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Journal articles on the topic 'Ottoman Ceremonials'

Author: Grafiati
Published: 7 June 2025
Last updated: 2 August 2025

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1

Mustafa, Metin. "Iconography of Renaissance Ceremonials in the Early Modern World." Australian Journal of Islamic Studies 3, no. 1 (2018): 1–23. http://dx.doi.org/10.55831/ajis.v3i1.71.

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This article explores the iconography of Renaissance court ceremonials in the 16th century – how the East influenced the West – before the Orientalist trend and its impact on European visual culture during the latter part of the 17th and 18th centuries. From similar practices of using ceremonials and pageantries as representations of power and dynastic propaganda, to forging imperial and dynastic identities through myths, the Ottoman sultans and the dukes and princes of Florence and the Republic of Venice contributed to cross-cultural connections during the Renaissance period. As a result of t
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Angın, Diğdem. "Representation of Power: The Friday Prayer Ceremony in the Reign Of Sultan Abdulhamid II, and Its Urban and Architectural Reflections." Sketch: Journal of City and Regional Planning 06, no. 01 (2024): 44–61. https://doi.org/10.5281/zenodo.13828775.

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Ottoman Ceremonies organized by the palace are efficient instruments for analysing the social and ideological background of the era since they were the agents of the sultan to display his power to his subjects and foreign officials and to communicate with the public. Therefore, questioning the alteration in the ceremonies provides a more comprehensive understanding of the developments in society and the state. In thirty-three years of the oppressive reign of Sultan Abdülhamid II (1876-1909), ceremonials evolved into propaganda instruments, like never seen before in the times of his predec
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Kołodziejczyk, Dariusz. "SEMIOTICS OF BEHAVIOR IN EARLY MODERN DIPLOMACY: POLISH EMBASSIES IN ISTANBUL AND BAHÇESARAY." Journal of Early Modern History 7, no. 3 (2003): 245–56. http://dx.doi.org/10.1163/157006503772486883.

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AbstractCeremonial has always played a great role among European and Middle Eastern societies, reflecting the value systems cherished by their elites. Embassy instructions and envoys' reports provide valuable material concerning codes of behavior in early modern diplomacy. What was considered "proper," and how was an envoy expected to behave in order to stress his sovereign's dignity and power? Oriental courts in Istanbul and Bahçesaray developed elaborate ceremonials for foreign envoys. Forced into a deep prostration before the Muslim ruler, sometimes even threatened with physical violence, P
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Şahin, Kaya. "Staging an Empire: An Ottoman Circumcision Ceremony as Cultural Performance." American Historical Review 123, no. 2 (2018): 463–92. http://dx.doi.org/10.1093/ahr/123.2.463.

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Abstract This article discusses an Ottoman circumcision ceremony for three princes held in the summer of 1530. The event stemmed from a new Ottoman court ceremonial, and its sundry activities, including gift exchanges, mock battles, processions, skills demonstrations, and feasts, were spread over a twenty-day period. These activities enabled individuals and groups within the Ottoman political-military elite, and within the city of Constantinople, to perform their identities and assert their place in the Ottoman social order. The ceremony allows us to discuss the origins and contents of Ottoman
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Sari, Nil, S. N. Cenk Büyükünal, and Bedizel Zülfikar. "Circumcision ceremonies at the Ottoman Palace." Journal of Pediatric Surgery 31, no. 7 (1996): 920–24. http://dx.doi.org/10.1016/s0022-3468(96)90411-x.

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Kozub, Ekaterina. "Diplomatic Ceremonial of the 18th Century in the Ottoman Empire throught the Eyes of Russian Diplomats." ISTORIYA 12, no. 6 (104) (2021): 0. http://dx.doi.org/10.18254/s207987840014838-0.

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The article is devoted to the peculiarities of diplomatic ceremonial in the Ottoman Empire in the 18th century. Special attention is paid to such elements of the protocol as the meeting of foreign representatives, the presentation of gifts, the meal, the location of officials during the reception, and some other features. The authors analyze the notes and reports of Russian diplomats who visited the receptions of the Sultan of the Ottoman Empire and the Grand Vizier. Thanks to these sources, it was possible to learn the details of the ceremony and note the fact that Russian diplomats tried to
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7

Felek and İşkorkutan. "Introduction: Ceremonies, Festivals, and Rituals in the Ottoman World." Journal of the Ottoman and Turkish Studies Association 6, no. 1 (2019): 9. http://dx.doi.org/10.2979/jottturstuass.6.1.03.

