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HANLAR BÖLGESİ Osmanlı Devletinin Ilk Önemli Başkenti Olan Bursa’Da Kentin Merkezini Yine Yüzlerce Yıl Çarşı Belirlemiştir
HANLAR BÖLGESİ Osmanlı devletinin ilk önemli başkenti olan Bursa’da kentin merkezini yine yüzlerce yıl çarşı belirlemiştir. İpek Yolu güzergahında bulunan, ilk Osmanlı başkenti Bursa’nın kent kimliğini sergileyen, geleneksel ticaret kimliğini bu günde devam ettiren ve Osmanlı’nın ticaret oluşumunun başlangıcı kabul edilen yapılar bütünü, Tarihi Çarşı ve Hanlar Bölgesi’ dir. BURSA ALAN BAŞKANLIĞI ENVANTER FÖYÜ HANLAR BÖLGESİ (ORHAN GAZİ KÜLLİYESİ VE ÇEVRESİ) “BURSA VE CUMALIKIZIK: OSMANLI İMPARATORLUĞU’NUN DOĞUŞU” UNESCO ADAYLIK BAŞVURU DOSYASI ÇEKİRDEK ALAN(DÜNYA MİRAS ADAYI ALAN) ADI ORHAN GAZİ CAMİSİ PAFTADAKİ NO N 1 İL/İLÇE/MAHALLE BURSA/OSMANGAZİ ENVANTER NO A111 PAFTA/ADA/PARSEL E.18/1040/1 Y.01/5822/1 ADRES NALBANTOĞLU MAH. ORHANGAZİ MEYDANI SOK. YAPTIRAN ORHAN GAZİ MİMAR MİMARİ ÇAĞI OSMANLI DÖNEMİ ANIT YAPIM TARİHİ 1339 KİTABE VAR VAKFİYE N1 İNCELEME TARİHİ 07.05.2012 BAKIMINDAN SORUMLU KURULUŞ VAKIFLAR GENEL MÜDÜRLÜĞÜ BUGÜNKÜ SAHİBİ VAKIFLAR GENEL MÜDÜRLÜĞÜ YAPILAN ONARIMLAR 1417,1619,1629,1732,1773,1782,1794,1808,1863,1905,1963 AYRINTILI TANIM TEKNİK BİLGİLER Su Isınma Elek. Kanaliz. Orhan külliyesinin içindeki caminin kapısı üzerindeki kitabede binanın 1339 yılında Orhan Gazi tarafından x x x x yaptırıldığı, Karamanoğlu Mehmed Bey tarafından 1413 yılında yaktırıldığı, Çelebi Sultan Mehmed döneminde ORJİNAL KULLANIMI 1417 yılında onarıldığı belirtilmektedir. Bursa’daki ilk zaviyeli plan şemalı camidir. Mihrap ekseninde arka arkaya kubbeyle örtülü iki mekan, yanlarda iki tane eyvan ve son cemaat mahalli ile plan tamamlanmıştır. CAMİ Cami’nin ana ibadet mekanının üzerinde sekizgen kasnağa oturan iki kubbe ile yandaki eyvanların üzerinde BUGÜNKÜ KULLANIMI daha küçük kubbeler bulunmaktadır. Duvarları değişik biçimlerde bir araya getirilen moloz taşı ve tuğla ile CAMİ örülen Cami’nin tek minaresi kuzeydoğudadır. -
The Vakf Institution in Ottoman Cyprus
Ottoman Cyprus A Collection of Studies on History and Culture Edited by Michalis N. Michael, Matthias Kappler and Eftihios Gavriel 2009 Harrassowitz Verlag · Wiesbaden ISSN 0932-2728 ISBN 978-3-447-05899-5 The Vakf Institution in Ottoman Cyprus Netice Yıldız * Introduction: The legacy of Vakf in Cyprus The pious foundations, called vakf (Turkish: vakıf ) or evkaf (plural) in Cyprus were launched on 15 th September 1570 by converting the cathedral of the city into a mosque and laying it as the first pious foundation in the name of the Sultan followed by others soon after. Since then it has been one of the deep-rooted Ottoman institutions on the island to survive until today under the office of the Turkish Cypriot Vakf Administration (Kıbrıs Türk Vakıflar Đdaresi) (Fig. 1). Alongside its main mission to run all the religious affairs and maintain all religious buildings, it is one of the most important business enterprises in banking, farming and tourism sectors as well as the leading philanthropy organisation in the Turkish Cypriot society. Among its most important charity works is to provide support and service to people of low income status by allocating accommodation at rather low cost, or to give scholarships for young people, as it did in the past, using the income derived from the enterprises under its roof and rents collected from its estates. Besides this, the institution incorporates a mission dedicated to the preservation and restoration of the old vakf monuments in collaboration with the Department of Antiquities and Monuments. Another task of the vakf was to ensure the family properties to last from one generation to the others safely in accordance with the conditions of the deed of foundation determined by the original founder. -
