Ottoman Studies

Çanakkale'de 19 Mayıs 1915 tarihinde yapılan ve Osmanlı Ordusu'nun yedi saat içinde 10,000 zaiyat verdiği taarruz harekatı sadece o günlere ilişkin Harp Cerideleri okunarak anlaşılabilir mi? Türkiye'de tarihçilik anlayışında egemen olan yaklaşımın sadece belge yayımlayarak ve transkripsiyon yaparak tarihçilik yaptığını zannetmesi bizlerin tarihsel hakikate ulaşmamıza ne kadar yardım ediyor? Bu yazı Dr. Barış Borlat'ın yaptığı belge derlemesi bağlamında bu tür sorulara cevap arıyor.

Osmanlı İmparatorluğu 16. yüzyılın sonunda doğu ve batı cephelerinde uzun yıllar süren savaşlara girmişti. Uzun savaşlar döneminde (1576-1606) Osmanlı eyaletlerinin malî ve idarî düzenlerinde önemli değişikler meydana gelmişti. Seferlerin finansmanı için eyalet gelirlerinin eksiksiz bir şekilde tahsil edilmesinin gerekmesi eyaletlerin maliyesinden sorumlu mal defterdarlarının iş yüklerini arttırmıştı. Aynı dönemde beylerbeylerinin eyalet birlikleriyle seferlerde olması mal defterdarları üzerindeki denetimin azalmasına sebep olmuştu. Bunun sonucunda eyaletlerin gelirlerini kendi çıkarları için kullanan mal defterdarlarının sayısı artmıştı. Bu çalışmada Diyarbekir mal defterdarı Mahmud Efendi’nin vukuatları incelenecektir. İlk olarak, uzun savaşlar döneminde Diyarbekir eyaletinin mali idaresinde gözlemlenen bozulma hakkında genel bilgiler verilecektir. Bu sayede Mahmud Efendi’nin suça karışmasında eyaletin mevcut mali yönetimi ve önceki defterdarların faaliyetlerinin etkileri değerlendirilecektir. İkinci başlıkta, Mahmud Efendi’nin Diyarbekir mal defterdarı olarak faaliyetlerine odaklanacaktır. Azledildikten sonra hakkında açılan tahkikat sonucunda hazırlanan defter üzerinden Diyarbekir’de karıştığı yolsuzluklar detaylarıyla ortaya koyulacaktır. Mahmud Efendi’nin Diyarbekir eyaletinde nasıl tahakküm kurduğu ve gelirleri ele geçirdiği anlatılacaktır. Üçüncü bölümde, Mahmud Efendi’nin yaptıklarını daha anlaşılır kılmak için bu dönemde mal defterdarlarının eyaletlerdeki düzensizlik ve karmaşada rolü hakkında değerlendirme yapılacaktır.

Hasan Kâfî Akhisârî, Kanuni Sultan Süleyman devrine denk gelen Ramazan 951’de (Kasım/Aralık 1544) Bosna-Akhisar’da doğmuş, İstanbul ve Çatalca’da eğitimini tamamladıktan sonra memleketine dönerek ömrünün sonuna kadar Akhisar ve çevresinde kadılık ve müderrislik faaliyetlerinde bulunmuş bir Osmanlı alimidir. Kendisi mantık, belagat, usûl-i fıkıh ve akaide dair bir kısmı bugün dahi okutulmakta olan başlangıç seviyesinde metin ve şerhler telif etmiştir. O, medrese müfredatına uygun olarak telif ettiği bu metin ve şerhlerle ulema arasında, III. Mehmed’e arz ettiği devlet ve toplum düzenine dair yazdığı Usûlü’l-hikem fî nizâmi’l-ʿâlem isimli ünlü eseri ile de ümera arasında haklı bir itibar edinmiştir. 13 yıl süren (1593-1606) OsmanlıAvusturya savaşlarında bölgede kadılık yapan Akhisârî bu çalkantılı süreçte bölgeye gelen Osmanlı Devleti’nin kudretli paşaları ile de görevi gereği yakın ilişkiler kurmuştur. Damat İbrahim Paşa’ya ithaf ettiği Nizâmü’l-ʿulemâʿ ilâ hâtemi’l-enbiyâʿ isimli eseri ekseninde Bosna-Akhisar’ın en meşhur alimi Hasan Kâfî Akhisârî’nin ben-anlatısını konu edindiğimiz bu makalede onun hayatı ve eserleri yanında hocaları, şahit olduğu önemli olaylar, devlet ricaliyle olan ilişkileri ve onlar hakkındaki duygu ve düşünceleri de kendi dilinden aktarılmaya çalışılmıştır. 1024’te (1615) vefat eden Akhisârî’nin 1009’a (1600) kadar olan ben-anlatısını içeren bu eseri yanında hayatının geri kalan kısmına dair diğer eserlerinin baş ve son taraflarında verdiği bilgiler de dikkate alınarak hayatı ve eserlerinin tam bir kronolojisi oluşturulmaya gayret edilmiştir.
In this article, I have tried to focus on the people, events, and phenomena in which Hasan Kāfī al-Aqhisārī, the qādī of Bosnia-Akhisar, emphasized his self-narrative. At the center of the study was al-Aqhisārī's Nizām al-ulamā ilā khātam al-anbiyā, a work on the lineage of knowledge that includes his partial self-narrative. I also used the fragmental data included in his self-narrative at the beginning and end of some of his works. In Nizām al-ulamā, which also includes his autobiography, al-Aqhisārī gives the lineage of knowledge up to the Prophet in 28 layers and then mentions himself in the 29th layer and a few of his students in the 30th and last layers. When this part of the book and the information he provides at the beginning and end of his other works are analyzed in terms of his self-narrative, it is seen that he emphasizes the ulema in his scientific lineage, his family, his educational life, the teachers he took lessons from, his activities as a qādī and mudarris, the works he wrote, his relations with the sultan and pashas of the period, the campaigns and wars he participated in with them, and the political, economic and social problems experienced for various reasons. al-Aqhisārī thus presents a scholarly self-narrative centered on the teacher-student-work as seen in classical works of the fehresesebet-icāzetnāme-silsilenāme genre. His self-narrative does not include all the experiences we encounter in the genres of writing that in the past were referred to as cerīde, mecmua, sohbetnāme, sergüzeştnāme, and today as diary, memoir, autobiography, etc. His feelings and thoughts, joys, sorrows and anxieties about his wife, children, property, health and well-being, relations with other people around him (neighbors, friends, enemies), which today are more commonly referred to as “cultural history”, are almost never included in his narrative.

