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Journal articles on the topic 'Ottoman influences'
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1
Dinç, Enis. "German Influences on Ottoman Film Propaganda during World War I." German Studies Review 46, no. 3 (October 2023): 347–64. http://dx.doi.org/10.1353/gsr.2023.a910185.
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abstract: When the Ottoman Empire entered World War I, it lacked the experience of other European countries in using modern propaganda techniques to mobilize its population for the war effort. The German Empire assisted the Ottomans to set up a propaganda machine in which cinema, the most modern visual technology of the time, also had a role to play. Through the analysis of primary sources such as films, photographs, memoirs, letters, and reports, this article sheds light on the forgotten role of the Germans in introducing film propaganda to the Ottomans during World War I.
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Dalillah Mohd Isa, Ammalina, Napisah Karimah Ismail, Firuz Akhtar Mohamad Bohari, Lily Hanefarezan Asbulah, Nor Syamimi Mohd, Nur Ainul Basyirah Alias, Nurliyana Mohd Talib, and Afeez Nawfal Mohd Isa. "THE ROLE OF ISLAM IN SOCIO-CULTURAL TRANSFORMATION OF THE BALKAN SOCIETY, 1354-1450." International Journal of Advanced Research 11, no. 09 (September 30, 2023): 47–54. http://dx.doi.org/10.21474/ijar01/17501.
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The entrance of the Ottomans in the Balkans in the 14th century brought about significant changes in European history. The Balkans, which had been administered by the Byzantine Roman Empire with Christian church influence, were now conquered by the Ottoman Empire, which introduced new administrative structures and organisations with Islamic influences. This has influenced the socio-cultural makeup of the community, particularly at the conclusion of Sultan Murad IIs reign. The purpose of this study is to examine the role of Islam in the socio-cultural transformations of Balkan society from the early years of Ottoman rule until the end of Sultan Murad II reign. This study employs a qualitative research method through content analysis, as well as descriptive and deductive analysis. According to the findings of this study, Islam played an active part in influencing the socio-culture of Balkan society during Ottoman rule in a multitude of ways. The first is to lay the groundwork for the Ottoman governments administrative and legal systems. The second is to prioritise the provision of Islamic infrastructure and facilities and waqf institutions in order to promote the Muslim community and the Balkan region. Third, assigning the obligation of preaching and spreading Islam to all Muslims, and last, promoting a better lifestyle change in accordance with Islamic principles, among Balkans who have recently adopted Islam.
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Xhaferri, Manjola, and Mirela Tase. "The Influence of Ottoman Culture on the Way of life of Albanian Society." Journal of Education Culture and Society 15, no. 1 (June 13, 2024): 557–66. http://dx.doi.org/10.15503/jecs2024.1.557.566.
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Aim. This paper aims to highlight the elements of Ottoman culture that have influenced Albanians' culture and way of life. Albania was under Ottoman occupation for five centuries, which has had various consequences on the country's economic, cultural, and social life. Methods. To realize this study, a series of methods have been used, such as research, comparative, and cartographic methods. The comparative method consists of the authors confronting each other regarding the influences of Ottoman culture and how widespread it became in Albanian culture. The cartographic method aims to explain the extent of Ottoman work in Albania and whether it managed to penetrate Albanian territorial integrity. Results. Whether we like it or not, Ottoman influences are already part of our heritage in values, customs, traditions, beliefs, material culture, folklore, clothing, architecture, and the life of Albanians. Conclusion. The study has enabled a better understanding of the constructions of the time, their quality, level, and extent; at the same time, they testify to historical phenomena, such as the process of resistance to the invaders, the Islamization of the Albanian population, and the beginning of economic growth and especially of cities.
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Boyar, Ebru. "Medicine in Practice: European Influences on the Ottoman Medical Habitat." Turkish Historical Review 9, no. 3 (November 22, 2018): 213–41. http://dx.doi.org/10.1163/18775462-00903001.
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This article considers the transfer of medical knowledge from Europe to the Ottoman empire and argues that what was significant in such transfer was medical practice rather than textual transfer, that the Ottomans were open to adopting medical knowledge from the non-Islamic world, the deciding factor being not the origin but the successful nature of the treatment, and that if there was a border which medical knowledge did not traverse, it was one created by everyday custom not by any Muslim/Christian divide or rejection of knowledge from outside.
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Zia, Sana, and Safya Noor. "The Evolution of Ottoman Architecture and its Distinct Characteristics." Journal of Islamic Civilization and Culture 3, no. 01 (July 17, 2020): 156–67. http://dx.doi.org/10.46896/jicc.v3i01.89.
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Architecture reflects and pinpoints its nation’s progress and mindset. Ottoman Empire, which ruled over three continents, is known for its unique and magnificent architecture represented by grand mosques, seminaries and imperial palaces .The so called Ottoman Architecture was created with in the domain of the Ottoman Empire and is known for its distinct characteristics. This architecture was initially influenced by Seljuk architecture. All Ottoman Sultans had special taste for architecture .Later on, the center was shifted to the capital of the fallen Byzantine Empire, and thus got inspirations from byzantine art .The most well۔known architect of that era was Sinan who revolutionized the art of architecture. He designed almost three hundred buildings distinguished for spacious courtyards surrounded by vast gardens. In the 18th century, Ottoman Sultanate came into contact with Europe, and therefore Baroque influences came to be seen in their architecture. Hence, internal decorations became prominent in the architecture.
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Mustapha, Fadhilah, and Maisarah Hasbullah. "KEMASUKAN SAINS DAN TEKNOLOGI DARI BARAT KE DALAM KERAJAAN UTHMANIYYAH PADA ABAD KE-18 DAN ABAD KE-19: SATU PENILAIAN SEJARAH." SEJARAH 30, no. 1 (June 28, 2021): 20–42. http://dx.doi.org/10.22452/sejarah.vol30no1.2.
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The Ottoman Empire known as a great and longest lasting Islamic empire. It began to face great threats fromthe west during the 17th century. Beginning with the defeat to Vienna in 1683, the Ottomans lost many of their territories in several wars. Recognizing the rising power of the west, several efforts were taken in order to reinforce the empire's strength. One of the step is via transmission of science and technology from the west to the empire. This study is using qualitative method based on literature review, interviews and field studies conducted in Turkey aimed at understanding how the processes happended and the institutions involved in the processes. The findings show that the introduction of science and technology in Ottoman during 18thcentury until 19thcentury took place through three main channels, which is translation of books on western science and technology into Turkish, sending Ottoman to western countries, and the establishment of new institutions that provided western science and technology learning. However, this paper only focused on two forms of transmission; the establishment of new learning institutions and translation efforts. The institutions under review are military institutions, medical institutions and higher education institutions. On the other hand, in the field of translation, the areas of knowledge that are focused in this study are astronomy, medicine and military. Through what is happening in the Ottomans, Malaysia as a developing country can learned, either directly or indirectly, from the Ottoman experienced in facing western influences to this country.
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MEKKAS, Malika. "OTTOMAN INFLUENCES ON THE SIDI EL KETTANI MOSQUE IN CONSTANTINE ALGERIA." RIMAK International Journal of Humanities and Social Sciences 3, no. 4 (May 1, 2021): 173–82. http://dx.doi.org/10.47832/2717-8293.4-3.18.
