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Dissertations / Theses on the topic 'Ottoman History'
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Baltacioglu-Brammer, Ayse. "Safavid Conversion Propaganda in Ottoman Anatolia and the Ottoman Reaction, 1440s-1630s." The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1466582807.
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Ozturk, Doga. "“Remembering” Egypt’s Ottoman Past: Ottoman Consciousness in Egypt, 1841-1914." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1595487290477278.
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Barzilai-Lumbroso, Ruth. "Turkish men, Ottoman women popular Turkish historians and the writing of Ottoman women's history /." Diss., Restricted to subscribing institutions, 2007. http://proquest.umi.com/pqdweb?did=1481675031&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.
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Armstrong, Pamela. "Byzantine and Ottoman Torone material culture as history." Thesis, Queen's University Belfast, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.599931.
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This work concerns the results of excavations that took place at Torone, on the southern tip of the central peninsula of the Chalkidiki region of northern Greece. It looks at two castles on the site, remnants of which were standing when the excavations began, and the material culture associated with them. Particular attention is paid to the ceramics, and their pJace within the ceramics of the region. With its location on the very edge of Europe, looking across the Aegean to Asia, Torone is a suitable vehicle for casting an eye round the region at the Byzantine and Ottoman archaeological framework into which the excavations there fit. Modern political divisions mask the former political, cultural, and socia-economic structures of the countries that encompass the north Aegean and its islands. While much archaeological work is being conducted, there is a tendency for it to be carried out in isolation so that, for instance, recent work on the Troad does not consider what is happening in Bulgarian or Greek Thrace, yet they are connected. To this end a study of the Thraco-Macedonian area is timely since so much evidence has recently been made available. The present work attempts to synthesize archaeological studies in Greece, Bulgaria, and Turkey for the late Byzantine and Ottoman periods. At the centre sits Torone which is the key to drawing this information together .
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Johnson, Aaron Scott. "A revolutionary young Ottoman: Ali Suavi (1839-1878)." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=110365.
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This thesis is a study of the life and work of the nineteenth-century Ottoman Turkish journalist and activist Ali Suavi, best known for his failed attempt to overthrow Sultan Abdülhamit II in 1878. It includes a study not only of Suavi's Turkish newspaper work, but also of his oft-neglected European publications. It also includes a thorough overview of how our image of Suavi has been distorted in various ways over the years, and in particular by Turkish nationalist historiography. Far from being a Turkish nationalist or protonationalist, as many scholars have claimed, Ali Suavi was in fact an Ottoman patriot with pan-Islamic leanings. Ali Suavi, as well as the popular Ottoman Muslim resistance to Russian occupation in the Rhodope mountains in what is now Bulgaria in the 1870s, can best be understood as precursors not of Turkish nationalism but rather of the Ottoman Muslim nationalism that guided Young Turk policy during World War I and subsequently motivated the postwar Anatolian resistance, and which was only replaced by Turkish nationalism following the founding of the Turkish Republic in 1923.Ce mémoire est une étude de la vie et de l'œuvre du journaliste et activiste politique turc ottoman du dix-neuvième siècle, Ali Suavi, devenu célèbre pour la tentative de coup d'état qu'il a dirigé contre le Sultan Abdülhamit II en 1878. Il s'agit non seulement d'une étude de ses écrits dans les journaux turcs, mais aussi de ses ouvrages européennes, qui ont trop souvent été négligées. Ce mémoire comprend également un aperçu global des diverses façons par lesquelles notre image de Suavi a été déformée au cours des années, en particulier par l'historiographie nationaliste turque. Loin d'être un nationaliste ou protonationaliste turc, comme de nombreux chercheurs l'affirment, Ali Suavi était en effet un patriote ottoman avec des tendances panislamiques. On ne devrait pas comprendre Ali Suavi et la résistance populaire des ottomans musulmans contre l'occupation russe dans les montagnes Rhodopes (dans ce qui est maintenant la Bulgarie) pendant les années 1870 comme des précurseurs du nationalisme turc, mais plutôt comme des précurseurs du nationalisme ottoman musulman qui a guidé la politique des Jeunes-Turcs pendant la Première Guerre mondiale et a ensuite motivé la résistance anatolienne d'après-guerre, et qui n'a été remplacé par le nationalisme turc qu'après la fondation de la République turque en 1923.
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Vassiadis, George Andrew. "The syllogos movement of Constantinople and Ottoman Greek education." Thesis, King's College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301138.
