Pour voir les autres types de publications sur ce sujet consultez le lien suivant : Christianity – Turkey – History.
Articles de revues sur le sujet « Christianity – Turkey – History »
Créez une référence correcte selon les styles APA, MLA, Chicago, Harvard et plusieurs autres
Consultez les 22 meilleurs articles de revues pour votre recherche sur le sujet « Christianity – Turkey – History ».
À côté de chaque source dans la liste de références il y a un bouton « Ajouter à la bibliographie ». Cliquez sur ce bouton, et nous générerons automatiquement la référence bibliographique pour la source choisie selon votre style de citation préféré : APA, MLA, Harvard, Vancouver, Chicago, etc.
Vous pouvez aussi télécharger le texte intégral de la publication scolaire au format pdf et consulter son résumé en ligne lorsque ces informations sont inclues dans les métadonnées.
Parcourez les articles de revues sur diverses disciplines et organisez correctement votre bibliographie.
1
Panyshev, A. « The main directions in the historiography of Christianity in Chersonesos and Tauris ». Voprosy kul'turologii (Issues of Cultural Studies), no 3 (1 mars 2020) : 35–39. http://dx.doi.org/10.33920/nik-01-2003-06.
Texte intégralRésumé :
This paper is devoted to the historiography of Chersonesus and Taurida. The paper notes that Crimea has a very important spiritual and geopolitical significance. There is a huge layer of scientific research that relates to the history of the Crimea both in the state-political and religious direction. The fair inclusion of Crimea into Russia in 2014 raised fears in NATO countries that Russia would be able to regain its geopolitical weight lost in 1991, when the USSR was criminally liquidated. Many countries dependent on the United States, such as Turkey, still do not recognize Crimea as part of Russia. Now it is necessary to determine in the space of historiography of Christianity in the Crimea geopolitical trends in history and modernity. This article highlights the directions of historiography of this topic, and also draws attention to the need to study how this issue is studied in other countries, including Turkey, where revanchist positions are strong and the tendency to restore the positions held by the Ottoman Empire. The classification of the historiographical trends of Christianity in Crimea at the same time emphasizes the possibilities of potential studies of the history of Crimea and Christianity in it.
2
Çağatay, Neşet. « The Development of Theological Studies in Turkey ». Belleten 54, no 209 (1 avril 1990) : 355–64. http://dx.doi.org/10.37879/belleten.1990.355.
Texte intégralRésumé :
By establishing firmly-based states in various places and regions the Turkish nation, has continued to exist uninterrupted since the 7th century B.C. up to the present day always looking for a religion befitting its both national and individual character. On the strength of this various Turkish clans and groups in different regions, have embraced religions such as Animism, Shamanism, Buddhism, Christianity, Judaism etc. For example, Khazar (Caspian) Turks, who founded a state on the coast of the Caspian Sea, to which they gave their name, accepted Christianity in 508. Furthermore, Islam began to spread amongst them when the Arabs attacked the Caucasus at the end of the 7th century A.D. This state of which Balanjar was the capital accepted Judaism as the offical religion. The Gagauz Turks who live in Rumania today are Orthodox Chirtians. They conduct services in their church in Turkish. Turkish states of Turkestan, began accepting Islam as their official religion towards the end of the 10th century A.D. The first Turkish Muslim state (Which existed from 840-1212) was that of the Karahanlis. The Turkish people, who set up this state, which was also called Ilek Hanlar, became Muslims collectively at the end of the 10th century. (in 940 A.D.) Turkish states after this date were all Muslim.
3
Dağtekin, Emine, et Semra Hillez. « Armenian Churches in the Province of Gaziantep, Turkey ». Iran and the Caucasus 23, no 1 (2019) : 50–63. http://dx.doi.org/10.1163/1573384x-20190105.
Texte intégralRésumé :
Southeast Anatolia in Turkey is a region where important centres of early Christianity could be found. In Gaziantep, which was named “Little Bukhara” during the reign of Egyptian Mamluks, many Armenian churches have been documented. However, most of them have been destroyed or used for different purposes. The paper is dedicated to the study of three Armenian churches in Gaziantep where Armenians lived until the early 20th century. The history, the plan and frontal structures, ornaments of these churches are presented for the first time.
