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The Ottoman Empire As a World Power, 1453-1603
THE CAMBRIDGE HISTORY OF TURKEY * VOLUME 2 The Ottoman Empire as a World Power, 1453-1603 * Edited by SURAIYA N. FAROQHI Istanbul Bilgi University KATE FLEET University of Cambridge CAMBRIDGE UNIVERSITY PRESS 13 The visual arts c;:iGDEM KAFESciOGLU Visual articulations of an imperial identity, as well as its dynamic encounters and reformulations beyond the imperial locus, constitute a unifying thread through the century and a half that is examined in this survey. Between the 1450S and the turn of the seventeenth century, the agents of - and the media in which - such articulation occurred changed considerably. Scholarship on Ottoman visual arts has tended to prioritise the "classical era", particularly the second half of the sixteenth century. The progressive and evolutionary emphases of the art historical discipline on the one hand and the correspon- I dence of this period to the "classicism" of Ottoman institutions on the other have reinforced the characterisation of this period as the unquestionable apex of Ottoman arts towards which all converged and after which there followed an insipid lack of creativity. Rather than the "classicization" of the later six teenth century, with its connotations of maturation, lucidity and stasis, this chapter seeks to foreground the dynamism embodied in the shifting priorities of artists, patrons and intermediaries over this century and a half and to high light the plurality of loci and actors that shaped the production and use of artworks. The power of the Ottoman centre as the creator and disseminator of cultural trends and of the Ottoman court as the primary arbiter of taste were unquestionable for the larger part of the spatial and temporal expanse with which this survey is concerned. -
Selim I–Mehmet Vi)
CHRONOLOGY (SELIM I–MEHMET VI) Years of Sultan Important dates reign 1512–1520 Selim I Conquest of Egypt, Selim assumes the title of Caliph (1517) 1520–1566 Süleyman Vienna sieged (1529); War with Venice (1537–1540); Annexation of Hungary (1541) 1566–1574 Selim II Ottoman navy loses the battle of Lepanto (1571) 1574–1595 Murad III Janissary revolts (1589 and 1591–1592) 1595–1603 Mehmed III War with Austria continues (1595– ) 1603–1617 Ahmed I War with Austria ends; Buda is recovered (1604) 1617–1622 Osman II Janissaries murder Osman (1622) 1622–1623 Mustafa I Janissary Revolt (1622) 1623–1640 Murad IV Baghdad recovered (1638); War with Iran (1624–1639) 1640–1648 İbrahim I War with Venice (1645); Assassination of İbrahim (1648) 1648–1687 Mehmed IV Janissary dominance in Istanbul and anar- chy (1649–1651); War with Venice continues (1663); War with Austria, and siege of Vienna (1683) 1687–1691 Süleyman II Janissary revolt (1687); Austria’s occupation of Belgrade (1688) 1691–1695 Ahmed II War with Austria (1694) 1695–1703 Mustafa II Treaty of Karlowitz (1699); Janissary revolt and deposition of Mustafa (1703) 1703–1730 Ahmed III Refuge of Karl XII (1709); War with Venice (1714–1718); War with Austria (1716); Treaty of Passarowitz (1718); ix x REFORMING OTTOMAN GOVERNANCE Tulip Era (1718–1730) 1730–1754 Mahmud I War with Russia and Austria (1736–1759) 1754–1774 Mustafa III War with Russia (1768); Russian Fleet in the Aegean (1770); Inva- sion of the Crimea (1771) 1774–1789 Abdülhamid I Treaty of Küçük Kaynarca (1774); War with Russia (1787) -
Estambul Y Sus Revoluciones: Camino Hacia La Modernidad