However, when we read his self-narrative in his own language, we could see many details that are not included in the second-hand sources that mention him and correct some errors and omissions about his life and works. For example, we can draw a general chronology of his life. This is how we learn about the scholars in his scholarly lineage and the teachers from whom he studied. During his 40 years of life as a mudarris and qādī in Aqhisar and its environs, he wrote basic texts and commentaries on logic, rhetoric, usūl al-fiqh and al-aqāid, all of which were part of the madrasa curriculum, and which students could easily understand and memorize. It is possible to see these works and their dates of composition in his partial and fragmentary selfnarrative, which is still remembered more than 500 years after his death.

Another noteworthy aspect of al-Aqhisārī’s self-narrative is his mention of the conquest of Egri Castle, the Battle of Hacova, and the second conquest of Esztergom Castle, which he participated in with the statesmen in the region and Sultan Mehmed III during the long OttomanAustrian wars between 1593 and 1606. Among these statesmen were the Bosnian-born Grand Vizier Damat Ibrahim Pasha, the husband of Murad III’s daughter Aisha Sultan, to whom he dedicated his work Nizām al-ulamā ilā khātam al-anbiyā, the Albanian-born Beylerbeyi of Bosnia Hadım Hafiz Ahmad Pasha, to whom he dedicated his work Usūl al-hikam fī nizām al-ālam, and another Bosnian-born Lala Mehmed Pasha, grand vizier of the reign of Ahmad I, known as the “Conqueror of Esztergom” to whom he dedicated his work Nūr al-yakīn fī usūl al-dīn.

al-Aqhisārī's partial and fragmented self-narrative also includes important historical data such as the internal turmoil caused by the Ottoman-Austrian wars, epidemics, and the cost of living, which deeply affected social, economic, military, and political life. Despite all these difficulties in this period between the ages of 50 and 64, al-Aqhisārī did not hold back from his educational and literary activities, composing his best works in this period and writing his famous work on state and social order, Usūl al-hikam fī nizām al-ālam, which earned him a well-deserved reputation among the ulama and umāra, in accordance with the saying “difficult times raise strong men”, He left texts and commentaries written at the introductory level of sciences such as rhetoric, aqāid and usūl al-fiqh, some of which are read and studied in classical educational activities even today.

Mütareke Dönemi’nde Ankara’da konuşlanan 20. Kolordunun sorumluluk sahası, Anadolu’nun pek çok bölgesini birbirine bağlayan stratejik bir konumdaydı. Bu önemiyle beraber Kolordu Kumandanı Ali Fuad Paşa’nın Millî Mücadele’nin önde gelen isimlerinden biri olması, Kolordunun millî hareketin Batı Anadolu ve çevresinde genişlemesine yönelik etkin faaliyetlerini ortaya çıkarmıştır. Şüphesiz bu durum, İstanbul’daki Damat Ferid Paşa Hükûmeti’ni rahatsız etmiş ve neticede Fuad Paşa görevden alınmıştır. Fakat onun görevini devretmemesi ve kolordusunun kendisine bağlı kalması nedeniyle yerine atanan Ahmed Hamdi Paşa, Ankara’ya gidemeyerek Eskişehir’de beklemeye başlamıştır. Ali Fuad Paşa’nın birtakım tedbirler almak maksadıyla Eskişehir’e hareket etmesi üzerine hükûmet, 20. Kolorduyu lağvederek Eskişehir merkezli 5. Kolorduyu kurmuş, ancak bu kolordunun varlığı kâğıt üzerinde kalmıştır. Dolayısıyla hükûmetin ve Millî Mücadele Hareketi’nin bölgede otoritesini sürdürme çabaları, 20. Kolorduyu İstanbul ve Anadolu arasındaki nüfuz mücadelesinin öznesi hâline getirmiştir. Bu makale, hükûmetin kritik önemdeki 20. Kolordu mıntıkasında otoritesini sürdürme hedefiyle hayata geçirmeye çalıştığı askerî teşkilat düzenlemesini detaylıca ele alırken bu kapsamda İstanbul-Anadolu arasında yaşanan mücadeleyi de incelemektedir. Böylece hükûmetin millî hareketin etkinliğini kırma pahasına orduyu yapılandırma çabaları ile buna mukabil 20. Kolordunun hükûmetin hilafına da olsa kendi kararlarını uygulamadaki kararlılığı ve aldığı tedbirlerin ortaya konulması hedeflenmiştir. Olayların askerî safhasına odaklanan çalışmanın kaynaklarını; konuya dair araştırmaları derinleştirecek şekilde Osmanlı, ATASE ve TİTE arşivindeki özgün belgeler ile yayımlanmış arşiv belgeleri ve döneme ilişkin yapılan araştırmalar oluşturmaktadır. Nitel analiz metoduyla ele alınan çalışmada tespit edilen bulgular, sürecin politik ve askerî şartları ve her iki tarafın olaylara yaklaşımı çerçevesinde değerlendirilmiştir.
20. Kolordu, 5. Kolordu, Ankara, Eskişehir, Millî Mücadele,
Damat Ferid Paşa, Ali Fuad Paşa, Kiraz Hamdi Paşa

