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												An Evaluation of Vanadium Enrichment in the Eastern Shelf Sediments of the Turkish Black Sea
ISSN:2148-9173 IJEGEO Vol: 4(2) May 2017 International Journal of Environment and Geoinformatics (IJEGEO) is an international, multidisciplinary, peer reviewed, open access journal. An Evaluation of Vanadium Enrichment in the Eastern Shelf Sediments of the Turkish Black Sea Selma Ünlü, Bedri Alpar Editors Prof. Dr. Cem Gazioğlu, Prof. Dr. Dursun Zafer Şeker, Prof. Dr. Ayşegül Tanık, Assoc. Prof. Dr. Şinasi Kaya Scientific Committee Assoc. Prof. Dr. Hasan Abdullah (BL), Assist. Prof. Dr. Alias Abdulrahman (MAL), Assist. Prof. Dr. Abdullah Aksu, (TR); Prof. Dr. Hasan Atar (TR), Prof. Dr. Lale Balas (TR), Prof. Dr. Levent Bat (TR), Assoc. Prof. Dr. Füsun Balık Şanlı (TR), Prof. Dr. Nuray Balkıs Çağlar (TR), Prof. Dr. Bülent Bayram (TR), Prof. Dr. Şükrü T. Beşiktepe (TR), Dr. Luminita Buga (RO); Prof. Dr. Z. Selmin Burak (TR), Assoc. Prof. Dr. Gürcan Büyüksalih (TR), Dr. Jadunandan Dash (UK), Assist. Prof. Dr. Volkan Demir (TR), Assoc. Prof. Dr. Hande Demirel (TR), Assoc. Prof. Dr. Nazlı Demirel (TR), Dr. Arta Dilo (NL), Prof. Dr. A. Evren Erginal (TR), Dr. Alessandra Giorgetti (IT); Assoc. Prof. Dr. Murat Gündüz (TR), Prof. Dr. Abdulaziz Güneroğlu (TR); Assoc. Prof. Dr. Kensuke Kawamura (JAPAN), Dr. Manik H. Kalubarme (INDIA); Prof. Dr. Fatmagül Kılıç (TR), Prof. Dr. Ufuk Kocabaş (TR), Prof. Dr. Hakan Kutoğlu (TR), Prof. Dr. Nebiye Musaoğlu (TR), Prof. Dr. Erhan Mutlu (TR), Assist. Prof. Dr. Hakan Öniz (TR), Assoc. Prof. Dr. Hasan Özdemir (TR), Prof. Dr. Haluk Özener (TR); Assoc. Prof. Dr. Barış Salihoğlu (TR), Prof. Dr. Elif Sertel (TR), Prof. Dr. Murat Sezgin (TR), Prof. Dr. Nüket Sivri (TR), Assoc. - 
												
												European Journal of Turkish Studies, 19 | 2014, « Heritage Production in Turkey
European Journal of Turkish Studies Social Sciences on Contemporary Turkey 19 | 2014 Heritage Production in Turkey. Actors, Issues, and Scales - Part I Producing an Official Heritage in a Time of "Neo-Ottomanism": Critical Approaches La fabrique du patrimoine en Turquie. Acteurs, enjeux, échelles - Partie I Le patrimoine officiel au prisme du « néo-ottomanisme » : approche critique Muriel Girard (dir.) Electronic version URL: http://journals.openedition.org/ejts/4930 DOI: 10.4000/ejts.4930 ISSN: 1773-0546 Publisher EJTS Electronic reference Muriel Girard (dir.), European Journal of Turkish Studies, 19 | 2014, « Heritage Production in Turkey. Actors, Issues, and Scales - Part I » [Online], Online since 17 December 2014, connection on 28 March 2020. URL : http://journals.openedition.org/ejts/4930 ; DOI : https://doi.org/10.4000/ejts.4930 This text was automatically generated on 28 March 2020. © Some rights reserved / Creative Commons license 1 TABLE OF CONTENTS Ce que nous apprend le patrimoine de l’État et de la société turcs : vue d’ensemble sur ce numéro double English version also available Muriel Girard 1.a. Making of categories, setting-up the instruments Le discours sur la protection du patrimoine en Turquie des Tanzimat à nos jours Stéphane Yerasimos Heritagisation of the “Ottoman/Turkish House” in the 1970s: Istanbul-based Actors, Associations and their Networks Ipek Türeli Insurmountable Tension? On the Relation of World Heritage and Rapid Urban Transformation in Istanbul Vivienne Marquart 1.b. Ottoman heritage as narratives and assets Re-creating history and recreating publics: the success and failure of recent Ottoman costume dramas in Turkish media. Josh Carney Civil Society’s History: New Constructions of Ottoman Heritage by the Justice and Development Party in Turkey Gizem Zencirci 1.c. - 
											
