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Journal articles on the topic 'Ottoman Greeks'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Sadraddinova, Gulnara. "Establishment of the Greek state (1830)." Grani 23, no. 11 (2020): 91–96. http://dx.doi.org/10.15421/1720105.

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At the beginning of the 19th century, under the influence of the French bourgeois revolution and nationalist ideas, the Greeks revolted to secede from the Ottoman Empire and gain independence. It was no coincidence that the main members of the Filiki Etheriya Society, which led the uprising, as well as its secret leaders were Greeks who served the Russian government. Russia, which wanted to break up the Ottoman Empire and gain a foothold in the seas, had been embroiled in various conflicts with the Austrian alliance since the 18th century, before the uprising. Russia, which managed to isolate

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Davis, William. "“Another Tyrtaeus”: Byron and the Rhetoric of Philhellenism." Essays in Romanticism: Volume 28, Issue 1 28, no. 1 (2021): 3–24. http://dx.doi.org/10.3828/eir.2021.28.1.3.

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This essay investigates the philhellenist strategy of labelling Byron “another Tyrtaeus” in support of the Greek uprising against the Ottoman Empire that began in 1821. Beginning with a political speech delivered in Louisiana in 1824, I examine several examples of Byron-as-Tyrtaeus, including poems in both German and French. I argue that depicting Byron as the avatar of the Spartan poet functions to support the notion that modern Greeks are directly connected to their glorious past and therefore deserving of Western aid. If Byron is another Tyrtaeus, it follows that modern Greece is another He

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Lyberatos, Andreas Kosmas. "The Nation in the Balkan Village: National Politicization in Mid-Nineteenth-Century Ottoman Thrace." Turkish Historical Review 7, no. 2 (2016): 167–93. http://dx.doi.org/10.1163/18775462-00702003.

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The paper tackles the issue of national politicization in late Ottoman Thrace through the case study of Stenimahos (İstanimaka, Stanimaka), a large mountainous village in Northern Thrace, whose Greek-speaking inhabitants initiated during the 1860s a long tradition of anti-Ottoman nationalist militancy and a close relation to independent Greece. The rapid national politicization and radicalization of the Stenimahiote Greeks was triggered by a severe reproduction crisis of the local economy in the context of mounting incorporation of the Ottoman empire into the world economy. Ensuing conflicts i

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Gratien, Chris, and Emily K. Pope-Obeda. "The Second Exchange: Ottoman Greeks and the American Deportation State during the 1930s." Journal of Migration History 6, no. 1 (2020): 104–28. http://dx.doi.org/10.1163/23519924-00601007.

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After multiple wars, Greece and the newly-founded Republic of Turkey made peace through the 1923 Treaty of Lausanne and the 1930 Treaty of Ankara. A critical component of this rapprochement was the mutual exchange of population and property involving the transfer of some two million people. As part of the exchange, Greek Orthodox inhabitants of the Republic of Turkey – with the exception of those who remained in Istanbul as of the Treaty of Ankara – became Greek nationals. This article explores how the agreements between Turkey and Greece indirectly facilitated a ‘second exchange’ involving th

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Bulycheva, Elena V. "THE ATTITUDE OF GREEK SOCIETY TO RUSSIA IN THE SECOND HALF OF THE 19TH CENTURY (ACCORDING TO THE MEMOIRS OF THE RUSSIAN INTELLIGENTSIA)." RSUH/RGGU Bulletin. Series Political Sciences. History. International Relations, no. 1 (2021): 20–29. http://dx.doi.org/10.28995/2073-6339-2021-1-20-29.

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The article seeks to present the attitude of Greek society to Rus - sia in the second half of the 19th century, based on memoirs of representatives of the Russian intelligentsia who visited Greece at that time. The author draws attention to the fact that the second half of the 19th century was a very difficult time for Greek society. In 1821, as a result of a long struggle, the Greeks gained independence from the Ottoman state and the question arose before them about the ways of further development. There was no consensus in society on that issue. The paper explores the opinions of different s

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Constantinou, Costas M. "Why Greeks and Turks Fight." Current History 120, no. 824 (2021): 105–11. http://dx.doi.org/10.1525/curh.2021.120.824.105.