An original alphabet for the Albanian language, used in Elbasan, and its creator, Theodhor Haxhifilipi, captured international attention in the 19th century. Early texts about this phenomenon often relied on oral traditions circulated in Elbasan during that time. One notable segment concerns the burning of Theodhor’s writings during a plague at the end of the 18th century—a central element in the author’s biography that persists to this day. Utilising a perspective known as ‘thick description’ this article examines this plague that struck Elbasan through analyzing archival records, historical studies, and philological evidence. Then by comparing these sources to oral traditions from moments over time, the study maintains to demonstrate that the biography of Theodhor Haxhifilipi emerges as a result of constantly changing ideologically interpolated contributions. Thus, while moving away from these interpellations, on the issue concerning the plague and the burning of Theodhor’s writings in Elbasan after his death, the study identifies some of his surviving writings and proposes the plague of 1798–1800 as the most plausible event corresponding to early oral accounts. Although many questions remain unresolved, ongoing research from diverse perspectives, as undertaken here, can illuminate and further address these issues.

[Shqip]
Një alfabet origjinal për shqipen që përdorej në Elbasan dhe autori i saj Theodhor Haxhifilipi, kishin kapur vëmendjen e publikut ndërkombëtar në shekullin XIX. Në këto tekste të hershme ndeshen ca segmente që bazohen kryesisht në gojëdhënat e përhapura në Elbasan nga kjo kohë. Njëri prej tyre, që flet për djegien e shkrimeve të Theodhorit gjatë një periudhe kolere në fund të shekullit XVIII, mbetet shtyllë kryesore në biografinë e autorit elbasanas deri në ditët tona. Ky artikull shqyrton këtë valë të murtajës në Elbasan përmes një përshkrimi shtresor. Duke shikuar e rishikuar të dhënat arkivore dhe studimet e mëparshme historike e filologjike që trajtojnë këtë ngjarje, ato do të krahasohen me gojëdhënat e grumbulluara nëpër periudha të ndryshme të interpelimit ideologjik. Bazuar në rezultatet e kësaj analize do të shqyrtohen shtigje të reja rreth djegies së shkrimeve të Todhrit dhe murtajës në Elbasan.

Ioanna N. Koukounis Independent scholar, PhD in Byzantine Studies My research explores through western sculpture, family insignia and Latin inscriptions Genoa's influence on the art, economy, society and the language of the lateand post-Byzantine Chios. The study of late Byzantine Chios is essentially the study of the international trade routes and communications, of the island's political and social development and of its cultural relations with the western settlers.

This article aims to uncover the systematic structure, fundamental dynamics, and institutional
dimensions of technology entrepreneurship in the Ottoman Empire during the 19th century.
Starting from the late 18th century, the Ottoman Empire embarked on a process of
modernization and Westernization, seeking solutions to its perceived backwardness in
comparison to the Western world. Particularly after the Enlightenment period and the
Industrial Revolution, various endeavors were undertaken in fields such as economics,
military, health, transportation, and communication. The Ottoman rulers carefully monitored
technological innovations during this period and attempted to utilize technological
innovations according to the needs and possibilities of the state. Considering the global status
of technology entrepreneurs, issues like lack of capital and the inability to find qualified labor
are observed. Technology entrepreneurs had to seek support to overcome these kinds of
challenges. In the 19th century, the most potent entities capable of providing such support and
creating a suitable environment for entrepreneurs were the states. This study aims to establish
a foundation for the Ottoman Empire's perspective on technological innovations and the
support they provided to technology entrepreneurs through examples of specific cases.

Село Жуки – батьківщина літописця Самійла Величка: зб. ст. та мат-лів до Четвертої наук. конф. / Ред. кол.: Л. Л. Бабенко, В. М. Вадімов, М. М. Кононенко (голова) та ін.; О. Б. Супрунен-ко (відп. ред.) / ЦП НАН України і УТОПІК; ДіКТ ПОДА; Пол-тавська районна рада; ПКМ імені Василя Кричевського. – Київ; Полтава: ЦП НАНУ і УТОПІК; ТОВ «АСМІ», 2020. – 232 с., VІІІ кол. вкл.