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Kaplan, Ferhat. "The Role Of The Young Ottomans In The Transformation Of Mentality In The Ottoman Empire." Master's thesis, METU, 2007. http://etd.lib.metu.edu.tr/upload/12608358/index.pdf.
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The main topic of this study is determining the role of the Young Ottomans in mentality transformation in the Ottoman Empire from the traditional one to a modern one. Their proposals aim to change three patterns of the Ottoman state and society. The relation between state and the individual is the first issue. They tried to create an Ottoman citizenry, enhanced with freedom and political rights, from a reaya. In the second step they imagined a modern society. Their proposals, which imply a secular system, aim to secure the people from the yoke of the tradition and some religious bonds. Nationalism is also important for the abolition of the traditional stratification of the Ottoman society. As a last point, the individual, himself, is tried to be changed into an active, enthusiastic, this-worldly, and rational being. However what is interesting is that while their main concern had been the survival of the Ottoman Empire and the Islamic order, their proposals had the potential to undermine these very institutions. This study will try to find the traces of these contradictions and the beginning of a mental transformation.
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Wilhite, Vincent Steven. "Guerrilla war, counterinsurgency, and state formation in Ottoman Yemen." The Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=osu1064327959.
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Yusoff, Kamaruzaman. "The history of Ottoman Egypt in the seventeenth century : some unpublished sources." Thesis, University of Edinburgh, 1995. http://hdl.handle.net/1842/16463.
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In an attempt to present some unpublished historical sources of Ottoman Egypt in the seventeenth century) the discussion has been arranged in two major parts. The first part gives some historical background as well as introducing the manuscripts that are to be examined. The introduction discusses various aspects related to Ottoman Egypt such as the historical background before the seventeenth century) the work of some Arabic and Turkish chroniclers on the subject and a historical overview of the period covered by the two anonymous chronicles) entitled Zubda ikhtisar tarikh Misr al-Mahrusa and the Paris Fragment. The first chapter concentrates on a description of the manuscripts. It includes the general condition and contents of the manuscripts. Although the manuscripts do not present a comprehensive picture of events in seventeenth century Egypt) they are valuable) especially in view of the dearth of other contemporary documents. The second chapter summarises the information contained in the two manuscripts. The second part of the thesis consists of the critical edition of the two manuscripts. Some notes are provided at the bottom of the text to demonstrate some linguistic characteristics of the Arabic usage of that particular period.
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Ferguson, Michael 1981. "Transportation and communication networks in late Ottoman Salonica : 1800-1912." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99371.
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This thesis argues that the development of new transportation and communication networks in and around the Ottoman city of Salonica was largely responsible for its remarkable growth in the late nineteenth and early twentieth-century. The success of these new networks of steamships, telegraphs and railways, hinged upon their ability to overcome the geographical limitations of the region which, as in any pre-industrial society, had made the movement of people and goods both glacially slow and thus costly since time immemorial. The development of these new networks had many serious effects: it served to bring Salonica and the Empire under greater influence of the European powers, deeply link it to the emerging international economy and all but destroy traditional networks such as caravans and sailing vessels. Salonica was a central part of the late Ottoman story for a variety of reasons, and thus, attempting to understand its development provides us with a way to understand the late Ottoman story as a whole.
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Erdem, Y. Hakan. "Slavery in the Ottoman Empire and its demise, 1800-1909." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335656.
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Schick, Irvin Cemil. "The Legitimation of Esoteric Practices of Dubious Orthodoxy : magic and Divination as Textual Practices in Early Modern Ottoman Islam." Electronic Thesis or Diss., Paris, EHESS, 2024. http://www.theses.fr/2024EHES0053.