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The city of constantine is considered one of the algerian cities , that witnessed tremendous urban and architectural devlopment during the ottoman era, and the ottoman chose it to be the capital of eastern algeria, and the city witnessed during this period the building of many mosques but most of these monuments were subjected to sabotage and destruction from the party of french colonialism, and perhaps the most important models that still presrve a large part of their orignal style, we mention the sidi el kettani mosque which was built by salih bey as it combined the local architectural style, with the incoming ottoman style and this gave it a unique characteristic in the field of architecture in addition, to its richness of exquisite architectural and decorative elements
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Kurt, Burcu. "The Ottoman State Between Urban Space and Environment: Preserving the Drinking Water of Istanbul." Belleten 85, no. 304 (December 1, 2021): 933–66. http://dx.doi.org/10.37879/belleten.2021.933.
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This study reveals the contribution of environmental and sanitarian factors to the shaping of the cities, particularly the Ottoman capital Istanbul. This paper, focusing on the second half of the 19th century, discusses the man-made environmental destruction, the water shortage that emerged as a result of uncontrolled urbanization and the Ottoman state’s evacuation process of the Belgrad, Kömürcü and Bahçecik villages due to the threat of disease. Thusly, this paper aims to shed light on the extent to which Ottoman urbanization was exposed to environmental influences.
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Rusu, Eduard. "The Musical-Artistic Dimension of the Mehterhane." Artes. Journal of Musicology 22, no. 1 (March 1, 2020): 262–87. http://dx.doi.org/10.2478/ajm-2020-0015.
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AbstractMehterhane represents the most important musical formation found in the royal courts of Moldova and the Wallachia, because it is the one that makes the connection – from an artistic and political point of view – between these countries and the Ottoman Empire. The context in which this musical formation comes into the possession of the Romanian rulers is related to the geopolitical context of the Romanian Countries related to the Ottoman Empire. Due to the increasing influence of the Ottomans on the Romanian Countries, they become an integral part of the empire from the Ottoman perspective. As a result, the Romanian rulers received the sultan’s reign, in exchange for a sum of money, and they invested them according to Ottoman practice, by conferring a badge, as a representation of the sultan’s political power, among which elements were the mehterhane. This formation was the one that accompanied the ruler not only in all the official public events, but also in the private ones, assuring him the necessary grandeur, being as well regarded as a bey in the political hierarchy of the Gate from this point of view. From an artistic point of view, in Moldova and the Wallachia, the mehterhane had to be heard daily at dusk (chindie) and to make the parade, called “nöbet”. The music of mehterhane was both instrumental and vocal-instrumental, while the main repertoire consisted of military marches and prayers (gülbank), sung during war, while he performed octaves, bestels and semais following the structure of “fasıl” concerts, specific to Ottoman music in general during peacetime. Due to the psychological effect exerted on the enemies on the battlefield and the moralizing effect on the Ottoman soldiers, the mehterhane was also adopted by some European armies, without reaching the expected effect, due to the mismatch with the foreign environment where it was active. The more, it starts to become well known by Western influence and its musical influences are taken over by famous composers such as Mozart.
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Durak, Ahmet Cem. "Jewish Mystical Influences on a Medieval Ottoman Hagiography." English Language Notes 56, no. 1 (April 1, 2018): 83–96. http://dx.doi.org/10.1215/00138282-4337462.
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Aytaç, A. "Turkish textiles which have been described in paintings of artist Şevket Dağ." Universum Humanitarium, no. 1 (July 13, 2021): 73–89. http://dx.doi.org/10.25205/2499-9997-2021-1-73-89.
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The perception of painting that started with the Turks, the Gokturks and the Uighurs was expressed mostly in miniature after Islam. There was a false perception that Islam imposed a ban on painting. Therefore, not much painting art was seen in the Ottomans until recently. There are mostly miniature paintings in the Ottomans. The art of painting has developed in the last periods of the Ottoman Empire. One of the most important representatives of that period was Şevket Dağ. She is one of the first graduates of Şevket Dağ Sanayi-i Nefise School. There are no foreign influences in Şevket Dağ's paintings. There are painting techniques in purely national characters. In the article there are five paintings depicting Turkish carpets. Five paintings in which the furniture and architectural features of the period are depicted together with the carpets will be emphasized.
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Abdellaoui, Abdelkader. "External influences and public health in Malta." International Journal of Complementary & Alternative Medicine 16, no. 6 (December 6, 2023): 335–38. http://dx.doi.org/10.15406/ijcam.2023.16.00672.
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Malta is an Island on the Mediterranean close to Italy, and Tunisia as shown in the following figure. It occupies a strategic geographical position which has earned it many influences, including Christian, Ottoman, and English. It has become a popular tourist destination.
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Kadrić, Adnan. "„Problematično” osmansko naslijeđe i opći problemi recepcije, klasifikacije i periodizacije starije bošnjačke književnosti na osmanskom jeziku." Slavia Meridionalis 11 (August 31, 2015): 81–95. http://dx.doi.org/10.11649/sm.2011.005.
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“The problem of the Ottoman heritage” today, with special emphasis on the problems of reception, classification and periodization elderly Bosniak’s literature in the Ottoman language This article focuses on the general sketch of “the problem of the Ottoman heritage” today, with special emphasis on the problems of reception, classification and periodization elderly Bosniak’s Literature in the Ottoman language. The paper attempts to indicate the “syncretic” nature of every imperial civilization, including the Ottoman Empire, and to indicate some general features of the historical dilemmas and development of the written word in a meeting with other cultural traditions. The phenomenon of Bosniak’s literature in Oriental languages, including literature in Ottoman Turkish language, is the phenomenon very interesting for our literary trends in literary production of the Balkan peoples too. It is, simply, about a live tradition that has influenced and still influences on the occurrence of literary works very relevant not only for contemporary Bosniak literature, but for literature of other Slavs in the Balkans. It is a fact worthy for scientific research. „Problematyczne” dziedzictwo osmańskie i ogólne problemy recepcji, klasyfikacji i periodyzacji starszej literatury bośniackiej w języku osmańskim W niniejszym artykule podjęte zostały zagadnienia współczesnego „problematycznego dziedzictwa osmańskiego” ze szczególnym uwzględnieniem kwestii recepcji, klasyfikacji i periodyzacji wczesnej literatury bośniackiej w języku tureckim. Zwrócono w nim uwagę na naturalny „synkretyzm” każdej cywilizacji imperialnej, także imperium osmańskiego, i wskazano podstawowe przyczyny historycznego rozwoju słowa pisanego w zetknięciu z inną tradycją kulturową. Kwestia istnienia literatury bośniackiej w językach orientalnych, włączając w to również literaturę w języku tureckim imperium, jest interesującym zjawiskiem istnienia tendencji dominujących w twórczości literackiej ludów Półwyspu Bałkańskiego, odnosi się bowiem do żywej tradycji, która wpływała i nadal oddziałuje nie tylko na współczesną bośniacką twórczość literacką, ale także na literaturę innych Słowian na Bałkanach, co stanowi przedmiot ważnych badań naukowych.
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SHEIKH, MUSTAPHA. "Taymiyyan Influences in an Ottoman-Ḥanafī Milieu: The Case of Aḥmad al-Rūmī al-Āqḥiṣārī." Journal of the Royal Asiatic Society of Great Britain & Ireland 25, no. 1 (July 17, 2014): 1–20. http://dx.doi.org/10.1017/s1356186313000643.