4
Travis, Hannibal. « Missions, Minorities, and the Motherland : Xenophobic Narratives of an Ottoman Christian “Stab in the Back” ». International Journal of Middle East Studies 54, no 3 (août 2022) : 559–65. http://dx.doi.org/10.1017/s0020743822000721.
Texte intégralRésumé :
This roundtable focuses on the marginalization of ethnicities or religious denominations within Middle East studies, and in the larger realm of history writing. Without a nation–state of their own to preserve their language and history, the Assyrian people and the Church of the East denomination of Christianity fell subject to repression in Turkey, only recently finding a voice. Marginalization in history books and educational curricula is one symptom of broken treaty commitments and lack of equal access to state institutions and funds. In our century, marginalization has given way to something perhaps even worse: vilification and expulsion even from countries outside of Turkey where the Assyrians reside, during a neo-Ottoman period in which parts of Iraq and Syria came to more closely resemble Turkey, a resemblance that included the presence of Turkish arms.
5
Smołucha, Janusz. « Poland as the Bastion of Christianity and the Issue of a Union with the Orthodox Church ». Perspektywy Kultury 36, no 1 (30 mars 2022) : 35–50. http://dx.doi.org/10.35765/pk.2022.3601.04.
Texte intégralRésumé :
When the Ottoman Turks began their conquest of further Balkan countries in the second half of the 14th century, they were opposed by Hungary, which came to known as the bastion of Christianity. The article analyses subsequent events of the 15th and 16th centuries when the term was first applied to the Kingdom of Poland. Poland’s greatest involvement in the war against the Muslims was during the reign of Ladislaus III of Hungary, who died in 1444 at the Battle of Varna. Under his successor, Kazimierz Jagiellończyk, Poland managed to avoid military conflict with Turkey, though it waged constant war with their allies, the Tatars. The first Turkish invasions of Poland followed the defeat in Bukovina in the autumn of 1497. In the ensuing decades, Poland was forced to renew truces with Turkey every few years, which drained the state’s coffers yet failed to protect it from the devastating Tartar invasions. After the fall of Hungary at the Battle of Mohács in 1526, Poland found itself on the front line, exposed to direct attack by the armies of the Padishah. The Holy See joined the defense against the Islamic threat, hoping to convince the Grand Duchy of Moscow to go to war with Turkey. Papal diplomacy was also centered on the followers of the Orthodox Church living within the borders of the Republic, which resulted in the Union of Brest in 1596.
6
Häde, Wolfgang. « Strengthening the Identity of Converts from Islam in the Face of Verbal Assaults : A Study with the Background of Turkish Society ». Mission Studies 34, no 3 (9 octobre 2017) : 392–408. http://dx.doi.org/10.1163/15733831-12341525.
Texte intégralRésumé :
Abstract The study focusses on converts from Islam to the Christian faith in Turkey. Converts are confronted with special challenges. Based on Islamic theology and Turkish nationalism most Turks cannot think of positive reasons to choose Christianity. So verbal assaults with social consequences like ostracism, prejudice, suspicion, and very low esteem are very common. The First Letter of Peter provides advice for strengthening new Christians by defining their identity as chosen und loved people of God. Personal caring for converts from Islam is crucial to provide a new “home” in assuring them of their new identity. They have to learn to evaluate accusations honestly, and from a faith-based position, and to integrate their new faith with their old environment. In the context of modern Turkey a fresh look at history can be meaningful: There were Turkish Christians before Islam, and there are still Christian Turkish people today. More important however is a genuine spiritual approach that understands verbal assaults within the framework of God’s history with his people. Converts should find their identity “in Christ”. At the same time, being in Christ must become practical in finding a new family in the local church and seeing themselves as part of the worldwide multinational body of Christ.
7
Classen, Albrecht. « THE WORLD OF THE TURKS DESCRIBED BY AN EYE-WITNESS : GEORGIUS DE HUNGARIA'S DIALECTICAL DISCOURSE ON THE FOREIGN WORLD OF THE OTTOMAN EMPIRE ». Journal of Early Modern History 7, no 3 (2003) : 257–79. http://dx.doi.org/10.1163/157006503772486892.
