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Longing for the Lost Caliphate
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction The cosmopolitan, scholarly language of Islamic religious discourse cuts across multiple frontiers, constructing a universe of reciprocal benefit to those who master it. This religious discourse is at once flexible and transferable across time and space. Not only did it span the known world of the fourteenth century, but it also persisted across the vicissitudes of political and economic change that separated the premodern from the modern world system. —Muslim Networks from Hajj to Hip Hop, ed. Miriam Cooke and Bruce Lawrence1 Overall, the best historians of memory are like the ogre who looks for human voices and emotions. They capture the haunted images of the past that hover in a given society, the obsession with certain events, periods, or beliefs, and they attempt to understand how and why they made sense to people in the past. — “History and Memory,” Alon Confino2 Working at the Foreign Office in London, a British diplomat reviewed the stunning news emanating from Turkey on March 3, 1924. D. G. Osbourne had just learned of the legislative acts passed by the nascent Turkish Republic’s Grand National Assembly and updated the confidential file before him: The Caliphate of the house of Osman is abolished and all members of the house are to follow the Caliph—an d the late Sultan—int o exile. Their property is to revert to the state. Justice and education are to be entirely purged of their reli- gious associations. -
History and Actual Image of Oil Wrestling”
International Journal of Ethnosport and Traditional Games, №2 (2) For references: Bakhrevskiy, Eugeniy. (2019) “History and actual image of oil wrestling”. International Journal of Ethnosport and Traditional Games, №2 (2), 12–36. DOI: https://www.doi.org/10.34685/HI.2020.75.15.002 HISTORY AND ACTUAL IMAGE OF OIL WRESTLING Eugeniy Bakhrevskiy PhD in philology, ORCID: 0000-0003-1246-3398 Russian Heritage Institute, Deputy Director; E-mail: [email protected] RUSSIA Abstract Turkish “oil wrestling” (yağlı güreş) has a great popularity in Turkey, spread in some neighboring countries (Bulgaria, Macedonia, Albania), in Western Europe and Japan there are amateur clubs of this wrestling. That is complex system of accompanying rituals and attributes, it is based on ancient folklore tradition, and in modern conditions it became an important symbol of Turkish national consciousness. An Oil wrestling long enough became a subject of scientific interest; there is a series of books on its history and a lot of papers. At the same time caring publicists note that still we don’t have a satisfactory scientific description of oil wrestling, neither in Turkish nor in other languages. The article presents the results of a study of historical development of oil wrestling, listed in the UNESCO Intangible Cultural Heritage. Symbolic and ritual elements of nowadays oil wrestling and Kırkpınar festival (ağa, cazgır, peşrev, kıspet etc.) were analyzed. Kırkpınar festival came into being in the end of the 19th century, in the period of wrestlers’ tekke system decay, when the well-known masters from Edirne and Constantinople began to participate to the local festival on Hıdırellez, after that it became very popular even on national level. -
Before the Odalisque: Renaissance Representations of Elite Ottoman Women Heather Madar
Early Modern Women: An Interdisciplinary Journal 2011, vol. 6 Before the Odalisque: Renaissance Representations of Elite Ottoman Women Heather Madar he much-mythologized harem of the Ottoman sultans occupied a Tcentral place in European Orientalist thought for centuries.1 The harem, presented as an exotic world of forbidden sexuality inhabited by compliant yet sexually voracious women, appears in literature, art, and travel writing. While the most famous expressions of this harem fixa- tion date from later centuries,2 a focus on the harem as libidinous zone is demonstrably present in written sources from the sixteenth century. Yet an exploration of sixteenth-century European images turns up a surprising dearth of imagery in this vein. While Renaissance art lacks the languid