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The bicentennial of the Greek Revolution against Ottoman rule is an opportune time to ask why conflict between Greeks and Turks has continued for over two hundred years. Greek and Turkish national narratives reveal deeper reasons for the persistence of mutual belligerence, including common emphasis on national emancipation through violence, perceptions of iniquitous treatment in previous political settlements, and the influence of “banal imperialism” embedded in everyday national symbols. These mindsets continue to fuel disputes over Cyprus and maritime rights.

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Eldem, Edhem. "Greece and the Greeks in Ottoman History and Turkish Historiography." Historical Review/La Revue Historique 6 (January 25, 2010): 27. http://dx.doi.org/10.12681/hr.238.

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Der Matossian, Bedross. "FROM GENOCIDE TO POSTGENOCIDE: SURVIVAL, GENDER, AND POLITICS." International Journal of Middle East Studies 51, no. 1 (2018): 135–47. http://dx.doi.org/10.1017/s0020743818001253.

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On 31 July 2018, eighteen representatives of religious minority groups in Turkey, including the Armenians, Greeks, and Syriacs, issued a joint declaration saying: “As religious representatives and directors of different faiths and beliefs who have been residing in our country for centuries, we live out our faiths freely and practice our worship freely according to our traditions.” This state-orchestrated declaration contradicts a long history of discrimination suffered by minorities under different late Ottoman and Turkish political regimes. In the last two decades of the Ottoman Empire's rule

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Popek, Krzysztof. "The The Emigration of Muslims from the Greek state in the 19th century. An Outline." Balcanica Posnaniensia. Acta et studia 27 (December 13, 2020): 97–122. http://dx.doi.org/10.14746/bp.2020.27.7.

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Modern Greek statehood began to take shape with the War of Independence that broke out in 1821 and continued with varying intensity for the next years. As a result of these events, the Greeks cast of the foreign rule, which for many not only meant separation from the Ottoman Empire, but also the expulsion of Muslims living in these lands. During the uprising, about 25 000 Muslims lost their lives, and a similar number emigrated from the territory of the future Greek state. The next great exodus of Muslims from Greek lands was related to the annexation of Thessaly by the Hellenic Kingdom, which

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Popek, Krzysztof. "The The Emigration of Muslims from the Greek state in the 19th century. An Outline." Balcanica Posnaniensia. Acta et studia 27 (December 13, 2020): 97–122. http://dx.doi.org/10.14746/bp.2020.27.7.

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Modern Greek statehood began to take shape with the War of Independence that broke out in 1821 and continued with varying intensity for the next years. As a result of these events, the Greeks cast of the foreign rule, which for many not only meant separation from the Ottoman Empire, but also the expulsion of Muslims living in these lands. During the uprising, about 25 000 Muslims lost their lives, and a similar number emigrated from the territory of the future Greek state. The next great exodus of Muslims from Greek lands was related to the annexation of Thessaly by the Hellenic Kingdom, which

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Şekeryan, Ari. "Rethinking the Turkish-Armenian War in the Caucasus: The Position of Ottoman Armenians." War in History 27, no. 1 (2018): 81–105. http://dx.doi.org/10.1177/0968344517747140.

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This article analyses the Turkish–Armenian War in the Caucasus and its implications for the Ottoman Armenian community. After the signing of the Armistice of Mudros, the Ottoman Armenians established alliances with their Armenian compatriots in the Caucasus as well as the Greeks. When the Turkish–Armenian War erupted in 1920, the Ottoman Armenian community organized fundraising campaigns for the Armenian state. Benefiting from primary sources, including Armenian and Ottoman-Turkish newspapers of the period, this article focuses on the position of Ottoman Armenians during the Turkish–Armenian W

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Strauss, Johann. "The Millets and the Ottoman Language: The Contribution of Ottoman Greeks to Ottoman Letters (19th-20th Centuries)." Die Welt des Islams 35, no. 2 (1995): 189–249. http://dx.doi.org/10.1163/1570060952597860.