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Le Coran indique que l’Invisible (al-ghayb) est prédéterminé ; c'est-à-dire qu'il est écrit depuis le début des temps et pour toute l’éternité. Le Coran indique aussi que l’Invisible est hors de portée des humains ordinaires. Et pourtant, les pratiques occultes de divination et de magie visant à examiner et à intercéder dans l’Invisible ont souvent été pratiquées dans le monde musulman. Cette thèse demande comment des musulmans pieux ont concilié les pratiques occultes avec l’injonction coranique contre l’interaction humaine avec l’Invisible. Quelles histoires se sont-ils racontés afin de légitimer leur transgression de sanctions aussi clairement énoncées ? Je cherche des réponses à cette question en me concentrant sur trois études de cas: l’oniromancie, la physiognomonie et les talismans. Je ne dis pas que ces pratiques répandues sont illicites ; je soutiens plutôt que, par souci de cohérence interne, ils auraient dû l’être, et le fait qu’ils ne le soient pas nécessite donc une explication. Bien que je me concentre principalement sur l’Empire ottoman aux premiers temps modernes, une grande partie des sources écrites relative aux sciences occultes au cours de cette période est constituée de traductions et d’adaptations de textes arabes médiévaux ou des premiers temps modernes, eux-mêmes souvent redevables à des antécédents mésopotamiens, égyptiens, grecs et juifs. Dans le but de mettre en évidence ce qu’il y a de « spécifiquement islamique » dans les pratiques en question, j’ai tenté de les comparer avec leurs précurseurs préislamiques et cherché à voir comment elles ont été « islamisées » et donc acceptées dans l’Empire ottoman. Je montre qu’il y avait trois voies principales pour la légitimation des pratiques occultes :• Légitimation exégétique. La grande majorité des traités analysés dans les trois études de cas commencent par de nombreuses citations du Coran et des ḥadīths ainsi que par des textes qui les interprètent d’une manière qui semble légitimer la pratique en question. C’est ce qu’on appelle al-dalāʾil al-naqliyyah , c’est-à-dire « preuve relayée ».• Légitimation hagiographique. Un bon nombre des traités analysés ici contiennent des anecdotes qui lient la pratique en question à un ou plusieurs personnages historiques et religieux importants – depuis des philosophes grecs aux compagnons du Prophète et au-delà – les légitimant ainsi par association. C’est ce qu’on appelle al-dalāʾil al-ʿaqliyyah , c’est-à-dire « preuve rationnelle ».• Légitimation sémiotique. Bien que je discute des légitimations exégétique et hagiographique, mon principal argument dans cette thèse est que dans le monde musulman, la divination et la magie sont généralement conçues comme des pratiques de lecture et d’écriture . En conséquence, ce qui aurait dû être considéré comme des pratiques illicites a gagné en légitimité grâce à la centralité des concepts de lecture et d’écriture dans l’Islam. Ce dernier point repose sur le fait que la notion de texte, et les concepts étroitement liés d’écriture et de lecture, traversent l’Islam de part en part. Le Prophète aurait dit que la première chose que Dieu a créée était le qalame, tandis que le premier mot de la Révélation est « Lis ». Pour l'Islam, toute la Création est un texte, comme l’est la séquence d’événements qui s’y déroulent. Le Coran est un texte qui explique la Création, et la vaste littérature exégétique, ainsi que les expériences quotidiennes des croyants individuels, sont des textes qui, à leur tour, expliquent le Coran. Il est impossible d’imaginer l’Islam comme un système religieux et culturel sans parler de texte, d’écriture et de lecture. Je soutiens que cette centralité sous-tend la légitimation des pratiques occultes, de sorte que, par exemple, l’interprétation des rêves est considérée comme le déchiffrement d’un texte lu sur la Tablette Préservée, tandis que les talismans sont considérés comme l’activation du pouvoir de l’écriture en tant qu’intermédiaire du pouvoir divinThe Qurʾān indicates that the Unseen (al-ghayb) is predetermined; that is, it is written from the beginning of time and for all eternity. At the same time, the Qurʾān makes it clear that the Unseen is beyond the reach of ordinary humans. And yet, occult practices of divination and magic aiming to look into and intercede in the Unseen are and have often been practiced throughout the Muslim World. This thesis asks how pious Muslims have reconciled occult practices with the Qurʾānic injunction against human interaction with the Unseen. What stories have pious Muslims historically told themselves in order to legitimate their transgression of such unambiguously stated sanctions? I seek answers to this question by focusing on three case studies: oneiromancy, physiognomy, and talismanry. I am not saying that these widespread practices are illicit; rather, I argue that for the sake of internal consistency, they should have been illicit, and the fact that they are not therefore requires an explanation.Although my main focus is on the early modern Ottoman Empire, much of the written documentation pertaining to the occult sciences during that period are translations and/or adaptations of mediaeval or early modern Arabic texts, which are themselves often heavily indebted to antecedents including Mesopotamian, Egyptian, Greek, and Jewish sources. In an effort to highlight what is “specifically Islamic” about the practices in question, I have tried to compare them with their pre-Islamic precursors and sought to see how they were “Islamicized” and thereby became accepted in the Ottoman Empire. I show that there were three main avenues for the legitimation of occult practices:• Exegetic legitimation. The large majority of the treatises analyzed in the three case studies begin with numerous citations from the Qurʾān and the ḥadīths as well as passages that interpret them in ways that appear to legitimate the practice in question. This is named al-dalāʾil al-naqliyyah, that is, “relayed evidence.”