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AbstractShaykh Aḥmad al-Rūmī al-Āqḥiṣārī (d. 1041/1632) is one of the most intriguing religious personalities of seventeenth-century Ottoman Turkey: although progress towards disclosing key aspects of his thought has been made recently – such as the association of al-Āqḥiṣārī with the Ottoman puritanical movement, the Qāḍīzādelis – the intellectual world-view of al-Āqḥiṣārī and, in particular, intellectual influences on his thought, are still hazy. This paper aims to make progress in this regard by studying the intellectual spring from which al-Āqḥiṣārī takes his conceptualisation of the religio-legal term bidʿa, the central theme of his seminal work, the Majālis al-abrār. In doing so, the paper finally puts to rest the vexed question over whether Shaykh al-Islām Taqī al-Dīn b. Taymiyya's writings had any influence in Ottoman Turkey prior to the advent of the 19th century reformist movements.
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Ladjal, Tarek, and Benaouda Bensaid. "A Cultural Analysis of Ottoman Algeria (1516-1830) The North-South Mediterranean Progress Gap." ICR Journal 5, no. 4 (October 15, 2014): 567–85. http://dx.doi.org/10.52282/icr.v5i4.375.
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A number of works have dealt with the socio-political and economic history of Algeria under the Ottoman protectorate; yet the intellectual and cultural life of this period remains poorly explored. We examine the question of ‘progress’ against the intellectual and religious life of Ottoman Algeria, analysing the reasons behind the negligent European intellectual influences upon Ottoman Algeria. We review pre-colonial Algeria’s cultural and intellectual landscape in order to assess the reaction of Algerian society to European ideas originating in the French Revolution and the Enlightenment. Algeria’s intellectual context, learning system, and the public practice of Sufism contributed significantly to building resistance to European intellectual infiltration and influence, while the European communities in Algeria played a marginal role in shaping Algeria’s intellectual and cultural life. In spite of its inherent political and geostrategic advantages, Ottoman Algeria failed to achieve a balance between military power and politics in the Mediterranean region, and its own inherent cultural resources.
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Mandic, Marija. "Ottoman heritage: Strategies, topoi and agents." Bulletin de l'Institut etnographique 69, no. 1 (2021): 7–17. http://dx.doi.org/10.2298/gei2101007m.
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In the first part of the introductory text, I present a theoretical framework that places the attitude towards the Ottoman heritage in a broader socio-cultural context. I distinguish between the two basic strategies in relation to the Ottoman heritage in the Balkan modern societies, and they are: de-Ottomanization (neglecting of Ottoman influences) and internalization. Furthermore, I point out that both strategies were created under the direct influence of the discursive practice of Orientalism, with which they share rhetoric and internal logic. Furthermore, I show, based on several examples of linguistic and cultural practices, how both strategies have been implemented in Serbia. In the second part, I present the papers in this thematic issue and identify the topics presented in it, namely: interreligious dialogue, negotiation of ethnic and religious affiliation in everyday life, religious conversion, inherited institutions of the Ottoman society and attitude towards them, (re)presentation of historical figures and events in literary narratives, Muslim religious organizations in the past and present. The thematic issue aims to contribute to academic dialogue in domestic and international context, in which strategies, topoi and actors related to the Ottoman heritage, Muslims and Islam are very current.
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Ianeva, Svetla. "Hygiene in Nineteenth-Century Ottoman Bulgaria." Turkish Historical Review 5, no. 1 (April 30, 2014): 16–31. http://dx.doi.org/10.1163/18775462-00501004.
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The article examines the most important elements of personal, home and everyday life hygiene and several aspects of public hygiene such as the availability and public use of water, the state of cleanliness of the streets and other public places (bazaars, caravanserais, hospitals), the location and state of the graveyards, some public measures for the prevention of the spread of diseases (isolation and quarantine) in nineteenth-century Ottoman Bulgaria. The differences in the hygienic notions, habits and practices of the local population based on religion, culture and tradition as well as the existence or absence of mutual influences in this respect are considered. The article addresses also the question of the beginning of some transformations in the traditional patterns of hygiene in the region, mainly during the second half of the nineteenth century, under European influence and under the influence of modern education.
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Minas, Adamantios Dionysios. "The Suppression of the Music of Ionian Islands by the Modern Greek State: Culture that did not Fit the Political Agenda." Public Voices 9, no. 1 (January 5, 2017): 125. http://dx.doi.org/10.22140/pv.207.
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Music plays an important role in social integration, often providing the vehicle for how one culture reinterprets itself in another. However, as in the case of the Ionian Islands, a peoples’ ability to incorporate outside influences and produce local culture may find itself at odds with the more nationalistic purposes of the state. The Ionian Islands came to be part of the Greek state without enduring the yoke of occupation by the Ottoman Empire or suffering in the wars that preceded the Greek free state. Therefore, the Ionian culture, in particular its popular music, has been made obscure by political elites who defined Greece as the benevolent opposite of its enemies, as the center of civilization and therefore without cultural influences – a definition that Ionian music, influenced by Italian settlers, did not meet.
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S., Vodotyka, and Robak I. "THE OTTOMAN EMPIRE IN THE INTERCIVILIZATION DIALOGUE IN SOUTHERN UKRAINE. THOUGHTS ON THE NEW APPROACHES TO TURKISH HISTORIOGRAPHY." South Archive (Historical Sciences), no. 33 (September 15, 2021): 15–20. http://dx.doi.org/10.32999/ksu2786-5118/2021-33-3.
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The article is devoted to reviewing the book by the well-known Turkish historian İlber Ortaylı "Ottomans on Three Continents". The authors consistently analyze the main postulates of the work in the history of Ottoman possessions in the Crimea and the Northern Black Sea region, focusing on the role of the Ottoman Empire in the interaction of Black Sea civilizations in the late Middle Ages and early modern times.The authors prove that the history of the Ottoman Empire is essential for understanding the history of Ukraine. Ottoman influences significantly impacted the history of the Ukrainian people and other indigenous peoples of Ukraine – Crimean Tatars, Karaites and Krymchaks, Crimean Greeks.The authors agree with the thesis of the Turkish researcher about the significant and sometimes decisive influence of the Ottomans on the situation in the Black Sea region in the XV–XVIII centuries. Furthermore, the authors express their views on certain statements of the book. In particular, İlber Ortaylı proves that the Ottoman Empire was a "state of the Middle Eastern Islamic type". Its presence in the Black Sea resulted in the interaction of Islamic Mediterranean civilization with Eastern European Orthodoxy and Ukraine were at the centre of this interaction. However, the authors cannot agree with the historian's statement about the primary basis of the empire – the system of the state, especially military, slavery (devshirme). It allowed to creation of a vast empire, The Sublime or Ottoman Porte. However, slavery could not create social mechanisms of progress. The civilizational basis of the Ottoman Empire was its steppe, Turkic-steppe, essence.In the Ottoman Empire, Western modernization borrowings were superficial, served utilitarian-pragmatic purposes, and did not change the foundations of civilization. Such selectable reforms were the reason why the Omans lost their possessions in the Crimea and the Northern Black Sea region to the Russian Empire in the eighteenth century. Significantly, both empires claim the imperial, not civilizational, heritage of the Roman Empire. The intelligence emphasizes that these claims are not sufficiently substantiated.Key words: İlber Ortaylı, Ottoman Empire, heritage, history of Ukraine, Northern Black Sea Coast, Crimea. Стаття присвячена огляду-рецензії книги відомого турецького історика Ільбера Ортайли «Османи на трьох континентах». Автори послідовно проаналізували основні постулати праці в координатах історії османських володінь в Криму і Північному Причорномор’ї, приділивши головну увагу ролі Османської імперії у взаємодії цивілізацій Чорномор’я у періоди пізнього середньовіччя і раннього модерного часу.Доведено, що історія Османської імперії має важливе значення для розуміння історії України. Османські впливи відіграли значну роль в історії українського народу та інших корінних народів України – кримських татар, караїмів і кримчаків, кримських греків.Автори погоджуються з тезою турецького дослідника про значний, а часом визначальний, вплив Османів на ситуацію у Чорномор’ї у ХV–ХVІІІ ст. та висловлюють свої міркування щодо окремих положень праці. Зокрема, І. Ортайли кваліфіковано доводить, що Османська імперія була «державою близькосхідно-ісламського типу» і її присутність у Чорномор’ї мала наслідком взаємодію ісламської середземноморської цивілізації зі східноєвропейською православною, причому Україна знаходилась у центрі цієї взаємодії. Однак, не можна погодитись з твердженням історика щодо головної основи імперії – системи державного, передусім військового, рабства (девшірме). Вона дозволило створити величезну імперію, Сяючу Порту, але рабство не може створити суспільних механізмів поступу. Цивілізаційною основою Османської імперії стала її степова, тюрксько-степова, сутність. В Османській імперії західні модернізаційні запозичення були поверховими, служили утилітарно-прагматичним цілям і не змінювали цивілізаційних основ. Власне це і стало основною причиною того, що у ХVІІІ ст. Омани втратили свої володіння в Криму і Північному Причорномор’ї, які дістались Російській імперії. Показово, що обидві імперії висувають претензії на імперську, а не цивілізаційну, спадщину Римської імперії. У розвідці наголошується, що ці претензії не є достатньо обґрунтованими. Ключові слова: І. Ортайли, Османська імперія, спадщина, історія України, Північне Причорномор’я, Крим.
