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1 the Literary Culture of the Renaissance Venetian Empire Erin
The Literary Culture of the Renaissance Venetian Empire Erin Maglaque University of St Andrews This article examines a corpus of fifteenth-century geographical and epigraphical literature representing the Venetian Mediterranean empire. It was collected and read by Venetian patrician men who were both humanists and part of the political class that governed Venice and its empire. Navigating between literary analysis and history of the book, the article first examines the Venetian legacy of the writings of Cyriac d’Ancona, before investigating the provenance of individual books and their collecting histories. Then, it turns to study the marginalia and annotations in these books by Venetian readers. It suggests that, in its composite construction, this literature provided ways for Venetian readers to imagine their own composite maritime state, particularly its history. Building on recent art historical analysis, I argue that the legitimacy that the aura of antiquity gave to the Venetian imperial enterprise was one of persistence: the Mediterranean empire was a space in which Venetians could encounter a living Greco-Roman imperial past. Keywords: Renaissance Venice, stato da mar, Mediterranean, geography, cartography, annotation, history of the book Literary culture and the Venetian empire At the centre of this article is a corpus of manuscripts and printed books which were owned, read, collected, and exchanged by Renaissance Venetian men who were both humanists and part of the political class which governed Venice and its maritime empire.1 1 The standard work on the Venetian patriciate’s involvement in humanist literary culture is Margaret L. King, Venetian Humanism in an Age of Patrician Dominance (Princeton: Princeton University Press, 1987). -
Constantinople As Center and Crossroad
Constantinople as Center and Crossroad Edited by Olof Heilo and Ingela Nilsson SWEDISH RESEARCH INSTITUTE IN ISTANBUL TRANSACTIONS, VOL. 23 Table of Contents Acknowledgments ......................................................................... 7 OLOF HEILO & INGELA NILSSON WITH RAGNAR HEDLUND Constantinople as Crossroad: Some introductory remarks ........................................................... 9 RAGNAR HEDLUND Byzantion, Zeuxippos, and Constantinople: The emergence of an imperial city .............................................. 20 GRIGORI SIMEONOV Crossing the Straits in the Search for a Cure: Travelling to Constantinople in the Miracles of its healer saints .......................................................... 34 FEDIR ANDROSHCHUK When and How Were Byzantine Miliaresia Brought to Scandinavia? Constantinople and the dissemination of silver coinage outside the empire ............................................. 55 ANNALINDEN WELLER Mediating the Eastern Frontier: Classical models of warfare in the work of Nikephoros Ouranos ............................................ 89 CLAUDIA RAPP A Medieval Cosmopolis: Constantinople and its foreigners .............................................. 100 MABI ANGAR Disturbed Orders: Architectural representations in Saint Mary Peribleptos as seen by Ruy González de Clavijo ........................................... 116 ISABEL KIMMELFIELD Argyropolis: A diachronic approach to the study of Constantinople’s suburbs ................................... 142 6 TABLE OF CONTENTS MILOŠ -
Conversion of Kariye Museum to Mosque in Turkey
Conversion of Kariye Museum to Mosque in Turkey August 24, 2020 A month after turning the iconic Hagia Sophia museum, originally a cathedral, into a mosque, Turkey’s government has decided to convert another Byzantine monument in Istanbul, which has been a museum for over 70 years, into a working mosque. Late last year, the Council of State, the highest administrative court in Turkey, had removed legal hurdles for the Chora (Kariye) museum’s reconversion into a mosque. President Recep Tayyip Erdogan, whose Islamist AK Party has long called for the reconversion of the Ottoman-era mosques that were secularised by Kemalists, signed a decree, transferring the management of the medieval monument to the Directorate of Islamic Affairs. Kariye Museum Originally built in the early 4th century as a chapel outside the city walls of Constantinople built by Constantine the Great, the Chora Church was one of the oldest religious monuments of the Byzantine era and of eastern Orthodox Christianity. It’s believed that the land where the chapel was built was the burial site of Babylas of Antioch, a saint of Eastern Christians, and his disciples. Emperor Justinian I, who built Hagia Sophia during 532-537, reconstructed Chora after the chapel had been ruined by an earthquake. Since then, it has been rebuilt many times. Today’s structure is considered to be at least 1,000 years old. Maria Doukaina, the mother-in-law of Emperor Alexios Komnenos I, launched a renovation project in the 11th century. She rebuilt Chora into the shape of a quincunx, five circles arranged in a cross which was considered a holy shape during the Byzantine era. -
Monuments, Materiality, and Meaning in the Classical Archaeology of Anatolia