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8

Hathaway. "The Ottoman Chief Harem Eunuch in Ceremonies and Festivals." Journal of the Ottoman and Turkish Studies Association 6, no. 1 (2019): 21. http://dx.doi.org/10.2979/jottturstuass.6.1.04.

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CAN, Seniha. "AN INVESTIGATION ON NIGHT OF QADIR CEREMONİES ORGANIZED AT THE AYASOFIA MOSQUE IN THE OTTOMAN STATE." IEDSR Association 7, no. 17 (2022): 243–50. http://dx.doi.org/10.46872/pj.473.

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Ceremonies and rituals formed by blending religious-based principles with culture in the social structure were found important in ottoman society. The nights, which are valuable both in the eyes of the administrators and on the basis,of the public have been tried to be evaluated with the enveloping effect of the belief in the creator and the social unity. The historical function of the place has shown itself effectively with the Laylat al-Qadr Night ceremonies held in the Hagia Sophia Mosque. In this study, it was aimed to reach the information about the Night of Qadr ceremonies held in Hagia
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10

Darling, Linda T. "Kanun and Kanunname in Ottoman Historiography." Journal of the Ottoman and Turkish Studies Association 9, no. 1 (2022): 151–77. http://dx.doi.org/10.2979/tur.2022.a876785.

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ABSTRACT: Ottoman kanun plays an important role in shaping perceptions of the Ottoman state, the sultan's authority, and the empire's unique combination of Islam and secularity. Much ink has been spilled on the subject of kanun, but there is still considerable confusion in the scholarship. This article provides a roadmap through publications on kanun and kanunnames and identifies problems in the literature and turning points in the scholarship. It focuses on the two main types of general kanunnames: ceremonial codes governing the administrative elite, and general taxation codes with sections o
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Rüstem, Ünver. "The Spectacle of Legitimacy: The Dome-Closing Ceremony of the Sultan Ahmed Mosque." Muqarnas Online 33, no. 1 (2016): 253–344. http://dx.doi.org/10.1163/22118993_03301p010.

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Despite its status as one of Istanbul’s most iconic monuments, the Sultan Ahmed Mosque (1609–17) met with considerable opposition when embarked upon by its founder, the Ottoman sultan Ahmed I, who had won no holy wars to fund or justify the project. Ahmed sought to legitimate his mosque through a series of festive events held during and after its construction and designed to propel it into the public consciousness. This article examines the most lavish of these events—a ceremony held for the closing of the mosque’s dome—in light of a hitherto unnoted manuscript describing the occasion. Staged
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Coman, Roxana. "Between the Sultan and the Boyars: Gifts in the Power Dynamic of Phanariot Investiture in Wallachia and Moldavia." DIYÂR 3, no. 2 (2022): 242–61. http://dx.doi.org/10.5771/2625-9842-2022-2-242.

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This paper addresses the ritualized power-balancing act illustrated by investiture ceremonies of what in Romanian historiography are designated as Phanariot princes or hospodars. The discussion focuses on the specific gifts exchanged in the highly ritualized transfer of power from the sultan to the Phanariot throne contender in the Danubian Principalities of Wallachia and Moldavia in the 18th and 19th century. What are the symbols and meanings assigned to these gifts? What does sharing food at the sultan’s table and replicating the custom in Wallachia and Moldavia represent in terms of the Ott
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Güngörürler, Selim. "Fundamentals of Ottoman-Safavid Peacetime Relations, 1639–1722." Turkish Historical Review 9, no. 2 (2018): 151–97. http://dx.doi.org/10.1163/18775462-00902002.

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This article establishes the overarching principles of Iranian-Ottoman peacetime relations from the Treaty of Zuhab to the collapse of the Safavid rule. Based on previously untapped sources, it illustrates the hierarchical foundation of relations marked by the principle of seniority-juniority on every platform, explores the concepts of legal personality, actors, representation, and delegation in diplomacy, and delineates the various capacities of diplomatic missions. After discussing the conduct of diplomatic business and ceremonial protocol, the article addresses the phenomena of language and
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14

Yalçınkaya, Arzu Eylül. "Ahmet Avni Konuk’s (1870–1938) Contributions to Mevlevī Music within the Late Ottoman Soundscape." Journal of Islamic and Muslim Studies 9, no. 2 (2024): 26–63. https://doi.org/10.2979/jims.00034.