Texte intégralRésumé :
AbstractGeorgius de Hungaria (b. 1422/23) went through extraordinary experiences while being a slave in Ottoman Turkey for the two decades after he had been captured in 1438. In his subsequent account, Tractatus de Moribus (first written down in 1481/82), he not only reflects upon his woeful experiences as a slave, but also provides detailed information about Ottoman culture. For some time Georgius seems to have been on the brink of converting to Islam and experienced forms of mystic visions that confirmed this new belief. But he eventually returned to Christianity and later, while writing his account, made every attempt to assert his firm adherence to Christian teachings. As a critical analysis of his treatise demonstrates, however, his open admiration of Ottoman culture is undeniable, and his sharp criticism of Islam ultimately proves to be the writer's self-defense against a deep-seated fear of having transgressed traditional European norms.
8
Grant, Bruce. « Shrines and Sovereigns : Life, Death, and Religion in Rural Azerbaijan ». Comparative Studies in Society and History 53, no 3 (30 juin 2011) : 654–81. http://dx.doi.org/10.1017/s0010417511000284.
Texte intégralRésumé :
Shrines fill the Eurasian land mass. They can be found from Turkey in the west to China in the east, from the Arctic Circle in the north to Afghanistan in the south. Between town and country, they can consist of full-scale architectural complexes, or they may compose no more than an open field, a pile of stones, a tree, or a small mausoleum. They have been at the centers and peripheries of almost every major religious tradition of the region: Zoroastrianism, Judaism, Christianity, Islam, and Buddhism. Yet in the formerly socialist world, these places of pilgrimage have something even more in common: they were often cast as the last bastions of religious observance when churches, mosques, temples, and synagogues were sent crashing to the ground in rapid succession across the twentieth century.
9
Cusack, Carole. « Medieval Pilgrims and Modern Tourists ». Fieldwork in Religion 11, no 2 (20 avril 2017) : 217–34. http://dx.doi.org/10.1558/firn.33424.
Texte intégralRésumé :
This article examines the Marian shrines of Walsingham (England) and Meryem Ana (Turkey). Walsingham was a popular pilgrimage site until the Reformation, when Catholic sacred places were disestablished or destroyed by Protestants. Meryem Ana is linked to Walsingham, in that both shrines feature healing springs and devotion to the cult of the “Holy House” of the Virgin Mary. Walsingham is now home to multi-faith pilgrimages, New Age seekers and secular tourists. Meryem Ana is a rare Christian shrine in Islamic Turkey, where mass tourists rub shoulders with devout Christians supporting the small Greek Catholic community in residence. This article emerged from the experience of walking the Walsingham Way, a modern route based on the medieval pilgrimage in 2012, and visiting Meryem Ana in 2015 while making a different pilgrimage, that of an Australian attending the centenary of the Gallipoli landings. Both shrines are marketed through strategies of history and heritage, making visiting them more than simply tourism. Both sites offer a constructed experience that references the Middle Ages and Christianity, bringing modern tourism in an increasingly secular world into conversation with ancient and medieval pilgrimage and the religious past.
10
Yilmaz, Yonca, et Mine Tanaç Zeren. « The Responses Of Antakya (Antioch) Churches To Cultural Shifts ». Resourceedings 2, no 3 (12 novembre 2019) : 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.