• Hagiographic legitimation. Again, many of the treatises analyzed here contain anecdotes that link the practice in question to one or more important religio-historical individuals—ranging from Greek philosophers to the Prophet’s companions and beyond—thus legitimating them by association. This is named al-dalāʾil al-ʿaqliyyah, that is, “rational evidence.”• Semiotic legitimation. Although I do discuss exegetic and hagiographic legitimation, my principal claim in this thesis is that in the Muslim World, divination and magic are generally conceived as reading and writing practices. As a result, what should in theory have been considered illicit practices have gained legitimacy thanks to the centrality of the concepts of reading and writing in Islam.This last point is based on the fact that the notion of text, and the closely related concepts of writing and reading, permeate Islam through and through. The Prophet is related as having said that the first thing God created was the pen, while the first word of the Revelation is “Read.” For Islam, all of Creation is a text, as is the sequence of events that unfolds in it. The Qurʾān is a text that explicates God’s creation, and the large body of exegetic literature, together with individual believers’ everyday experiences, are texts that in turn explicate the Qurʾān. It is impossible to imagine Islam as a religio-cultural system without text, writing, and reading. I argue that this centrality underlies the legitimation of occult practices, so that, for example, the interpretation of dreams is seen as deciphering text read from the Preserved Tablet, while talismanry is seen as activating the power of writing as a conduit of divine power
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Çelik, Faika. "Gypsies (Roma) in the orbit of Islam : the Ottoman experience (1450-1600)." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79830.
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The main premise of this thesis is to demonstrate how the Gypsies, (Roma)---both Muslim and Christian, both settled and nomadic---were marginalized by the Ottoman State and society in Rumelia (Rumili) and Istanbul during the "Classical Age" of this tri-continental Islamic Empire.The Ottoman state and the society's attitudes towards this marginal group are analyzed through the examination of the Muhimme Registers of the second half the sixteenth century and four major Kanunnames concerning the Gypsies issued in the fifteenth and sixteenth centuries. Travelers' accounts and Turkish oral traditions have also been used to explore the social status of the Gypsies in Ottoman society, as well as their image in Ottoman popular culture.
The history of people who were marginal and voiceless in their societies is not just important for its own sake but for what it reveals about the nature of the societies in which they lived. Thus, this present work not only sheds light upon the history of the Gypsies but also attempts to open new grounds for further discussions on the functioning of the "Plural Society" of the Ottoman Empire.
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Calis, Deniz Bahar. "Ideal And Real Spaces Of Ottoman Imagination: Continuity And Change In Ottoman Rituals Of Poetry (istanbul, 1453-1730)." Phd thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/3/12605515/index.pdf.
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Ottoman poerty comprised different genres, each reflecting an attitude towards Ottoman social order, gave rise to ritualized practices. Gazel poetry, performed in gardens, was an expression of Ottoman Orthodox society. Sehrengiz, performed in city spaces, was an expression of heterodox groups following after the ideals of the 13th c. philosopher Ibn al'Arabi who proposed a theory of "
creative imagination"
and a three tiered definition of space: the ideal, the real, and the intermediary. In gazel rituals, Ottoman orthodox society reasserted the primacy of group over the individual in ideal and real garden spaces. In Sehrengiz rituals, on the contrary, marginal groups from the early 16th c. to the early 18th c. emphasized the auonomy of individal self and aimed at reconciling orthodox and heterodox worlds, and thus their spaces and inhabitants in ideal spaces of sufi imagination and real spaces of the city. In the early 18th c. liminal expressions of these marginal groups gave rise to new urban rituals adopted by the Ottoman court society and expressed in the poetry of Nedim. owever, this cultural revolution of the Otoman court came to an end with theevents of 1730, marking a turning point in the modernization of Ottoman culture that had its roots in the early 16th c. as a marginal protest movement and pursued itself afterwards until the early 18th c. as a movement of urban space reform.
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Kadric, Sanja. "Ottoman Bosnia and Hercegovina: Islamization, Ottomanization, and Origin Myths." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1523972390663303.