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Smith, Roger W. "Introduction: The Ottoman Genocides of Armenians, Assyrians, and Greeks." Genocide Studies International 9, no. 1 (2015): 1–9. http://dx.doi.org/10.3138/gsi.9.1.01.

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Roden, Claudia. "The transcultural Ottoman table." Memory Studies 12, no. 5 (2019): 576–78. http://dx.doi.org/10.1177/1750698019870708.

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Claudia Roden writes about the Egypt she grew up in – a mixed cosmopolitan world with long-established communities of Armenians, Greeks, Italians, Syrians and Lebanese, as well as French and British expatriates. Roden was born in Cairo in the Jewish community that was itself a mosaic of people who had come from all over the Ottoman Empire. Roden recounts her experiences of collecting recipes from communities who were leaving Egypt after the Suez crisis in 1956 and her nostalgia and determination to preserve a culture that disappeared, and which had few written recipes. This led her to research

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Tsakiridou, Cornelia (Corinna) A. "Nationalist Dilemmas: Halide Edib on Greeks, Greece, and the West." New Perspectives on Turkey 27 (2002): 1–34. http://dx.doi.org/10.1017/s0896634600003782.

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O College dear, we praise theeFor pointing to the starsWith faith and hope unswervingWhich no weak vision marsThy service unrestrictedBy race or class or creed;Thy love so freely offered,Its only claim-our need.-Anthem of the American College for Girls, IstanbulHalide Edib (1883-1964) was one of modern Turkey's most celebrated women. Author, feminist, nationalist, modernist, educator, and member of the National Assembly, she identified her person and career with the transformation of Turkey into a modern secular republic. Educated in the internationalist spirit of the American College for Girl

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Giannuli, Dimitra. "Greeks or "Strangers at Home": The Experiences of Ottoman Greek Refugees during Their Exodus to Greece, 1922–1923." Journal of Modern Greek Studies 13, no. 2 (1995): 271–87. http://dx.doi.org/10.1353/mgs.2010.0196.

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Isaac, Jeffrey C. "Immigration Politics." Perspectives on Politics 9, no. 3 (2011): 501–3. http://dx.doi.org/10.1017/s153759271100288x.

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“You are a Greek Jew? I thought all Greeks were Orthodox?” As a Jewish-American growing up in New York City, whose paternal grandparents were Jews who had emigrated from Greece in the 1920s, I was frequently asked this question by well-meaning—if confused—friends and acquaintances. Indeed, while “Greek Jew” has always been a central aspect of my multiply-hyphenated American identity, in fact my grandfather Morris Isaac, né Izaki, was from Salonika and, it turns out, he himself grew up as a Turkish Jew under the Ottoman Empire, only to discover after World War I that he was in fact (now) not a

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Skoczyński, Michał. "Greek refugees and emigrants from former Bizantine Empire in the Kingdom of Poland in the context of the modern migration crisis in Europe." Open Political Science 2, no. 1 (2019): 200–206. http://dx.doi.org/10.1515/openps-2019-0020.

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AbstractThe The Ottoman Turks since the mid-fourteenth century led a gradual conquest of Anatolia and the Balkans. It’s symbolic culmination was the capture of Constantinople in 1453. In this way, a great population of Orthodox Greeks came under the rule of a Muslim sultan. Many of them decided to escape abroad to avoid robbery, rapes and captivity by the victorious forces. In the following years, when initially gentle policy towards the conquered community began to tighten, another wave of Greek migration emerged outside the Ottoman state. Subsequent groups fled from persecution after success

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Gökçek, Mustafa. "The young Turks and the Ottoman Nationalities." American Journal of Islam and Society 32, no. 2 (2015): 122–25. http://dx.doi.org/10.35632/ajis.v32i2.979.