171 Abdülkerimzade Mehmed, 171 Abdullah Bin Mercan, 171
Cambridge University Press 978-1-107-17716-1 — Scholars and Sultans in the Early Modern Ottoman Empire Abdurrahman Atçıl Index More Information Index Abdülkerim (Vizeli), 171 AliFenari(FenariAlisi),66 Abdülkerimzade Mehmed, 171 ʿAli bin Abi Talib (fourth caliph), 88 Abdullah bin Mercan, 171 Ali Ku¸sçu, 65, 66, 77n77 Abdülvahhab bin Abdülkerim, 101 Al-Malik al-Muʾayyad (Mamluk ruler), Abdurrahman bin Seydi Ali, 157, 42 157n40 Altıncızade (Mehmed II’s physician), Abdurrahman Cami, 64 80 Abu Bakr (irst caliph), 94 Amasya, 127n37, 177 Abu Hanifa, 11 joint teaching and jurist position in, ahi organization, 22 197 Ahizade Yusuf, 100 judgeship of, 79n84 Ahmed, Prince (Bayezid II’s son), 86, Anatolian principalities, 1, 20, 21, 22, 87 23n22, 24n26, 25, 26, 28, 36, 44, Ahmed Bey Madrasa, 159 64 Ahmed Bican (Sui writer), 56 Ankara, 25, 115, 178 Ahmed Pasha (governor of Egypt), 123 battle of, 25, 54 Ahmed Pasha bin Hızır Bey. See Müfti joint teaching and jurist position in, Ahmed Pasha 197 Ahmed Pasha bin Veliyyüddin, 80 Arab Hekim (Mehmed II’s physician), Ahmed Pasha Madrasa (Alasonya), 80 161 Arab lands, 19, 36, 42, 50, 106, Ahmedi (poet), 34 110n83, 119, 142, 201, 202, ʿAʾisha (Prophet’s wife), 94 221 Akkoyunlus, 65, 66 A¸sık Çelebi, 10 Ak¸semseddin, 51, 61 A¸sıkpa¸sazade, 38, 67, 91 Alaeddin Ali bin Yusuf Fenari, 70n43, Ataullah Acemi, 66, 80 76 Atayi, Nevizade, 11, 140, 140n21, Alaeddin Esved, 33, 39 140n22, 194, 200 Alaeddin Pasha (Osman’s vizier), 40 Hadaʾiq al-Haqaʾiq, 11, 206 Alaeddin Tusi, 42, 60n5, 68n39, 81 Ayasofya Madrasa, 60, 65, 71, - 
												
												Sacred Spaces in a Holy City. Crossing Religious Boundaries in Istanbul at the Turn of the Twenty-First Century
9 (2019) Article 1: 34–56 Sacred Spaces in a Holy City. Crossing Religious Boundaries in Istanbul at the Turn of the Twenty-First Century MÉROPI ANASTASSIADOU-DUMONT INALCO/CERMOM, Paris, France This contribution to Entangled Religions is published under the Creative Commons Attribution 4.0 International Public License (CC BY 4.0 International). The license can be accessed at https://creativecommons.org/licenses/by/4.0/legalcode. Entangled Religions 9 (2019) http://doi.org/10.13154/er.v9.2019.34–56 Méropi Anastassiadou-Dumont Sacred Spaces in a Holy City. Crossing Religious Boundaries in Istanbul at the Turn of the Twenty-First Century MÉROPI ANASTASSIADOU-DUMONT INALCO/CERMOM ABSTRACT The article examines Muslim pilgrimages to Christian places of worship in Istanbul after the 1950s. It aims to answer whether and how the Ottoman heritage of cultural diversity fits or does not fit with the pattern of the nation-state. After a brief bibliographic overview of the issue of shared sacred spaces, the presentation assembles, as a first step, some of the key elements of Istanbul’s multi-secular links with religious practices: the sanctity of the city both for Christianity and Islam; the long tradition of pilgrimages and their importance for the local economy; meanings and etymologies of the word pilgrimage in the most common languages of the Ottoman space; and the silence of the nineteenth century’s Greek sources concerning the sharing of worship. The second part focuses more specifically on some Orthodox Greek sacred spaces in Istanbul increasingly frequented by Muslims during the last decades. KEY WORDS Istanbul; Turkey; Greek-Orthodox; Christians; Muslims; pilgrimages; sacred places; sharing; holy city; relics; Hıderellez; St. - 
												
