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Diogenes-2-Complete.Pdf 2 October 2014 Table of Contents Editorial Wei-sheng Lin............................................................................................................................1 Article Οι σκέψεις των Νεο -Οθωμανών περί του Ισλάμ [The Thoughts of the Neo-Ottomans on Islam] Murat Issi....................................................................................................................................2 The poll tax ( cizye ) in Cyprus during the 17th century: A depiction for the administration of its revenue Styliani Lepida.........................................................................................................................28 Όψεις αυτοαναφορικότητας στην Expeditio Persica του Γεωργίου Πισίδη [Views of self-referentiality in the poem Expeditio Persica of George of Pisidia] Dimos Ntentos..........................................................................................................................48 Ceramics and Carpets: Icons of Cultural Exchange between Venice and the Ottoman Empire in the 16th century Gözde Önder............................................................................................................................72 Review Experiencing Byzantium: papers from the 44th Spring Symposium of Byzantine Studies, Newcastle and Durham, April 2011 Rebecca Darley.........................................................................................................................91 The Byzantine Imperial Acts to Venice, Pisa and Genoa, 10th - 12th Centuries Jason Fossella...........................................................................................................................96 Οι Τούρκοι ανάμεσα στην Κίνα και το Βυζάντιο (552-659 μ.Χ.) [The Turks between China and Byantium (552A.D.-659A.D.)] Qiang Li....................................................................................................................................99 拜占庭帝国通史 [The History of the Byzantine Empire] Like Zhang.............................................................................................................................103 Supplementum Byzantine Thirteenth Century Day Wrap-up, 13 May 2014 Annika Asp-Talwar / Jeffrey Brubaker / Matthew Kinloch / Wei-sheng Lin........................106 South-Western Turkey in the 13th and 21st Centuries Matthew Kinloch....................................................................................................................108 Outreach Workshops in Ottoman History Gemma Masson......................................................................................................................114 Cappadocia in Context 2014 – a report Andrea Mattiello....................................................................................................................118 Diogenes 2 (2014): 1 ISSN 2054-6696 Editorial After the successful publication of the first issue in January 2014, a new section “Supplementum” was introduced for contributions on postgraduate research activities in related fields of study. The variety of the contributions, articles, reviews, and others, for the second issue defies any common theme or categorisation, lack of which the editor is pleased to accommodate. For the articles, Murat Issi considers The Thoughts of the Neo-Ottomans on Islam while Styliani Lepida, using archives from National Library of Sofia (Bulgaria), analyses the Ottoman administration of Cyprus during the 17 th century. Gözde Önder looks at the cultural exchanges between Venice and the Ottoman Empire through ceramics and carpets, while Dimos Ntentos looks into Expeditio Persica and discusses its self-referentiality. Rebecca Darley reviews and provides thoughts on the contributions in Experiencing Byzantium , the proceedings of the 44 th Spring Symposium of Byzantine Studies. Jason Fossella discusses the impact of D. Penna’s The Byzantine Imperial Acts to Venice, Pisa and Genoa, 10th - 12th Centuries . Qiang Li points out the contributions of Stefanos Kordoses in Οι Τούρκοι ανάμεσα στην Κίνα και το Βυζάντιο (552-659 μ.