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Abstract: This article explores Ahmet Avni Konuk’s (1870–1938) dual role as a composer and theorist, highlighting his significant contributions to the reimagination of Turkish music during a period of profound transformation. Not a mere preservationist, Konuk’s contributions to the late Ottoman soundscape actively engaged with the intellectual and cultural currents of his time, particularly through his involvement with figures such as Zekāī Dede (d. 1897), his music master which represented a pivotal moment in the revival and restructuring of Ottoman-Turkish music. Konuk was closely involved w
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15

Abidulin, Alim. "The Ideology of Ottomanism and Symbols of Power During the Reign of Sultan Suleiman I." ISTORIYA 14, no. 12-2 (134) (2023): 0. http://dx.doi.org/10.18254/s207987840026404-3.

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The article examines the symbols of power and ideological guidelines of Ottomanism, formed by Sultan Suleiman I, which later became the basis for the existence of the empire for many years. The Ottoman symbols of power were based on ancient traditions and Islamic values. The Sultan, endowed with power from Allah, had a strong influence on the subjects of the empire, and the symbols of power only strengthened the power of the emperor in the eyes of the people. The authors analyze the symbols of power during the reign of Sultan Suleiman I. They highlight visual symbols such as the tugra and the
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16

Kubat, Ayşe Sema. "The morphological history of Istanbul." Urban Morphology 3, no. 1 (1999): 28–41. http://dx.doi.org/10.51347/jum.v3i1.3883.

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Istanbul's old core has been influenced by several cultures: Roman, Byzantine, Ottoman and Turkish. This reflects the city's position at the meeting point of the continents of Europe and Asia. The paper examines the characteristics of the morphological periods associated with each cultural influence. In addition to assessing the morphological history of the core of the city by using space syntax, the city's social history is explored, especially in terms of the city's ceremonial and symbolic nature.
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17

Seljaci, Emrah. "The Work of Maṭlaʻuʼl-Fecr by Salahuddin Ushshaqi (Salahi) As an Example of The First Regāʼibiyya in Ottoman Literature". Prilozi za orijentalnu filologiju, № 71 (21 грудня 2022): 103–33. http://dx.doi.org/10.48116/issn.2303-8586.2021.71.103.

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This paper presents the work of Maṭlaʻuʼl-fecr by a famous Ottoman poet of the 18th century, Sheikh Abdullah Salahuddin Ushshaqi - Salahi. The work is of enormous importance for the entire Ottoman literature since it is the first poetic work that thematizes the conception of the Prophet of Islam. Thus, this is the first Regaʼibiyya written and composed for the purpose of performing at religious ceremonies on the occasion of Laylatur-regaib, the blessed night of the first Thursday in the month of Rajab. According to Islamic tradition, that night the Prophet’s mother Amina conceived Muhammad. Al
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18

Wolff, Larry. "Commentary: Menace as Metaphor: The Traumatic Memory of Ottoman Encounters." Austrian History Yearbook 40 (April 2009): 148–53. http://dx.doi.org/10.1017/s0067237809000137.

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JohannPezzl's account ofVienna in the 1780s was conceived from the perspective of an enlightened supporter of Joseph II. Pezzl divided this account into numerous small sections, including one on “The Twelfth of September,” the date of the defeat of the Turks outside Vienna in 1683. As Maureen Healy notes, the new austerity of Joseph II, who did not favor excessively ceremonial occasions, moderated the annual celebration of that date. However, for a whole century, the religious commemoration of the date 12 September (which was also the festival of the Holy Name of Mary) preserved the historical
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19

Arllati, Behar, and Aida Gjikolli. "Vernacular culture of Gjakova: emic approach of music tradition." Rast Müzikoloji Dergisi 13, no. 1 (2025): 39–61. https://doi.org/10.12975/rastmd.20251313.

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This paper aims to present the vernacular cultural development in general and and through it, the development of song’s, presents the folkloric types of Gjakova’s well known as Gjakova’s Aheng (Party), and also his role for all Kosovo society in generally. On the other hand, this short study aims to shed light on music in the period from 1770 untill XX century, 1980 year. Due to this period of more than 250 years happened many changes of musicians, types of songs, styles of singing etc., aims of this paper is to elaborate social values and role of aheng as unique vernacular culture through whi
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20

Olley, Jacob. "Evliya’s Song: Listening to the Early Modern Ottoman Court." Journal of the American Musicological Society 76, no. 3 (2023): 645–703. http://dx.doi.org/10.1525/jams.2023.76.3.645.