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Afacan, Seyma. "Of the soul and emotions : conceptualizing 'the Ottoman individual' through psychology." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:27830325-8445-4fa9-ada7-bd49a3d43e8e.
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This thesis examines late Ottoman discourses on the soul and emotions as reflected by a large corpus of psychological literature under the umbrella of ilm-i ahval-i ruh (the science of the states of the soul, psychology) in relation to the rise of the rhetoric concerning the 'new man' - an imaginary 'Ottoman individual' educated in 'new schools' to be in complete harmony with Ottoman modernization. It posits that the 'new man' was subjected to a process of design as a producing unit whether in possession of a soul or not, while the conceptual framework of the 'individual' was being formulated. The secondary literature on Ottoman modernization has illustrated intellectual efforts for designing the 'new man' in relation to the formation of national identity. In doing so it has focused on the process of indoctrination and the dissemination of normative accounts. Drawing on that literature, this thesis intends to complicate the picture and look beyond the normative accounts. By approaching the debate between materialism and spiritualism as a psychological argument and revolving the story around the metaphors of 'man as machine' and 'man as animal', it aims to display the influence of the scientific and technological changes that shaped the material as well as the intellectual culture these authors experienced. In an attempt to go beyond what lies beneath the national and religious underpinnings of the imagined 'new man', this thesis maintains a tight focus on the psychological writings of four intellectuals - all of whom gave serious thought to the debate about the soul: Abdullah Cevdet, Filibeli Ahmed Hilmi, Baha Tevfik, and Mustafa Şekip Tunç. By shifting the centre of focus of the rhetoric about the 'new man' from national or religious identity formation to the pressing concerns about economic and technological progress, it shows an Ottoman entanglement with science and technology and a deeper Ottoman inquiry into the conceptual framework of the individual. Accordingly it argues that the psychological literature on the soul and emotions bears testimony to the acute concern for how to integrate individuals into the frenzy of progressive discourses in the late Ottoman Empire. This concern constituted common ground among intellectuals from different backgrounds. Yet they held different understandings of the notion of progress and often gave different answers to deeper philosophical questions pertaining to the new man's soul, emotions, will, and relations with collective units. Such complexity demonstrates that multiple trajectories were possible before national identity formation took concrete forms in a much later context, and that transnational patterns of 'constructing the subjects' through psychological studies played an equally important role.
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Al-Zulfa, M. A. "Ottoman relations with 'Asir and the surrounding areas, 1840-1872." Thesis, University of Cambridge, 1987. https://www.repository.cam.ac.uk/handle/1810/273116.
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Papatheodorou, Artemis. "Ottoman policy-making in an age of reforms : unearthing Ottoman archaeology in the 19th and early 20th centuries." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:28bd820a-de71-4d38-a582-fa2c99ab8e6a.
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This thesis discusses the Ottoman policies on archaeology in the aftermath of the initiation of the Tanzimat reforms (1839) and until the end of the Ottoman Empire (1923). It explores the activities of the central state, the autonomous Principality of Samos in the Aegean, and the Hellenic Literary Society at Constantinople. Primary and secondary sources in Ottoman Turkish, Katharevousa Greek, Modern Turkish and Modern Greek, English and French inform the analysis. The first chapter looks at the contexts within which an Ottoman interest in archaeology emerged. It discusses the rise of archaeology as a distinct area of scientific and scholarly research in the 19th and early 20th centuries, the encounters of the Ottomans with western archaeologies in that period, and those domestic intellectual dynamics that made them receptive to archaeology. The second chapter focuses on the Ottoman legislation on antiquities, and secondarily looks at related institutional developments. It discusses at length the emergence of an Ottoman voice on archaeology through the crystallisation of increasingly comprehensive and mature sets of rules and procedures on heritage management. By looking at the autonomous Principality of Samos, the third chapter shifts the attention to the western periphery of the empire, and explores how the Greek Orthodox, when outside the direct control of the central state, could develop their own understanding of, processes and structures regarding archaeology. The fourth chapter looks, for the first time in the literature, at the archaeological activities of the Hellenic Literary Society at Constantinople, and discusses the contribution of Ottoman society to the promotion of archaeological research and the protection of monuments. Overall, this thesis provides a critical analysis of the emergence of the concept and practice of archaeological heritage protection in the Ottoman Empire in the 19th and early 20th centuries.
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Sancar, Selin H. "The security of women in the Ottoman Empire." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0019/MQ55005.pdf.