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Rappas, Alexis. "European Imperial Rule through Ottoman Land Law: British Cyprus, the Italian Dodecanese, and French Mandatory Syria." Itinerario 46, no. 1 (February 2, 2022): 109–27. http://dx.doi.org/10.1017/s0165115321000358.
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AbstractThis paper focuses on the articulation between property, sovereignty, and the construction of new political subjectivities in post-Ottoman provinces. Drawing on the cases of British Cyprus, the Italian Dodecanese, and French Mandatory Syria, it shows that European sovereign claims on these territories were pursued through the perpetuation of Ottoman land laws and the reorganisation of the judicial system responsible for implementing them. Dictated by the enduring legal uncertainty regarding the international status of these three provinces, this peculiar path to imperium did not deter European officials from working towards the ambitious goal of creating a class of individual peasant-proprietors, protected in their rights by colonial courts. Acknowledging the differences between these projects, their mutual influences, as well as their relative failure, the article contends that they nonetheless impel us to envision the transition from “Ottoman” to “European” rule as a gradual, multilayered process, instead of a sudden break.
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Hazir, Ediz. "Nurturing Faith and Enlightening Minds: Assumptionist Education in the Ottoman Empire." Religions 15, no. 1 (January 20, 2024): 132. http://dx.doi.org/10.3390/rel15010132.
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The text explores the educational activities of French Roman Catholic missions in the nineteenth century, as they evolved from serving local Catholic needs to becoming crucial assets in advancing France’s religious–cultural influences and the Holy See’s efforts to unify Eastern Christian Churches under Rome. Focused on the Mission d’Orient, initiated during Pius IX’s papacy, this study delves into the Assumptionists’ educational activities in the Ottoman Empire (1863–1914), which aimed to inculturate the Christian communities of the Ottoman Empire, achieve union with Rome, and build a bridge of knowledge between the Ottoman Orient and Europe. Employing a transnational historical approach, this research utilizes primary sources from the Holy See and the Assumptionist Order, examining religious and educational interactions with Ottoman millets. This article argues that Assumptionist institutions succeeded in inculturation and acted as bridges for cultural exchange. The context includes the French protectorate of the Ottoman Empire, the protégé system, and the Capitulations of 1740, demonstrating the Holy See’s use of political and religious alliances. The Assumptionists, influential in advancing the Holy See’s interests, are studied regarding their engagement in France and the Orient. Despite valuable insights from existing research, this article seeks to fill gaps by using Assumptionists as a case study, exploring the specific impacts of their education on various religious groups within the context of France’s religious–cultural imperialism.
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Knudsen, Ståle. "BETWEEN LIFE GIVER AND LEISURE: IDENTITY NEGOTIATION THROUGH SEAFOOD IN TURKEY." International Journal of Middle East Studies 38, no. 3 (August 2006): 395–415. http://dx.doi.org/10.1017/s002074380641240x.
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With socioeconomic liberalization and development, especially since 1980, Turkey has witnessed rapid changes in consumption patterns and fashion styles. Often one fad rapidly follows another, creatively combining symbols of the Ottoman era, foreign influences, and regional traditions. Kandiyoti argues that “[t]here is little doubt that class cultures in Turkey are increasingly being shaped and redefined through the medium of consumption.” Thus, consumption has emerged recently as a central concern and analytical tool in historical, anthropological, and sociological works on Ottoman and Turkish society. One trend focuses on the secular high-income class' “globalized” consumption patterns and lifestyle, especially as expressed through shopping patterns and the commoditization of symbols of Turkish secularism. Another, more prevalent, trend is more concerned with the upwardly mobile Islamists' attempt at articulating their newly gained economic status through consumption. A third directs attention to the history of consumption and “the everyday” to counter a previous emphasis on production and state politics in the Ottoman Empire.
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Yıkmış, Seydi, Kübra Sağlam, and Adem Yetim. "The examination of spices used in the Ottoman palace cuisine." Journal of Human Sciences 14, no. 1 (March 31, 2017): 1000. http://dx.doi.org/10.14687/jhs.v14i1.4508.
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The human being has a vital prescription to eat and drink as much as the day-to-day process. This vital point constitutes the foundation stone of gastronomic tourism. In our globalized world, nations that express or offer their own values have become more successful. Therefore, the culture of Turkish food and nutrition refers as the key of national culture. Therefore, it is very important to examine the characteristics of the Ottoman cuisine to introduce food culture. Traditionally Ottoman cuisine, soups, meat dishes, olive oil vegetables, salads and spices used in desserts are important. Nowadays, people want to learn not only the sense of hunger but also the history of gastronomy (all components depending on cultural and environmental influences). It gives us great opportunities when it is told and applied to the history of that cultural gastronomy. These opportunities are making economic difference by strengthening the functions of gastronomic tourism. Due to the literature obtained in the study, it is thought that the inclusion of the spices in the Ottoman cuisine destinations in Turkey, which has a high potential for gastronomy tourism, will support sustainable development. In the study, was given informations about the characteristics of the spices used in Ottoman cuisine.
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Akar, Tuba. "Ottoman Bazaars in Anatolia and the Balkans." Prostor 32, no. 1(67) (June 25, 2024): 142–55. http://dx.doi.org/10.31522/p.32.1(67).12.