Dendrochronologically Dated Ottoman Monuments
Dendrochronologically Dated Ottoman Monuments Peter Ian Kuniholm 4 Dendrochronologically Dated Ottoman Monuments Peter Ian Kuniholm INTRODUCTION Dendrochronology or tree-ring dating has been carried out by the author in former Ottoman lands since 1973. The method is, at its sim- plest, to compare the alternately small and large annual growth-rings from trees from a given climate region-in this case as far west as Bosnia and as far east as Erzurum-and to match them so that a unique year-by-year growth profile may be developed. By means of this a precise date determination, accurate even to the year in which the wood was cut, is possible. See Kuniholm (1995) for a fuller discussion of the method; and then see Kuniholm and Striker (1983; 1987) and Kuniholm (1996) for earlier date-lists of Ottoman, post-Byzantine, and Byzantine buildings, including brief notices of dates for a dozen more dated Ottoman buildings, principally in Greece, and additional notices of sampled but not yet dated buildings which are not repeated here. What follows is a compilation, in reverse chronological order, of over fifty dated buildings or sites (more if one counts their constituent parts) from the nineteenth century back to the twelfth (Figure 4.1). Some are major monuments (imperial mosques, sarays, sifayes) clearly deserving of more comprehensive treatment than can be pro- vided here; others (tiirbes, mescits, obscure medreses, and private houses) are little-known, perhaps even unheard of except to special- ists; but all help to form part of the tree-ring sequence which begins with the rings of trees still standing in Turkish forests and extends in an unbroken chain to A.D.360 for oak, A.D.743 for pine, and A.D.1037 for juniper. -
Adana Ulu Camii
Adana Ulu Camii A.Osman UYSAL SBi ünümüzde artık iyice gelişerek o|gunlaş- deleşme eğilimi ve mermer kaplamaların kullanıl- maya başlayan Anadolu Türk Mimarisi ması(2) . v.b. gibi yeniliklerin; "daha çok, Ana anştvmahrında; Türklerin doğudan getirdikleri dolu'nun batı bölgelerinde hüküm sürmüş olan mimarf' bbiklmler, Anadolu'ya geklikten sonra Saruhan (1300-1410), Aydm (1300-1403), Men Bizans, Ermeni, güneydeki islâm sanat çevrele teşe (1300-1425), Germiyan (1300-1428) ve Os- rinden aMikları biçim ve süsleme öğelerinin neler manoğullaıı'nın kurmuş oldukları cami ve med oidukhn aşağı-yukan tamamen bilinmekte ve reselerde gerçekleşmiş görürüz."