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Abstract This article discusses the relationship between music, sound, writing, and power in the early modern Ottoman Empire. It focuses on a description of a musical gathering at the court of Murad IV (r. 1623–40) in the Seyahatnâme (Book of travels), written by the courtier and musician Evliya Çelebi (1611–ca. 1685). The article draws on literature from historical anthropology, sound studies, and Ottoman cultural history to produce a multilayered reading that underscores the importance of music and other sonic practices in Ottoman courtly culture. Shifting between micro and macro perspective
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21

Stephanov. "Salvos and Sovereignty: Comparative Notes on Ceremonial Gunfire in the Late Ottoman and Russian Empires." Journal of the Ottoman and Turkish Studies Association 6, no. 1 (2019): 81. http://dx.doi.org/10.2979/jottturstuass.6.1.07.

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22

Karakulak, Mesut. "ISTANBUL in 19th CENTURY RUSSIAN TRAVELOGUES: RELIGIOUS SITES AND SUFI NARRATIVES." Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi, no. 113 (March 24, 2025): 441–54. https://doi.org/10.60163/tkhcbva.1629112.

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Throughout the 19th century, Ottoman territories attracted not only European intellectuals but also Russian diplomats and intellectuals, who showed a particular interest in Istanbul and its religious sites. During this period, Ottoman-Russian relations were predominantly shaped by tension and conflict, with only occasional short-term alliances. However, Russian travelers contributed to the formation of the images of "Turks" and "Istanbul" images in their own public discourse through their observations of the Ottoman Empire. This study focuses not on the general observations of Russian traveler
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23

İDEM, Tekin. "Erzurum'da Cumhuriyet Bayramı Kutlamaları (1938-1944)." International Journal of Economics Politics Humanities and Social Sciences 4, no. 4 (2021): 194–206. https://doi.org/10.5281/zenodo.6992000.

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Bayramlar, toplumların birlik ve beraberlik duygusunu pekiştiren sevinçli günler olup, ortak değerlerin gelecek nesillere aktarılmasında başat rol oynamışlardır. Türk tarihinde de toplumu ortak payda da birleştiren bayramların, törenlerin ve anma günlerinin özel bir yeri vardır. Osmanlı Devleti’nde Milli Bayram kutlama düşüncesi, ilk kez İkinci Meşrutiyet döneminde olmuştur. Osmanlı Devleti’nin yıkılmasından sonra Osmanlı’nın mirasçısı sayılan Cumhuriyet Türkiye’sinde de milli bayram kutlama geleneği devam etmiş
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DUMONT, PAUL. "Freemasonry in Turkey: a by-product of Western penetration." European Review 13, no. 3 (2005): 481–93. http://dx.doi.org/10.1017/s106279870500058x.

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Towards the middle of the nineteenth century, various European Masonic obediences set up lodges throughout the Ottoman empire, many in Istanbul, while another important centre was Smyrna. Freemasons were also active in Lebanon, Syria, Egypt, Cyprus and Macedonia. Lodges were established in the main political, economic and cultural centres of the Empire. There was a strong parallelism between the Ottoman Masonic geography and that of European colonial expansion. It is easy to delineate the social and ethnic structure of lodges, but we know less about what was going on behind the walls of Masoni
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EL SAYED KITAT, SARA. "Ceremonies of Ship Launching in Egypt in the Context of Valorisation of Maritime Heritage and Tourism." REVISTA INTERNACIONAL DE TURISMO, EMPRESA Y TERRITORIO 8, no. 2 (2025): 88–107. https://doi.org/10.21071/riturem.v8i2.17583.

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In the Roman world, the sailors launched the “vessel of Isis”, into the sea to symbolize their opening of the shipping season. During the festival, the priests of Isis carried vessels of the Nile water to represent the resurrection of her husband Osiris. The festival was witnessed by a great crowd of people. During the festival, which was accompanied with carnival procession, people sang songs for Isis and carried lanterns in the form of a golden boat. After the spread of Christianity, ship christenings or baptisms continued to include liturgical elements, but in Europe, they appear to have be
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Shabani, Zekirja, and Fahri Avdija. "The Ottoman Empire and Panama Canal (late 19th – early 20th centuries)." Eminak, no. 3(47) (October 15, 2024): 36–55. http://dx.doi.org/10.33782/eminak2024.3(47).726.