Estambul y sus revoluciones: camino hacia la modernidad Frédéric Hitzel* i hoy me toca a mí, mañana te tocará a ti”. Esta advertencia, que es “Sfrecuente encontrar grabada en los epitafios de las estelas funerarias otomanas, recuerda al buen musulmán que todos los hombres están desti nados a morir, en un tiempo límite fijado por Dios. Este término predes tinado no puede adelantarse ni atrasarse, tal como lo dice otra fórmula funeraria común en los cementerios de Estambul: “Puesto que le llegó su fin, no podría haber piedad para él”. Este precepto se aplica a todo ser humano, incluso a los sultanes otomanos que, desde su capital de Estambul, gobier nan el más vasto imperio musulmán, que se extiende desde las riberas del Adriático hasta los confines de África del Norte (excepto Marruecos), pa sando por la península arábiga. Sin embargo, es obvio: el soberano otomán no era el primer fiel que llegaba. Era la sombra de Dios en la Tierra, lo que hacía de él una pieza esencial del sistema institucional. Su muerte plantea ba la delicada cuestión de su sucesión. Si bien la mayoría de los sultanes murieron en el trono, algunos fueron depuestos, y otros asesinados. Esto es lo que ocurrió al sultán Selim III, quien tuvo que ceder el trono a su primo Mustafá IV en 1807, antes de ser salvajemente ejecutado el año siguiente. El trágico final de su reinado, sobre el que volveremos más adelante, marcó fuertemente la historiografía turca. En efecto, más que cualquier otro sul tán antes que él, Selim III fue testimonio de una voluntad de renovación del Estado otomano, que hizo de él el verdadero precursor de los sultanes y * Traducción del francés de Arturo Vázquez Barrón. -
Remembering East German Childhood in Post-Wende Life Narratives" (2013)
Wayne State University Wayne State University Dissertations 1-1-2013 Remembering East German Childhood In Post- Wende Life Narratives Juliana Mamou Wayne State University, Follow this and additional works at: http://digitalcommons.wayne.edu/oa_dissertations Part of the German Literature Commons Recommended Citation Mamou, Juliana, "Remembering East German Childhood In Post-Wende Life Narratives" (2013). Wayne State University Dissertations. Paper 735. This Open Access Dissertation is brought to you for free and open access by DigitalCommons@WayneState. It has been accepted for inclusion in Wayne State University Dissertations by an authorized administrator of DigitalCommons@WayneState. REMEMBERING EAST GERMAN CHILDHOOD IN POST-WENDE LIFE NARRATIVES by JULIANA MAMOU DISSERTATION Submitted to the Graduate School of Wayne State University, Detroit, Michigan in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY 2013 MAJOR: MODERN LANGUAGES (German Studies) Approved by: _____________________________________ Advisor Date _____________________________________ _____________________________________ _____________________________________ _____________________________________ © COPYRIGHT BY JULIANA MAMOU 2013 ALL RIGHTS RESERVED ACKNOWLEDGMENTS I would like to express my great appreciation to the members of my Dissertation Committee, Professor Donald Haase, Professor Lisabeth Hock, and Professor Anca Vlasopolos, for their constructive input, their patience, and support. I am particularly grateful for the assistance -
How Was the Traditional Makam Theory Westernized for the Sake of Modernization?
Rast Müzikoloji Dergisi, 2018, 6 (1): 1769-1787 Original research https://doi.org/10.12975/pp1769-1787 Özgün araştırma How was the traditional makam theory westernized for the sake of modernization? Okan Murat Öztürk Ankara Music and Fine Arts University, Department of Musicology, Ankara, Turkey [email protected] Abstract In this article, the transformative interventions of those who want to modernize the tradition- al makam theory in Westernization process experienced in Turkey are discussed in historical and critical context. The makam is among the most basic concepts of Turkish music as well as the Eastern music. In order to analyze the