ISBN 978-966-182-594-8

Наукові статті, публікації та матеріали до Четвертої наукової конференції «Село Жуки – батьківщина літописця Самійла Ве-личка», присвяченої 300-річчю «Літопису» Самійла Величка та 350-річчю від дня народження козацького літописця, в м. Полтаві (1 березня 2020 р.).
Для істориків, краєзнавців, працівників музеїв, учителів за-гальноосвітніх шкіл, широкого загалу шанувальників стародав-ньої історії Полтавщини, учнівської молоді. /
Zhuky Village – The Homeland of the Chronicler Samiylo Velychko: A Collection of Articles and Materials for the Fourth Scientific Conference / Ed. board: Babenko L. L., Vadymov V. M., Kononenko M. M. (chair), et al.; Suprunenko O. B. (responsible ed.) / Central Publishing House of the National Academy of Sciences of Ukraine and Ukrainian Historical and Archaeological Society; Department of Culture and Tourism of the Poltava Regional State Administration; Poltava Oblast Council; The Vasyl Krychevskyi Poltava Museum of Local Lore. – Kyiv; Poltava: Central Publishing House of the National Academy of Sciences of Ukraine and Ukrainian Historical and Archaeological Society; Maidan LLC, 2020. – 232 p., VIII col. Included.
ISBN 978-966-182-594-8
The scientific articles, publications, and materials for the Fourth Scientific Conference, “Zhuky Village – Birthplace of the Chronicler Samiylo Velychko,” are dedicated to the 300th anniversary of Samiylo Velychko’s Chronicle and the 350th anniversary of the birth of the Cossack chronicler, held in Poltava on March 1, 2020.
For historians, local historians, museum workers, teachers of secondary schools, and all those interested in the ancient history of Poltava region, as well as students.

Batı ve kuzey bölgeleri Nemçe (Habsburg), güney ve orta bölgeleri Osmanlı İmparatorluğunun hâkimiyeti altına girmiş, Erdel ise Osmanlılar himayesi altında bulunan küçük müstakil bir devlet halini almıştı. İki büyük İmparatorluk arasındaki çetin çarpışmalar, harp seferleri, akıncıların saldırışları, Nemçe çasarınm ücretli askerlerinin zulmü ve yağmacılığı, başlıca hudut bölgelerinde reayanın hayatını zorlaştırmış, bazen tahammül edilmeyecek hale getirmiştir. Reâya bu ağır hayat şartları altından kurtulmak istemiş, kaçıp başka, tehlikesi daha az olan bölgelere göçmüş, yerleşmişlerdir. Bir imparatorluktan öbürüne kaçan reâyanın sayısı seferler zamanında oldukça büyük imiş.

Bu arastirma, Baglama egitimi surecinde, yoresel calim tekniklerinden biri olan Zeybek calim tekniginin baslangic asamasina yonelik hazirlanmistir. Calisma kapsaminda, literatur taramasi ve deneyimler ile elde edilen tecrubeler dogrultusunda dokuman analizi yapilmis, Zeybek tezene tekniginin ogretimine iliskin vuruslar ve sembol ifadeler, bir sistematik icinde gosterilmistir. Muzik egitim kurumlarinda Baglama egitimi mufredatindaki Zeybek calim tekniginin ogretiminde genel olarak kullanilan ornek halk ezgileri, dokuman analizi sonucunda tespit edilmis ve bu ornek ezgiler uzerinde uygulamalar gerceklestirilmistir. Ayrica, belirlenen her bir sembol ifade, istatistiksel olarak degerlendirilerek, genel olarak alt sembollerin kullanim sikliklarina iliskin bilgiler de calisma kapsaminda verilmistir.

ANKARAD-Uluslararası Sosyal Bilimler Dergisi, Yaz ve Kış olmak üzere yılda iki sayı olarak yayımlanan uluslararası hakemli bir dergidir. AJARS-International Journal of Social Sciences is a double blind peer-reviewed intemational journal published twice a year Summer and Winter.

Elinizde bulunan bu kitap, Kayserimizin önemli âilelerinden, soyları meşhûr Mesnevî şârihi Ankaravî İsmâil Rusûhî’ye dayanan Başkâtib-zâdeler âilesinden Râgıb Bey’in (1889-1950) derlediği dört mecmû’adan ikincisidir.  Kayseri tarihi, kültürü ve edebiyatıyla ilgili kıymetli bilgilerin manzum-mensur karışık bir şekilde verildiğini söyleyebileceğimiz bu değerli eser, esâsen Klâsik Türk Edebiyatı geleneğinde örneklerini neredeyse hiç göremediğimiz “tezkirevî/tezkire şeklinde mecmû’a” adını verebileceğimiz bir usûlde kaleme alınmıştır.

e•s congressistes, Chèr•e•s arthurianistes, Soyez les bienvenu•es à Aix-en-Provence ! Toute l'équipe du XXVII e Congrès de la Société Internationale Arthurienne est heureuse de vous accueillir à Aix-Marseille Université. C'est pour nous un honneur et une joie de vous réunir ici, en Provence. Vous venez des quatre coins du monde : cinq continents et vingt-et-un pays différents sont représentés. Merci à vous d'être venu•es si nombreux•ses, merci pour votre enthousiasme et pour votre confiance. Nous voudrions que durant cette semaine exceptionnelle vous vous sentiez comme chez vous pour cette réunion de la famille arthurienne. N'hésitez pas à solliciter les membres de l'équipe aixoise : nous sommes à votre écoute et à votre service. Nous vous souhaitons une belle semaine, conviviale et riche en échanges scientifiques et humains ! L'équipe d'Aix-en-Provence

Remerciements à : Marc Le Glatin -Directeur du TCi Fondu -Responsable des actions culturelles en milieu étudiant et universitaire au TCi Mathilde Delahaye -Réalisation graphique au TCi Et à toute l'équipe du TCi Merci à Arnaud Rykner, directeur de l'IRET pour son soutien indéfectible Merci à la Fondation Folon et son Musée à Bruxelles.