												Arcadius 8; (Column
index INDEX 319 Arcadius 8; (column of) 184 Balat 213–14 Archaeological Museum 93ff Baldwin, Count of Flanders 15 Argonauts, myth of 259, 263, 276 Balıklı Kilisesi 197–98 Major references, in cases where many are listed, are given in bold. Numbers in italics Armenian, Armenians 25, 189, 192, Balkapanı Han 132 are picture references. 193, 241–42, 258, 278; (Cemetery) Baltalimanı 258 268; (Patriarchate) 192 Balyan family of architects 34, 161, 193; Arnavutköy 255 (burial place of) 268 A Alexander, emperor 67 Arsenal (see Tersane) Balyan, Karabet 34, 247 Abdülaziz, sultan 23, 72, 215, 251; Alexander the Great 7; (sculptures of) 96 Ashkenazi Synagogue 228 Balyan, Kirkor 34, 234 (burial place of) 117 Alexander Sarcophagus 94, 95 Astronomer, office of 42 Balyan, Nikoğos 34, 246, 247, 249, Abdülhamit I, sultan 23, 118; (burial Alexius I, emperor 13, 282 At Meydanı (see Hippodrome) 252, 255, 274, 275 place of) 43 Alexius II, emperor 14 Atatürk 24, 42, 146, 237, 248; Balyan, Sarkis 34, 83, 247, 258, 272, Abdülhamit II, sultan 23, 251, 252, Alexius III, emperor 14 (Cultural Centre) 242; (Museum) 243; 267 278; (burial place of) 117 Alexius IV, emperor 15 (statue of) 103 Bank, Ottoman 227 Abdülmecit I, sultan 71, 93, 161, 164, Alexius V, emperor 15 Atik Ali Pasha 171; (mosque of) 119 Barbarossa, pirate and admiral 152, 247; (burial place of) 162 Ali Pasha of Çorlu, külliye of 119–20 Atik Mustafa Paşa Camii 216 250, 250; (burial place of) 250; Abdülmecit II, last caliph 24 Ali Sufi, calligrapher 157, 158 Atik Sinan, architect 130, 155, 212; (ensign - 
												
												Christian Allies of the Ottoman Empire by Emrah Safa Gürkan
Christian Allies of the Ottoman Empire by Emrah Safa Gürkan The relationship between the Ottomans and the Christians did not evolve around continuous hostility and conflict, as is generally assumed. The Ottomans employed Christians extensively, used Western know-how and technology, and en- couraged European merchants to trade in the Levant. On the state level, too, what dictated international diplomacy was not the religious factors, but rather rational strategies that were the results of carefully calculated priorities, for in- stance, several alliances between the Ottomans and the Christian states. All this cooperation blurred the cultural bound- aries and facilitated the flow of people, ideas, technologies and goods from one civilization to another. TABLE OF CONTENTS 1. Introduction 2. Christians in the Service of the Ottomans 3. Ottoman Alliances with the Christian States 4. Conclusion 5. Appendix 1. Sources 2. Bibliography 3. Notes Citation Introduction Cooperation between the Ottomans and various Christian groups and individuals started as early as the beginning of the 14th century, when the Ottoman state itself emerged. The Ottomans, although a Muslim polity, did not hesitate to cooperate with Christians for practical reasons. Nevertheless, the misreading of the Ghaza (Holy War) literature1 and the consequent romanticization of the Ottomans' struggle in carrying the banner of Islam conceal the true nature of rela- tions between Muslims and Christians. Rather than an inevitable conflict, what prevailed was cooperation in which cul- tural, ethnic, and religious boundaries seemed to disappear. Ÿ1 The Ottomans came into contact and allied themselves with Christians on two levels. Firstly, Christian allies of the Ot- tomans were individuals; the Ottomans employed a number of Christians in their service, mostly, but not always, after they had converted. - 
												