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Akin, Yigit. "The Ottoman Home Front during World War I: Everyday Politics, Society, and Culture." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1313179729.
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Gjörloff, Per M., and Robert Gustafsson. "The Terrible Turk : Anti-Ottoman Representations in the 19th Century Swedish Rural Press." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper, KV, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-23500.
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Islamophobia has been pack and parcel in the Western civilisation from the days of Charlemagne via the Crusades and the rise of Orientalism, as opposed to Occidentalism, to the modern day reporting of Islamic terrorist threat. Many were fascinated by the degree of civilisation and the exoticism of the Ottomans, especially the sexual virtues (or lack thereof) were of particular interest of the travellers into the Ottoman Empire. This image quickly came to change by the mid 19th century when clashes between the British Empire and the Ottomans were increasingly common, especially in India who were part of the British Empire with a large Muslim population whose loyalties were with the Sultan of Istanbul. We have used a theoretical framework with the foundation in Edward Saïd’s orientalism as well as modern Islamic frame theory as published by Deepar Kumar, Ruth Wodak and J.R. Martins. The broader aim of this thesis is, through the use of both theories used by media studies scholars as well as traditional historians to explore how the Swedish people viewed Muslims through the eyes of the rural press in the 19th century. In particular, which frames were used depicting the Ottomans and did the coverage of the Ottoman Empire change during the 19th century?
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Maxson, Brian. "Review of The Renaissance and Ottoman World, edited by Anna Contadini and Claire Norton." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/6194.
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Odams, Helen Jean Rachel. "British perceptions of the Ottoman Empire, 1876-1908." Thesis, University of Oxford, 1996. http://ora.ox.ac.uk/objects/uuid:e71bd343-edf5-419f-b769-65460065d044.
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The title of this thesis is 'British Perceptions of the Ottoman Empire (1876-1908). The thesis explores the 'cultural dimension1 of relations between the Ottoman Empire and Britain in this period, involving an examination of ideas about and representations of Ottoman society and its peoples. The overall aim is to stress the importance of these representations in in influencing and affecting relations between Britain and the Ottoman Empire. Nineteenth-century writings about the Ottoman Empire produce strong images of Ottoman society and steroetypes of the Turkish and Christian populations. These images are reconstructed and their significance examined. The approach is contextual and perceptions are analysed in the historical, material and cultural framework of late Victorian Britain. Descriptions of Ottoman society are treated as representations of that complex reality, with varying degrees of accuracy and inaccuracy, reflecting or distorting conditions in the Empire. In addition the relationship between older ideas and ideas developing at a new historical conjuncture of late nineteenth-century imperialism are considered important factors in determining the overall image of the Ottoman Empire in the late Victorian mind. In these ways the conclusion stresses the importance of, and the relationship between ideas about the Ottoman Empire, and the concrete factors of inter-state relations of which they are part. As such the subject contributes to an understanding of the multi-dimensional nature of nineteenth-century relations between a weak and strong state in the International system, and the degree to which culture and ideas are informed by these relationships of power. The study contributes to a greater understanding of the Eastern question and sheds light on many of the ideas that have come to influence modern historiography about the Ottoman past and the appreciation of Ottoman and European diplomatic history.
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Peksevgen, Sefik. "Secrecy, information control and power building in the Ottoman Empire, 1566-1603." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85198.
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Conventionally, the era that begins after the death of celebrated Ottoman sultan Suleyman I in 1566 is seen as the beginning of Ottoman decline. In line with the decline paradigm, late sixteenth century is also accepted as a time of political turmoil. This period is characterized by constant power struggles among Ottoman ruling elite and the deterioration of the classical Ottoman political order. Concerning the rise of new power elite (favourites) in the court and bureaucracy vis-a-vis the decreasing power of the sultans and grand vezirs, "evil counsellors" and the inaccessibility of the Ottoman sultan were chronic themes in the Ottoman Empire. Yet, at the same time, in most of the Ottoman political treatises access to and privacy with the sultan is restricted to a very limited number of the servants of the court and bureaucracy. Especially the communication between the sultan and the grand vezir is advised to be a secret. In view of this important political dictum, in the present study it is argued that the power also came from and built by the monopoly on information about the matters of state by the least number of people. In accordance with this view, the power politics of the late sixteenth century Ottoman political arena is analyzed as struggles over controlling the flow of information about the matters of state.
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Joscelyn, Morgan T. "British Imperialism Of The Ottoman Empire Gender, Nationalism, And Cultural Changes." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/914.