Özet Hacı Bektaş Velî, kültür ve medeniyet tarihimiz içerisinde çok önemli yeri olan büyük bir mutasavvıf/düşünürdür. Anadolu'nun İslamlaşması ve Türkleşmesi sürecinde önemli bir rolü olmuş, kalıcı izler bırakmış ve etkileri yüzyıllar boyunca geniş toplum kesimleri üzerinde hissedilmiştir. Ayrıca ülkemizdeki Alevî/Bektaşî topluluklar tarafından da önder bir şahsiyet olarak kabul edilir. Ahi Evran ise, tıpkı Hacı Bektaş Velî gibi, aynı dönem ve şartlarda Anadolu'da yaşamış ve önemli toplumsal faaliyetlerde bulunmuş büyük bir halk düşünürü ve manevi bir toplum önderidir. O, Anadolu'da Ahiliğin kurulup gelişmesi ve değişik yörelerde örgütlenmesinde etkin bir rol oynamıştır. Hacı Bektaş Velî ile Ahi Evran, hemen hemen aynı dönem ve koşullarda Horasan'dan Anadolu'ya gelmişler ve Anadolu'nun sosyal ve kültürel anlamda gelişmesi için çaba harcamışlardır. Her ikisinin de XIII. yüzyıl Anadolu'su toplumsal ve kültürel yaşamında ciddi katkıları bulunmaktadır. Bu mak...

Every shâhzâdah belonging to the Ottoman dynasty was subjected to a special education in order to have the characteristics of a ruler. Until to the seventeenth century prince who will rule the state in the future has reached a certain age, has taken the management of a sanjak and been assigned here as a sanjak bey in order to gain experience in administration as part of their education. In the sanjaks, the shâhzâdah was accompanied by lalas, who were responsible for his administrative and military education. In addition to the lalas who were next to the prince and were responsible for all kinds of administrative and military education of them, they also had a hodja who was responsible for their cultural education and enabled them to collect various sciences. This hodja, whose duty of teaching continued after the prince, who was his student, ascended the throne, became the hodja of the sultan by taking the title of “hace-i pâdişâhî”. In case of the decedent of the hodja another hodja was chosen among the scholars and this person became the sultan's hodja.
The discovery of the talents of hodjas and were selected them for this task relations such as friendship and special acquaintance established with the palace and its subjects have been effective. However, the scientific levels of the hodjas,various virtues and abilities have also shown an effect on their selection for teaching. This effect was manifested sometimes in a scientific discussion that took place in the presence of the sultan, where hodjas had the opportunity to demonstrate various skills and abilities, and sometimes with the recommendations of the scholars to the sultan.
According to the nature of the teaching position, which is at the head of the scholar class in the palace, the most basic duty was to ensure that the sultan collected various sciences. The authority in question, which is not responsible only for the educating of the sultan, has assumed an undeble function of importance in the education of the scholars who occur of the Ottoman learned class, such as the müderris (the person who carried out the academic activities in the medrese) kadiasker (the chief judges), sheikhulislam (the head of the learned institution) on the one hand, while being engaged in the education of the sultan on the one hand. Another duty of the hodjas was to advise the sultan on almost everything related to the state administration and direct him. As a matter of fact, the hodjas described as “serdâr-ı ulemâ’’ and “müsteşâr-ı umûr-ı dîn ü dünya” (undersecretary in charge of religion and world affairs) in the Code (Qânun-nâmah) of Mehmed the conqueror, with this statement in the Qânun-nâmah, it has been revealed that consultation with them on religious and state affairs is not an arbitrary practice in state administration, but on the contrary, a rule that must be followed. For this reason, with this rank, teachers have become a serious interlocutor of consultation when making decisions in government affairs, and their comments and guidance have been applied in every field of management and politics. As a result of this situation, the relationship of the authority with politics has increased over time and hodjas have gained a very strong influence in the state administration. In particular after the second half of the sixteenth century, the position of hodjas came across in a very different subject and style and took on the identity of an institution that directs the political and administrative life of the state, as well as scientific life.

The 20th-century re-publications of early modern Ottoman texts have not always been free of challenges. These modern editions have undergone ideological filtering—sometimes converging, sometimes diverging—reflecting religious sensitivities, nationalist reflexes, republican ideals, or shifting moral norms. As a result, many works have been overlooked or, in some cases, deliberately ignored. Even among those that were published, their content was at times altered, distorted, or directly censored.
The defining characteristic of these works is their content, which does not conform to religious, nationalist, or modern moral norms. Such elements include eroticism, pornography, abusive language, intoxicants, and more.
From this perspective, this study will examine narratives that challenge heteronormative gender roles, forms of entertainment deemed indecent, historical testimonies that rigid ideologies refuse to acknowledge, and texts that conflict with imagined nationalist narratives. Building on this, it will explore the ways in which early modern Ottoman texts have been denied, distorted, and censored in both popular and academic publications throughout the 20th century.

The presentation will take place on April 10, 2025 at the Department of Near Eastern Studies, University of Vienna at 17:00.