MONUMENTS, MATERIALITY, AND MEANING IN THE CLASSICAL ARCHAEOLOGY OF ANATOLIA by Daniel David Shoup A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Classical Art and Archaeology) in The University of Michigan 2008 Doctoral Committee: Professor Elaine K. Gazda, Co-Chair Professor John F. Cherry, Co-Chair, Brown University Professor Fatma Müge Göçek Professor Christopher John Ratté Professor Norman Yoffee Acknowledgments Athena may have sprung from Zeus’ brow alone, but dissertations never have a solitary birth: especially this one, which is largely made up of the voices of others. I have been fortunate to have the support of many friends, colleagues, and mentors, whose ideas and suggestions have fundamentally shaped this work. I would also like to thank the dozens of people who agreed to be interviewed, whose ideas and voices animate this text and the sites where they work. I offer this dissertation in hope that it contributes, in some small way, to a bright future for archaeology in Turkey. My committee members have been unstinting in their support of what has proved to be an unconventional project. John Cherry’s able teaching and broad perspective on archaeology formed the matrix in which the ideas for this dissertation grew; Elaine Gazda’s support, guidance, and advocacy of the project was indispensible to its completion. Norman Yoffee provided ideas and support from the first draft of a very different prospectus – including very necessary encouragement to go out on a limb. Chris Ratté has been a generous host at the site of Aphrodisias and helpful commentator during the writing process. -
Phd 15.04.27 Versie 3
Promotor Prof. dr. Jan Dumolyn Vakgroep Geschiedenis Decaan Prof. dr. Marc Boone Rector Prof. dr. Anne De Paepe Nederlandse vertaling: Een Spiegel voor de Sultan. Staatsideologie in de Vroeg Osmaanse Kronieken, 1300-1453 Kaftinformatie: Miniature of Sultan Orhan Gazi in conversation with the scholar Molla Alâeddin. In: the Şakayıku’n-Nu’mâniyye, by Taşköprülüzâde. Source: Topkapı Palace Museum, H1263, folio 12b. Faculteit Letteren & Wijsbegeerte Hilmi Kaçar A Mirror for the Sultan State Ideology in the Early Ottoman Chronicles, 1300- 1453 Proefschrift voorgelegd tot het behalen van de graad van Doctor in de Geschiedenis 2015 Acknowledgements This PhD thesis is a dream come true for me. Ottoman history is not only the field of my research. It became a passion. I am indebted to Prof. Dr. Jan Dumolyn, my supervisor, who has given me the opportunity to take on this extremely interesting journey. And not only that. He has also given me moral support and methodological guidance throughout the whole process. The frequent meetings to discuss the thesis were at times somewhat like a wrestling match, but they have always been inspiring and stimulating. I also want to thank Prof. Dr. Suraiya Faroqhi and Prof. Dr. Jo Vansteenbergen, for their expert suggestions. My colleagues of the History Department have also been supportive by letting me share my ideas in development during research meetings at the department, lunches and visits to the pub. I would also like to sincerely thank the scholars who shared their ideas and expertise with me: Dimitris Kastritsis, Feridun Emecen, David Wrisley, Güneş Işıksel, Deborah Boucayannis, Kadir Dede, Kristof d’Hulster, Xavier Baecke and many others. -
Istanbul, Not Constantinople: a Global City in Context
Istanbul, Not Constantinople: A Global City in Context ASH 3931 Section 8ES5 / EUH 3931 Section 8ES5 / EUS 3930 Section 19ES Monday, Wednesday, Friday periods 5 Virtual office hours T R 1-3pm University of Florida Fall 2020 Course Description This is a course about why Istanbul is a global city and how it remains to be one. This particular city makes a central node in all the five utilities of global flow – defined by theorist Arjun Appadurai as ethnoscapes, technoscapes, financescapes, mediascapes, and ideoscapes. In this course, we take a multidisciplinary, transhistorical look at the city in three parts: 1) Pre-modern political, religious, commercial, and military exchanges that reflected and shaped the city landscape, 2) Modern cultural norms, natural disasters, and republican formations that caused the city to shrink on a logical and dramatic scale, and, 3) Artists, athletes, politicians, and soldiers that claimed the space in the city. Overlapping and standing alone at times, the topics to be explored likewise relate to various topics, including authority, civic nationalism, gender, migration, poverty, public health, and religion all in traditional and national, global and local ways. Beside others, students interested in European Studies, International Studies, Religious Studies, and Middle Eastern Studies are welcome and encouraged to join this survey course. Sophomore standing or the instructor’s approval is a prerequisite. Course Objectives By the end of the course, you should be able to: - Recognize and analyze the significance of Istanbul in discussions about geography, history, culture, politics, and sociology, - Present an informed understanding of global cities in comparative context, - Discuss specific developments that correlate Istanbul to political, social, economic, and other developments in the larger world, and, - Reconsider the nuanced dynamics that created and transformed Istanbul across time. -
