Academic literature on the topic 'Ottoman historical texts'
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Journal articles on the topic "Ottoman historical texts"
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Παΐζη–Αποστολοπούλου, Μάχη. "Γνωστά και άγνωστα ιστορικά έργα της Τουρκοκρατίας σε χειρόγραφο κώδικα του Νικολάου Καρατζά." Gleaner 28 (December 30, 2011): 193. http://dx.doi.org/10.12681/er.133.
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<br />KNOWN AND UNKNOWN HISTORICAL TEXTS <br />REGARDING THE OTTOMAN PERIOD <br />FOUND IN A MANUSCRIPT OF NIKOLAOS KARATZAS<br /><br /><br />MS 5 of the Kourilas Collection, now preserved at the University of Ioannina, contains 41 historical texts concerning mainly the history of the Ottoman Empire during the 17th and 18th centuries. The manuscript was written by the eminent 18th-century collector and scholar Nikolaos Karatzas. Many of the texts are unedited. This preliminary study includes a list of these texts, their incipits and some paleographical notes. <br /><br />MACHI PAIZI-APOSTOLOPOULOU<br />
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Arkan, Merve Senem. "Mapping the Ottoman Cyprus through Travellers’ Eyes." Proceedings of the ICA 3 (August 6, 2021): 1–10. http://dx.doi.org/10.5194/ica-proc-3-3-2021.
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Abstract. Cyprus, the island that stands at the crossroads of three continents, was a customary visitation stop for many travellers. Numerous accounts by these travellers were able to capture the details of Ottoman Cyprus in their accounts as well as giving visual descriptions of the cities. During the transformation of the island as a part of the Ottoman Empire, these historical texts and images were helpful to determine the context and representation of the cities while depicting changes and adding new information throughout the 300 years of Ottoman rule. These depictions on maps, drawings, and sketches prepared by the foreign travellers who visited Cyprus during the earlier period of the Ottoman era – the seventeenth and eighteenth centuries – will be examined. The focus will be on the representations of major cities of Cyprus, namely Famagusta, Nicosia, and Larnaca, which travellers visited and wrote about frequently. In this paper, I will examine the parallels between text and depictions to see the travellers’ awareness of what they witnessed and if they were able to reflect this in their images of Ottoman Cyprus. I will discuss the outsider's point of view towards the Ottoman Cypriot cities, as well as how they presented the Ottoman Empire and Cyprus to their audiences.
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Haug, Judith I. "Medical Knowledge in ʿAlī Ufuḳī’s Musical Notebook (Mid-17th Century)." Intellectual History of the Islamicate World 6, no. 1-2 (2018): 117–43. http://dx.doi.org/10.1163/2212943x-00601009.
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Captured by Tatars as a young man and sold to the Sultan’s court, the Polish-Ottoman court musician and interpreter ʿAlī Ufuḳī (Albert/Wojciech Bobowski, c. 1610–1675) was a bicultural personality with widespread interest in different areas of learning. His priceless notation collection (MS Paris, Bibliothèque Nationale de France, Turc 292) also contains a wealth of medical texts both European and Ottoman, copied or excerpted from existing sources, as well as personal notes and case descriptions. European and Ottoman medical knowledge is presented side by side as encountered and found worthwhile by ʿAlī Ufuḳī, who evidently had access to drugs and treated at least himself. Among a group of personal observations, case studies from plague outbreaks of the 1640s stand out for their historical importance. MS Turc 292 is the personal document of a transcultural personality capable of benefiting from a diverse environment that encouraged transfer and exchange of knowledge.
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Yaycioğlu, Ali. "A REPLY TO TIMUR KURAN." International Journal of Middle East Studies 48, no. 2 (April 7, 2016): 433–35. http://dx.doi.org/10.1017/s0020743816000374.