Texte intégralRésumé :
Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated city (AC 395 — AC 963), were exposed to constant war between the Christian and Muslim communities for the domination right to the city. Today in Antakya, although the majority of the population is Muslim and Christian, the Sunni Arabs, Sunni Turks, Shia Arabs, Assyrians, Catholics, Orthodox Christians, Protestant Arabs, Arabs, Armenians, Jewish people and other minority groups all live together in harmony, thus forming the dynamics of multicultural city structure. The name “Christian” was first coined in this historic city. Antakya also hosts the Church of Saint Peter, which is believed to be one of the earliest Christian houses of worship, making it extremely valuable for Christianism. Indigenous inhabitants of Antakya have lived in the same land since the foundation of Christianity. Today, 90 percent of the Christians are Orthodox, 10 percent are Protestants and other believers, where the population of Christians are decreasing. Bearing in mind the aforementioned history and context, a research was conducted on the Orthodox Church, Antakya Protestant Church and Vakıflı Armenian Church which all still exist to this day in the city. Purpose of the research is to evaluate the structure of the churches in regards to the following parameters;- The responses of the churches to the indigenous inhabitants- Cultural shifts in the ever-changing sociocultural values of the society- The city image they present.The reason behind choosing these three structures for the study is the fact that all three structures boast Christian symbolism and imagery.
11
Kuzminov, Petr. « Social-Protective and Social-Transformative Policy of the Russian Government in the North Caucasus in the 1800s — 1860s ». ISTORIYA 12, no 10 (108) (2021) : 0. http://dx.doi.org/10.18254/s207987840017081-8.
Texte intégralRésumé :
The article analyzes aspects of the social policy of the crown government of Russia towards the peoples of the North Caucasus during the difficult period of their entry into the administrative-legal space of the empire. Their inconsistency and periodic change in social priorities are substantiated — the emphasis on the noble-princely elite was replaced by flirting with representatives of the “black people”. The change in social vectors made it possible to limit the political ambitions of the nobility in their striving for an alliance with Turkey, the Crimean Khanate, and Iran. The complementary attitude of the Russian authorities to the decision of a part of the highlanders to accept Christianity and live under the protection of the Russian fortresses of Kizlyar, Mozdok, Astrakhan and others was proved. The Caucasian administration limited and then eliminated slave and dependent relations in the region. More than 60 thousand dependent mountaineers, thanks to the policy of Russia, became free in the 60s. 19th century, most of them received a free land allotment and some rights of citizens of Russia.
12
Dezfouli, Fahimeh Mokhber. « Alevism-Bektashism From Seljuks to Ottomans and Safavids ; A Historical Study ». ALEVİLİK-BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no 17 (16 juillet 2018) : 33–50. http://dx.doi.org/10.24082/2018.abked.70.
Texte intégralRésumé :
Alevi-Bektashi is one of the significant orders which was formed in Anatolia in 13th AD. Haj Bektash Veli, as the founder of the order, migrated to Anatolia from the focal point of Sufism, Khorasan. Probably Haj Bektash Veli was the caliph of Baba Elyas Khorasani, who was the leader of the Baba’i uprising that shook the foundations of the Seljuks in Anatolia in the first half of the 13th century. Eventually, the Seljuks could defeat them by the Frankish forces aid. Loss of his brother in the battle was enough for Haj Bektash to avoid a new military confrontation with the Seljuks, however, followed the intellectual path of the Baba’is in the rest of his life. Many factors such as the religious beliefs of Turks in the pre-Islamic era, the prevailing Sufi thoughts in Anatolia and Christianity affected the Bektashis during their long history. The backbone of the order was the cultural and religious tolerance that found several adherents in Anatolia. In Ottoman era Bektashiya became the official order that spiritually led the Jannissaries. Alevi-Bektashi also was influenced by other streams of thoughts such as Hurufis and the shi’i propaganda of the Safavid sheikhs. This article by historical approach examine the formation of Alevi-Bektashi order and clarifies how they were influenced and then had their impact on the history of Iran and Turkey.
13
Hager, Anna. « The Syriac Orphanage and School in Beirut : Building an Elite Transnational Syriac Identity ». Studies in World Christianity 28, no 3 (novembre 2022) : 311–33. http://dx.doi.org/10.3366/swc.2022.0402.