Source: Kritovoulos, History of Mehmed the Conqueror, Trans
Source: Kritovoulos, History of Mehmed the Conqueror, trans. Charles T. Riggs (Princeton, NJ: Princeton Univ. Press, 1954), pp. 60-75 [excerpts] About the Document The Greek historian Kritovoulos was not present at the final siege of Constantinople in 1453. He entered the service of the Turkish sultan Mehmed the Conqueror shortly thereafter. The sultan appointed him governor of the island of Imbros. Kritovoulos' clearly set forth his sense of his own cultural status in his introductory note to the sultan, in which he declared that, to be properly preserved for posterity, the sultan's tale had to be recorded in Greek. His account of the city's fall reflects his contradictory feelings about the event, in that he openly admired the sultan's military ability (which he called "in no way inferior to those of Alexander the Macedonian"), while lamenting the final disappearance of the Byzantine Empire. This document relates the events of the fall of Constantinople, from Mehmed's speech to his troops on the eve of battle to the death of the Emperor Constantine and the sack of the city. Kritovoulos recognized that readers would question the accuracy of his account. He stressed: "I have already labored hard, for I was not a witness of the events, to know the exact truth about these things. In writing the history, I have at the same time inquired of those who knew, and have examined carefully into how it all happened." +++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Second Address of the Sultan, calling upon all to fight bravely, and promising them that they would be rewarded with goods and many other fine things, if they fought well. -
The Life of Mary Cycle at the Chora Church and Historical Pre- Occupations with the Chastity of the Virgin Mary in Byzantium
1 Purity as a Pre-requisite for Praise: The Life of Mary Cycle at the Chora Church and Historical Pre- Occupations with the Chastity of the Virgin Mary in Byzantium Elizabeth Fortune AH 4119 Natif 12-6-2013 2 In this paper I will explore historical preoccupations with the physical purity of the Virgin Mary within Christian Byzantium. My discussion will focus on the second-century apocryphal gospel the Protoevangelium of James, Cappadocian theology, and the role of women within Byzantine society. I will ground my exploration within the context of historical debates regarding the status of the Virgin in the Early Christian Church. I will particularly discuss Mary’s significance as the Theotokos (God-bearer)within Byzantium, as it was necessarily informed and justified by perpetual assertions regarding the purity and sanctity of Mary’s physical body. I will utilize the decorative program of the Chora Church in Istanbul as a visual manifestation of perpetual concerns with Mary’s purity within Christian Byzantium. As the resident monastic order at the Chora, Cappadocian devotion to the Virgin necessarily influenced the iconographic and thematic content of the church’s decorative program.1 The particular nature of Cappadocian Marian devotion is thus relevant to my discussion of the Life of Mary Cycle, the Protoevangelium, and the Virgin’s role as Theotokos within Byzantium and the Eastern Church. In order to contextualize the Life of Mary cycle at the Chora, I will briefly investigate other historical and contemporary visual examples of the subject. I will then discuss one mosaic scene from the Life of Mary cycle at Chora: the Presentation of the Virgin in the Temple (fig. -
The Kariye Camii: an Introduction ROBERT G. OUSTERHOUT History ORIGINALLY the MAIN CHURCH of the Chora Monastery, the Building N
The Kariye Camii: An Introduction ROBERT G. OUSTERHOUT History ORIGINALLY THE MAIN CHURCH of the Chora monastery, the building now known as the Kariye Museum, or traditionally as the Kariye Camii (Mosque), represents one of the oldest and most important religious foundations of Byzantine Constantinople. Second in renown only to Justinian's Great Church, the Kariye is an increasingly popular tourist destination, known primarily for its splendid mosaic and fresco decoration. The early history and traditions associated with the Chora monastery have long been known from Byzantine texts, but the archaeological investigations and the careful examination of the fabric of the building carried out by the Byzantine Institute of America in the 1950s clarified many aspects of the building's long and complex development. The site of the Chora lay outside the fourth-century city of Constantine but was enclosed by the Land Walls built by Theodosius II (r. 408-450) in the early fifth century, located near the Adrianople Gate (Edirne Kepi). The rural character of the site, which seems to have remained sparsely inhabited well into the twentieth century, may account for the name chora, which can be translated as "land," "country" or "in the country." The appellation chora also has other meanings, and in later Byzantine times the name was reinterpreted in a mystical sense as "dwelling place" or "container": in the decoration of the building Christ is identified as chora ton zoonton (land, or dwelling place of the living and the Virgin as chora ton achoretou (container of the uncontainable). Both are wordplays on the name of the monastery: the former derived from Psalm 116, a verse used in the funerary liturgy, and the latter from the Akathistos Hymn honoring the Virgin. -