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Scholars are justified in complaining that Ottoman studies, from its maturation in the 1950s until today, has been far too integrated into social science disciplines. Traditionally, political and economic history has dominated the field at the expense of cultural history, literary studies, and the history of art, architecture, and material culture. The recent juncture of social science concerns and the sensitivities of the humanities is a welcome but long overdue development. Social science disciplines have long held sway over the field, but scholars of Ottoman history have always exercised rigor and meticulous care in editing and publishing historical documents and literary texts. Editors often discuss the literary, philological, and codicological problems of historical documents in great detail, the conceptual universe in which the documents exist, and their limits and possibilities. Of course, “editing” often includes textual criticism, the conscientious work of transliteration, and, sometimes, translation. Despite numerous invaluable editions of archival and nonarchival material drawn from the Ottoman centuries, we still lack substantial statistical information and data to answer major questions that historians and social scientists have long asked. In this respect, what Timur Kuran (and his team) initiated marks an important step. They published a massive compilation of ten volumes of documents selected from the two qadi courts of Istanbul during the 17th century.
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Jurić, Dorian. "Conveying Ćeif: Three Croatian Folklore and Folklife Writings on Bosniak Coffee Culture." FOLKLORICA - Journal of the Slavic, East European, and Eurasian Folklore Association 23 (December 8, 2020): 1–42. http://dx.doi.org/10.17161/folklorica.v23i.14968.
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This article presents three short passages describing coffee and coffeehouse culture among Bosnian and Herzegovinian Muslims in the late nineteenth century. These texts are drawn from manuscripts collected by lay, Croatian folklore and folklife collectors who submitted them to two early collecting projects in Zagreb. The pieces are translated here for the first time into English and placed into historical and cultural context regarding the history of coffee culture in Bosnia and Herzegovina and the wider Ottoman Empire as well as the politics of folklore collection at the time. By using the Pan-Ottoman concept of ćeif as a theoretical lens, I argue that these early folklorists produced impressive folklife accounts of Bosniak foodways, but that these depictions inevitably enfolded both genuine interest and negative by-products of the wider politics of their era.
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Mahi, Khalida. "Les « Maîtres de Tabriz », céramistes dans l’empire ottoman : Une mise au point sur leur identification." Eurasian Studies 15, no. 1 (February 26, 2017): 36–79. http://dx.doi.org/10.1163/24685623-12340026.
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Abstract Who are the “Masters of Tabriz”? Scholars have attempted to reply to this question by trying to discover the historical and geographical origins of these ceramists who decorated ottoman buildings. However, the absence of biographies makes their identification uncertain and leads to many different theories about their identity. In reality, these masters are only known for their names found on monumental inscriptions and from ottoman archives. To fill in the lack of evidence, researchers have resorted to investigating ancient texts. However, some of these written sources are subject to extrapolations and uncertain speculations. These are nevertheless considered as convincing elements, which obviously falsifies the identification of these ceramists. This study proposes to reconsider the elements of identification notably in rereading the primary sources written in Ottoman, Arabic and Persian. The objective is to show evidence of concrete notions concerning the “Masters of Tabriz” and dismiss unfounded hypotheses. It will thus be possible to have a clearer vision of these craftsmen, as their enigmatic history tends to create myths.
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Bore, Isabelle. "Thomas More et le Grand Turc: variations sur le thème des invasions ottomanes." Moreana 48 (Number 185-, no. 3-4 (December 2011): 9–34. http://dx.doi.org/10.3366/more.2011.48.3-4.3.
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As Europe had been threatened by Ottoman invasions since the second half of the 15thcentury, humanists such as Vives or Erasmus tried to make their contemporaries realize how frighteningly real this threat was and they called to the unity of Christians to resist the Turks. Thomas More did not stay away from this issue. But, unlike his friends who considered that the Turkish threat was so serious that it deserved as such a detailed analysis, he proposed a quite personal reading of these historical events. He did not ignore the danger represented by the Turks. The invasions were used as the background to his Dialogue of Comfort, several other texts echoed them and, in the wake of his humanist friends, he was in favour of a defensive war. However, More went further. He used these historical events and the terror which they inspired to feed the debate which he held with Luther and the Reformers. Thus, the narrative of the Ottoman invasions quickly took an allegorical form where the Turks became first the witnesses of a theological debate dividing the Christians and where the Lutherans eventually appeared even more barbarous than the Turks themselves.