issue correctly in conceptual framework, here, two basic ‘music theory approaches' have been distinguished in terms of the musical elements they are based on: (i.) ‘scale-oriented’ and, (ii.) ‘melody-oriented’. The first typically represents the conception of Western harmonic tonality, while the second also represents the traditional Turkish makam conception before the Westernization period. This period is dealt with in three phases: (i.) the traditional makam concept before the ‘modernization’, (ii.) transformative interventions in the modernization phase, (iii.) recent new and critical approaches. As makam theory was used once in the history of Turkey, to convey a traditional heritage, it had a peculi- ar way of practice and education in its own cultural frame. It is determined that three different theoretical models based on mathematics, philosophy or composition had been used to explain the makams. In the 19th century, Turkish modernization was resulted in a stage in which a desire to ‘resemble to the West’ began to emerge. -
Eighteenth-Century Ottoman Princesses As Collectors Chinese and European Porcelains in the Topkapı Palace Museum
AO39_r1 10.06.10 imAges are fOr pOsitiOn only; pAge numbers nOt firm tülay artan eighteenth-century ottoman princesses as collectors Chinese and European Porcelains in the Topkapı Palace Museum Abstract Ceramic collecting by women has been interpreted as a form of social competition and conspicuous consumption. But collecting differs from conspicuous consump- tion, which involves purchasing goods or services not because they are needed, but because there is status and prestige in being seen to have them, and even in wasting them. Collecting, in contrast, implies conservation and augmentation, the preser- vation of history, aesthetic or scholarly interest, love of beauty, a form of play, differ- ent varieties of fetishism, the excitement of the hunt, investment, and even support of a particular industry or artist. None of these motives, however, readily explains the activities of Ottoman collector-princesses in the eighteenth century—which are all the more mysterious because these women remain relatively anonymous as individuals. It is not easy for us to elucidate the reasons (other than conspicuous consumption) for their amass- ing of porcelain, and of European porcelain in particular. Could the collection and display of ceramics have been a way of actively creating meanings for themselves and others? Do the collecting habits of these princesses shed some light on their personalities and aspirations? By focusing on two among them I will argue that collecting European rather than Chinese porcelain did signify a notable change of attitude -
Polzonetti's CV
September 2019 PIERPAOLO POLZONETTI Curriculum Vitae Department of Music Room 132, Hutchison Dr University of California, Davis One Shields Avenue Davis, CA 95616-8701 e-mail: [email protected] telephone: +1 (530) 752-9041 EDUCATION Ph.D. in Musicology, Cornell University, 2003. Advisor: James Webster M.A. in Musicology, Cornell University, 2001 B.A. in Letters (Laurea in Lettere), University of Rome “La Sapienza,” 1995 (magna cum laude). Advisor: Pierluigi Petrobelli PROFESSIONAL POSITIONS Jan and Betta Popper Professor of Music, University of California, Davis, 2019 Professor, Department of Music, University of California, Davis, 2017 Professor, Program of Liberal Studies, University of Notre Dame, 2016 Concurrent Professor in Music and in the Program in Sacred Music, 2016 Director of Graduate Studies, Program in Sacred Music Associate Director of Academics, Program in Sacred Music Associate Professor, Program of Liberal Studies, concurrent in the Program in Sacred Music and in the Department of