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Bazaars were spaces that formed the center of the cities during the Ottoman period, had a certain order, and were shaped spatially and architecturally depending on the geographical-topographical characteristics and commercial potential of each city. Proximity to the citadels, connection with city gates and main roads, relations with Friday mosque and other public buildings in the city were the main factors shaping the bazaar spatially. In bazaars, where bedesten and khans, and in some cases covered bazaar-arastas, appeared on a building scale, shops that lined on open or covered streets formed the architecture of the bazaar. In addition to these, the sovereignty and order established by the state over trade during the Ottoman period, the institution of waqf, and the guilds of tradesmen also played a decisive role in the bazaar. With the bazaars examined, it is concluded that while administrative and commercial influences in the shaping of bazaars in Anatolian and Balkan cities during the Ottoman period created bazaar spaces with similar qualities, urban inputs led to the differentiation of bazaars in terms of scale, spatial and architectural qualities.
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Er, Uygur, and M. Necmettin Pamir. "Ottoman Surgical Treatises and Their Influences on Modern Neurosurgery in Turkey." World Neurosurgery 80, no. 6 (December 2013): e165-e169. http://dx.doi.org/10.1016/j.wneu.2013.01.005.
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Terzić, Aleksandra, Željko Bjeljac, and Nevena Ćurčić. "Ottoman heritage in Serbia on a cultural route: students’ attitudes." Kulturní studia 2024, no. 1 (May 1, 2024): 90–119. http://dx.doi.org/10.7160/ks.2024.220104.
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Cultural heritage is an important part of the cultural identity of any nation. The care of cultural heritage includes the protection and preservation of the material heritage of the majority nation and the heritage of all other ethnic communities that have left their cultural traces in the area under consideration. The protection of cultural heritage reflects the maturity of a society. That’s why the approach to the protection of cultural monuments should not be selective, narrow and strictly national, but comprehensive, preserving the cultural values of earlier eras and peoples as a general civilisational asset. The research aims to reveal how today’s youth perceive the Ottoman heritage in Serbia, their emotional relationship with it, and whether they recognise the Ottoman heritage as a possible resource for tourism in Serbia. The results indicate that the student population perceives the positive aspects of the Ottoman era in this region, as reflected in the legacy of Oriental culture and the multi-ethnic and multicultural order, to a large extent. Architectural heritage, gastronomy and intangible heritage (language and literature, legends, music, dances, traditions) are largely recognised as representative of the Ottoman cultural heritage and foreign influences on national culture. Their potential for tourism has also been recognised. However, the possible obstacles in the development process of the cultural route are foreseen in strong nationalism and negative collective memory, which were identified as key barriers.
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Idham, Noor Cholis, and Ibrahim Numan. "Megadome Evolution in The Ottoman’s Mosques; The Links." Journal of Design and Built Environment 20, no. 3 (December 31, 2020): 52–70. http://dx.doi.org/10.22452/jdbe.vol20no3.4.
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A long history of civilization through various cultural and technological influences, had shaped the Ottoman mosque architecture. Each of the objects has its unique characteristics yet connected each other. This paper examines how the classic Turkish mosque-dome architecture, have evolved by proposing examination on configuration similarities and its connection. The authors address 23 mosques in the high classical period of the Ottoman's era to reveal spatial and technical considerations of the main building. The dynasty's route in architecture from central Asia, Seljuk, Bursa, Edirne, and Istanbul is the context of the discussion. It is undeniable that the development of dome architecture in classical Turkey shows some clear linkages from the previous to the later age. Furthermore, some links connected pre and after Istanbul conquest, which contribute to clarify the dispute of the novelty of the architecture, were discovered.
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Ayaydın Cebe, Günil Özlem. "To Translate or Not to Translate? 19th Century Ottoman Communities and Fiction." Die Welt des Islams 56, no. 2 (August 18, 2016): 187–222. http://dx.doi.org/10.1163/15700607-00562p03.
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In the 19th century, Turcophone communities of the Ottoman Empire displayed a keen interest in European fiction. This study questions whether translating European works was simply linguistic substitution or rather had intrinsic dimensions such as cultural appropriation. It also investigates the reciprocity of literary production, and offers some observations on how translation influences and inspires “the making of literature”. The methods used are mainly based on statistical interpretation of bibliographic data and comparative sociological analysis. Turkish works printed in Arabic, Armenian and Greek alphabets are the objects of investigation. The findings demonstrate that translation in the Ottoman mind is actually an active literary appropriation primarily due to differences in the criterion of “modern fiction” from European standards where the differences are exaggerated by the Ottoman notion of translation, lending the translator liberating space and opportunity to interfere with the original text. Moreover, the intermingling between the oral and print cultures that obscures the definition of literary genres adds another level of complexity. It is also revealed that the millets of the Empire affected each other’s choice and taste resulting in a web of interactions that exhibit the literary market and literary “canon” of the period.
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AVCI, Halil Ersin. "Pawns of Empire: Unraveling the Role of Dashnaktsutyun in British Geopolitical Strategy (1890-1922)." International Journal of Social Sciences 8, no. 33 (January 12, 2024): 38–56. http://dx.doi.org/10.52096/usbd.8.33.04.
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This paper examines the instrumental role of Dashnaktsutyun, also known as the Armenian Revolutionary Federation, in the geopolitical strategies of the British Empire during the early 20th century. Initially emerging as a nationalist movement within the Ottoman Empire, Dashnaktsutyun was co-opted by external powers, particularly Britain, to serve broader imperial interests in the Eurasian region. The study delves into the organization’s activities in the Ottoman, Russian, and Iranian territories, highlighting how its operations, under the guise of Armenian nationalism, were significantly influenced by British geopolitical objectives. The paper also explores the complex interplay between nationalist movements and international power politics, particularly in the context of the Great Game between the British and Russian Empires. A critical analysis of Dashnaktsutyun’s role during key historical events, such as the Soviet invasion of Armenia in 1920, reveals a prioritization of foreign directives over national resistance, impacting the trajectory of Armenian history and reflecting the broader dynamics of early 20th-century imperialism. This study serves as a cautionary tale of how nationalist movements can be redirected by external influences, often at the expense of their foundational principles and the welfare of their people. Keywords: Dashnaktsutyun, Armenian Revolutionary Federation, British Geopolitical Strategy, Armenian Nationalism, Imperialism, Soviet Invasion of Armenia, Great Game, Pan-Islamism, Pan-Turanism
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Dragnea, Mihai. "Influenţe străine în sculptura medievală în piatră din Ţările Române." Hiperboreea A1, no. 10 (January 1, 2012): 29–33. http://dx.doi.org/10.5325/hiperboreea.1.10.0029.
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Abstract The current essay presents information about medieval stone sculpture in the Romanian Lands. The transfer of foreign cultural influences to the Romanian lands was possible due to the geographic positioning of the states which inspired the Romanian stone carvings. Wallachia, being in the vicinity of the Byzantine Empire, and later the Ottoman Empire, has taken over certain Oriental and Balkan influences. The glorious past of Rome is still present in the Byzantine Empire and the ruler (voivode) and heraldic titles played an especially important role, influencing the dynasties in the Romanian Lands. Western architectural influences penetrated in medieval Moldavia, through the Western Slavs (Silesia, Bohemia and most of all Poland). These Western influences also penetrated to the South of the Carpathian Mountains, in the Transylvanian Saxon regions of the 13th and 14th centuries, in the towns bellow the mountain.
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Galustyan, Regina. "The Roots of the Racial Nationalism of the Committee of Union and Progress: Ideas, Individuals, Influences." International Journal of Armenian Genocide Studies 7, no. 1 (May 17, 2022): 6–25. http://dx.doi.org/10.51442/ijags.0027.