Χ.) . Like Zhang, meanwhile, reviews a general history of Byzantium in Chinese by Zhiqiang Chen. In this issue, there are also shorter contributions on various research activities by the postgraduate students. Gemma Masson coordinated an Outreach Programme for Year 9-10 classes on Ottoman history. Annika Asp-Talwar, Jeffrey Brubaker, Matthew Kinloch, and Wei-sheng Lin sat down for a roundtable discussion on various aspects of thirteenth-century Asia Minor and what it meant for the Byzantines. Over the course of the summer, Matthew Kinloch embarked on a research trip in south-western Turkey while Andrea Mattiello immersed himself in the historical landscapes of Cappadocia. The editor would like to acknowledge his gratitude towards the specialist editors, without whose kind assistance it would have had been impossible to publish the second issue: Jeffrey Brubaker, Alistair Davidson, Gemma Masson, Andrea Mattiello, Yannis Stamos, Niki Touriki, and Onur Usta. Wei-sheng Lin General Editor 1 Diogenes 2 (2014): 2-27 ISSN 2054-6696 Οι σκέψεις των Νεο -Οθωμανών περί του Ισλάμ Δρ . Μουράτ Ισσί Κέντρο Έρευνας Νεότερης Ιστορίας / ΚΕΝΙ Τμήμα Πολιτικών Επιστημών & Ιστορίας του Παντείου Πανεπιστημίου Abstract The Neo-Ottomans were a group of intellectuals trying to save the Ottoman state, which was already on the verge of disintegration in the second half of the 19th century. They influenced the intellectual climate in the late Ottoman Empire so fundamentally that they can be considered as the forerunners of today’s Turkish intellectuals. In June 1865, they founded a secret society called “Society of the New Ottomans” (Yeni Osmanlılar Cemiyeti ) and supported the Ottomanist policy of “unity of [different ethnic and religious] elements” ( Ittihad-ı Anasır ) under a constitutional monarchy. The union’s activities continued intermittently until the First Constitutional Regime (1876). The texts and newspapers of the Neo-Ottomans played an important role in the Tanzimat (literally “reorganisation”) period as well as the First Constitutional era. Despite the short lifespan of the society, their works inspired the intellectuals of the Second Constitutional Regime (1908) and even those of the nascent Turkish Republic established in 1923. Εισαγωγή Οι Νεο-Οθωμανοί ήταν διανοούμενοι , πρόδρομοι των σημερινών Τούρκων διανοούμενων , οι οποίοι επιχείρησαν , είτε στο πλαίσιο μιας πολιτικής ομάδας είτε ατομικά , τη σωτηρία του Οθωμανικού Κράτους που βρισκόταν σε παρακμή . Η Ένωσή τους (Genç Osmanlılar Cemiyeti), που ιδρύθηκε ως παράνομη οργάνωση (cemiyet) τον Ιούνιο του 1865, υποστήριζε το ittihad-ı anasırı, δηλαδή τον Οθωμανισμό , διεκδικώντας συνταγματικό (me şruti) καθεστώς . Οι δραστηριότητες της Ένωσης συνεχίστηκαν με διακοπές ώς το πρώτο Συνταγματικό Καθεστώς (me şrutiyet-1876), με τα κείμενα των Νεο -Οθωμανών να διαδραματίζουν σημαντικό ρόλο και στις δύο περιόδους του Τανζιμάτ , και του πρώτου Συνταγματικού Καθεστώτος . Τα κείμενα ενέπνευσαν ακόμα και τις γενιές του δευτέρου 2 Murat Issi Οι σκέψεις των Νεο -Οθωμανών περί του Ισλάμ Συνταγματικού Καθεστώτος ( Μeşrutiyet-1908) και της Νέας Τουρκικής Δημοκρατίας (1923). Οι Νεο-Οθωμανοί αρνήθηκαν τις πολιτιστικές και πολιτικές επιβολές που έρχονταν από τη Δύση , προτείνοντας την επανερμηνεία της κουλτούρας και της παράδοσης εντός του ισλαμικού πλαισίου . Θα μπορούσαμε, μάλιστα , να υποστηρίξουμε ότι η ιδέα του Οθωμανισμού σύμφωνα με τις αντιλήψεις τους υπήρξε επιτυχής με τη θέσπιση του Ι. Μeşrutiyet το 1876. Από το 1878 και μετά ο Οθωμανισμός έχασε την κυρίαρχη θέση και τον διαδέχτηκε ο Ισλαμισμός , οπότε η οθωμανική διοίκηση θα προσπαθήσει να πετύχει την Ισλαμική Ενότητα . Ο Οθωμανισμός ως πνευματική περιπέτεια δεν θα πεθάνει αλλά θα χάσει τη λειτουργικότητα του . 1 Οι σκέψεις των Νεο -Οθωμανώνπερί του Ισλάμ Για ένα μεγάλο χρονικό διάστημα , τόσο στην Οθωμανό -τουρκική , όσο και στη δυτικοευρωπαϊκή βιβλιογραφία , η ισλαμική πλευρά των Νεο -Οθωμανών περνούσε 2 απαρατήρητη . Πρώτη φορά ο Ιχσάν Σουνγκού , ο ερευνητής της περιόδου Τανζιμάτ , θα αναφέρει την ισλαμικότητα της Ένωσης δίνοντας πολλά παραδείγματα από διάφορες εφημερίδες των Νεο -Οθωμανών ( κυρίως Hürriyet , Ulûm). Συγκεκριμένα αναφέρει ότι οι Νεο -Οθωμανοί δεν ήταν μόνο υπέρ του εκδυτικισμού αλλά αντίθετα , ερευνούσαν συστηματικά μέσα από την ισλαμική πολιτική τα ζητήματα του πολιτικού συστήματος και την αντιπολιτευτική αντίληψη . Επίσης τα προγράμματα 1 σ λ μ- ﻢ ﻞ س “ Το Ισλάμ ως λέξη είναι απαρέμφατο της αραβικής λέξης -του ρήματος -ές .λε .με -es.le.me”. Ως ρήμα μπορεί να σημαίνει : 1- να κάνεις ειρήνη , 2- να υπακούς /να σκύψεις , να παραδέχεσαι , 3- να παραδοθείς στον Αλλάχ / να δένεσαι με τον Αλλάχ , 4- να είσαι ειλικρινής , 5- να παραμένεις μακριά από τους κίνδυνους . Το Ισλάμ (El İslâm) αναφέρεται σε 6 στίχους του Κορανιού . Bakara ( Αγελάδα ): 2/128, Bakara : 2/131-132-133, Bakara : 2/136, Âl-i İmrân ( οικογένεια του Ιμράν ): 3/19, Âl-i İmrân : 3/85, Mâide ( ο σοφράς ): 5/3, En’âm ( τα ζώα , αιγοπρόβατα): 6/125-126, Lokman ( ο προφήτης Λοκμάν ): 31/22, Zümer (ελίτ ): 39/22, Saff (να παρατάσσεσαι ): 61/7. Από την ίδια λέξη δημιουργείται και το ουσιαστικό müslim-μουσλίμ ( ο πληθυντικός στα περσικά είναι müslüman-μουσουλμάνος ). Εκτός από τα παραπάνω σημαίνει και αυτός που δέχεται το Ισλάμ ως θρησκεία και παραδίδεται στον Αλλάχ , βλέπε . Mustafa Sinano ğlu, “ İslâm,” στο İslam Ansiklopedisi , τ. 23, ed. Cemil Akpınar et al. ( İstanbul: Türkiye Diyanet Vakfı, 2001), 1-2. 2 Η λέξη προέρχεται από τα αραβικά ( τανζίμ ) και σημαίνει
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