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This volume, short and rich in primary source material, focuses on the relationshipbetween the Ottoman central government (Istanbul) and the empire’svarious nationalities during the fateful 1908-18 period. Istanbul’s struggle toaddress enormous political and military challenges, European involvement,and the rise of nationalism and ethnic/religious resentments are duly covered.The book is well organized with a dedicated section for each nationality. Exceptfor the Greek and Armenian struggles through WWI, which is coveredin a single chapter, each nation’s history is covered in two periods: 1908-

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EROL, MERIH. "Surveillance, urban governance and legitimacy in late Ottoman Istanbul: spying on music and entertainment during the Hamidian regime (1876–1909)." Urban History 40, no. 4 (2013): 706–25. http://dx.doi.org/10.1017/s0963926813000187.

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ABSTRACT:The topic of this study is the control of urban space in late Ottoman Istanbul, particularly during the reign of Abdülhamid II (1876–1909). Issues of the control and surveillance of public gatherings and popular entertainment are investigated by focusing on the Greeks of Istanbul, the largest non-Muslim population in the city. The article is based on an investigation of petitions, the Ottoman Police Ministry records and spy reports on various planned and spontaneous, private and public activities, such as charity concerts, theatrical performances, and collective singing in private and

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Kudryavtseva, E. P. "Russian-Greek Political and Ecclesiastical Relations in 20-30s of the 19th Century." MGIMO Review of International Relations 13, no. 3 (2020): 26–40. http://dx.doi.org/10.24833/2071-8160-2020-3-72-26-40.

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The article is devoted to the Russian-Greek ecclesiastical and political relations before and during the Eastern Crisis of the 1820s. After the start of the Greek uprising in 1821, Russia took an ambivalent position: as a patron of all orthodox Christians in the Ottoman Empire, it sought to support the Greeks, but Russia also had to recognize the Greek revolution as an illegitimate rebellion. As a member of the Holy Alliance of European Powers Russia had no other choice but to adhere to the principles of legitimism. Russia had both political and economic interests in the region. After the Gree

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Dölek-Sever, Deniz. "Policing the ‘suspects’: Ottoman Greeks and Armenians in Istanbul, 1914–18." Middle Eastern Studies 53, no. 4 (2016): 533–50. http://dx.doi.org/10.1080/00263206.2016.1243533.

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Hidayat, Syahrul. "Minority groups in Ottoman Turkey before 1856: different arrangements of the Jews and the Christians under Millet system." Indonesian Journal of Islam and Muslim Societies 4, no. 1 (2014): 25. http://dx.doi.org/10.18326/ijims.v4i1.25-30.

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One of the exceptionalities of the Middle East is the existence of sectarianidentities along with late modern institutions, such as nation state. Whilemodern states in the region struggle for coexistence, imperial authorities, especiallyOttoman, was relatively successful to endure its rule over differentidentities as minority across region. It is recorded that the Ottomans’ longhistory as imperium is supported by their ability to develop and implementsystem to incorporate different identities under their rule known as milletsystem. Historical exploration as used in this paper suggests that the

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Hupchick, Dennis P. "Orthodoxy and Bulgarian Ethnic Awareness Under Ottoman Rule, 1396-1762 Orthodoxy and Bulgarian Ethnic Awareness Under Ottoman Rule." Nationalities Papers 21, no. 2 (1993): 75–93. http://dx.doi.org/10.1080/00905999308408277.

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By the year 1453, when the vestigial remains of the Byzantine Empire were destroyed with the fall of Constantinople, much of the Balkan peninsula was already in the hands of the conquering Ottoman Turks. The overthrow of Byzantium in that year was the capstone in a century-long process that transformed an originally militant Muslim Anatolian border emirate into a powerful Muslim empire that straddled two continents and represented a major contender in contemporary European great power politics. Over half of the population subject to the Ottoman sultan were Christian European inhabitants of the

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Cassia, Paul Sant. "Religion, politics and ethnicity in Cyprus during the Turkocratia (1571–1878)." European Journal of Sociology 27, no. 1 (1986): 3–28. http://dx.doi.org/10.1017/s0003975600004501.