												Portable Archaeology”: Pashas from the Dalmatian Hinterland As Cultural Mediators
Chapter 10 Connectivity, Mobility, and Mediterranean “Portable Archaeology”: Pashas from the Dalmatian Hinterland as Cultural Mediators Gülru Necipoğlu Considering the mobility of persons and stones is one way to reflect upon how movable or portable seemingly stationary archaeological sites might be. Dalmatia, here viewed as a center of gravity between East and West, was cen- tral for the global vision of Ottoman imperial ambitions, which peaked during the 16th century. Constituting a fluid “border zone” caught between the fluctu- ating boundaries of three early modern empires—Ottoman, Venetian, and Austrian Habsburg—the Dalmatian coast of today’s Croatia and its hinterland occupied a vital position in the geopolitical imagination of the sultans. The Ottoman aspiration to reunite the fragmented former territories of the Roman Empire once again brought the eastern Adriatic littoral within the orbit of a tri-continental empire, comprising the interconnected arena of the Balkans, Crimea, Anatolia, Iraq, Syria, Egypt, and North Africa. It is important to pay particular attention to how sites can “travel” through texts, drawings, prints, objects, travelogues, and oral descriptions. To that list should be added “traveling” stones (spolia) and the subjective medium of memory, with its transformative powers, as vehicles for the transmission of architectural knowledge and visual culture. I refer to the memories of travelers, merchants, architects, and ambassadors who crossed borders, as well as to Ottoman pashas originating from Dalmatia and its hinterland, with their extraordinary mobility within the promotion system of a vast eastern Mediterranean empire. To these pashas, circulating from one provincial post to another was a prerequisite for eventually rising to the highest ranks of vizier and grand vizier at the Imperial Council in the capital Istanbul, also called Ḳosṭanṭiniyye (Constantinople). - 
												
												Historicizing Sunni Islam in the Ottoman Empire, C. 1450–C. 1750
Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Tijana Krstić and Derin Terzioğlu - 9789004440296 Downloaded from Brill.com09/28/2021 06:32:06AM via free access Islamic History and Civilization Studies and Texts Editorial Board Hinrich Biesterfeldt Sebastian Günther Honorary Editor Wadad Kadi volume 177 The titles published in this series are listed at brill.com/ihc Tijana Krstić and Derin Terzioğlu - 9789004440296 Downloaded from Brill.com09/28/2021 06:32:06AM via free access Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Edited by Tijana Krstić Derin Terzioğlu LEIDEN | BOSTON Tijana Krstić and Derin Terzioğlu - 9789004440296 Downloaded from Brill.com09/28/2021 06:32:06AM via free access This is an open access title distributed under the terms of the CC BY-NC-ND 4.0 license, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. Further information and the complete license text can be found at https://creativecommons.org/licenses/by-nc-nd/4.0/ The terms of the CC license apply only to the original material. The use of material from other sources (indicated by a reference) such as diagrams, illustrations, photos and text samples may require further permission from the respective copyright holder. This project has received funding from the European Research Council (ERC) under the European Union’s Horizon 2020 research and innovation programme (grant agreement No 648498). Cover illustration: “The Great Abu Sa’ud [Şeyhü’l-islām Ebū’s-suʿūd Efendi] Teaching Law,” Folio from a dīvān of Maḥmūd ‘Abd-al Bāqī (1526/7–1600), The Metropolitan Museum of Art. - 
												