odalisques or detailed views of the physical environment of the sultan’s harem familiar from later works, a series of largely overlooked representa- tions of elite Ottoman women do exist. Dating from the mid-sixteenth century, these images feature imagined portraits of sultanas — elite women such as Ottoman princesses, the sultan’s mother (valide sultan), or the sul- tan’s preferred concubine (haseki).3 Hurrem, the wife of sultan Süleyman, and his daughter Mihrimah appear most frequently in this genre. Yet strik- ing differences are immediately evident between their depiction and later, more familiar, views of the harem and harem women. The women shown in the Renaissance tradition were members of the sultan’s harem, yet they are not shown within a harem setting, nor do the images make reference to it. Although they are visually marked as Other, largely through the atten- tion given to their exotic dress, they are also presented as women who are of interest as individuals, possessing status and political significance. -
Kings for All Seasons
BROOKINGS DOHA CENTER ANALYSIS PAPER Number 8, September 2013 KINGS FOR ALL SEASONS: HOW THE MIDDLE EAST’S MONARCHIES SURVIVED THE ARAB SPRING F. GREGORY GAUSE, III B ROOKINGS The Brookings Institution is a private non-profit organization. Its mission is to conduct high-quality, independent research and, based on that research, to provide innovative, practical recommendations for policymakers and the public. The conclusions and recommendations of any Brookings publica- tion are solely those of its author(s) and do not reflect the views of the Institution, its management, or its scholars. Copyright © 2013 THE BROOKINGS INSTITUTION 1775 Massachusetts Avenue, N.W. Washington, D.C. 20036 U.S.A. www.brookings.edu BROOKINGS DOHA CENTER Saha 43, Building 63, West Bay, Doha, Qatar www.brookings.edu/about/centers/doha T A B LE OF C ON T EN T S I. Executive Summary ............................................................................................................1 II. Introduction ......................................................................................................................3 III. “Just Wait, They Will Fall” .............................................................................................5 IV. The Strange Case of Monarchical Stability .....................................................................8 Cultural Legitimacy ...................................................................................................8 Functional Superiority: Performance and Reform ..................................................12 -
15 the Regions of Sind, Baluchistan, Multan
ISBN 978-92-3-103467-1 THE REGIONS OF SIND . 15 THE REGIONS OF SIND, BALUCHISTAN, MULTAN AND KASHMIR: THE HISTORICAL, SOCIAL AND ECONOMIC SETTING* N. A. Baloch and A. Q. Rafiqi Contents THE RULERS OF SIND, BALUCHISTAN AND MULTAN (750–1500) ....... 298 The cAbbasid period and the Fatimid interlude (mid-eighth to the end of the tenth century) ...................................... 298 The Period of the Ghaznavid and Ghurid Sultanates (eleventh and twelfth centuries) . 301 The era of the local independent states ......................... 304 KASHMIR UNDER THE SULTANS OF THE SHAH¯ MIR¯ DYNASTY ....... 310 * See Map 4, 5 and 7, pp. 430–1, 432–3, 437. 297 ISBN 978-92-3-103467-1 The cAbbasid period Part One THE RULERS OF SIND, BALUCHISTAN AND MULTAN (750–1500) (N. A. Baloch) From 750 to 1500, three phases are discernible in the political history of these regions. During the first phase, from the mid-eighth until the end of the tenth century, Sind, Baluchis- tan and Multan – with the exception of the interlude of pro-Fatimid ascendency in Mul- tan during the last quarter of the tenth century – all remained politically linked with the cAbbasid caliphate of Baghdad. (Kashmir was ruled, from the eighth century onwards, by the local, independent, originally non-Muslim dynasties, which had increasing political contacts with the Muslim rulers of Sind and Khurasan.) During the second phase – the eleventh and twelfth centuries – all these regions came within the sphere of influence of the powers based in Ghazna and Ghur. During the third phase –from the thirteenth to the early sixteenth century – they partly became dominions of the Sultanate of Delhi, which was in itself an extension into the subcontinent of the Central Asian power base. -