For more details and the zoom-link: https://orientalistik.univie.ac.at/fachrichtungen/turkologie/veranstaltungen/ringvorlesung-turkologie/#:~:text=Photo%20by%20aysenurhamra-,March%2013th%2C%202025%20%E2%80%93%20June%2012%2C%202025%2C%205PM%2D,study%20of%20modern%20Turkish%20literature.

الحرب بين الفلسفة والدين لها قصة مألوفة في التاريخ، وفي تاريخ الدين واجهنا دائمًا قضية مهمّة تسمّى الحرب بين الفلسفة والدين أو الحرب بين العقل والنقل. في بعض الأحيان أدّى هذا الصراع إلى طرد الفلاسفة من قبل الفقهاء، أو اتهم الفلاسفة أحيانًا خصومهم بالسطحيّة وانغلاق العقل، وهذا التطرف في إنكار الدين من قبل بعض الفلاسفة أدّى إلى تكوين مدارس ماديّة. لكن في هذه الأثناء، كان هناك علماء سعوا دائمًا إلى التوفيق بين الفلسفة والدين أو بين العقل والنقل، وناقشوا أركان الدين مع النظام العقلاني للفلسفة. أدت هذه الصراعات الفكرية بين المسلمين إلى نمو الفلسفة والعلوم الدينية، وازدهرت مكاتب فكرية متنوعة في غضون ذلك المدارس التي أوضحت التعاليم الدينية على أساس القواعد العقلانية والفلسفية، ووصلوا إلى درجة أن دراسة هذه المبادئ والقواعد المنطقية والفلسفية لازمة وضرورية للحفاظ على الفكر من الأخطاء في فهم الدين أيضاً،

De Twee Rozen glasshouse was one of the best-known glasshouses in seventeenthcentury Amsterdam and an important producer of glass in the Venetian style. It occupied two sites: initially at Keizersgracht, from 1621, it then moved in 1657 to Rozengracht, further from the center of the city. Production debris recovered from a deposit close to the Keizersgracht site were originally attributed to an earlier glasshouse, but a reinterpretation in light of more recent excavations firmly attributes these glasses to the first location of De Twee Rozen. We present 50 new SEM-EDS analyses of vessel glass, moils, trim-offs, unfinished objects, and production waste from the later site at Rozengracht and compare these with previously published analyses from both sites. Several changes in glass technology appear to have been introduced following the change of location. First, a cristallo-type technology, involving the purification of ashes to produce a glass with lower Fe 2 O 3 appears to have been used exclusively at Rozengracht. Thus, the introduction of glass production in the Venetian style was not accompanied by the signature Venetian glassmaking technology, which seems to have followed later. Second, the relatively new method of opacification using antimony was introduced, along with other changes, such as the introduction of lead into the cobalt-blue glass used in polychrome decorative canes. The origins of these new technologies are discussed in particular in view of the presence of the chemist Johann Rudolf Glauber at De Twee Rozen and its direction by a Venetian master, Nicalao Stua, from 1667. Venice was the leading glass producer of the European Renaissance. Its colorless cristallo was superior to other glass, and from the fifteenth century, its elegant and inventive vessels represented the height of fashion and were highly desired. Underpinned QUICK CITATION

This research examines the historical tapestry of the Bengal region's charitable campaign for Ottoman soldiers and refugees during the Balkan and Tripoli Wars (1911-1913). The study meticulously explores how money flow occurred through various factors, such as banks, individuals, and the Ottman Red Crescent Society, highlighting these transactions' complex and diverse nature. This topic is significant as it sheds light on a lesser-known aspect of history and underscores the enduring relevance of archival and historical research.

My essay from the dossier “Ottoman and Turkish Theatre and Performance Historiography: Established Trends, New Approaches” that I co-edited with Şeyda Nur Yıldırım for Theatre and Performance Notes and Counternotes in 2020, published recently.