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Çörekçi, Semra. "The Dream Diary of an Ottoman Governor: Kulakzade Mahmud Pasha's Düşnama." International Journal of Middle East Studies 53, no. 2 (May 2021): 331–35. http://dx.doi.org/10.1017/s0020743821000398.
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“Muslims were not the first in the Near East to interpret dreams. This type of divination had a long history, and Muslims were not ignorant of that history.” The interest of early Arab Islamic cultures in dreams can be proved by the vast literature on dreams and their interpretation as well as dream accounts written in diverse historical texts. The Ottoman Empire was no different in that it also shared this culture of dream interpretation and narration. Unlike past scholarship that ignored the significance of dreams, the number of studies addressing the subject has increased in the recent decades, thanks to the growing tendency of scholars to see dreams as potential sources for cultural history. However, as Peter Burke has stated, scholars and historians in particular must bear in mind the fact that “they do not have access to the dream itself but at best to a written record, modified by the preconscious or conscious mind in the course of recollection and writing.” Historians must be aware of the fact that dream accounts might be recorded by dreamers who recounted how they wanted to remember them. The “reality” of the dream, in a sense, may be distorted. However, dream accounts, distorted or not, can provide a ground for historical analysis because they may reveal the most intimate sentiments, aspirations, and anxieties of the dreamer. Such self-narratives can provide the historian with information necessary to map the mindset of a historical personage, because “such ‘secondary elaboration’ probably reveals the character and problems of the dreamer as clearly as the dream itself does.” This paper focuses on a sampling of dreams related in an 18th-century Ottoman self-narrative to provide insight into the life and mind of an Ottoman governor. I will try to demonstrate how the author of the narrative made meaning of those dreams and revealed his aspirations.
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Fleischer, Cornell H. "A Mediterranean Apocalypse: Prophecies of Empire in the Fifteenth and Sixteenth Centuries." Journal of the Economic and Social History of the Orient 61, no. 1-2 (March 14, 2018): 18–90. http://dx.doi.org/10.1163/15685209-12341443.
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Abstract This article traces the intertwining of contemporaneous Muslim and Christian millenarian beliefs and excitation from the early fifteenth to late sixteenth centuries, specifically as crystalized by the rise of the Ottoman power, the Muslim conquest of “Rome” (Constantinople) in 1453, and the sixteenth century Ottoman-Habsburg rivalry for recognition as legitimate claimants to the world empire of the last age of history. The most influential formulator of the Ottoman eschatological identity was the mystic and lettrist ʿAbd al-Raḥmān al-Bisṭāmī, whose works underlie the fully articulated royal messianism of Sultan Süleymān (r. 1520-1566). At Süleymān’s court the French orientalist and apocalyptic enthusiast Guillaume Postel, a proponent of French Valois universal end-time monarchy, saw al-Bisṭāmī’s work brandished in 1535. Following the trajectory of the production, consumption, and deployment of these texts in the context of revolutionary changes across the Mediterranean—not least of all in understandings of religions and their relationship to historical empire—makes clear the centrality of apocalyptic to contemporary understandings of history and the significance (and legitimacy) of the new imperial formations, and to new understandings of the interrelationship between cognate, if sometimes hostile, monotheisms.
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Ѓоргиев [Ǵorgiev], Драги [Dragi]. "Османлиското наследство во Република Македонија: предност или хендикеп?" Slavia Meridionalis 11 (August 31, 2015): 191–204. http://dx.doi.org/10.11649/sm.2011.011.