												Sulukule Ve Çingeneleri*
SULUKULE VE ÇİNGENELERİ* Süleyman Faruk GÖNCÜOĞLU Şükriye Pınar YAVUZTÜRK Öz İstanbul’un eğlence hayatında önemli bir yer tutan bu çingeneler kendilerini diğer çingenelerden ayrı bir kategoriye oturtmuşlardır. Özellikle saz çalmada, dans etmede, şarkı söylemede kısacası çengilik alanında saldıkları ün dolayısıyla bu ayrımın kendiliğinden belirdiği görülmektedir. Keza kendileri de bu farkı betimlemek amacıyla çingene isminden ziyade “Roman” olarak kendilerini tanımlamışlardır. Önceleri sur dışında ikâmet eden bu çingeneler 1826 yılından itibaren sur içine girmeye başlamış, Topkapı ile Edirnekapı arasına yerleşenler Sulukule Çingeneleri olarak tanınmışlardır. Yaşam tarzları, giyim kuşamları, şiveleriyle toplum içinde kendilerini hemen belli eden bu insanlar viraneye benzeyen yapılarda yaşamaktaydılar. Sulukule’de, Osmanlı tebaasından normal insanların yapmayacağı meslekleri icra edenler bulunsa da bu meslekler çengicilik kadar yoğun değildi. Bir zamanların rağbet gören eğlence anlayışı çengiciliğe, dolayısıyla Sulukule’ye gösterilen ilginin azalması 1850 yılından takiben başlayan ve 20. yüzyıl başlarından itibaren kendini iyice hissettiren batılı eğlence tarzlarının Beyoğlu gibi semtlerde revaç bulmasıyla başlamıştır. Yakın dönemde çingenelerin evlerini eğlence mekânı olarak müşterilerine açmaları da 1990’lı yılların başında son bulmuştur. Ancak dönemin Emniyet Müdürü tarafından evlerinin kapattırılması bu mesleğe son vermemiş, bunların yer altına çekilmesine hatta çingenelerin fuhşa yönelmesine neden olmuştur. Günümüzde ise bu mahalle - 
												
												The Ulema, Waqf, and Ottoman State (1789-1839)
ELITE CONFIGURATIONS AND CLUSTERS OF POWER: THE ULEMA, WAQF, AND OTTOMAN STATE (1789-1839) by Selim Argun Institute of Islamic Studies McGill University, Montréal January, 2013 A thesis submitted to the Faculty of Graduate Studies and Research, McGill University, Montréal in partial fulfillment of the requirements for the degree of Doctor of Philosophy © Selim Argun 2013 wāw), the twenty-seventh letter of the Arabic alphabet is considered to have) ﻭ mystical qualities. A saintly saying warns the faithful against words that begin with this letter by drawing attention to the sense of heavy responsibility and perils of accountability attached to their meanings. For example, waqf (religious endowment), waṣāyah (will/trusteeship), wirāthah (inheritance), wakālah (legal representation), wadīah (entrustment), wizārah (ministry), are words one must approach with utmost care when using them in his/her daily life. It is even recommended that one should refrain from seeking a career in these professions. There is, however, even more to say about the mystery of the wāw. 1 According to the discipline of ebced,0F the numerical value of this letter is 6 and the pair of two wāws (66) are equal to the words Allah and Lale (tulip) in its arithmetical sense. This is why the two figures are often mixed in Ottoman architectural designs and decorative ornamentations. Moreover, the purpose of the two facing wāws engraved above the shortened door of imperial loges of 1 The first of several mnemonic formulas designed to help one learn the numerical values assigned to the letters of the Arabic alphabet. ii Ottoman mosques where the powerful Sultans performed their prayers in seclusion, called hünkâr mahfili, was to remind them greatness of the Almighty while they were forced to enter in a bowed position. - 
												