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The purpose of this research paper is to analyze the San Francisco Exposition, which marked the ceremonial opening of the Panama Canal, and the Ottoman Empire’s approach to this event. Additionally, the study examines the historical, political, economic, strategic, and social importance of the Panama Canal from its inception to completion. The scientific novelty of research paper lies in its detailed examination and analysis of the Panama Canal’s construction and opening, with a specific focus on the Ottoman Empire’s interactions and responses. The study provides unique insights into the diplo
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Ertuğ, Zeynep Tarim. "THE DEPICTION OF CEREMONIES IN OTTOMAN MINIATURES: HISTORICAL RECORD OR A MATTER OF PROTOCOL?" Muqarnas Online 27, no. 1 (2011): 251–75. http://dx.doi.org/10.1163/22118993-90000166.

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Ertuğ, Zeynep Tarim. "The Depiction of Ceremonies in Ottoman Miniatures: Historical Record or a Matter of Protocol?" Muqarnas Online 27, no. 1 (2010): 251–75. http://dx.doi.org/10.1163/22118993_02701011.

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Schroeder, Rossitza. "Frame for a Sultan." Studies in Iconography 42, no. 1 (2021): 117–60. http://dx.doi.org/10.32773/eexr7455.

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This essay explores the iconography and significance of the painted frame in the 1480 portrait of the Ottoman sultan Mehmed II by the Venetian artist Gentile Bellini. The frame is lavishly polymorphous and functions as an encomium of sorts, a visual praise that sets the royal figure apart and propels it into the realm of the holy. The sultan internalized as well as institutionalized the distant, unapproachable persona of the late Byzantine emperors and, like them, retreated behind elaborate ceremonial and precious materials. Bellini responded to these circumstances and granted the sultan the s
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Hordyński, Piotr. "DIPLOMATS, ETIQUETTE, CEREMONIES – THE UNPUBLISHED LETTERS OF ŁAZARZ HORDYŃSKI FROM THE OTTOMAN EMPIRE CIRCA 1790." Art of the Orient 6 (December 31, 2017): 241–44. http://dx.doi.org/10.15804/aoto201719.

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31

Wasiucionek, Michal Wasiucionek. "On Gifts and Friendship." Cromohs - Cyber Review of Modern Historiography 24 (June 8, 2022): 87–107. http://dx.doi.org/10.36253/cromohs-13683.

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The scope of the paper is to explore complex relationship between practices of gift-giving, emotions, and their descriptions in the diplomatic accounts of Polish-Lithuanian envoys throughout the seventeenth century. En route to Istanbul, the envoys participated in ceremonies at the voyvodal court of Moldavia; at the same time, the very same mission was centred on an even more lavish ceremonies performed at the sultanic court. 
 The contribution addresses ambassadorial accounts, focusing on the emotions associated with gift exchanges in two related but very different contexts of Moldavia a
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32

Severina, Yelena. "Crimean Tableaux of Catherine II’s Court as the Visual Record of the Russian Empire’s Southern Expansion." ВИВЛIОθИКА: E-Journal of Eighteenth-Century Russian Studies 10 (December 15, 2022): 113–40. http://dx.doi.org/10.21900/j.vivliofika.v10.1148.

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This article analyzes celebrations of Russian military victories over the Ottoman Turks during Catherine II’s reign on the examples of pictures (tableaux) featured in fireworks, illuminations, triumphal arches, processions, and instances of live theater. Performing the Crimean conquest via these artistic displays, from the early 1770s—the time when Crimea first begins to appear in them—and until Catherine’s final years, served as a way of incorporating the peninsula as a part of the imperial design and of announcing the Crimean Tatar as the latest member of the Russian Empire’s supporting cast
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Bazarova, Tatyana. "“Send for His Great Sovereign Affairs...”: Embassy of D.М. Golitsyn to the Sublime Porte in 1701". Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, № 2 (травень 2021): 194–206. http://dx.doi.org/10.15688/jvolsu4.2021.2.15.