The Philanthropies of the Sultan's Daughter Ayşe Sultan from the Beginning of the 17Th Century, and Her Waqf's Accounting R
Muhasebe ve Finans Tarihi Araştırmaları Dergisi Temmuz 2016 (11) THE PHILANTHROPIES OF THE SULTAN’S DAUGHTER AYŞE SULTAN FROM THE BEGINNING OF THE 17TH CENTURY, AND HER WAQF’S ACCOUNTING RECORDS(*) Dr. Fatma Şensoy Marmara University – Turkey Abstract Awqaf (waqf as singular) are founded as charities that have certain laws and that are sustainable, such as fund-dependant, decentralised, voluntary democratic and nongovernmental organizations. At the same time, they are financial institutions that deal with social security, educational, cultural, religious affairs, public works, social aid and health investments. They are inspected by the government despite their financial and administrative autonomies, and these institutions have survived for centuries and provided services to society and enjoyed great monetary success. It is possible to read about their auditing and information about accounting in the Ottoman financial tradition from the books of accounts kept in the awqaf (foundations). The waqf culture has survived for centuries primarily because of this efficient, inspecting recording order. Ayşe Sultan was the daughter of Sultan Murad III (1574-1595) and Safiye (*) Bu bildiri, 25 - 27 Haziran 2016 tarihlerinde Pescara (İtalya)’da yapılan 14. Dünya Muhasebe Tariçileri Kongresinde İngilizce olarak sunulmuştur. 125 Accounting and Financial History Research Journal July 2016 (11) Sultan. She dedicated her assets to a waqf which was setup by her husband Ghazi Ibrahim Paşa and herself. The tombs and fountain still survive. The waqf which was founded at the beginning of the 17th century survived for ages. The accounting books of the waqf reveal the accounting culture of social aid at that time. The books are recorded by siyaqat script and numbers and used the Merdiven (stair) method. -
Was Suleiman?
NEW YORK STATE SOCIAL STUDIES RESOURCE TOOLKIT 9th Grade Suleiman Inquiry How “Magnificent” Was Suleiman? Titian, painting of Suleiman, c1530 ©World History Archive/Newscom Supporting Questions 1. How was Suleiman characterized during his reign? 2. How did Suleiman expand the Ottoman Empire? 3. What changes did Suleiman make to the governance of the Ottoman Empire? 4. To what extent did Suleiman promote tolerance in the Ottoman Empire? THIS WORK IS LICENSED UNDER A CREATIVE COMMONS ATTRIBUTION- NONCOMMERCIAL- SHAREALIKE 4.0 INTERNATIONAL LICENSE. 1 NEW YORK STATE SOCIAL STUDIES RESOURCE TOOLKIT 9th Grade Suleiman Inquiry How “Magnificent” Was Suleiman? 9.7 OTTOMANS AND MING PRE-1600: Christianity, Islam, and Neo-Confucianism influenced the New York State development of regions and shaped key centers of power in the world between 1368 and 1683. The Social Studies Ottoman Empire and Ming Dynasty were two powerful states, each with a view of itself and its place in the Framework Key world. Idea & Practices Gathering, Using, and Interpreting Evidence Comparison and Contextualization Staging the Students read an excerpt from the National Geographic (2014) article “After 450 Years, Archaeologists Still Question Hunting for Magnificent Sultan’s Heart.” Discuss what reasons might explain the fascination with finding Suleiman’s remains. Supporting Question 1 Supporting Question 2 Supporting Question 3 Supporting Question 4 How was Suleiman How did Suleiman expand What changes did Suleiman To what extent did Suleiman characterized during his the -
Mighty Guests of the Throne Note on Transliteration