												Okulun Adı Telefonu Adresi No 1 Ahmet Rasim Anadolu Lisesi 212 524 11 67 Atikali Mah
Sr Okulun Adı Telefonu Adresi No 1 Ahmet Rasim Anadolu Lisesi 212 524 11 67 Atikali Mah. Nişanca Cad. No:44 Fatih/İstanbul 2 Alparslan Mesleki ve Teknik Anadolu Lisesi 212 525 01 65 Ayvansaray Mah. Şişhane Cad. No:51 Edirnekapı Fatih / İstanbul 3 Cağaloğlu Anadolu Lisesi 212 522 58 54 Molla Fenari mh. Babi Ali cad. No.13 Fatih/İstanbul 4 Cağaloğlu Mesleki ve Teknik Anadolu Lisesi 212 522 81 72 Alemdar Mah.Çatalçeşme Sok. No:9 Fatih/İstanbul 5 Cibali Şehit İlhan Varank Anadolu İmam Hatip Lisesi 212 520 70 62 Molla Hüsrev Mah. Himmet Sok. No:7/11 Vefa Fatih/İstanbul 6 Çapa Fen Lisesi 212 532 42 52 Molla Gürani Mah. Millet Caddesi No :114 . Fatih İstanbul. 7 Çemberlitaş Anadolu Lisesi 212 516 40 88 Yeniçeriler Cd.Evkaf Sk.No:10 Fatih/İstanbul 8 Davutpaşa Anadolu Lisesi 212 585 32 16 Cerrahpaşa Mah. Kocamustafapaşa Cad. No: 120 Fatih/ İstanbul 9 Edirnekapı Kız Anadolu İmam Hatip Lisesi 212 631 76 62 Ayvansaray Mah. Yörük Sokak No.7 Fatih/İstanbul 10 Fatih Atatürk Çağdaş Yaşam Mesleki ve Teknik Anadolu Lisesi 544 530 25 75 Mevlanakapı Mah. Karanfilli Çavuş Sok.No:1 Fatih / İstanbul 11 Fatih Gelenbevi Anadolu Lisesi 212 521 22 98 Zeyrek Mah.Yesarızade Cad.No:33 Fatih/İstanbul 12 Fatih Kız Anadolu İmam Hatip Lisesi 212 523 37 06 Ali Kuşçu Mah Daruşşafaka cad. No 54 Fatih/İstanbul 13 Fatih Sultan Mehmet Uluslararası Anadolu İmam Hatip Lisesi 212 491 21 99 Ali Kuşçu Mh. Darüşşafaka Cd. Darüşşafaka Ön Sk No:2 Fatih/İstanbul 14 İstanbul Erkek Lisesi 212 514 15 70 Türlocağı Cad. - 
												
												Analysis of Documentation About Ottoman Heritage in Belgrade Via Digital Reconstruction of Sokollu Mehmed Pasha Caravanserai
Vladimir BOŽİNOVİĆ, Viktor POPOVİĆ* ANALYSIS OF DOCUMENTATION ABOUT OTTOMAN HERITAGE IN BELGRADE VIA DIGITAL RECONSTRUCTION OF SOKOLLU MEHMED PASHA CARAVANSERAI This city as wonderful as a diamond in a ring was founded by one of the Serbian kings, King Despot. It was the conquest goal for all kings wrote in 1660 Evliya Çelebi. Abstract In the period from 16th to the end of the 17th century Belgrade became one of the most important cities of Ottoman Empire in the Balkans. During this era of peace Sultans and Grand Viziers erected numerous waqf endowments, which formed an enviable economic, educational and religious center. Most important Belgrade waqf was certainly the waqf of Grand Vizier Sokollu Mehmet Pasha. It consisted out of several buildings with the most famous one being vizier`s caravanserai, probably the biggest architectural complex of Ottoman Belgrade. In the following centuries, the city was constantly changing power and turmoil that followed many savage bat- tles resulted in destruction of famous caravanserai and many other monuments of Ottoman Bel- grade. The only testimony of these glorious objects that we have today is partial documentation scattered throughout museums and archives in Serbia and abroad. Modern means of recon- 1 struction of cultural heritage through analysis of available documentation reveal new possibili- * Felsefe Fakültesi, Belgrat- SIRBİSTAN. Balkanlarda Osmanlı Vakıfları ve Eserleri Uluslararası Sempozyumu / 341 ties for further study and presentation of Ottoman heritage in Belgrade. Now we can revitalize politicized or neglected historic heritage with virtual forms of presentation which would promote cultural tolerance and real identity reference of Belgrade. This approach will be discussed through the example of digital reconstruction of Sokollu Meh- met Pasha caravanserai.