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The Armenian, Assyrian and Greek genocides perpetrated within the Ottoman Empire by the Turkish government at the beginning of the 20th century were not only the direct implementations of ideological convictions or a result of a single decision. Those were, rather, the amalgam of certain theories adjusted to political and economic developments in the country and the desire to turn the multi-ethnic and multi-religious empire into a Turkish nation-state. Stressing the importance of ideas and ideologies in the process of historical development, this article attempts to show certain strains of CUP members’ worldview by deliberately singling out foreign thinkers and ideas that had a role on the formation of their worldview and on their political actions. This article refrains from discussing Turkism as a whole, but rather examines certain paths of the introduction of European thought to the mindset of CUP high ranking officials and ideologists, hoping to illuminate the background of their subsequent decisions and actions which had a tragic impact on the fate of millions of non-Muslim people in the Ottoman Empire.
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De Castilla, Nuria, Joanna Kulwicka-Kamińska, and Anna Cychnerska. "Aljamiado Literature in Renaissance Europe. Definitions, Area, Language." Poznańskie Studia Polonistyczne. Seria Językoznawcza 30, no. 1 (September 28, 2023): 9–24. http://dx.doi.org/10.14746/pspsj.2023.30.1.1.
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Literature written in the local language adapted to the Arabic alphabet and developed under strong influences of Islamic tradition and culture is referred to as aljamiado literature. It is not limited to a specific language or a particular adaptation of the Arabic alphabet for non-Arabic languages. In this article, aljamiado literature encompasses writings primarily of religious nature, created on the Iberian Peninsula, in the Balkans, and in the former Grand Duchy of Lithuania, which includes present-day Lithuania, Belarus, parts of Poland, and Ukraine. The presented research has a pioneering character, focusing on the specificity of aljamiado creativity in selected European countries historically influenced by the Ottoman Empire. It emphasises the similarities resulting from the connection with Islam, as well as the differences stemming from historical and geographical factors.
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Bernhardsson, Magnus T. "Christians and Jews in the Ottoman Arab World." American Journal of Islam and Society 20, no. 2 (April 1, 2003): 134–36. http://dx.doi.org/10.35632/ajis.v20i2.1867.
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1n this interesting and well-researched book, Bruce Masters analyses the historyof Chris tian and Jewish communities in the Ottoman Empire's Arabprovinces and how they fared within a Muslim majority and hierarchy. Byand large, this important study is a story of modernization, identity, and ecclesiasticalpolitics that focuses primarily on Christian communities in Aleppo,Syria. The book's main themes are somewhat familiar: How Christian andJewish communities were in an advantageous position to benefit fromincreasing European influence in the Middle East, and how a secular politicalidentity (Arab nationalism) emerged in the Levant. The book's value liesnot in its overarching thesis, but rather in the details of the story and theimpressive research upon which this well-crafted narrative is based.Masters chronicles how the identities of Christians and Jews evolveddue to their increasing contact with western influences, or, as Masters labelsit, "intrusion." The status quo was forever transformed because manyChristians began to distance themselves, economically and socially, fromtheir Muslim neighbors. Masters, a historian who teaches at Connecticut'sWesleyan University, contends that the western intrusion altered Muslimattitudes toward native Christians. In the nineteenth century, local Christianswould serve for some Muslims as "convenient surrogates for the anger thatcould only rarely be expressed directly against the Europeans."Although the Arab provinces experienced serious sectarian strife in thenineteenth century, these antagonisms were, by and large, absent in the ...
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Barlagiannis, Athanasios. "From Frontier to Border: The 1845 Health Code and the Structuring of Greece’s Quarantine System." Historical Review/La Revue Historique 17 (May 26, 2021): 14. http://dx.doi.org/10.12681/hr.27089.
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How did health technologies influence border construction, identityformation and political developments in nineteenth-century Greece? The study focuses on the 1845 Health Code, which instituted a comprehensive system of coastal and inland lazarettos and health offices. It presents the development of the health border system prior to the enactment of the code and explains the timing of the enactment of that legislation.Compared to other important health legislation, the code had a long gestation as a result of the combined and often conflicting influences of five interrelated factors: commercial relations with the Ottoman Empire; the health preoccupations of Western European states; the significance of the plague; the cultural orientation of the Greek state towards “Western civilisation”; and the capacity of the Greek administration to exercise control over its territory. The code, a step towards the geographical and cultural reorientation of a former Ottoman province as a sovereign state, defines the slow passage from the empire’s frontiers to the state border system.
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Erünsal, İsmail E. "The Expansion and Reorganization of the Ottoman Library System: 1752-1839." Belleten 62, no. 235 (December 1, 1998): 831–50. http://dx.doi.org/10.37879/belleten.1998.831.
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The reign of Mahmud I ( 1730-1754) established the independent library as the norm . The reigns of his five successors, Osman III (1754- 1757), Mustafa III (1757-1774), Abdülhamid I (1774-1789), Selim III (1789-1807) and Mahmud II (1808-1839) , were to see the spread of independent libraries not only in Istanbul but also in the provinces as well. Apart from the libraries he established, Mahmud I, had also begun to build his mosque complex in the well-established tradition of imperial endowment. He chose a site to the south of the Kapalıçarşı (covered bazar) which was close to many of the existing colleges. The mosque is quite unusual for its rococo style and shows definite European influences.
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Donia, Robert J. "Fin-de-Siècle Sarajevo: The Habsburg Transformation of an Ottoman Town." Austrian History Yearbook 33 (January 2002): 43–75. http://dx.doi.org/10.1017/s0067237800013813.
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Sarajevo entered the twentieth century larger, more developed, and more European than it had been when Austro-Hungarian troops took control of Bosnia-Herzegovina in 1878. The cityscape acquired a Western-oriented face superimposed on its previous profile as a classical Ottoman town. Underlying this physical transformation were major changes in demography, political organization, cultural life, and social practices in the city. Taken together these changes may be characterized broadly as “modernization” or “Westernization,” but they reached Sarajevo mediated through the filters of Habsburg and Viennese experience and often mixed unpredictably with local culture and traditions. By 1900 Sarajevo was in two overlapping cultural orbits: a largely traditional world centered in Istanbul and increasingly dominant influences emanating from Vienna.
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Peker, A. U. "Western Influences on the Ottoman Empire and Occidentalism in the Architecture of Istanbul." Eighteenth-Century Life 26, no. 3 (October 1, 2002): 139–63. http://dx.doi.org/10.1215/00982601-26-3-139.
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Pilarska, Justyna. "Boshnjaks. In other words: Jihad vs. McWorld and other theories..." Journal of Education Culture and Society 1, no. 2 (January 17, 2020): 67–77. http://dx.doi.org/10.15503/jecs20102.67.77.
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The Ottoman invasion of the Balkans that began in the 14th century led to an imbalance in the process of self-identification among the Bosnian people, having crucial influence on the process of establishing their sense of belonging, identification and national awareness. It particularly influenced the process of conceptualizing the cultural identity of Boshnjaks, whose ancestors converted to Islam and changed the ethnic and religious landscape of Balkans to a large extent. The author focuses on the political and social factors determining the shape of Bosnian identity, its origin and historical circumstances which influenced not only identification processes but also the course of the conflict in the Balkans between 1992 and 1995. This paper also provides data on many controversial facts regarding influences of Islamic radicals on Bosnian society before and after the fall of Yugoslavia. On the basis of social and historical analysis the author indicates that contemporary theories on cultural origin of conflicts, reduced to the dichotomy Jihad vs. McWorld are not applicable in the case of the unique, multicultural identity of Bosnian Muslims.