Music, allied faculty in Italian Studies, University of Notre Dame, 2012-2015. Adjunct Professor, Westville Educational Initiative (WEI) at Westville Correctional Facility, College of the Holy Cross, Fall 2014 Assistant Professor, Program of Liberal Studies, University of Notre Dame, 2006-2012 Assistant Professor, School of Music, University of North Carolina, Greensboro, 2003-2006 Teaching Fellow, Department of Music, Cornell University, 1998-2003 PUBLICATIONS Books: Italian Opera in the Age of the American Revolution. Cambridge: Cambridge University Press, 2011. 396 pp. Winner of the Lewis Lockwood Book Award, conferred by the American Musicological Society. 1- CV - PpP September 2019 Tartini e la musica secondo natura. Lucca: LIM, 2001. 197 pp. Winner of the International Prize in Music Studies, “Premio Internazionale Latina di Studi Musicali.” Edited Books: The Cambridge Companion to Eighteenth-Century Opera. -
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 -
ANG TARIQA AY NAGTUTURO NG MAGANDANG ASAL Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh
ANG TARIQA AY NAGTUTURO NG MAGANDANG ASAL Assalamu Alaykum wa Rahmatullahi wa Barakatuh. Authu Billahi Minash-shaytanir Rajeem, Bismillahir Rahmanir Raheem. Madad Ya Rasulallah, Madad Ya As’habi Rasulallah, Madad Ya Mashayikhina, Shaykh Abdullah Daghestani, Shaykh Nazim al-Haqqani. Dastur. Abu Ayyub al-Ansari. Madad. Tariqatunas sohba, wal khayru fil jam’iyya. Ang pagiging marespeto sa awliya, sa mga Ulama at sa mga magulang ang tinuturo sa Tariqa. “At-Tariqatu kulluha adab.”Ang tariqa ay binubuo ng magandang asal.Walang magandang asal kung walang tariqa. Karamihan sa mga muslim ngayon ay wala ng magandang asal. Maganda ang pagiging masunurin at magandang asal sa mga mgaulang pero ngayon wala ng kagandahang asal dahil di na sila sumusunod sa tariqa.Ang tariqa ay nagututuro ng kagandahang asal. Dito sa Anatoia, ang mga tariqa ay pinagbawala. Nung mawala ang Ottomans napuno na ng demonyo ang lugar na ito. Ang Tariqa ay pinagbawal din sa ilang muslim na bansa. Mayroon din na ibang bansa ang masama ang tingin sa tariqa. Sabi nila kapag nagpakita ka ng magandang asal at respeto ay masama ka daw. Ganito ang pagkagalit nila sa Tariqa. Sinusundan nila ang shaytan. Akala nila na dasal at pag-ayuno lang ang kailangan sa Islam. Mahalaga ang matutuo ng kagandahan asal. Tinuruan ng magandang asal ang Banal Propeta Muhammad alayhis salatu was salam at kanya naman ito naituro sa mga Sahaba. Ang mga Sahaba naman ang nagturo sa mga Ulama at Awliya. Ito ang daan niya. May mga zawiyas na ipinasara na dahil nawala na ang mga Shaykhs at Ulama. Ang mga natira na lang ay mga masasamang loob.May ilan din ang mga sumusunod sa kanila at nadadala sa kasamaan. -
Marten Stol WOMEN in the ANCIENT NEAR EAST
Marten Stol WOMEN IN THE ANCIENT NEAR EAST Marten Stol Women in the Ancient Near East Marten Stol Women in the Ancient Near East Translated by Helen and Mervyn Richardson ISBN 978-1-61451-323-0 e-ISBN (PDF) 978-1-61451-263-9 e-ISBN (EPUB) 978-1-5015-0021-3 This work is licensed under the Creative Commons Attribution-NonCommercial- NoDerivs 3.0 License. For details go to http://creativecommons.org/licenses/ by-nc-nd/3.0/ Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. Original edition: Vrouwen van Babylon. Prinsessen, priesteressen, prostituees in de bakermat van de cultuur. Uitgeverij Kok, Utrecht (2012). Translated by Helen and Mervyn Richardson © 2016 Walter de Gruyter Inc., Boston/Berlin Cover Image: Marten Stol Typesetting: Dörlemann Satz GmbH & Co. KG, Lemförde Printing and binding: cpi books GmbH, Leck ♾ Printed on acid-free paper Printed in Germany www.degruyter.com Table of Contents Introduction 1 Map 5 1 Her outward appearance 7 1.1 Phases of life 7 1.2 The girl 10 1.3 The virgin 13 1.4 Women’s clothing 17 1.5 Cosmetics and beauty 47 1.6 The language of women 56 1.7 Women’s names 58 2 Marriage 60 2.1 Preparations 62 2.2 Age for marrying 66 2.3 Regulations 67 2.4 The betrothal 72 2.5 The wedding 93 2.6 -