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This paper examines the relationship between religion, ethnicity and politics in Cyprus during the Turkocratia (1571–1878), the period of Ottoman rule. Its major thesis is that in the pre-industrial framework of Ottoman rule in Cyprus neither religion nor ethnicity were major sources of conflict in a society composed of two ethnic groups (Greeks and Turks) and following two monotheistic faiths(Christianity and Islam) in marked contrast to the recent history of Cyprus. In broad outline it closely parallels Gellner's thesis (1983) that nationalism is a by-product of industrialization, extensive

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Günay, S. "3D VISUALIZATION OF A TIMBER FRAME HISTORIC BUILDING: PARTITE USAGE AND ITS IMPACT ON THE STRUCTURAL SYSTEM." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-2/W5 (August 18, 2017): 325–28. http://dx.doi.org/10.5194/isprs-archives-xlii-2-w5-325-2017.

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Throughout their lifetime, historic buildings might be altered for different kind of usage for different purposes. If this new function or new usage requires utilization of the building in separate units, this separation might affect the historic building’s functionality and structure and as a result its overall condition.<br><br> Yorguc Pasa Mansion conservation project was prepared as a part of the Middle East Technical University (METU) Master’s Program in Documentation and Conservation of Historic Monuments and Sites for the historic Yorguc Pasa Mansion. The mansion is a 19th c

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Meichanetsidis, Vasileios Th. "The Genocide of the Greeks of the Ottoman Empire, 1913–1923: A Comprehensive Overview." Genocide Studies International 9, no. 1 (2015): 104–73. http://dx.doi.org/10.3138/gsi.9.1.06.

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Veremis, Thanos. "The hellenic kingdom and the ottoman Greeks: The experiment of the "society of Constantinople"." Bulletin of the Centre for Asia Minor Studies 12 (January 1, 1997): 203. http://dx.doi.org/10.12681/deltiokms.82.

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Mills, Amy. "THE PLACE OF LOCALITY FOR IDENTITY IN THE NATION: MINORITY NARRATIVES OF COSMOPOLITAN ISTANBUL." International Journal of Middle East Studies 40, no. 3 (2008): 383–401. http://dx.doi.org/10.1017/s0020743808080987.

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These words of an elderly Jewish man in Istanbul relate his memory of neighborhood life with Greeks, Armenians, and Muslims in the neighborhood of Kuzguncuk. In this place, there were no arguments between people of different religious backgrounds; Muslims shared “his” language, and he, as a Jew, knew Greek. As I examine his narrative for what it emphasizes and for the silences in between, I read Kuzguncuk as exceptional: describing an absence of argument in the past suggests that tension exists today; sharing multiple ethnic languages is understood now to be an old-fashioned rarity. His statem

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Williams, Brian Glyn. "The Ethnogenesis of the Crimean Tatars. An Historical Reinterpretation." Journal of the Royal Asiatic Society 11, no. 3 (2001): 329–48. http://dx.doi.org/10.1017/s1356186301000311.

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AbstractWith the collapse of Communism in Eastern Europe the west has been confronted with the existence of several, little-understood Muslim ethnic groups in this region whose contested histories can be traced back to the Ottoman period and beyond. Previously overlooked Muslim ethnies, such as the Bulgarian Turks, Bosniaks, Pomaks, Kosovars, Chechens, and Crimean Tatars, have begun to receive considerable attention from both western scholars and the general public. Much of the interest revolves around the question of the identity of these Muslim communities and the history of their formation

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Todorovic, Predrag. "The mysterious Misirlou." Muzikologija, no. 15 (2013): 61–89. http://dx.doi.org/10.2298/muz1315061t.