Sultan Ahmed III’s calligraphy of the Basmala: “In the Name of God, the All-Merciful, the All-Compassionate” The Ottoman Sultans Mighty Guests of the Throne Note on Transliteration In this work, words in Ottoman Turkish, including the Turkish names of people and their written works, as well as place-names within the boundaries of present-day Turkey, have been transcribed according to official Turkish orthography. Accordingly, c is read as j, ç is ch, and ş is sh. The ğ is silent, but it lengthens the preceding vowel. I is pronounced like the “o” in “atom,” and ö is the same as the German letter in Köln or the French “eu” as in “peu.” Finally, ü is the same as the German letter in Düsseldorf or the French “u” in “lune.” The anglicized forms, however, are used for some well-known Turkish words, such as Turcoman, Seljuk, vizier, sheikh, and pasha as well as place-names, such as Anatolia, Gallipoli, and Rumelia. The Ottoman Sultans Mighty Guests of the Throne SALİH GÜLEN Translated by EMRAH ŞAHİN Copyright © 2010 by Blue Dome Press Originally published in Turkish as Tahtın Kudretli Misafirleri: Osmanlı Padişahları 13 12 11 10 1 2 3 4 All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage and retrieval system without permission in writing from the Publisher. Published by Blue Dome Press 535 Fifth Avenue, 6th Fl New York, NY, 10017 www.bluedomepress.com Library of Congress Cataloging-in-Publication Data Available ISBN 978-1-935295-04-4 Front cover: An 1867 painting of the Ottoman sultans from Osman Gazi to Sultan Abdülaziz by Stanislaw Chlebowski Front flap: Rosewater flask, encrusted with precious stones Title page: Ottoman Coat of Arms Back flap: Sultan Mehmed IV’s edict on the land grants that were deeded to the mosque erected by the Mother Sultan in Bahçekapı, Istanbul (Bottom: 16th century Ottoman parade helmet, encrusted with gems). -
Legitimizing the Ottoman Sultanate: a Framework for Historical Analysis
LEGITIMIZING THE OTTOMAN SULTANATE: A FRAMEWORK FOR HISTORICAL ANALYSIS Hakan T. K Harvard University Why Ruled by Them? “Why and how,” asks Norbert Elias, introducing his study on the 18th-century French court, “does the right to exercise broad powers, to make decisions about the lives of millions of people, come to reside for years in the hands of one person, and why do those same people persist in their willingness to abide by the decisions made on their behalf?” Given that it is possible to get rid of monarchs by assassination and, in extreme cases, by a change of dynasty, he goes on to wonder why it never occurred to anyone that it might be possible to abandon the existing form of government, namely the monarchy, entirely.1 The answers to Elias’s questions, which pertain to an era when the state’s absolutism was at its peak, can only be found by exposing the relationship between the ruling authority and its subjects. How the subjects came to accept this situation, and why they continued to accede to its existence, are, in essence, the basic questions to be addressed here with respect to the Ottoman state. One could argue that until the 19th century political consciousness had not yet gone through the necessary secularization process in many parts of the world. This is certainly true, but regarding the Ottoman population there is something else to ponder. The Ottoman state was ruled for Most of the ideas I express here are to be found in the introduction to my doc- toral dissertation (Bamberg, 1997) in considering Ottoman state ceremonies in the 19th century. -
The Making of Sultan Süleyman: a Study of Process/Es of Image-Making and Reputation Management
THE MAKING OF SULTAN SÜLEYMAN: A STUDY OF PROCESS/ES OF IMAGE-MAKING AND REPUTATION MANAGEMENT by NEV ĐN ZEYNEP YELÇE Submitted to the Institute of Social Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy in History Sabancı University June, 2009 © Nevin Zeynep Yelçe 2009 All Rights Reserved To My Dear Parents Ay şegül and Özer Yelçe ABSTRACT THE MAKING OF SULTAN SÜLEYMAN: A STUDY OF PROCESS/ES OF IMAGE-MAKING AND REPUTATION MANAGEMENT Yelçe, Nevin Zeynep Ph.D., History Supervisor: Metin Kunt June 2009, xv+558 pages This dissertation is a study of the processes involved in the making of Sultan Süleyman’s image and reputation within the two decades preceding and following his accession, delineating the various phases and aspects involved in the making of the multi-layered image of the Sultan. Handling these processes within the framework of Sultan Süleyman’s deeds and choices, the main argument of this study is that the reputation of Sultan Süleyman in the 1520s was the result of the convergence of his actions and his projected image. In the course of this study, main events of the first ten years of Sultan Süleyman’s reign are conceptualized in order to understand the elements employed first in making a Sultan out of a Prince, then in maintaining and enhancing the sultanic image and authority. As such, this dissertation examines the rhetorical, ceremonial, and symbolic devices which came together to build up a public image for the Sultan. Contextualized within a larger framework in terms of both time and space, not only the meaning and role of each device but the way they are combined to create an image becomes clearer. -