ABSTRACT
With the death of Fatih Sultan Mehmet, the enthusiastic Turkish advance in Europe came to a halt, and the excitement stemming from the ideal of Kızılelma among the soldiers gave way to pessimism and a hopeless wait. Ragıp Şevki Yeşim describes this situation in his work titled “Kızılelma” as follows: “The death of Fatih weakened the soldiers’ belief in taking Kızılelma. Ömer expresses the situation the soldiers are in as follows: “None of them are saying a word! This job ended as soon as it started, and they feel it too. They were filled with great enthusiasm, now there is not even a drop of that enthusiasm left!” (Yeşim, 1971, p. 117)
Towards the end of Bayezid II’s reign, the weakness in the Ottoman state administration due to his illness and old age caused a number of events to occur. Each of the princes set off towards Istanbul to fill the void that might arise on the Ottoman throne. Thus, the struggle for the throne began between Prince Ahmed and Prince Selim. The death of Grand Vizier Ali Pasha and Prince Şehinşah greatly saddened Bayezid II and caused his illness to worsen. Thereupon, Sultan Bayezid decided to resign from the sultanate in order to prevent the state administration from getting worse. During this struggle between the princes, Bayezid II observed that Prince Selim was capable of becoming the Ottoman sultan and, after concluding that only he could save the country from the crisis it was in, invited him to Istanbul and left the throne to him. (Söylemez, 2012, pp.63-86)
Yavuz, who saw the world as small for a sultan, was a warrior and a sultan with great goals, like his grandfather Fatih. In the album known as the 1st Ahmed Album in the Topkapı Palace Museum Library, among the twelve Ottoman sultans who “hold the Red Apple” in their hands, Yavuz Sultan Selim, unlike the other sultans, has a Red Apple in each hand.
We need to dwell on Yavuz Selim, especially because he has a special place in the context of “Red Apple”. “Selim Shah-ı Rum” is written under the portrait of Yavuz Selim in the album. The sultan, who wears a furry brown caftan and a green robe, has a black moustache and carries a red globe (Red Apple) in each hand. (Mahir, 1997, 91-98) In addition, the fact that there are two crests on his turban is very meaningful. Among the portraits, only Yavuz Selim has two Red Apples in his hands and two crests on his turban (Gültepe, 2007, p. 205). It is possible to explain Yavuz, who thought the world was too small for a sultan, holding two Red Apples in both hands and carrying two crests on his head as “Red Apple, one representing Asia and the other representing Europe.
According to Kemal Paşazade; Yavuz Selim’s greatest ambition was to unite the sultanates of Turan and Greece (Asian and European countries) and rule the world as a single sultanate. For this purpose, he had maps of the Mediterranean countries, Europe, China and India made, and first seriously considered organizing an expedition to Central Asia, reaching its ancient roots. (Gültepe, 2007, pp. 205-206).
Taking advantage of Bayezid II’s situation, Shah Ismail started separatist and destructive activities in Anatolia. Shah Ismail was also a Turkmen like the Ottomans. While the Ottomans had extreme religious tolerance, the Safavids acted with extreme Shiite fanaticism, and also They were using them as tools for their own ends; they wanted to destroy the Ottoman state by disrupting the unity of the Anatolian Turks with the propagandists they sent to the interior of Anatolia. Shah Ismail, who was causing wrinkles in Anatolia, was also inciting the Egyptian Mamluks against the Ottoman state. Yavuz had learned very well the insidious and evil intentions of Shah Ismail while he was still a prince. He also knew very well that his grandfathers had been stabbed in the back as a result of attacks from the east when they turned towards the Christian West. Yavuz, who succeeded his father, was also aware of the difficulty of reaching the Nizam-ı Âlem without eliminating the threats coming from the east and establishing Islamic unity. Before establishing order in the west, order had to be established in the east. For these reasons, Yavuz moved with a large army and marched against Shah Ismail. He defeated him at Çaldıran. (August 23, 1514)

In this study, the impact of World War I on Medresetü'l-Kudat will be examined. For this purpose, the identified lists of those who have the right to participate in the entrance exams will be examined, and within the context of these lists, the effects of the war on the medrese, in terms of differences before and after World War I, will be attempted to be understood. The aim is to gain insights into the status of Istanbul medreses and their students during the war period through the lens of Medresetü'l-Kudat. The Medresetü'l-Kudat is the highest-ranked medrese that largely fulfilled the empire's need for judges between 1855 and 1924. The efforts towards centralization after the Tanzimat period were also influenced by the training and appointment of judiciary personnel. The institution we will examine was established to enable the central appointment of judicial members and to ensure a certain level of quality. The Medresetü'l-Kudat provided the highest-level education in Islamic law in the last seventy years of the empire. This school, which is attented by nearly 400 students and mostly accepts 20 to 30 students, has an important place in the history of medreses. The requirement for applicants to have a certain level of education and the difficulty of the exams enhance the reliability of the lists we will address. The study will reveal the change in participation rates and results of the participants despite the applications.

Sažetak Šejh Hadži Bajram Veli, rođen i umro u Ankari u XV vijeku, bio je učitelj Akšemsuddinu koji se smatra duhovnim mentorom sultana Mehmeda Fatiha. Također, učitelj Hadži Bajrama Velija je bio Somundžu-baba, čuveni pobožnjak i šejh. Duhovna genealogija (silsila) šejha Akšemsuddina potiče od njegovog učitelja Hadži Bajrama Velija. Ta činjenica ima nesumnjiv značaj za izučavanje sufijske tradicije na našim prostorima. Oslanjajući se na relevantnu literaturu, rad nudi osnovne biografske podatke o spomenutom šejhu i u kratkim crtama predstavlja nastanak bajramijskog tarikata.

Orietta Da Rold and I have been investigating European paper preserved in the Cairo Genizah. So here’s a thread on what watermarks can tell us about how paper moved from Europe to Egypt in the Middle Ages and Early Modern period. Pictures taken at Cambridge University Library.

Τα ενυπόγραφα άρθρα εκφράζουν τις απόψεις των συντακτών τους. Υπενθυμίζεται ότι αυτά δεν πρέπει να υπερβαίνουν τους 9.000 περίπου χαρακτήρες (χτυπήματα με τα κενά), κάτι που πρέπει να τηρείται πιστά. Όσα κείμενα δεν φέρουν υπογραφή, συντάσσονται από τον εκδότη.