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Ottoman heritage in Macedonia: an advantage or a handicap?The ethno-centric study of the Ottoman past after the establishment of the national Christian countries on the Balkan, causes many negative stereotypes. Today the cultural and historical heritage from that period is still followed with the negative perception which affects the every-day life of the people living on the Balkan. The cause of this texts is through few examples of the Ottoman heritage in Republic of Macedonia, which is one of the most significant segments of the multiculturalism in this country, to show that for the Macedonian state the Ottoman heritage still represents a serious disability, which can not be absorbed and integrated in the contemporary Macedonian society. Dziedzictwo osmańskie w Macedonii: korzyść czy utrudnienie? Etnocentryczne badania nad osmańską przeszłością i kształtowaniem się chrześcijańskich państw narodowych na Półwyspie Bałkańskim wskazują na istnienie wielu negatywnych stereotypów odnoszących się do tej przeszłości. Kulturowo-historyczne dziedzictwo czasów minionych także dzisiaj dowodzi ich oddziaływania. Towarzyszy temu negatywna percepcja i upolitycznienie, wpływając na życie codzienne Bałkanów.Na podstawie kilku przykładów z dziedziny kultury duchowo-materialnej i demografii w artykule ukazano osmańskie dziedzictwo w Republice Macedonii, gdzie wielokulturowość i wielowyznaniowość stanowią najistotniejsze elementy jej rzeczywistości. Dowodzą one, iż we współczesnym państwie macedońskim scheda przeszłości osmańskiej nadal stwarza poważne problemy, które uniemożliwiają pełne zintegrowanie współczesnego społeczeństwa macedońskiego.
Dissertations / Theses on the topic "Ottoman historical texts"
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Piterberg, Gabriel. "A study of Ottoman historiography in the seventeenth century." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335692.
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Košátková, Anna. "České království v kronice Otakara Štýrského." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-350797.
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The subject of the Masters thesis The Czech Kingdom in The Chronicle of Otakar of Styria is the history of Czech Kingdom in the Otokar of Styrias versified cronicle. The goal of this work is a comprehensive view of that cronicle as a historic source of cetral European history during the second half of the 13th and the beginning of the 14th century. The Masters thesis includes an evaluation the relationships between the central European sources of that time. It investigates both, the knetty question of the autor's live story and his motivation for writing a work around 100 000 verses. In particular chapters, various social groups, which the author focuses on, are examined (royal houses, aristocracy, burgher class, people). No particular social group can be considered in isolation. Thier interrelations are highlighted in the thesis. Following section introduces Otakar's description of certain central European regions (Austria, Styria, Carinthia, Hungary, Polen and the Holy Roman Empire), which is the foundation of my attempt to discover the cronicler's source and information base. Used method is based on the analysis of cronicle sources and the study of historical materials. The history of the Kingdom of Bohemia results from the above mentioned circumstances. Based on this approach, the thesis of...
Books on the topic "Ottoman historical texts"
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Anooshahr, Ali. The Early Ottomans in Idris Bitlisi’s Hasht Bihisht. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190693565.003.0003.
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The Persian historian Idris Bitlisi (d. 1520), composed a massive chronicle of the House of Osman for the Ottoman emperor Bayezid II (d. 1512). Idris was writing his text at the time of the rise of the Safavids in the east and the expansion of the Ottoman Empire in the Balkans. By relying on a chronicle written after the conquest of Constantinople attributed to Ruhi, Idris downplayed the Turkestani origins of the Ottomans and projected onto their “Eastern” origin undesirable traits associated with Turkic ancestry. Instead, Idris recast his masters as the true inheritors of Roman Empire and the true followers of Alexander the Great. To accomplish all this, Idris drew on biblical, Koranic, and other myths to create a myth for the state separate from a dynastic origin myth.
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Seeman, Sonia Tamar. Sounding Roman. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199949243.001.0001.
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Sounding Roman traces the role of music performance in maintaining, shaping, and challenging ascribed social identities of Roman (“Gypsy”) groups, who constitute one of the most socially reviled and yet culturally romanticized minorities in Turkey. Roman communities have been a ubiquitous presence, contributing to social, cultural, and economic life since the Byzantine period in Anatolia up to the present. Alternately exoticized and reviled, Roman communities were valued for their occupational skills and entertainment services. Based on detailed historiographic study and twenty years of ethnographic work, this book examines the issue of cultural and musical representations for creating, maintaining, and contesting social identity practices through philosophical reflections on meaningful symbolic configurations in metaphoricity, iconicity, and mimesis paired with a sociological interrogation of unequal power relationships. Through these lenses, the book investigates the potential of musical performance to configure new social identities and open pathways for political action, while exploring the limits of cultural representation to effect meaningful social change. The book begins with historical representations of çingene as a marked ethnic and social group during the Byzantine to late Ottoman Empire. It then traces how such constructions were revised during the period of the modern Turkish Republic through the creation of a commercial musical genre, the Roman dance tune (Roman oyun havası). The book includes a companion website with illustrative texts, images, and audio examples.