(3) çevre kültürlerden gelen bu unsuriarın, Anadolu'ya ulaşırken geçtiği yollar; tarihi bilinen somut ör Adana ve çevresinde 1353'den 1608'e kadar hüküm süren ve çoğunlukla Memluklere tâbi ola neklerle ortaya konulmaya çalışılmaktadır. Bu rak yaşayan Ramazanoğulları ile, Maraş-Elbistan arada, eMeki verilerin yeterszliği nedeniyle tam civarında, 1339'da Memlûklerin onayıyla beylik açricianamayan; fakat, ister mimari' biçimlenişte, kuran Dulgadıroğullan'nm (1339-1521 )(•») mi- ister ddcorasyonda olsun hissedilen etkileşimle mârîlerinde ise; Selçuklu Sanatı'ndan ziyâde, Su rin; somut ömdcIer verilmeden ve sağlam mesnet- riye ve Mısır etkilerinin ağır bastığı bilinen bir lere dayandrıbnadan etki kaynağı olan bölgenin gerçektir. Yalnız, hiç bir zaman gözden ırak tu sadece ismi verilerek geçiştirikiiğine de şahit olu tulmaması gereken önemli bir nokta var ki; o da, yoruz. Türk Sanatı Tarihi araştırmalarmda zaman bu etkilerin biçimsel olmaktan çok, dekoratif ka zaman karşıtaştiğımız bu tür yuvarlak ifadeler, rakterli oluşlarıdır. SzelEkle; henüz herşeyiyle incelenmemiş olan "Beyfikler Devri Sanatı" söz konusu edildiğinde Fakat "Suriye ve Mısır patentli" unsurların karşınıza çıkmaktadr. Anadolu'ya ilk girişler, 14 yy. -
38. ICANAS (Uluslararası Asya Ve Kuzey Afrika Çalışmaları Kongresi) (International38
ATATÜRK KÜLTÜR, DİL VE TARİH YÜKSEK KURUMU ATATÜRK SUPREMEATATÜRK KÜLTÜR,COUNCIL DİL FOR VE CULTURE, TARİH YÜKSEK LANGUAGE KURUMU AND HISTORY ВЫСШЕЕATATÜRK ОБЩЕСТВО SUPREME ПО ТУРЕЦКОЙ COUNCIL КУЛЬТУРЕ,FOR CULTURE, ЯЗЫКУ LANGUAGE И ИСТОРИИ AND имени HISTORY АТАТЮРКА ВЫСШЕЕ ОБЩЕСТВО ПО ТУРЕЦКОЙ КУЛЬТУРЕ, ЯЗЫКУ И ИСТОРИИ имени АТАТЮРКА 38. ICANAS (Uluslararası Asya ve Kuzey Afrika Çalışmaları Kongresi) (International38. Congress ICANAS of Asian and North African Studies) (Международный(Uluslararası конгрессAsya ve Kuzey по изучению Afrika ÇalışmalarıАзии и Северной Kongresi) Африки) (International10-15.09.2007 Congress of ANKARA Asian and / NorthTÜRKİYE African Studies) (Международный конгресс по изучению Азии и Северной Африки) BİLDİRİLER/10-15.09.2007 PAPERS ANKARA/TÜRKİYE / СБОРНИК СТАТЕЙ DİLBİLDİRİLER/ BİLİMİ, DİL PAPERS/СБОРНИК BİLGİSİ VE DİL EĞİTİMİ СТАТЕЙ LINGUISTICS, GRAMMAR AND LANGUAGE TEACHING ЯЗЫКОЗНАНИЕ, ГРАММАТИКА И ОБУЧЕНИЕ ЯЗЫКУ TARİH VE MEDENİYETLER TARİHİ HISTORY AND HISTORY OF CIVILIZATIONS ОБЩАЯ ИСТОРИЯI. CİLT И / VOLUME ИСТОРИЯ I / TOM ЦИВИЛИЗАЦИЙ I III. CİLT/VOLUME III/TOM III ANKARA-2011 ANKARA-2012 II ATATÜRK KÜLTÜR, DİL VE TARİH YÜKSEK KURUMU YAYINLARI: 14/3 5846 Sayılı Kanuna göre bu eserin bütün yayın, tercüme ve iktibas hakları Atatürk Kültür, Dil ve Tarih Yüksek Kurumuna aittir. Bildiri ve panel metinleri içinde geçen görüş, bilgi ve görsel malzemelerden bildiri sahipleri ve panel konuşmacıları sorumludur. All Rights Reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form, by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the Publisher, except in the case of brief quotations, in critical articles or reviews. Papers reflect the viewpoints of individual writers and panelists. -
UC Davis Streetnotes
UC Davis Streetnotes Title Argul Weave: Local Skills Meet Global Design Practices or Activating Turkey’s Hinterland Potential Permalink https://escholarship.org/uc/item/7p30j74g Journal Streetnotes, 25(0) Author Momchedjikova, Blagovesta Publication Date 2016 DOI 10.5070/S5251029841 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Streetnotes (2016) 25: 390-404 Section IV: Space and Stone: The Built Environment 390 ISSN: 2159-2926 Argul Weave: Local Skills Meet Global Design Practices or Activating Turkey’s Hinterland Potential Blagovesta Momchedjikova Abstract When Argul Weave officially opened in Bursa, Turkey, in the Fall of 2014, it became the first structure of its kind in the