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G., Khairallah. "THE OTTOMAN INFLUENCES ON WEST TRIPOLI THROUGH FOUR INSCRIPTIONS PRESERVED IN ASSARAYA ALHAMRA'A MUSEUM." Egyptian Journal of Archaeological and Restoration Studies 1, no. 2 (December 31, 2011): 67–88. http://dx.doi.org/10.21608/ejars.2011.7491.
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Kâhya, Esin. "One of the Samples of the Influences of Avicenna on the Ottoman Medicine, Shams Al-Din Itaqi." Belleten 64, no. 239 (April 1, 2000): 63–68. http://dx.doi.org/10.37879/belleten.2000.63.
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Anatomy was an important subject to solve human health problem. In Islam Avicenna (980-1037) was well known physician and he was also interested in anatomy and gave description on this subject in detail in his famous work, al-Qanun. Avicenna showed extensive influence on the physicians lived in the following the centuries, not only in the eastern countries, but also in the West. His work, al-Qanun was translated into different languages including in Latin. Its Latin version was published several times in different countries in Europe. Avicenna was also very influential in the Ottoman Empire. His work, al-Qanun was used extensively as a handbook among the physicians. One of the physicians who showed this influence obviously was Shams al-Din Itaqi in the Ottoman Empire in the seventeenth century. He wrote an illustrated anatomical work, named 'Treatise on Anatomy of Human Body'. 'Treatise on Anatomy of Human Body' was written in Turkish and gave description of the anatomical structures of the whole human body in detail including in several anatomical illustrations of some of the organs in colour. When we study Itaqi's work we can define the resemblance of his anatomical explanations witlı Avicenna did in his al-Qanun, as is seen in the classification of the organs as simple and compound organs. Itaqi also gave original description of some of the organs in his work. Among them can be mentioned the description of the cranial nerves.
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Yahaya, Nurfadzilah. "Juridical Pan-Islam at the Height of Empire." Comparative Studies of South Asia, Africa and the Middle East 41, no. 2 (August 1, 2021): 253–57. http://dx.doi.org/10.1215/1089201x-9127167.
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Abstract Located at the intersection of four regions, the Middle East, East Asia, Central Asia, and South Asia, Afghanistan is a country whose legal history is sure to be diverse and exciting at the confluence of multiple legal currents. In the book Afghanistan Rising: Islamic Law and Statecraft between the Ottoman and British Empires, Faiz Ahmed shows how Afghanistan could be regarded as a pivot for Islamic intellectual currents from the late nineteenth century onward, especially between the Ottoman Empire and South Asia. Afghanistan Rising makes us aware of our own assumptions of the study of Islamic law that has been artificially carved out during the rise of area studies, including Islamic studies. Ahmed provides a good paradigm for a legal history of a country that was attentive to foreign influences without being overwhelmed by them. While pan-Islamism is often portrayed as a defensive ideology that developed in the closing decades of the nineteenth century in reaction to high colonialism, the plotting of Afghanistan's juridical Pan-Islam in Ahmed's book is a robust and powerful maneuver out of this well-trodden path, as the country escaped being “landlocked” mainly by cultivating regional connections in law.
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Kasumović, Amila. "Pomiędzy Wschodem a Zachodem. Muzułmańscy intelektualiści w pogoni za modelem emancypowanej muzułmanki na początku XX wieku." Bracia, wrogowie, renegaci. Słowiańszczyzna i muzułmanie na Bałkanach w xix i xx w. 150, no. 2 (2023): 219–41. http://dx.doi.org/10.4467/20844069ph.23.014.17951.
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Between East and West: Muslim intellectuals in Search of a Model for the Muslim womenʼs emancipation in Bosnia and Herzegovina at the beginning of the 20th century After introduction of the Austro-Hungarian rule to Bosnia and Herzegovina in 1878, Bosnian Muslims became very concerned about preserving their Islamic identity under the rule of Christians. They were particularly disturbed by the modernization processes which have changed the social practices of the inhabitants of Bosnia and Herzegovina, one of which was the entering of Muslim female children into the secular education system and public sphere. This paper deals with the way that the Muslim intellectual circles viewed the emancipation of Muslim women: respectively, how they – to a certain extent – accepted European influences and how they supplemented them with Ottoman practices, having in mind that the modernization process was also evident in the Ottoman society, especially in the second half of the 19th century. The article analyzes the views of the leading Muslim intellectuals on the models for the emancipation of Muslim women in Bosnia and Herzegovina presented in Muslim journals at the beginning of the 20th century.
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Teh Gallop, Annabel. "Ottoman influences in the seal of sultan alauddin riayat syah of aceh (r.1589–1604)." Indonesia and the Malay World 32, no. 93 (July 2004): 176–90. http://dx.doi.org/10.1080/1363981042000320125.
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Torre, Domenico. "Islam, Impero ottomano e nazionalismo nell’opera di Muṣṭafà Kāmil. Un equilibrio impossibile." Oriente Moderno 97, no. 1 (March 30, 2017): 36–66. http://dx.doi.org/10.1163/22138617-12340138.
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The purpose of this paper is to examine the complex balance between nationalist tendencies and loyalty to the Ottoman Empire in the works of the Egyptian politician Muṣṭafà Kāmil (1874-1908). More specifically, this analysis tries to understand how the young author, despite the controversial aspects of his experience as activist, managed to establish one of the most powerful theories in early Egyptian nationalism. Islam and patriotism, Western influences and chauvinism—all these elements blended together in a totally new approach to that debate on communal identity which involved the Arab world from the last decades of 19th century, modifying also the political vocabulary used by Egypt’s intellectual elites.
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Detrez, Raymond. "Orthodox Christian Bulgarians Coping with Natural Disasters in the Pre-Modern Ottoman Balkans." Religions 12, no. 5 (May 20, 2021): 367. http://dx.doi.org/10.3390/rel12050367.
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Premodern Ottoman society consisted of four major religious communities—Muslims, Orthodox Christians, Armenian Christians, and Jews; the Muslim and Christian communities also included various ethnic groups, as did Muslim Arabs and Turks, Orthodox Christian Bulgarians, Greeks, and Serbs who identified, in the first place, with their religious community and considered ethnic identity of secondary importance. Having lived together, albeit segregated within the borders of the Ottoman Empire, for centuries, Bulgarians and Turks to a large extent shared the same world view and moral value system and tended to react in a like manner to various events. The Bulgarian attitudes to natural disasters, on which this contribution focuses, apparently did not differ essentially from that of their Turkish neighbors. Both proceeded from the basic idea of God’s providence lying behind these disasters. In spite of the (overwhelmingly Western) perception of Muslims being passive and fatalistic, the problem whether it was permitted to attempt to escape “God’s wrath” was coped with in a similar way as well. However, in addition to a comparable religious mental make-up, social circumstances and administrative measures determining equally the life conditions of both religious communities seem to provide a more plausible explanation for these similarities than cross-cultural influences.
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Kiessel, Marko, and Asu Tozan. "Mosque Architecture in Cyprus—Visible and Invisible Aspects of Form and Space, 19th to 21st Centuries." Religions 12, no. 12 (November 29, 2021): 1055. http://dx.doi.org/10.3390/rel12121055.