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My article deals with an unusual story on the roots of a song that has left a significant imprint on the twentieth century popular music all over the world. It is the song Misirlou, created somewhere on the territory of the Ottoman Empire, probably in Asia Minor. The author of this song is unknown. It was created in the so-called rebetiko musical style, typical of the Greeks from Asia Minor, who developed that style after the World War I. The first recordings of this song were made in the 1930s by Greek musicians Tethos Demetriades and Mihalis Patrinos. In no time, there was a true proliferati

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Sifneos, Evrydiki. "Preparing the Greek Revolution in Odessa in the 1820s: Tastes, Markets and Political Liberalism." Historical Review/La Revue Historique 11 (December 5, 2014): 139. http://dx.doi.org/10.12681/hr.333.

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The article highlights the port-city space of Odessa during the first three decades of its foundation as an important hub of commercial activity, maritime trade and political liberalism in southern Russia. It emphasizes the role of multiple markets based on imported and local trade goods and describes the different ethnicities involved in foreign trade, focusing on merchants of Greek origin, their participation in the Philiki Etaireia and their degree of involvement in its organizational mechanisms. I attempt to read the Philiki Etaireia’s development and its influence on the Eastern Question

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Kostic, Nemanja. "Ethnoreligious dichotomization in Serbian epic poetry." Sociologija 61, no. 1 (2019): 113–32. http://dx.doi.org/10.2298/soc1901113k.

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By using certain theoretical settings of ethno-symbolic and interactionist approach to the phenomena of nation and nationalism, this paper?s aim is to explain and reconstruct various pre-modern forms of ethno-religious dichotomization widely present in Serbian folk epic poetry. In that purpose, the paper displays ideas about ?other? communities that were nurtured in the Serbian epic poetry, where these ideas were interpreted as a reflection and consequence of concrete socio-historical circumstances. Special attention was given to examining the interconfessional and inter-class relations, which

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Singer, Amy. "The Edinburgh history of the Greeks, 1453 to 1768: the Ottoman Empire, by Molly Greene." Mediterranean Historical Review 32, no. 1 (2017): 120–22. http://dx.doi.org/10.1080/09518967.2017.1314916.

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Kotzageorgis, Phokion. "The Edinburgh History of the Greeks, 1453 to 1768: The Ottoman Empire by Molly Greene." Journal of Modern Greek Studies 34, no. 2 (2016): 410–13. http://dx.doi.org/10.1353/mgs.2016.0036.

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LILA, Fejzi. "Rising Nationalism in the Balkans." European Journal of Multidisciplinary Studies 4, no. 4 (2017): 31. http://dx.doi.org/10.26417/ejms.v4i4.p31-35.

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Balkans consists of the geographic and demographic diversity of the complex, with division of the region into new states, with local antagonisms. Balkan leaders, the Great Powers would urge the expansion of national states where and when he wanted interest and would not ignore claims it was one nation over another. The process of developing the nationalist movements and the state - forming in the Balkans, starting with the Patriarchies autonomous movements within the Ottoman Empire, involves the movement of Serbs, Greeks, Bulgarians, Romanians and Albanians. The fall of Bonaparte in 1815, was

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Dashyan, Mariam Ashotovna, and Andrey A. Kudelin. "The Ethnic Minority Policy of Turkey." RUDN Journal of World History 12, no. 3 (2020): 274–85. http://dx.doi.org/10.22363/2312-8127-2020-12-3-274-285.

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This article is an overview of the state stance and attitude towards minorities throughout history of the republic of Turkey. It represents the official approach of the republic towards ethnic and religious groups. Though due to actions of the Ottoman Empire, the number of non-Turks in the republic of Turkey already was incomparably small, however their existence could not be ignored. Still Turkey recognizes only three minorities (Greeks, Armenians, and Jews) and for decades adopted the strategy of regarding all minority persons other than Greeks, Armenians, and Jews as Turks. Ethnic variety w

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Lukhovitskiy, Lev V. "Imaginary World of Post-Byzantine Chronicle-Writing (The Case of the Ekthesis Chronica from the First Half of the Sixteenth Century)." Античная древность и средние века 48 (2020): 172–88. http://dx.doi.org/10.15826/adsv.2020.48.011.