region: master- minded by architect Burak Pekoglu, it combines complex geometry with local labor and building materials—Patara beige natural stone for the façade, from Burdur, and dark-red Aegean marble for the plinth, from the Aegean area—to make a bold aesthetic statement in Yildirim, Bursa—the textile industry hub of Turkey—a complex geometry can be scaled down to a buildable design here, by the locals. This article examines some of the forces that helped shape Argul Weave into one coherent, and visionary, composition: from theories of modern architecture to practical knowledge of local customs, and ponders the importance of the structure in summoning the varied resources of Turkey’s Hinterland while also facilitating the creative synergy among the locals (workers, residents, users). Momchedjikova, Blagovesta. “Argul Weave”. http://escholarship.org/uc/ucdavislibrary_streetnotes Streetnotes (2016) 25: 390-404 Section IV: Space and Stone: The Built Environment 391 ISSN: 2159-2926 Of all the cities I have known, I cannot recall one as closely identifıable with a certain age as Bursa. -
Isabey Camii
Elektronik Sosyal Bilimler Dergisi® www.esosder.org Electronic Journal of Social Sciences® ISSN:1304-0278 Temmuz/July(2020) - Cilt/Volume:19 - Sayı/Issue:75 (1461-1474) ESKİGEDİZ (KÜTAHYA) İSABEY CAMİİ ESKİGEDİZ (KÜTAHYA) İSABEY MOSQUE Türkan ACAR1 Öz İsabey Camii, Kütahya/Eskigediz beldesinde, İsmetpaşa Mahallesi’ndedir. Kentsel Sit sınırları içerisinde yer alan İsabey Camii (Bodur Camii), Bursa Kültür ve Tabiat Varlıklarını Koruma Bölge Kurulu tarafından 02.07.1992 tarih ve 1945 sayılı karar ile korunması gerekli kültür varlığı olarak tescil edilmiştir. Yapının restorasyonu, 2008 yılında Vakıflar Genel Müdürlüğü tarafından yapılmıştır. İsabey Camii, fevkani bir camidir. Yapı, alt katındaki odalar, ahşap tavanlı bir harim, son cemaat yeri ve minareden meydana gelmektedir. Yapının dış beden duvarları sıvalı ve boyalıdır. Harim ve son cemaat yeri alaturka kiremit kaplı kırma bir çatı ile örtülüdür. İnşa kitabesi olmayan cami, 16. yüzyıla tarihlenmektedir. İsabey Camii’nde harim, Ege ve Karadeniz bölgesinde sıklıkla uygulanan ahşap tavanlı, bağdadi kubbelidir. Bezeme repertuarı olarak oldukça sade bir düzenlemeye sahip olan yapı kırsal mimarinin tipik örneklerinden biridir. Çalışmada, yerinde incelenen İsabey Camii’nin plan ve mekan kurgusu, Sanat Tarihi metodolojisiyle tanıtılmış ve Anadolu’da Türk döneminde inşa edilmiş camiler içerisindeki yerleri tartışılmıştır. Anahtar Kelimeler: Kütahya, Eskigediz, İsabey Camii, Cami, Kubbe. Abstract Isabey Mosque is located in İsmetpasa District of Kütahya/Eskigediz. The İsabey Mosque (Bodur Mosque), which is located within the boundaries of the Urban Site, has been registered by the Bursa Regional Council for the Conservation of Cultural and Natural Property as a cultural asset to be protected by the decision no. 1945 dated 02.07.1992. The restoration of the building was carried out in 2008 by the General Directorate of Foundations. -
Turkish-Islamic Art in Pre-Ottoman Anatolia