WHG Asian History Lesson: Exploring the Changing Names of Cities
WHG Asian History Lesson: Exploring the Changing Names of Cities Part 1: Introduction of Concept of Place Changing Place Names Start by showing the lyrics video to the song “Istanbul not Constantinople” (https://www.youtube.com/watch?v=ALkjA1t8ibQ). Question for class: What two cities with changed names are named in the song? Answers: Constantinople became Istanbul, New Amsterdam became New York Question for class: The song hints as to why the name was changed in one case. Did you catch it? Answer: “That’s nobody’s business but the Turks.” Question for class: What does that mean? Answer: The place known as Istanbul has had a number of names over time. The city was founded in 657 B.C.E. and was called Byzantium. It later became a part of the Roman Empire and the Emperor Constantine decided to make it his new capital, the second Rome. In 330 CE the place started to be called Constantinople. In 1453 Ottoman forces, led by Mehmed II, took over Constantinople and it became the capital of the Ottoman Empire. The Otoman Empire collapsed after World War I, partially due to the Ottoman Empire being on the losing side of the war. During the collapse of the Ottoman Empire, the Greeks and Turkish fought a war of independence. Turkey officially gained its independence in 1923 and the capital was moved to Ankara. In 1930, Turkish officials renamed Constantinople Istanbul, which was a name by which it had been informally known for a long time. Question: Do you understand the pattern for New Amsterdam? Answer: The British changed the name to New York after taking it over from the Dutch. -
Science Versus Religion: the Influence of European Materialism on Turkish Thought, 1860-1960
Science versus Religion: The Influence of European Materialism on Turkish Thought, 1860-1960 Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Serdar Poyraz, M.A. Graduate Program in History The Ohio State University 2010 Dissertation Committee: Carter V. Findley, Advisor Jane Hathaway Alan Beyerchen Copyright By Serdar Poyraz 2010 i Abstract My dissertation, entitled “Science versus Religion: The Influence of European Materialism on Turkish Thought, 1860-1960,” is a radical re-evaluation of the history of secularization in the Ottoman Empire and Turkey. I argue that European vulgar materialist ideas put forward by nineteenth-century intellectuals and scientists such as Ludwig Büchner (1824-1899), Karl Vogt (1817-1895) and Jacob Moleschott (1822-1893) affected how Ottoman and Turkish intellectuals thought about religion and society, ultimately paving the way for the radical reforms of Kemal Atatürk and the strict secularism of the early Turkish Republic in the 1930s. In my dissertation, I challenge traditional scholarly accounts of Turkish modernization, notably those of Bernard Lewis and Niyazi Berkes, which portray the process as a Manichean struggle between modernity and tradition resulting in a linear process of secularization. On the basis of extensive research in modern Turkish, Ottoman Turkish and Persian sources, I demonstrate that the ideas of such leading westernizing and secularizing thinkers as Münif Pasha (1830-1910), Beşir Fuad (1852-1887) and Baha Tevfik (1884-1914) who were inspired by European materialism provoked spirited religious, philosophical and literary responses from such conservative anti-materialist thinkers as Şehbenderzade ii Ahmed Hilmi (1865-1914), Said Nursi (1873-1960) and Ahmed Hamdi Tanpınar (1901- 1962). -
Istanbul City Guide
ISTANBUL CITY GUIDE Index Istanbul p 4 History p 5 Neighbourhood Districts p 6 The Big Sights p 9 Eating/Drinking p 11 Bars/Clubs p 13 Arts/Entertainment p 15 Shopping/Fashion p 17 Sport/Leisure p 20 Media p 21 Practical Stuff p 22 Useful Words and Phrases p 27 3 Istanbul City Guide Old Istanbul is the crowded streets of the Grand Bazaar, magnificent mosques, hamams (bathouses), and grand palaces of the Ottoman Empire. Headscarved women walk down the cobbled lanes and men smoke apple tobacco from a nargileh (water pipe) to a soundtrack of the Muezzin’s call to prayer. New Istanbul was voted 2007 design capital by Wallpaper* magazine. It’s boutiques selling one-offs by globally recognised Turkish designers and the Cihangir districts’ clubs, bars and restaurants rival Soho. The “Istanbul Modern” – showcases Turkey’s contemporary art. In Istanbul both these worlds co-exist. It’s a vital, ever changing city, charged with energy, creativity and commerce. Other cities claim to be at the crossroads of Europe and Asia – but only Istanbul can legitimately claim to straddle both continents. Split by the Bosphorus the western bank of the city is in Europe whilst the eastern side is in Asia. Istanbul is surrounded on 3 sides by water – as well as the Bosphorus there is the Sea of Marmara to the south of the city, and a narrow inlet known as the Golden Horn splits the European side. Istanbul is one of the biggest cities in Europe – home to a population of ap- proximately 12 million.