Texte intégralRésumé :
Despite a growing interest in Middle Eastern Christianity, an imbalance persists in scholarly understanding of individual Christian communities. The Syriac Orthodox – a non-Catholic Oriental Orthodox community – are one such understudied group. After experiencing massacres during World War I, they resettled in Lebanon, Syria, Iraq and Palestine, which were then newly established nation-states. This article is concerned with the Syriac school in Beirut (also called the Assyrian Orphanage and School) as a case study of the Syriac Orthodox effort to both revive the community and produce an elite that would succeed in a largely non-Syriac, Arabic environment. The school was first founded in 1919 in Adana, Cilicia, in today’s south-eastern Turkey, which was then under French occupation. In 1923 it resettled in Beirut. For several decades it was one of the few, if not the only, successful Syriac Orthodox school in the Middle East. But from the outset it faced an inherent contradiction: despite its focus on the Syriac language, its success was dependent on the graduates’ ability to thrive in a largely non-Syriac, Arab, and in our case, Lebanese, environment. I argue that it was precisely this exclusively defined Syriac identity which enabled their entry into the larger, transnational environment in which national identities were still being negotiated. This article, which is part of a project on the Syriac Orthodox in Lebanon, draws on sources in Arabic, French, English and Syriac from both inside and outside the community (such as the French archives). 1
14
QOCA MƏMMƏDLİ, Gülnara. « MADRASAH ALIYYE IN TBILISI (1847–1919) ». EUROASIA JOURNAL OF SOCIAL SCIENCES & ; HUMANITIES 8, no 3 (25 mai 2021) : 1–9. http://dx.doi.org/10.38064/eurssh.138.
Texte intégralRésumé :
Georgia, being a generally recognized landmark of the Caucasus, attracts Turkey's and Azerbaıjan's attention both because of its strategic border neighborhood and because hundreds of thousands of Azerbaijanis and representatives of other Turkic-Muslim communities live in it. Islam is the most widespread religion in the country after Christianity. The Georgian land preserves the centuries-old history of Islamic civilization and the rich heritage of Islamic education, the traditions of madrasahs and mektebs. The purpose of this article is to highlight the activities of the spiritual madrasah Aliyye (for Shias) in 1847–1919 in the capital of Georgia, Tbilisi, as an example of Islamic education in the country. The main primary sources of research are the materials of the Central Historical Archives at the National Archives of Georgia in Russian, Georgian and Azerbaijani. Important facts obtained using the method of analyzing archival information on this issue were studied, classified and evaluated from a scientific and pedagogical point of view. The article concludes that the close centuries-old contacts of Georgia with the Islamic world, playing the role of a corridor between Turkey, Georgia and Azerbaijan, contributed to the integration of religions, civilizations here, as well as the development of Islamic teachings and education. Scientific research of this problem is of great importance in the context of interfaith and intercultural relations.
15
PETERSON, MARK. « WHY THEY MATTERED : THE RETURN OF POLITICS TO PURITAN NEW ENGLAND ». Modern Intellectual History 10, no 3 (24 octobre 2013) : 683–96. http://dx.doi.org/10.1017/s1479244313000267.
Texte intégralRésumé :
Puritans had big stories to tell, and they cast themselves big parts to play in those stories. The fervent English Protestants who believed that the Elizabethan Church urgently needed further reformation, and the self-selecting band among them who went on to colonize New England, were sure that they could re-create the churches of the apostolic age, and eliminate centuries’ worth of Romish accretions. By instituting scriptural forms of worship, these purified churches might have a beneficial influence on the state as well, and bring about the rule of the godly. If a purified English church and state could inaugurate reformation across all of Christendom, spread the gospel to infidels around the globe, and usher in the millennium, then all the better. In 1641, an anonymous tract called A Glimpse of Sions Glory announced that the new puritan-controlled Parliament would bring on “Babylon's destruction . . . The work of the day [is] to give God no rest till he sets up Jerusalem in the praise of the whole world.” The leading minister of colonial Boston at the time, John Cotton, predicted that as soon as 1655, as Michael Winship summarizes Cotton: the states and Christian princes of Europe, under irresistible supernatural influence, would have instituted congregationalism [Massachusetts’ form of church polity] and overthrown Antichrist and Muslim Turkey. The example of their churches’ pure Christianity would have brought about the conversion of Jews and pagans across the globe. Thereafter, the churches of Christ would enjoy the millennium's thousand years of peace before the climactic battle with Gog and Magog at the end of time. Those are big stories.