Osmanli’nin devlet yonetiminde ve kultur hayatinda Rumeli/Balkan kokenli cok sayida onemli isim yer alir. Nitekim bu cografyada sadrazamlar cikarmasiyla one cikmis Travnik (Bosna) gibi sehirler vardir. XIX. yuzyilin son ceyreginde yasanan buyuk trajik hadiselerden birisi, 93 Harbi (1877) olarak da bilinen Osmanli-Rus savasidir. Bu savasta binlerce insan Balkanlardan, Istanbul’a, Anadolu’ya goc etmis, mevsim sartlarinin da etkisiyle binlercesi hayatini kaybetmistir. Bu donemde Filibe’den Istanbul’a goc etmek zorunda kalan isimlerden birisi de Turk kultur ve edebiyatinin onemli isimlerinden Şehbenderzâde Filibeli Ahmed Hilmi’dir. Osmanli cografyasinin farkli bolgelerinde bulunan, bir ara Fizan’a surgune de gonderilen Filibeli, II. Mesrutiyet’ten sonra (1908) dondugu Istanbul’da, vefatina kadar (1914) gecen kisa zamanda, bazisi tefrika halinde, kirka yakin kitap kaleme almis ve ondan fazla dergi ve gazete nesretmis onemli bir isimdir. Şehbenderzâde Filibeli Ahmed Hilmi’nin 1910 - 1912 ...

This study focuses on the tenure of Zekeriyāzāde Yaḥyā Efendī, an influential political and literary figure of the 17th century, as qāḍī in Aleppo, Damascus, and Cairo between 1596 and 1600. In this context, it analyzes how Yaḥyā Efendī, and by extension the Ottoman administration, formed his relations with the local dignitaries, scholars, and other figures in these places. The centerpiece of the study is a collection of qaṣīdas Madāʾiḥ presented to Yaḥyā Efendī. Madāʾiḥ contains about 150 poems written by more than 60 poets with various motivations. This collection demonstrates the pivotal role of literary relationships and gatherings in constructing professional networks. In these interactions, poetry was essential, serving as a vital medium of communication within the Rūmī-Arab social and professional spheres. Through poetry, various requests – including appeals for office, material gifts, assistance, and expressions of friendship – were conveyed and solidified, highlighting its central importance in these exchanges. All these illustrate how Yaḥyā Efendī strategically recruited individuals from the Arab provinces, integrated them into his extensive mülazemet network in Istanbul, and employed them for decades.

Bu makalenin hikayesi "Alman başbakanı Türkiye Ziyareti 1954" başlıklı bir video filminde görmüş olduğum celi sülüs bir hat ile yazılı "Medresetü'l-Vaizin 1331" kitabesi ile başladı. 1 Kitabenin bulunduğu bu yapı neredeydi ve günümüze ulaşmış mıydı? Şayet günümüze ulaşmamış ise kitabesi korunabilmiş miydi veya neredeydi? gibi merakımı celbeden daha birçok soruya cevap bulma gayretine girdim. Kitabenin yer aldığı kapının mimari tarzı ve süslemelerini oluşturan kitabenin üstündeki daire içinde kazılı haldeki tuğra yeri, kapının iki yanındaki ay ve yıldız formu, silme ve kemer gibi unsurlarından hareket ederek buranın

The paper revisits the so-called "Çiftlik debate" and whether large farms constituted commercial agriculture. It argues against the current historiographical consensus and demonstrates that, at the very least, the question of agrarian capitalism should remain open. If you would like to read the article in its pre-print form, please message me directly.

Tüm hakları saklıdır. Kaynak gösterilerek tanıtım amacıyla ve araştırma için yapılacak kısa alıntılar dışında, yayıncının yazılı izni olmaksızın hiçbir şekilde kopya edilemez, elektronik ve mekanik yolla çoğaltılıp, yayımlanamaz ve dağıtılamaz.

Houshamadyan presents its first-ever article on the Ottoman Empire’s military exemption tax (bedel-i-askeri), written by Robert Tatoyan. The bedel-i-askeri was a tax paid by Armenians (and other non-Muslim residents of the empire) in order to be exempted from military service.
The author provides details on the amount of the tax, the process of collecting it, abuses committed during the collection process, and how Armenians attempted to evade it. The article focuses specifically on the region of Moush-Sassoun.
The article concludes with a section focused on the enlistment of Armenians in the Ottoman armed forces beginning in 1909. This was allowed after 1908, when constitutional rule was reinstated across the Ottoman Empire, and all nationalities were declared equal before the law. As we know, this new state of affairs lasted only a few years…
The article was translated into English and Turkish respectively by Simon Beugekian and Sevan Deirmendjian.

Best wishes,
Houshamadyan Editorial Board

adlı eseri, 18. yüzyılda Osmanlı İmparatorluğu ile Napoli Krallığı arasındaki diplomatik, siyasi ve askerî ilişkileri derinlemesine inceleyen önemli bir çalışmadır. Kitap, İspanya Veraset Savaşları sonrasında Avrupa'da değişen güç dengelerini ve bu değişimlerin Osmanlı-Napoli ilişkilerine etkisini analiz etmektedir. Karabulut'un eseri, Carlo di Borbone döneminde Osmanlı İmparatorluğu ile Napoli Krallığı arasındaki ilişkilerin nasıl şekillendiğini detaylandırmaktadır. Bu dönemde, Akdeniz'deki ticaret yollarının güvenliği, korsanlık faaliyetleri ve denizcilik politikaları, iki devlet arasındaki diplomatik temasların ana konularını oluşturmuştur.

The study explores the presence of the Ottoman heritage in Bulgaria. Despite its exclusion from the national heritage canon, different communities engage with and valorise it. Using a scalar approach, we examine how heritage operates at various levels, revealing the dynamic interplay of dominant and vernacular discourses. Drawing on anthropological fieldwork, the paper highlights the mosaic of memories, narratives, and practices that reclaim Ottoman heritage today.