The Ottomans | Turkish-Islamic Art in Pre-Ottoman Anatolia ‘Following the Battle of Manzikert, Anatolia saw a new political, religious and social formation.’ Following the Battle of Manzikert in 463 / 1071, Anatolia saw the rise of a new political, religious and social formation next to the centuries-old Byzantine Empire. This was the Turks, who had started their journey from the Steppes of Asia, founded the Great Seljuq Empire in Iran, and then settled in Anatolia. Name: Star tiles Dynasty: During the reign of Sultan Alaaddin ('Ala al-Din) Keykubad I (r. hegira 616–35 / AD 1220–37) Anatolian Seljuq Details: Karatay Madrasa Tile Museum Konya, Turkey Justification: The double-headed eagle bears a cartouche inscription representing Sultan Alaaddin Keykubad, symbolising his power. Name: Great Mosque (Ulu Cami) Dynasty: Hegira first half of the 5th century / AD 11th century Anatolian Seljuq / Artuqid Details: Diyarbak#r, Turkey Justification: One of the oldest mosques in Anatolia built by Turks, it mirrors the layout of the Umayyad Mosque in Damascus. Name: Coin (dirham) Dynasty: Hegira 646–7 / AD 1248–9 Anatolian Seljuq Details: The British Museum London, England, United Kingdom Justification: Important documentation for the legitimacy of the sultanate of the Seljuq sultans. Name: Alaaddin Mosque Dynasty: Construction began during the reign of Sultan Mesud [Mas'ud] I (hegira 510 / AD 1116) and was completed during the reign of Sultan Alaaddin Keykubad ['Ala al- Din Kay Qubadh] I (hegira 635 / AD 1237) Anatolian Seljuq Details: Konya, Turkey Justification: This royal mosque in Konya, the capital of the Anatolian Seljuqs, employs numerous re-used columns.. -
Courtyards and Ottoman Mosques in the 15Th and 16Th Centuries: Symbolism, Mimesis and Demise
ITU A|Z • Vol 12 No 2 • July 2015 • 35-48 Courtyards and Ottoman mosques in the 15th and 16th centuries: Symbolism, mimesis and demise Satoshi KAWAMOTO [email protected] • JSPS research fellow at Tokyo University of Foreign Studies, Tokyo, Japan Received: January 2015 Final Acceptance: April 2015 Abstract Te frst aim of this paper is to describe the emergence of courtyards in Otto- man sultanic mosques in the ffeenth century and discuss the background of this pivotal transition. Te reception of courtyards in Ottoman mosques dates back to A.H. 841(1437), Üç Şerefeli Cami in Edirne. Te fact that Eyüp Sultan Camii in Istanbul was the second sultanic mosque with a courtyard indicates the royal sym- bolism of courtyard at a mosque, since the one in Eyüp functioned as the stage of sword girding (kılıç kuşanma) ceremonial of newly enthroned sultans. Secondly, in order to afrm that only sultans could construct mosques with courtyards, a few exceptional non-sultanic mosques with courtyards are exam- ined. Tese pseudo-courtyards, were merely extensions which was a clever solu- tion for non-sultanic benefactors. Finally, it is analysed how Sinan prepared a formula for courtyards in mosques for his non-sultanic patrons in the sixteenth century. He adopted an existing “mosque and madrasa” style for these patrons, but carefully alluded to the dif- ference between the mosque section and the madrasa. However, it was also Si- nan who abandoned this meticulous design and started building mosques with courtyards for non-sultanic patrons in a sultanic manner in 1580s. Te demise of courtyards as a symbol of the omnipotent sultan coincided with the political upheaval of the dynasty. -
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Beylig I TARİHİ