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Introduction. In January 1701, Prince D.M. Golitsyn was sent to Sultan Mustafa II for ratification of the Peace Treaty of Constantinople (July 3, 1700). He became the first Petrine diplomat sent to the Sublime Porte with the rank of grand ambassador. Methods and materials. The comprehensive study of archival sources (Russian State Archive of Ancient Acts), comparison of the data they contain with published materials make it possible to analyze the mission of Golitsyn in the context of the policy of Peter I towards the Ottoman Empire in the early 18th century. Analysis. Due to the hostilities b
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Yaşa, Fırat. "Moonstruck: Viewing the Moon in the Ottoman World of the Seventeenth Century." Medieval History Journal 22, no. 2 (2019): 343–66. http://dx.doi.org/10.1177/0971945819890447.

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Time is the only phenomenon that encompasses the past, present, and future, giving vitality to all living beings. Throughout history, people have tried to understand this phenomenon by determining its cycles and dividing them into segments. In pre-modern societies, the powerlessness of people against nature made them view time and space as closely connected (time-space continuum). In traditional Ottoman society, it was thus difficult to measure time. People made calculations using lunar movements. Court astrologers observed the moon and stars, advising sultans when to hold imperial accession c
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Mehedinţi-Beiean, Mihaela. "Diplomacy as a lifestyle. Nordic and Russian diplomats as links between their countries and the Romanian area (17th – 19th centuries)." Romanian Journal for Baltic and Nordic Studies 5, no. 2 (2013): 145–81. http://dx.doi.org/10.53604/rjbns.v5i2_7.

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Building large political structures was always closely connected with a fragile balance between military conflicts and peace. Thus, especially in the modern period, diplomats played an extremely important role in managing crisis situations and/or maintaining the status quo. Moreover, they represented the most visible facet of interstate relationships. During the 17th – 19th centuries, Europe’s tumultuous history, characterised by frequent wars, many of which against the Ottoman Empire, gave the diplomats’ services an inestimable value. In this context, Transylvania, Moldavia and Wallachia usua
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Houliston, Linda, Stanislav Ivanov, and Craig Webster. "Nationalism in Official Tourism Websites of Balkan Countries." Tourism 69, no. 1 (2021): 83–111. http://dx.doi.org/10.37741/t.69.1.7.

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This paper investigates the official tourism websites for the Balkan countries of Albania, Bosnia and Herzegovina, Bulgaria, Croatia, Greece, Montenegro, North Macedonia, Romania, Serbia, Slovenia, and Turkey to learn about its depiction of the nation for an international tourism market. The research combines Pauwels’ (2012) multimodal discourse analysis method designed for cultural websites with Smith’s (1998) six main institutional dimensions to seek out potential nationalistic patterns involving the state, territory, language, religion, history, and rites and ceremonies. The findings mostly
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فرج, الحسيني. "نقش كتابي بصهريج يعقوب شاه المهمندار بالقاهرة، يسجل مآثر السلطان قايتباي المعمارية والحربية م) ١٤٩٦-١٤٩٥ /ھ ٩۰۱)". Abgadiyat 13, № 1 (2018): ۱۰٦—۱٤۰. http://dx.doi.org/10.1163/22138609-01301015.

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This is an extensive study about the inscription of the cistern of Yacqūb Shāh al- Mihmandār in Cairo (901 AH/1495–1496 CE). This Cistern is a small building existing at the foot of the Citadel; however, it is a very important building, not only for its function but also for the content of its inscriptions. Despite that there are previous studies of the inscription, they are brief studies. Therefore, it should be restudied in a comprehensive manner.The inscription showed that the building at the time of construction was a dual cistern with double domes, established by Yacqūb Shāh al-Mihmandār
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Gheorghiţă, Nicolae. "Military Bands in the Romanian Principalities between 1821 and 1878." Nineteenth-Century Music Review 14, no. 3 (2017): 367–89. http://dx.doi.org/10.1017/s1479409817000180.

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The abandonment in the early nineteenth century of the Ottoman military bands (mehterhâne and tabl-khāne) that had provided ceremonial music for the Romanian princes, and the establishment of Western-style military bands in the newly formed army, brought about a radical shift in the cultural paradigm that was to have an effect upon the entire spectrum of musical life in the capitals of the Romanian provinces of Wallachia and Moldavia. This change occurred at two levels: on the one hand, musicians and the repertory current in noble salons were imported from the West, and, on the other, a native
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RODRÍGUEZ VIEJO, JESÚS. "The Performative Manuscript: Art, Agency and Public Ritual in Ottonian Mainz." Journal of Ecclesiastical History 70, no. 2 (2019): 229–64. http://dx.doi.org/10.1017/s0022046918002646.