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British imperialism of the Ottoman Empire is analyzed in terms of power and influence. Changes in gender roles, nationalism, and culture are all examined through the lens of imperialism. The discourse flows thematically and discusses brief histories of both Britain and the Ottoman Empire. The construction of the Imperial Museum created a unified image of the nation through the collection of material items. As a result of European imperialism, the Ottoman Empire developed a sense of national culture.
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Gunes, Eroglu Munevver. "Armenians In The Ottoman Empire According To Ikdam 1914-1918." Master's thesis, METU, 2003. http://etd.lib.metu.edu.tr/upload/3/1047430/index.pdf.
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This thesis analyzes the Armenians in the Ottoman Empire according to the news of Ikdam during the period from 1914 to 1918. The social, economic, religious, political, cultural and educational lives of the Armenians will be examined in the light of the news of Ikdam during the World War I. In this thesis the effects of nationalism on the Armenians and the reasons of the emergence of the Armenian nationalism will be pointed out too. Because Armenian nationalism that started in the last quarter of the 19th century and continued until the 20th century caused problems between the Ottoman Empire and the Armenians. By the light of the Ikdam’
s news, the way towards the relocation process, also the relocation process itself and its results will be explained as well.
27
Marvel, Elizabeth Paulson. "Ottoman Feminism and Republican Reform: Fatma Aliye's Nisvân-ı İslâm." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1307989970.
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Çakir, Kalem Demet. "L'évolution du droit du sport en Turquie : le cas du football." Thesis, Bordeaux, 2018. http://www.theses.fr/2018BORD0120.
Full textAbstract:
Le but principal de cette étude est de traiter le progrès du droit du sport et des efforts de transformer le sport turc en instrumentalisant ce droit, et par conséquent, la société se trouvant sous son influence en Turquie et dans les terres Ottomanes qui la précèdent. L’ensemble des législations sur le football et le sport apparues dans cette période en Turquie ont été examinées, compte tenu de l'atmosphère politique régnant aux différentes époques. D’autre part, les effets de ces réglementations sur les supporters ont été analysésThe main purpose of this study is to examine the progress of sports law in Turkey and its predecessor Ottoman and also instrumentalisation of law to transform of Turkish sport and the society under sports' influence. All legislations about football and sports in Turkey have been tried to examine as well as considering the political atmosphere in this duration. On the other hand, the impact of these regulations on the fans has been studied
29
Sahin, Emrah. "Responding to American missionary expansion: an examination of Ottoman imperial statecraft, 1880-1910." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106398.
Full textAbstract:
American missionaries made a lasting impact on education and religion in the late Ottoman Middle East. After the 1880s, provincial-level conflicts increased and affected diplomatic relations between the United States and the Ottoman Empire. Much scholarship examines Washington-based papers and missionary collections, depicting—perhaps unconsciously—the Turks as uncompromising hosts and the missionaries as saviours or U.S. agents. This dissertation exposes these stereotypes by emphasizing the complexity and variation of the historical actors and their interactions. It places concerned parties within the context of Ottoman imperial statecraft and defines the central government as a sophisticated and powerful actor on missionary issues. Reading previously untapped Ottoman archival sources through analytical eclecticism, the dissertation analyzes central government responses to missionary expansion and, more specifically, how changing circumstances affected the ways in which the fin-de-siècle government approached increasing numbers of missionaries, their institutions, publications, and local-level legal cases. In addition to offering a nuanced and detailed account of Ottoman-missionary relations, the dissertation also provides: an alternative periodization for the topic; new historical narratives to the scholarship; and historical context for the contemporary debate over missionary activity in the Ottoman Empire.Les missionnaires américains ont eu un impact durable sur l'éducation et la religion dans le Moyen-Orient ottoman vers la fin du XIXe siècle. Après les années 1880, les conflits ont augmenté dans diverses provinces ottomanes et ont affecté les relations diplomatiques entre les États Unis et l'Empire ottoman. Bon nombre de travaux de recherche sont fondés sur une analyse de documents rédigés par des officiels américains et de recueils de textes rédigés par des missionnaires, et l'on y dépeint, peut-être inconsciemment, les Turcs comme des hôtes intransigeants, et les missionnaires, comme des sauveurs ou des agents américains. Dans la présente thèse, nous exposons ces stéréotypes en soulignant la complexité et la diversité des acteurs historiques et de leurs interactions. Nous plaçons les parties concernées dans le contexte de l'appareil gouvernemental impérial ottoman et définissons le gouvernement central comme un acteur complexe et puissant dans les questions liées aux activités des missionnaires. En examinant des documents jusqu'alors inexploités tirés des archives ottomanes, par éclectisme analytique, nous étudions les réponses du gouvernement central à l'expansion des activités des missionnaires et, plus précisément, l'incidence des circonstances changeantes sur l'approche adoptée par le gouvernement de fin de siècle vis-à-vis du nombre croissant de missionnaires, de leurs institutions et de leurs publications, et vis-à-vis des disputes juridiques qui survenaient à l'échelle locale. En plus de faire un exposé détaillé et nuancé des relations entre l'Empire ottoman et les missionnaires, la présente thèse offre une périodisation alternative du sujet, apporte de nouveaux récits historiques qui s'ajouteront à l'historiographie des missionnaires et fournit un contexte historique pour les débats contemporains sur les activités des missionnaires dans l'Empire ottoman.