ATATÜRK KÜLTÜR, DİL VE TARİH YÜKSEK KURUMU TÜRK TARİH KURUMUYAYıNLARI VIIT. Dizi - Sayı: 23 Ulus l ararası Orta Anadolu ve Akdeniz Beylikleri Tarihi, Kültürü ve M edeniyeti Sempozyumu - I EŞREFOGULLARI BEYLiG i TARİHİ 11-13 Eylül2014 - Beyşehir (Bildiriler) · Editörler Mehmet ŞEKER Ahmet TAŞGIN Yakup KAYA ANKARA, 2018 The Eşrefoğlu Cami: Foundation ofan Em.irate Kenneth HAYES' In a study of the Qara Khitai Empire, Michal.Biran observed that "when advanced tribal unions were in the process of transforming . dıemselves into a polity, a new religion could function as a unifying force, a means of ideologi cal distanciation, and a sign of independence, all of which aided the process of state formation."1 The mosque dıat Süleyman Eşrefoğlu built on dıe shore of Lake Beyşehir can be said to have had dıose same functions for the emer gent Eşrefoğlu emirate: dıe inosque provided a Turkorneo tribal group widı a symbolic representation of its transformatian into a state, it established the position of the Eşrefoğullari vis-lı-vis both the Seljuks and the Mongols, and it made explicit the ambitions, capabilities, and terms of the new ruling family. The building fulfilled the expectation dıat a legitimate ruler would supp ort re ligion, publicly declare dıe nature and orthodoxy of his faith, and promote his daim to authority. The new mosque was the central building of a broad pro gramme that included new public facilities and spaces that both rhetorically and practically demonstrated the role ot tivil institutions in producing wealdı and benefits for all. As the nucleus of a new state, it generated legitimacy, prestige, and stability. -
Acoustical Properties of Classical Ottoman Mosques Simulation and Measurements
ACOUSTICAL PROPERTIES OF CLASSICAL OTTOMAN MOSQUES SIMULATION AND MEASUREMENTS A THESIS SUBMITTED TO THE GRADUATE SCHOOL OF NATURAL AND APPLIED SCIENCE OF THE MIDDLE EAST TECHNICAL UNIVERSITY BY İ. LEVENT TOPAKTAŞ IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN BUILDING SCIENCE, ARCHITECTURE JULY 2003 i Approval of the Graduate School of Natural and Applied Science Prof.Dr.Canan Özgen Director I certify that this thesis satisfies all the requirements as a thesis for the degree of Doctor of Philosophy Assoc.Prof.Dr. Selahattin Önür Head of the Department This is to certify that we have read this thesis and that in our opinion it is fully adequate, in scope and quality, as a thesis for the degree of Doctor of Philosophy. Prof.Dr. Mehmet Çalışkan Prof.Dr. Ömür Bakırer Co-Supervisor Supervisor Examining Committee Members Prof.Dr. Ömür Bakırer Prof.Dr. Mehmet Çalışkan Assoc.Prof.Dr. Demet Irklı Eryıldız Assist.Prof.Dr. Nimet Özgönül Assist.Prof.Dr. Soofia Tahira Elias-Özkan ii ABSTRACT ACOUSTICAL PROPERTIES OF CLASSICAL OTTOMAN MOSQUES: SIMULATION AND MEASUREMENTS TOPAKTAŞ, İ.Levent Ph.D., Building Science, Department of Architecture Supervisor: Prof.Dr. Ömür Bakırer Co-supervisor: Prof.Dr. Mehmet Çalışkan July 2003, 234 pages In this study, acoustical properties of XVI Century Classical Ottoman Mosques have been examined by using geometrical room acoustics techniques. This golden period of mosque architecture in Ottoman history reached to the summit with the beautiful art pieces, all designed and built by Sinan the Architect (Mimar Sinan). Süleymaniye, Rüstem Pasa, Mihrimah Sultan (Edirnekapı) in Istanbul and Cenabi Ahmet Pasa in Ankara have been selected for measurements and acoustical simulation.