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The German city of Mainz under Archbishop Willigis (975–1011) witnessed a major flourishing of the arts, particularly in the field of architecture. During this period, a benedictional, now in St Gall, was also commissioned. Its only figurative content is an image of Christ in Majesty on its first folio. Taken as a case study, analysis of this permits an approach to the barely-explored concept of performativity in early medieval illuminated manuscripts. This Maiestas Domini, the list of blessings contained in the book and contemporary depictions of religious ceremonies invites consideration of
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Özlü, Ni̇lay. "“Barbarous Magnificence in Glass Cases”: The Imperial Treasury and Ottoman Self-Display at the Topkapı Palace." Muqarnas Online 39, no. 1 (2022): 153–92. http://dx.doi.org/10.1163/22118993-00391p08.

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Abstract The Topkapı Palace and its treasures had long been a point of curiosity for Europeans, and when the doors of the Imperial Treasury finally opened for them in the mid-nineteenth century, the visitors—charged with Orientalist preconceptions—oscillate between admiration and disappointment. Capitalizing on the expertise they had gained in representing their artistic and cultural identity in world’s fairs, museums, and exhibitions, the Ottomans developed certain strategies for displaying their imperial heritage in the Topkapı Palace. During the reign of Abdülhamid II (r. 1876–1909), both t
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Vatın, Nicolas. "Quelques Remarques a Propos Des Princes Gouverneurs en Poste a Manisa." Belleten 79, no. 284 (2015): 105–24. http://dx.doi.org/10.37879/belleten.2015.105.

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La presence dans les archives du Monastere de Saint-Jean â Patmos de huit firmans de princes ottomans portant leur tuğra, dont six emis par un şehzade en poste â Manisa, fournit l'occasion de revenir sur la question de leur statut. Ainsi que l'a souligne Feridun Emecen, leur pouvoir etait contr6le de pres par le sultan regnant et particulierement limiti quand ils etaient mineurs. Peut-on pourtant voir en eux des sancakbori comme les autres ? On rappellera d'abord que leur qualite de sultan potentiel - marquee par la cour qui les entouraient dans un ceremonial reproduisant celui de la capitale,
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Ginkut, Nataliia Vitalievna. "Spanish Luxury Pottery from the Fourteenth and Fifteenth Century Excavated at the Genoese Castle of Cembalo." Античная древность и средние века 51 (2023): 478–505. http://dx.doi.org/10.15826/adsv.2023.51.026.

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This paper analyses the Hispano-Moresque pottery with luster painting which was obtained by the castle of Cembalo from the second half of the fourteenth to fifteenth century. The excavation materials comprise of a few types of ceramic ware: pitchers, several types of bowls, and plates (dishes). The parallels to the ware in question appeared in a large tract of the Mediterranean and Black Sea, Eastern Europe, and the Golden Horde lands. The said vessels were popular on such a wide territory due to their unusually picturesque ornamental design. Parade Spanish ceramic ware appeared in the castle
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ABDULA-NAZARE, Gülten. "Family-Mark of Identity and Spirituality of the Turkish Community in Romania." Analele Universității „Dunărea de Jos” din Galați. Fascicula XX, Sociologie / The Annals of ”Dunarea de Jos” University of Galati. Fascicle XX, Sociology, no. 16 (March 7, 2022): 167–73. http://dx.doi.org/10.35219/socio/2021.11.

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The family is one of the important institutions that has survived from the past to the present. In this paper I will try to present the structure and features of the Turkish family starting from the pre-Islamic, Islamic-Ottoman period until the modern period. The solid family structure and the order played an extremely important role in the mobility of the Turkish nation in a very wide geography that shaped history. To this end, I will provide brief information about the Turkish family, its importance to society, marriage ceremonies, communication between family members and other relatives, as
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KÜÇÜKALİ, Tuğçe, Kadriye Didem ATİŞ, and Ayşe Gamze ÖNGEN. "EXAMPLES OF PİLLOW WEAVİNGS BY KINALI EMİGRANTS LİVİNG İN SAKARYA." ZEITSCHRIFT FÜR DIE WELT DER TÜRKEN / JOURNAL OF WORLD OF TURKS / TÜRKLERİN DÜNYASI DERGİSİ 16, no. 3 (2024): 329–49. https://doi.org/10.46291/zfwt/160318.