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This paper addresses the Ekthesis Chronica (Ἔκθεσις χρονική), a Greek chronicle compiled by an anonymous cleric of the Patriarchate of Constantinople in the first half of the sixteenthcentury, which encompassed the events of the Late Byzantine and Early Ottoman history. Its distinctive feature is a recurrent alternation of seemingly mutually excluding points of view. Its neighboring chapters comply with the demands of different genres, accepting the set of values associated with them. The imaginary world of the chapters dealing with the events prior to 1453 reminds the reader of the heroic wor

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Grenet, Mathieu. "Entangled allegiances: Ottoman Greeks in Marseille and the shifting ethos of Greekness (c. 1790–c. 1820)*." Byzantine and Modern Greek Studies 36, no. 1 (2012): 56–71. http://dx.doi.org/10.1179/030701312x13238617305653.

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Bali, Rifat. "Istanbul's Jewish Bookstores: Monuments to a Bygone Era." Judaica Librarianship 20, no. 1 (2017): 159–79. http://dx.doi.org/10.14263/2330-2976.1213.

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In the Turkish cultural sphere there is very limited information available on the history of bookstores, although they are considered among the most important places of Istanbul’s cultural life. One can come across scraps of information either in recollections on Babıâli or in some memoirs devoted to the history of the rare books trade in Turkey. Traditionally the rare books trade and bookstores were mostly in the hands of Armenians, Greeks and Jews in the Ottoman Empire and early Republican years. However there is not much information available on these dealers and store owners. Not holding b

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Keilo, Jack. "Putting Phoenicia on the Map. From the Greeks to Ernest Renan’s <i>Mission</i>." Proceedings of the ICA 3 (August 6, 2021): 1–13. http://dx.doi.org/10.5194/ica-proc-3-9-2021.

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Abstract. This study questions the anachronism about Phoenicia, often thought to have ended when Alexander the Great conquered the Levant. However, toponymic evidence suggests that Phoenicia came into existence with and after Alexander’s conquests. Then it became an administrative division of the Roman Empire, to subsist as an ecclesiastical title down to Ottoman times. It was only in 1861 that the French scholar Ernest Renan invented and mapped “Phoenician archaeology.” Later interpretations of Renan’s view, converging with Biblical projections, led to the anachronistic use of “Phoenicia.” Th

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Detrez, Raymond. "Orthodox Christian Bulgarians Coping with Natural Disasters in the Pre-Modern Ottoman Balkans." Religions 12, no. 5 (2021): 367. http://dx.doi.org/10.3390/rel12050367.

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Premodern Ottoman society consisted of four major religious communities—Muslims, Orthodox Christians, Armenian Christians, and Jews; the Muslim and Christian communities also included various ethnic groups, as did Muslim Arabs and Turks, Orthodox Christian Bulgarians, Greeks, and Serbs who identified, in the first place, with their religious community and considered ethnic identity of secondary importance. Having lived together, albeit segregated within the borders of the Ottoman Empire, for centuries, Bulgarians and Turks to a large extent shared the same world view and moral value system and

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Fujinami Nobuyoshi. "The Patriarchal Crisis of 1910 and Constitutional Logic: Ottoman Greeks' Dual Role in the Second Constitutional Politics." Journal of Modern Greek Studies 27, no. 1 (2009): 1–30. http://dx.doi.org/10.1353/mgs.0.0057.

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Committee, Editorial. "1. The Balkans at the Turn of the Nineteenth to the Twentieth Centuries." Historein 12 (April 6, 2013): 111. http://dx.doi.org/10.12681/historein.209.

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<p>Nikos Sigalas, review of <em>The "lost homelands" beyond nostalgia: a sociocultural-political history of Ottoman Greeks, mid-19th–early 20th centuries</em>, by Haris Exertzoglou.</p><p>Elias G. Skoulidas, review of <em>"Blessed are those who possess the land": Land-conquering plans for the "disappropriation" of consciences in Macedonia, 1880-1909</em>, by Spyros Karavas.</p><p>Roumen Daskalov, review of <em>The Balkans: modernisation, identities, ideas; in honour of Prof. Nadia Danova</em> (collective volume).</p><p&

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Tageldin, Shaden M. "Fénelon’s Gods, al-Ṭahṭāwī’s Jinn". Philological Encounters 2, № 1-2 (2017): 139–58. http://dx.doi.org/10.1163/24519197-00000023.