16
Koraev, T. K. « ПолитическаяидентичностьСиро-Христианскогосоциума подвластью хулагуидских Ильханов(XIIIXIVвв.):некоторыенаблюдения ». Istoricheskii vestnik, no 20(2017) part : 20 (30 août 2019) : 82–105. http://dx.doi.org/10.35549/hr.2019.2017.35079.
Texte intégralRésumé :
The article deals with a dramatically turbulent period in the history of Syriac Christianity, encompassing the late 13th and the early 14th centuries that coincided with the establishment, strengthening and collapse of the Mongol rule in Iran and Mesopotamia. The primary focus is on the two Syria communities the Western (Jacobite) and the Eastern (Assyrian) ones inhabiting the territories of modern North Iraq and South Turkey that were at the time one of the hotbeds of Christianity and homeland to numerous Arameic dialects. Unlike its neighbours, even though similar to them from the cultural an religious perspectives (especially the Armenians), the Syriac society showed an almost total absence of any clearcut traditional elite (to say nothing of aristocracy) that could have assumed administrative functions. Under these circumstances the Mongol invasion and the triumph of the Chinggisid rule in the Tigris Euphrates valley contributed to the formation, in the Eastern Syriac milieu, of a quasimonarchical form of administration that of the local princesgovernors (sing. malik, pl. muluk). For centuries to come the status of Malik passed through a long transformation in order to evolve from a bureaucratic figurehead (even notwithstanding the implied monarchial attributes) into a defacto local ruler of a highland community. The process of formation of the Malik rule and the peculiarities of Christian Malik rule in Mesopotamia is analysed through relevant data of the Syriac, Arab and Persian chroniclesСтатья посвящена драматически турбулентному периоду в история сирийского христианства, охватывающая конец 13го и начало 14 века, что совпало с установлением, усилением и крахом монгольского владычества в Иране и Месопотамия. Основное внимание уделяется двум сирийским общинам Западной (Якобитская) и Восточной (Ассирийская) населяющие территорию современного Северного Ирака и юга Турция, которая была в то время одним из очагов христианства и родиной многочисленных арамейских диалектов. В отличие от своих соседей, хотя подобно им с культурной и религиозной точек зрения (особенно армяне), сирийское общество показало почти полное отсутствие какихлибо четких традиционных элит (не говоря уже об аристократии), которые могли бы взять на себя административные функции. В этих условиях монгольское нашествие и триумф правления Чингизидов в долине ТиграЕвфрата способствовало формированию в Восточносирийской среде квазимонархической формы правления, администрация формировалась из местных князейнаместников (единсвт. Малик, множеств. Мулук). На протяжении веков статус Малика проходил через длительную трансформацию чтобы эволюционировать от бюрократического номинального руководителя (даже несмотря на подразумеваемые монархические атрибуты) в дефакто местного правителя. Процесс формирования правила Малика и особенности правление христианина Малика в Месопотамии анализируется с помощью соответствующих данных, взятых из сирийских, арабских и персидских хроник.
17
Panahi, A. « РОЛЬ ГЕНРИ МАРТИНА, ХРИСТИАНСКОГО СВЯЩЕННИКА, В ПРОТИВОСТОЯНИИ ИРАНСКИМ ШИИТСКИМ СВЯЩЕННОСЛУЖИТЕЛЯМ ». Proceedings in Archaeology and History of Ancient and Medieval Black Sea Region, S1 (9 décembre 2022) : 201–7. http://dx.doi.org/10.53737/2713-2021.2022.68.73.008.