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The Turks settled in the Balkans in ancient times and began to establish their presence in these lands. The most glorious period of the Ottoman Empire in the Balkans began with the victory in the Battle of Çirmen. As part of its settlement policy, the Ottoman Empire relocated a portion of its population to these territories. Under this policy, a Turkish community from the Karamanid Principality migrated from Konya to the village of Kınalı in Macedonia. This migrating community led a secluded life and preserved their distinct cultural practices, such as cuisine, ceremonies, and weaving, in thes
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Vryzidis. "Textiles and Ceremonial of the Greek Orthodox Church under the Ottomans: New Evidence on Hil'ats, Kaftans, Covers, and Hangings." Journal of the Ottoman and Turkish Studies Association 6, no. 1 (2019): 61. http://dx.doi.org/10.2979/jottturstuass.6.1.06.

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Haştemoğlu, Hasan Şehmuz, and Engin Kepenek. "The Architecture of Mevlevi Buildings, One of the Dervish Houses in the Ottoman Geography." Academic Research Community publication 2, no. 4 (2019): 307. http://dx.doi.org/10.21625/archive.v2i4.368.

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The Mevlevism order was established in the Seljuk period in Anatolia in the thirteenth century. After the death of Mevlana Celaleddin-i Rumi, his son Sultan Veled systemized his father's thoughts and created his own rules and brought the rituals to a ceremony in the form of sema ceremonies. Sultan Veled gave the name “Mevlevism” to his sect and was called “Mevlevihan” to his Dervish Houses.
 Nearly 140 Mevlevihane building was established in a wide geography which its east is in Tabriz (Iran), west is in Pecu (Hungary), north is in Gözleve (Ukraine), South is in Cairo (Egypt) and Mecca in
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Anabsi, G. "Popular Beliefs As Reflected in 'Merits of Palestine and Syria' (Fadarhringil al-Sham) Literature: Pilgrimage Ceremonies and Customs in the Mamluk and Ottoman Periods." Journal of Islamic Studies 19, no. 1 (2007): 59–70. http://dx.doi.org/10.1093/jis/etm057.

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Ahmad Qadir, Awat, and Sarwar Abdulrahman. "The Culture and Social Culture of Mahabad Residents(1880-1946)." Journal of University of Raparin 11, no. 6 (2024): 485–506. https://doi.org/10.26750/vol(11).no(6).paper19.

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This study investigates one of the most significant features of the social history of Mahabad, which is one of the famous cities in Kurdistan. Inspite of that Mahabad was the capital of Republic of Kurdistan politically, it, socially, had a long social characteristic. Because Mahabad located on one of the commerce roads between East and West, it became a crucial center of commerce between East and West areas; moreover, it became a lively city socially with having its own culture and social features. Coming various people from Russia and Ottoman Empire to Mahabad for commerce and being many Jew
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TAŞ, KİBAR. "ALEVİLİĞİN TANIMI VE TEMEL İBADETLERİ (KUREYŞAN OCAĞI ÖZELİNDE)." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 104 (December 3, 2022): 471–90. http://dx.doi.org/10.34189/hbv.104.026.

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In this study, information is given about the various prayers of the Alevi faith and the rules to be followed during these prayers in the Kureyşan ocak, living in the Tunceli/Dersim region. First of all, the answers of these "ocak" members to the question "what is Alevism" are mentioned. Then, in the context of the Kureyşan ocak, the basic prayers of the Alevism faith are mentioned. Of course, in this ocak also, as in most ocaks, some rituals that used to be meticulously practiced are no longer practiced. There have also been changes in some rituals. In the article, there are prayers and ritua
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Rafsanjani, Afida Rizma Liana, and Imam Ibnu Hajar. "Coffee Consumption of Istanbul City Communities in the XVI-XVIII Centuries AD." JUSPI (Jurnal Sejarah Peradaban Islam) 9, no. 1 (2025): 11. https://doi.org/10.30829/juspi.v9i1.19897.

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<p><em>This research aims to describe and answer the following questions; What is the image of the people of Istanbul City in the 16th Century AD?, How did coffee shops develop in the City of Istanbul?, and what was the coffee consumption of the people of Istanbul City in the 16th-18th Century AD? To answer this question the author uses historical research methods. The historical method is carried out systematically and objectively through several stages; topic selection, heuristics, historical criticism, interpretation and historiography. The approach used is a sociological approa
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