Turkish Plastic Arts
Turkish Plastic Arts by Ayla ERSOY REPUBLIC OF TURKEY MINISTRY OF CULTURE AND TOURISM PUBLICATIONS © Republic of Turkey Ministry of Culture and Tourism General Directorate of Libraries and Publications 3162 Handbook Series 3 ISBN: 978-975-17-3372-6 www.kulturturizm.gov.tr e-mail: [email protected] Ersoy, Ayla Turkish plastic arts / Ayla Ersoy.- Second Ed. Ankara: Ministry of Culture and Tourism, 2009. 200 p.: col. ill.; 20 cm.- (Ministry of Culture and Tourism Publications; 3162.Handbook Series of General Directorate of Libraries and Publications: 3) ISBN: 978-975-17-3372-6 I. title. II. Series. 730,09561 Cover Picture Hoca Ali Rıza, İstambol voyage with boat Printed by Fersa Ofset Baskı Tesisleri Tel: 0 312 386 17 00 Fax: 0 312 386 17 04 www.fersaofset.com First Edition Print run: 3000. Printed in Ankara in 2008. Second Edition Print run: 3000. Printed in Ankara in 2009. *Ayla Ersoy is professor at Dogus University, Faculty of Fine Arts and Design. TABLE OF CONTENTS INTRODUCTION 5 Sources of Turkish Plastic Arts 5 Westernization Efforts 10 Sultans’ Interest in Arts in the Westernization Period 14 I ART OF PAINTING 18 The Primitives 18 Painters with Military Background 20 Ottoman Art Milieu in the Beginning of the 20th Century. 31 1914 Generation 37 Galatasaray Exhibitions 42 Şişli Atelier 43 The First Decade of the Republic 44 Independent Painters and Sculptors Association 48 The Group “D” 59 The Newcomers Group 74 The Tens Group 79 Towards Abstract Art 88 Calligraphy-Originated Painters 90 Artists of Geometrical Non-Figurative -
Türbe Mekâni, Türbe Kültürü
T.C. MALTEPE ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ SOSYOLOJİ ANABİLİM DALI TÜRBE MEKÂNI, TÜRBE KÜLTÜRÜ: İSTANBUL’DA ÜÇ TÜRBEDE YAPILAN NİTELİKSEL ARAŞTIRMA, 2013 YÜKSEK LİSANS TEZİ AYŞE AYSUN ÇELİK 10 11 27 207 Danışman Öğretim Üyesi: Prof. Dr. Emine İNCİRLİOĞLU İstanbul, Ekim, 2013 ÖNSÖZ Öncelikle İstanbul şehrine duyduğum merak, ilgi ve sevgi araştırma konumun seçiminde önemli bir rol oynadı. İstanbul’un zengin kültür yapısıyla sosyoloji alanını nasıl bir araya getirebileceğimi düşünürken İstanbul türbelerinin zengin bir araştırma sahası olarak bunu sağlayabileceğine karar verdim. Aziz Mahmut Hüdayi, Eyüp Sultan ve Telli Baba türbelerinde ziyaretçilerin duygu dünyaları üzerinden, türbe mekânına yüklenen anlam ve bu mekânda oluşan kültürü ortaya koymaya çalıştım. Araştırma, türbe mekânlarında sürekli bir hareketlilik ve yaşayan bir kültür olduğunu ortaya koydu. Bu çalışmanın oluşmasında emeği geçen, ders aldığım değerli yüksek lisans hocalarıma, tezimi onaylayan değerli jüri hocalarım Prof. Dr. Bahattin Akşit, Yrd. Doç. Dr. Erkan Çav ve bilhassa tezimin hem yazım hem de saha çalışması olmak üzere her aşamasında her an yanımda olan değerli danışman hocam Prof. Dr. Emine İncirlioğlu’na teşekkürlerimi sunuyorum. Verdikleri her türlü destek için sevgili anne ve babam Meryem-Aziz Partanaz’a, eşim Zekeriya’ya, evlatlarım özellikle saha çalışması ve diğer aşamalarda yardımlarıyla yanımda olan sosyoloji öğrencisi kızım Sena’ya, Eren’e ve Revna’ya çok teşekkür ediyorum. ÖZET Türbe mekânı incelenerek orada oluşan kültürü anlamak bu çalışmanın amacını oluşturdu. İstanbul’un türbe zenginliği ve çeşitliliğinden yola çıkılarak belirlenen Aziz Mahmut Hüdayi, Eyüp Sultan ve Telli Baba türbeleri araştırma sahası olarak seçildi. Her türbede 10’ar olmak üzere toplam 30 derinlemesine görüşme yapıldı. Araştırma türbelerde yapılan gözlemlerle zenginleştirildi.