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Reading Rifāʿa al-Ṭahṭāwī’s 1850s Arabic translation (published 1867) of François Fénelon’sLes Aventures de Télémaquewith and against the realist impulses of nineteenth-century British and French literary comparatism, this essay posits al-Ṭahṭāwī’s translation as a transformational moment in the reception of the “European” literary tradition in the Arab-Islamic world. Arguing that the ancient Greek gods who populate Fénelon’s 1699 sequel to Homer’sOdysseyare analogous to Muslim jinn—spirits of smokeless fire understood to be real—al-Ṭahṭāwī rewrites as Islamized “truth” what Muslims long had

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Erol, Emre. "Organised chaos as diplomatic ruse and demographic weapon. The expulsion of the Ottoman Greeks (Rum) from Foça, 1914." Tijdschrift voor Sociale en Economische Geschiedenis/ The Low Countries Journal of Social and Economic History 10, no. 4 (2013): 66. http://dx.doi.org/10.18352/tseg.239.

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Ozfidan, Burhan, Lynn Burlbaw, and Hasan Aydin. "The Minority Languages Dilemmas in Turkey: A Critical Approach to an Emerging Literature." Journal of Educational Issues 4, no. 1 (2018): 1. http://dx.doi.org/10.5296/jei.v4i1.11498.

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Turkey comprises many ethnic groups other than Turks including, but not limited to, Armenians, Assyrians, Alevi, Arabs, Circassians, Greeks, Kurds, Laz, and Zaza. These groups are ethnically different from Turks and were incorporated into the Ottoman Empire’s eastern provinces with de facto autonomy. The main objective of this study is to illustrate the need for a language curriculum and identify the obstacles that minority groups encountered in Turkey. This study examines three large communities: Arabs, Kurds, and Laz. The results indicate that minority people in Turkey who had poor Turkish l

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Markovich, Slobodan. "Anglophiles in Balkan Christian states (1862-1920)." Balcanica, no. 40 (2009): 95–145. http://dx.doi.org/10.2298/balc0940093m.

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The life stories of five Balkan Anglophiles emerging in the nineteenth century - two Serbs, Vladimir Jovanovic (Yovanovich) and Cedomilj Mijatovic (Chedomille Mijatovich); two Greeks, Ioannes (John) Gennadios and Eleutherios Venizelos; and one Bulgarian, Ivan Evstratiev Geshov - reflect, each in its own way, major episodes in relations between Britain and three Balkan Christian states (Serbia, the Hellenic Kingdom and Bulgaria) between the 1860s and 1920. Their education, cultural patterns, relations and models inspired by Britain are looked at, showing that they acted as intermediaries betwee

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Kaya, Nurcan. "Teaching in and Studying Minority Languages in Turkey: A Brief Overview of Current Issues and Minority Schools." European Yearbook of Minority Issues Online 12, no. 1 (2015): 315–38. http://dx.doi.org/10.1163/9789004306134_013.

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Turkey is a nation–state built on remnants of the Ottoman Empire where non-Muslim minorities were guaranteed the right to set up educational institutions; however, since its establishment, it has officially recognised only Armenians, Greeks and Jews as minorities and guaranteed them the right to manage educational institutions as enshrined in the Treaty of Lausanne. However, they have faced bureaucratic restrictions and discriminatory practises. Turkey’s EU accession triggered developments toward democratisation, including in minority rights. Private language teaching courses teach ‘traditiona

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Tansuğ, Feryal. "The Greek Community of İzmir/Smyrna in an Age of Transition: The Relationship between Ottoman Centre-Local Governance and the İzmir/Smyrna Greeks, 1840–1866." British Journal of Middle Eastern Studies 38, no. 1 (2011): 41–72. http://dx.doi.org/10.1080/13530194.2011.559002.

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