the blood, constitutes the subject of on the one hand biological necessity and of cultural and belief-related accumulation on the other hand. In this study, we dwelt upon place of the blood object of formation of characters named as qam (kham), minstrel and ocak (centre, hearth) in Turkish culture, based on functions of taking qut (kut), giving qut, and getting qut.