Views on Identity, Education and the Johor Royal Family
ISSUE: 2017 No. 84 ISSN 2335-6677 RESEARCHERS AT ISEAS – YUSOF ISHAK INSTITUTE ANALYSE CURRENT EVENTS Singapore | 13 November 2017 Johor Survey 2017: Views on Identity, Education and the Johor Royal Family Lee Hock Guan* EXECUTIVE SUMMARY § A recent survey of registered voters in Johor reflect strong but not exclusive identification with Johor, support for a return to English-medium schooling and positive views of the Johor Royal Family. § 88 per cent of all respondents identify with Bangsa Johor, with Chinese respondents registering the highest identification (90.5 percent), followed by the Malays (88.2 percent) and Indians (81.7 percent). For all groups, regional identity is ranked lower than national and religious identities. § The majority of Malay respondents view themselves as Muslim (56.5 percent) first. While 31.8 percent of Indian and 16.1 percent of Chinese respondents identify with their ethnicity, only 2.2 percent Malay respondents identify themselves as Malay. § The survey finds that a majority of all respondents in the state (82 percent) support bringing back public English-medium schools. Predictably, 87.1 percent of Malay respondents endorse the “One School for All” concept. Surprisingly, the concept also receives strong support from Chinese (74.4 percent) and Indians (67.1 percent). § Generally, respondents are positive about the Johor Royal Family. They agree that the Johor Sultan looks after the personal interests of citizen, is a good guardian of Islam, and think that he should intervene in politics when necessary. Results were more mixed on the question whether Johor royalty should refrain from business ventures. * Lee Hock Guan is Senior Fellow at the ISEAS - Yusof Ishak Institute. -
SOUTHEAST ASIA: a Multidisciplinary Journal, Vol
Original citation: Socio-cultural Hierarchy in the Palace Language of Brunei Darussalam Permanent WRAP url: http://wrap.warwick.ac.uk/36931 Copyright and reuse: The Warwick Research Archive Portal (WRAP) makes the work of researchers of the University of Warwick available open access under the following conditions. Copyright © and all moral rights to the version of the paper presented here belong to the individual author(s) and/or other copyright owners. To the extent reasonable and practicable the material made available in WRAP has been checked for eligibility before being made available. Copies of full items can be used for personal research or study, educational, or not-for- profit purposes without prior permission or charge. Provided that the authors, title and full bibliographic details are credited, a hyperlink and/or URL is given for the original metadata page and the content is not changed in any way. Publisher’s statement: A note on versions: The version presented in WRAP is the published version or, version of record, and may be cited as it appears here. For more information, please contact the WRAP Team at: [email protected] http://go.warwick.ac.uk/lib-publications SOUTHEAST ASIA: A Multidisciplinary Journal, vol. 9, 2009. © FASS, UBD SOCIO-CULTURAL HIERARCHY IN THE PALACE LANGUAGE OF BRUNEI DARUSSALAM Fatimah binti Hj Awg Chuchu & Mukul Saxena ABSTRACT Brunei Darussalam is a tiny Sultanate located on the north-western coast of the island of Borneo, wedged in between the Sarawak state of Malaysia. Brunei‟s national philosophy, Melayu Islam Beraja (MIB, „Malay Islamic Monarchy‟) reconstructs Brunei‟s history and invokes Islamic values to support the Malay Sultanate and monarchy, creating an inextricable link between Malay ethnic identity, Malay language (the official language), the nation and Islam.