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Leipold, Bruno, Karma Nabulsi, and Stuart White, eds. Radical Republicanism. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198796725.001.0001.
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Republicanism is a powerful resource for emancipatory struggles against domination. Its commitment to popular sovereignty subverts justifications of authority, locating power in the hands of the citizenry who hold the capacity to create, transform, and maintain their political institutions. Republicanism’s conception of freedom rejects social, political, and economic structures subordinating citizens to any uncontrolled power—from capitalism and wage labour to patriarchy and imperialism. It views any such domination as inimical to republican freedom. Moreover, it combines a revolutionary commitment to overturning despotic and tyrannical regimes with the creation of political and economic institutions that realize the sovereignty of all citizens, institutions that are resilient to threats of oligarchical control. This volume is dedicated to retrieving and developing this radical potential, challenging the more conventional moderate conceptions of republicanism. It brings together scholars at the forefront of tracing this radical heritage of the republican tradition, and developing arguments, texts, and practices into a critical and emancipatory body of political and social thought. The volume spans historical discussions of the English Levellers, French and Ottoman revolutionaries, and American abolitionists and trade unionists; explorations of the radical republican aspects of the thought of Machiavelli, Marx, and Rousseau; and theoretical examinations of social domination and popular constitutionalism. It will appeal to political theorists, historians of political thought, and political activists interested in how republicanism provides a robust and successful radical transformation to existing social and political orders.
Book chapters on the topic "Ottoman historical texts"
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Kastritsis, Dimitri. "Legend and Historical Experience in Fifteenth-Century Ottoman Narratives of the Past." In How the Past was Used. British Academy, 2017. http://dx.doi.org/10.5871/bacad/9780197266120.003.0005.
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During the course of the fifteenth century, the Ottoman sultanate underwent many transformations in the political and cultural sphere. When the century began, Bayezid I (r. 1389–1402) was making the first serious if ultimately unsuccessful Ottoman bid at empire. By its end, Mehmed the Conqueror’s much more centralised empire was in the hands of his son Bayezid II (r. 1481–1512), who commissioned chronicles documenting its entire history down to his own time. These were largely compilations made up of distinct elements, many of which were much older. This chapter focuses on what such texts can tell us about how the fifteenth-century Ottomans perceived the eastern Roman and Islamic past and their own historical role in the region.
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Yılmaz, Hüseyin. "The Caliphate Mystified." In Caliphate Redefined, 97–144. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691197135.003.0003.
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This chapter deals with the formative period of Ottoman political thought from the formal end of the Seljuk state at the turn of the fourteenth century to the Egyptian campaign of 1517. It argues that political ideals and imageries inculcated from the Ottomans' own historical experience, appropriation of Arabic, and the Persian corpora on Islamic political theory; and its exposure to indigenous practices of authority constituted an integral part of state formation and ruling ideology that redefined rulership in general, and the caliphate in particular. Having been founded at the western fringes of the Islamicate society in the midst of nominally converted Turkish-speaking nomadic populations, the Ottomans at large were only gradually exposed to learned traditions of High Islam. Two foundational epics of the Ottoman Empire, Halīlnāme and İskendernāme, were composed in this period. Translation of political texts and composition of frontier epics gradually transformed Turkish, which was continuously despised by the learned as a profane language of illiterate nomads with no alphabet, into one of the three principal languages of Islamic learning and culture.
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Seeman, Sonia Tamar. "Toward a History of Social Construction." In Sounding Roman, 43–73. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199949243.003.0002.