Texte intégralRésumé :
Henry Martyn (1781—1812), an English priest, during his tenure in India, decided to introduce Christianity not only among the Hinduists, but also among the Arabs and Persians, so he began translating the New Testament into Arabic and Persian to this end. In 1811, being a little familiar with Persian language and literature, he came to Iran and showed his translation to Iranian scholars who found it rather childish. Martyn resumed translating and had another trip to Shiraz to improve his Persian language skills. While in Shiraz, he confronted and challenged the Shiite clerics. His intention was to propagate Christianity, and he thus aimed more to invite and challenge the youth. Meanwhile, several treatises were written in response to his questions and doubts about Islam, and he also tried to refute these treatises in due course. The research was based on the archival record, and its main goal was to reveal and interpret the content of the messages of the Shiite clerics in response to Martyn's judgments as well as the content of Martyn's own responses to them. It turns out that during these religious debates and the opinion exchange between Islamic treatises and Martyn's writings, the missioner's utterances became less and less valuable to the Iranians, and especially to those who accepted his views, but he did not give up until Mohammad Reza Ibn Mohammad Amin Hamedani wrote the treatise “Guidance of the Misguided” to dispel Martyn's doubts. This treatise was the culmination of Martyn's anti-Islamic rhetoric in Iran. Failing to fulfill his religious mission, he left Iran without achieving his main goal of meeting Fath Ali Shah and Abbas Mirza to present the Persian version of the New Testament to them with his own hands, and soon after, on his way back home, he died in Turkey. Английский священник Генри Мартин (1781—1812), в ходе своей деятельности в Индии, решил знакомить с христианством не одних индуистов, но также арабский и персидский народы, а потому, будучи немного знакомым с персидским языком и литературой, принялся переводить Новый Завет на арабский и персидский языки. Прибыв в Иран в 1811 году, он показал текст иранским учёным, которые, однако, сочли перевод весьма примитивным. Мартин же продолжил трудиться над ним и вновь отправился в Шираз пополнять знания фарси. Там он столкнулся с шиитским духовенством и бросил ему вызов с намерением пропагандировать христианство, стремясь при этом воздействовать прежде всего на молодёжь. Находясь в Иране, он непрестанно полемизировал с авторами нескольких трактатов, написанных в ответ на его вопросы и сомнения об исламе. Цель предпринятого исследования состояла в том, чтобы на основе архивных источников установить содержание посланий шиитских священнослужителей по поводу суждений Мартина, а также ответов на них самого миссионера. Установлено, что в религиозных дебатах вокруг исламских трактатов и сочинений Мартина высказывания последнего становились все менее и менее ценными для иранцев, и особенно для тех, кто принимал его слова, но он не сдавался до тех пор, пока Мохаммад Реза Ибн Мохаммад Амин Хамедани не написал трактат «Путеводитель заблудших», чтобы развеять его сомнения. Этот трактат стал кульминацией антиисламской риторики Мартина в Иране. Не выполнив свою религиозную миссию, он покинул Иран, не достигнув своей главной цели — встретиться с Фатх Али Шахом и Аббасом Мирзой и вручить им Новый Завет на фарси. Вскоре, по пути на родину, он умер в Турции.
18
Ozer, Cagla. « A monographic research on the Assyrian culinary culture in Turkey ». Journal of Ethnic Foods 6, no 1 (décembre 2019). http://dx.doi.org/10.1186/s42779-019-0036-0.
Texte intégralRésumé :
AbstractAssyrians are the oldest civilization of Mesopotamia and have a history of 5500–6000 years. They are known as the first civilization in history, founded in Antakya by Mor Petrus in 37–43 AD and briefly announcing Christianity to the whole Middle East. Today, it is estimated that there are 12 and a half million Assyrians in the world and 45,000 Assyrians in Turkey. Most of them live in different regions of Eastern Anatolia, mostly in Istanbul.The Ottoman Empire served as home to countless cultures and religions with its 500-year history, and this cultural wealth made a positive impact on the culinary culture, creating a unique kitchen. Various sources argue that the cultures of Assyrians, especially in the regions where Assyrians lived, constituted Assyrian culinary cultures with a dense population.In this study, the history of the Assyrian, the regions they lived extensively in the world and Turkey, and the beliefs and practices in birth, marriage, death, feast, and holy days have been examined in terms of gastronomic culture.
19
Riis, Carsten. « Religion og historie på Balkan ». Religionsvidenskabeligt Tidsskrift, no 24 (14 juillet 1994). http://dx.doi.org/10.7146/rt.v0i24.5298.