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A comprehensive analysis of Cypriot mosque architecture between the 19th and 21st centuries, from the Ottoman and British colonial periods to the present, does not exist. The phase after 1974, after the division of the island into a Turkish Cypriot, predominantly Muslim north and a Greek Cypriot, mainly Christian south, is especially insufficiently studied. This paper aims to interpret Cypriot mosque architecture and its meaning(s) through a comparative analysis, considering cultural, religious, and political developments. Based on an architectural survey and studies about Muslim Cypriot culture, this study investigates formal and spatial characteristics, focusing on the presence/absence of domed plan typologies and of minarets which, as visual symbolic markers, might express shifting cultural-religious notions and/or identities. Inconspicuous mosques without domes and minarets dominate until 1974. However, with the inter-communal tensions in the 1960s, the minaret possibly became a sign of Turkish identity, besides being a cultural-religious marker. This becomes more obvious after 1974 and is stressed by the (re)introduction of the dome. Since the late 1990s, an ostentatious and unprecedented neo-Ottoman architecture emphasizes visible and invisible meanings, and the Turkish presence in Cyprus stronger than before. The new architectural language visually underlines the influences from Turkey that North Cyprus has been experiencing.
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Ulusoy, Nilay. "It’s hard to do fashion in Istanbul – or is it?" Clothing Cultures 6, no. 1 (March 1, 2019): 57–75. http://dx.doi.org/10.1386/cc_00004_1.
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All major cities have a unique ‘atmosphere’ that influences inhabitants and visitors, and that shapes ideas and objects related to it. The identity of a city is a social construct, and this symbolic, imaginary construct is associated with a specific local production system. With its heritage combining Roman, Byzantine and Ottoman elements and its contemporary urban life, Istanbul is recognized as one of the world’s cultural capitals. Turkey, on the other hand, is one of the world’s leading textile-manufacturing countries, with the majority of products made in and around Istanbul. This is noteworthy at a time when the consumer fashion industry simultaneously is drawing on discourses of exoticism, the primitive, orientalism and authenticity, one factor underlying the breakdown of the monopoly of Milan, Paris, New York and London on fashion. Drawing on primary research undertaken through semi-structured interviews with designers, social media specialists and textile engineers in Turkey, this article provides an overview of the contemporary Turkish fashion industry with a focus on neo-Ottoman style. The article begins by evaluating Istanbul’s contemporary fashion industry and continues with how fashion produced in Istanbul affects Istanbul’s image worldwide, and finally explains how Istanbul reciprocally affects the designs created in this city.
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Аретов [Aretov], Николай [Nikolaĭ]. "Чий е този град? Завладяването на Константинопол и проблематичното османско наследство в българската култура." Slavia Meridionalis 11 (August 31, 2015): 97–118. http://dx.doi.org/10.11649/sm.2011.006.
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Whose is this city? The conquest of Constantinople and the problematic Ottoman legacy in Bulgarian cultureOttoman legacy is curious topic in Bulgarian cultural studies. Despite the overall quest for prestigious legacies and heritages (Antique, Thracian, even Byzantine, not to mention Slav and Proto-Bulgarian), it is still neglected and even rejected. Mass-consciousness admits some traces and influences in the field of material culture, in cuisine, rarely in traditional costumes and even more rarely in customs. Ottoman legacy is often seen as ‘legacy of shame’ from witch modern Bulgarians should deliberate themselves.The paper deals with one particular Bulgarian image of the key event in the interrelations between Balkan peoples and Ottomans – the conquest of Constantinople (1453). Starting from the problematic differentiations between the “own” and “alien” the paper presents one odd dramatic work on that topic, written in verses by Svetoslav Milarov in 1871–1873 and published in full text in 1883. The analysis puts this work in the context of other mythical plots such as the Fall of Bulgarian Kingdom and different perspectives toward it. Czyje jest to miasto? Podbój Konstantynopola i problematyczne osmańskie dziedzictwo w kulturze bułgarskiej Dziedzictwo osmańskie stawia interesujące wyzwania przed bułgarskimi badaczami kultury. W nurcie powszechnych dążeń do wskazywania korzeni nobilitujących Bułgarów (antyk, Tracja, Bizancjum, nie wspominając o Słowianach i Protobułgarach) dziedzictwo osmańskie jest systematycznie pomijane czy wręcz kwestionowane. Potoczna świadomość zbiorowa uznaje obecność osmańskich wpływów i śladów w kulturze materialnej, w kuchni, rzadziej w obyczajach. Dziedzictwo osmańskie uznawane jest zwykle za „wstydliwe”, a zatem za takie, od którego Bułgarzy winni się uwolnić.Autor analizuje różne teksty dotyczące kluczowego wydarzenia w stosunkach między Bułgarami i innymi narodami bałkańskimi a Otomanami – zdobycia Konstantynopola (1453). Punktem wyjścia jest refleksja na temat zmienności kategorii „swoje” i „obce”, zwłaszcza w odniesieniu do najważniejszego miasta Półwyspu Bałkańskiego. Podobną dynamikę można dostrzec w greckich pieśniach ludowych na temat wspomnianego wydarzenia, ciekawy jest też sposób jego przedstawienia w bułgarskim folklorze (pieśni i podania ludowe). Szczególną uwagę poświęcono osobliwym, mało znanym dramatom i wierszom Swetosława Miłarowa z lat 1871–1873, w całości opublikowanym w 1883 roku. Autor artykułu sytuuje te utwory w kontekście innych mitologii (zwłaszcza dotyczących upadku pierwszego państwa bułgarskiego) z różnych perspektyw, zestawia je też z analogicznymi konstrukcjami narodowych mitologii Serbów oraz innych bałkańskich narodów chrześcijańskich.
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Şahin, Nevin, Cenk Güray, and Ali Fuat Aydın. "Cross-Cultural Influences in Makam Theory: The Case of Greek-Orthodox Theorists in the Ottoman Empire." Musicologist 2, no. 2 (December 29, 2018): 115–26. http://dx.doi.org/10.33906/musicologist.456708.
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Yemelianova, Galina. "Islam, nationalism and state in the Muslim Caucasus." Caucasus Survey 1, no. 2 (September 22, 2014): 1–21. http://dx.doi.org/10.1080/23761202-00102001.
Full textAbstract:
Following the break-up of the USSR in 1991 the Muslim peoples of the Caucasus – corresponding to present-day Azerbaijan and the Russian North Caucasus – have been in a continuous process of renegotiating their Islamic identity and the role of Islam in the processes of nation-building. This has involved a complex set of factors, including the correlation between the rise of Islam and socio-economic well-being (or the lack of it), the level and longevity of Islamic heritage, the relationship between Islam and the nature of the ruling post-Soviet Caucasian regimes, and the degree of susceptibility to the region’s exposure to foreign influences, Islamic and Western. This article examines some of these factors from an historical perspective, concentrating on how the political elites and the populace variously dealt with essentially external influences in the course of their centuries-long incorporation within successive political empires. From the seventh century AD these were Islamic, emanating from the Umayyad, Abbasid, Timurid, Ottoman and Safavid empires; and from the nineteenth century, Russian Orthodox and Soviet atheist. An analysis of the dynamics set up by these influences and the distinctively Caucasian Muslim responses to them is crucial in understanding how current elites and their antagonists in the region embrace, reject and otherwise instrumentalise Islam.