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This chapter discusses the historical origins and experiences of Roma and related groups in Anatolia from Byzantine to the Ottoman Empires. Byzantine and Ottoman philosophical beliefs regarding moral order informed administrative controls on subject populations. In particular, social segregational practices implemented during the Byzantine and Ottoman administrative periods facilitated exploitation of Romani labor, particularly for auxiliary military services, agrarian work, commercial trade, and other marginalized services such as entertainment. Social marginalization was reinforced by government edicts and sanctions, and furthered by physical segregation and marginalization into Romani neighborhoods (mahalle). The experience of place from which Roma expressed their sense of belonging to a community was also shaped by their emplacement in the larger social hierarchy. Because most extant writings regarding the history of Roma were in the hands of those institutions wielding political power over Roma, this chapter also explores alternative interpretations of official government texts and church sanctions.
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"Right-Branching vs. Left-Branching Subordinate Clauses in 16th Century Ottoman Historical Texts: Haphazard Use or Stylistic Device?" In Linguistic Convergence and Areal Diffusion, 327–44. Routledge, 2004. http://dx.doi.org/10.4324/9780203327715-30.
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Malcolm, Noel. "An Unknown Account of Ottoman Albania." In Rebels, Believers, Survivors, 38–54. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857297.003.0003.
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Antonio Bruni, who until recently was completely unknown to historical scholarship, was an Albanian from the city of Ulcinj (now in Montenegro); the short treatise he wrote in 1596, which was also unknown, offers the first account of Albania by a named Albanian author. This essay begins with a summary account of Bruni’s life: the son of an Albanian member of the Knights of St John (of Malta), he studied in Rome and Avignon, spent some time working in Moldavia and then became an adviser to an exiled Moldavian ruler in Austria. His treatise was probably written for the benefit of a prominent member of the Papal administration in Rome. The whole text of his treatise is given here in translation, fully annotated. Written to advise on the possibility of an Albanian revolt during the Habsburg–Ottoman war, it discusses the ethnic and religious composition of Albania and other territories in the beylerbeylik (Ottoman province) of Rumeli, the social conditions there, and the security situation, especially the strength of local Ottoman forces. This text was a major influence on one of the most popular West European books about the Ottoman Empire, Lazaro Soranzo’s L’Ottomano (1598); this essay also demonstrates the degree of Soranzo’s indebtedness.
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Abulafia, David. "The Greek and the unGreek, 1830–1920." In The Great Sea. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780195323344.003.0044.
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An important feature of the Fifth Mediterranean was the discovery of the First Mediterranean, and the rediscovery of the Second. The Greek world came to encompass Bronze Age heroes riding the chariots described by Homer, and the Roman world was found to have deep roots among the little-known Etruscans. Thus, during the nineteenth and early twentieth centuries entirely new perspectives on the history of the Mediterranean were opened up. An early lead was given by the growth of interest in ancient Egypt, discussed in the previous chapter, though that was closely linked to traditional biblical studies as well. In the eighteenth century, the Grand Tour introduced well-heeled travellers from northern Europe to classical remains in Rome and Sicily, and Englishmen saw it as an attractive alternative to time spent at Oxford or Cambridge, where those who paid any attention to their studies were more likely to be immersed in ancient texts than in ancient objects. On the other hand, aesthetic appreciation of ancient works of art was renewed in the late eighteenth century, as the German art historian Winckelmann began to impart a love for the forms of Greek art, arguing that the Greeks dedicated themselves to the representation of beauty (as the Romans failed to do). His History of Art in Antiquity was published in German in 1764 and in French very soon afterwards, and was enormously influential. In the next few decades, discoveries at Pompeii and Herculaneum, in which Nelson’s cuckolded host, Sir William Hamilton, was closely involved, and then in Etruria, further enlarged northern European interest in ancient art, providing interior designers with rich patterns, and collectors with vast amounts of loot – ‘Etruscan vases’, nearly all in reality Greek, were shipped out of Italy as the Etruscan tombs began to be opened up. In Greece, it was necessary to purchase the consent of Ottoman officials before excavating and exporting what was found; the most famous case, that of the Parthenon marbles at the start of the nineteenth century, was succeeded by other acquisitions for northern museums: the Pergamon altar was sent to Berlin, the facings of the Treasury of Atreus from Mycenae were sent to the British Museum, and so on.