Texte intégralRésumé :
The article gives a survey of selections from recent literature and a few older, classic works on the history of the religions, i.e. Christianity, Islam and Judaism in the Balkans (except Turkey). the article puts a special emphasis on literature dealing with the connection between the religions and the political and social history. This is followed by a comment on national mythologies in the Balkans and an interoduction to the literature on the history of this region. the conclusion evaluates the role of the religions in the present Balkan conflicts; t he religions are not curcial and the conflicts are not religious wars but because of the importance of religion in ethnic classification, the religions become parts of the nationalist power game.
20
AHMADOU, Abdoul Aziz. « Muslim Community of North Cameroon, Education and Social Divide : Historical Perspective, 19th-20th Centuries ». Akademik İncelemeler Dergisi (AID), 7 septembre 2022. http://dx.doi.org/10.17550/akademikincelemeler.1060519.
Texte intégralRésumé :
This modest contribution aims to study some of the challenges facing Muslims living in North Cameroon. We started from the simple observation that in the current configuration of administrative services and the management of public affairs, there is a low representativeness of Muslim citizens of North Cameroon. Through the history and the sociological and participatory observation for several years, we understand that the colonial impact and ultra-conservatist ideas within the community itself associated with socio-political factors have accentuated the gap in socio-political integration between the Muslim North and the Christian South of Cameroon. It emerges that mainly the advent of the Western (European) school had an impact both on the socio-religious level and on the level of the configuration of the leadership within the Muslim community of North Cameroon. The novelty and originality of this study explains its historiographical contribution to Islamic history in North Cameroon and African studies in Turkey on the one hand, its socio-political contribution which will allow Muslim leaders and the State to better dialogue for the development of the situation of Muslims in a minority context vis-à-vis the Christianity present in Cameroon on the other hand.
21
Evler, Ali, et Mehmet Toplu. « TURKISH IMAGE IN THE WEST DURING THE OTTOMAN EMPIRE : HISTORICAL FACTS AND PRESENT DAY CONNOTATIONS ». AUSTRAL : Brazilian Journal of Strategy & ; International Relations 7, no 13 (8 septembre 2018). http://dx.doi.org/10.22456/2238-6912.82963.
Texte intégralRésumé :
Throughout history there have been opposing forces, one of which is the conflict between ‘West and East’ as Huntington claims. One of the earliest, major competitions, in this matter, has been the one with Ottoman Empire, representing Islam and European countries, followers of Christianity. These forces have been clashing in the form of several means and for reasons to predominate each other if they can achieve it at all. How has such a ‘clash’ begun between civilizations and what is the present status of it between Turkey and Western countries? This study aims at highlighting the background from a historical point of view beginning with the capture of Jerusalem by Ottoman Turks and how Turkish Image is created and portrayed in Early English Plays in relation to the rise and fall of Ottoman Empire as depicted in The Sultan Speaks by Linda McJannet. Since the core of the Ottoman Empire is modern Turkey today, the recent changes in their image on the way to full membership to the EU as well as to ‘interreligious/intercultural dialog’ in an attempt to bring peace to both parties in question for a sustainable and amicable future. It is concluded that there are still concerns between the global signatories. It will take some more time and effort to mature the thinking that they could live harmoniously developing their countries economically and their democracies for a mutual understanding.Key Words: Turkish Image, Early Modern Plays, Ottoman Empire, Islam, Turks.
22
« Dobruca'daki Hristiyan Türkler Üzerine – Yazıcıoğlu Ali ». Ankara Anadolu ve Rumeli Araştırmaları Dergisi, 30 juillet 2022, 221–69. http://dx.doi.org/10.53838/ankarad.1136634.
Texte intégralRésumé :
In this study, Paul Wittek explained how the Gagauz community left Anatolia and settled in Dobruca based on historical resources. Dobruja was the homeland of the Gagauz community, who were Turkish-speaking Christians belonging to the Greek Orthodox Church. Gagauz community was defined as a separate group among Turks because of their religion. Wittek explains the origin of the Gagauz and their conversion to Christianity by using the Ibn Bibi’s sources which contain the history of XIII. Century, and the Seljuk-name of Yazicioglu Ali as a reference; he supports them with Byzantine and Islamic chronicles.