30
Hadjikyriacou, Antonis. "Society and economy on an Ottoman island : Cyprus in the eighteenth century." Thesis, SOAS, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.676721.
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Somel, Gozde. "Centralization And Opposition In Mongol And Ottoman State Formations." Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/12609849/index.pdf.
Full textAbstract:
The Mongol and the Ottoman leadership structures emerged in milieus where identities were changeable, mobility was high and the alliances were shifting. Chinggis Khan arose to degree of Khanate of entire Mongolia from an extremely marginal position in tribal politics and his experiences in this process provided him an anti-tribal political vision. He at the very beginning of his career formed the nucleus of his political power by his relationships and entourages. Later, he reorganized the clans and tribes, which submitted their loyalty to him around those principal participants in his army of conquest. Osman Bey made successful conquests thanks to the advantageous geographical position of his principality, became famous in a short time and managed to attract various elements of complex social structure of the Byzantine frontiers to him. He did not involve in a harsh struggle for leadership. Instead of monopolization of power, he favored sharing of it with his companions in arms.
Mongols, after monopolizing power in the steppes devoted their energies to frontier conquests. However, during Chinggis Khan&rsquos reign, the Mongols saw the centre of the authority there. Their relation with the societies outside the Mongolia was indirect. Ottomans on the other hand, built up their administrative apparatus in the conquered territories. The Ottomans created a new bureaucratic group which did not have a power base besides the posts in Ottoman state and placed them to the centre of administration. Those posts did not have any hereditary dimension. The Mongols, contrary to the Ottomans, turned the state offices to hereditary posts and in time they began to distribute peoples, armies, lands and resources throughout the empire as appanages to state officers. Therefore, the Chinggisids created a new aristocracy who had the power in their hands to shake the centralist order of Chinggis Khan.
32
Hadjianastasis, M. "Bishops, agas and dragomans : a social and economic history of Ottoman Cyprus, 1640-1704." Thesis, University of Birmingham, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.500970.
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Şiviloğlu, Murat Remzi. "The emergence of public opinion in the Ottoman Empire (1826-1876)." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708664.
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Christensen, Peter Hewitt. "Architecture, Expertise and the German Construction of the Ottoman Railway Network, 1868-1919." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11375.
Full textAbstract:
The dissertation examines the production of knowledge and architecture through the German-sponsored construction of the Ottoman railway network, comprising four discrete projects: the railways of European Turkey, the Anatolian railways, the Baghdad railway and the Hejaz railway and its Palestinian tributaries. The German construction of the Ottoman railway network is an historic event that proffers the opportunity to critically reconsider the epistemological tenets of expertise in broader political, economic and cultural structures distinct from the normative creative processes that dominate the historiography of empires. The dissertation capitalizes on the ambiguous colonial nature of the German role in the architecture, engineering, and urbanism of the late Ottoman empire and situates it as a variegated and occasionally dialogic model of European cultural expansionism by way of a process identified here as ambiguous transmutation.
35
Baycar, Muhammet Kazim. "Ottoman-Arab transatlantic migrations in the age of mass migrations (1870-1914)." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:00e0eaca-5981-4edd-97fc-0fd06a472df8.
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This thesis sketches out the history of Ottoman-Arab emigration from Greater Syria to the United States and to Argentina from the late nineteenth century up to the end of World War I, relying primarily (but not solely) on the related documents preserved in the Ottoman Archives. It depicts a wide range of this emigration history, including the scale and the number of immigrants, the causes behind emigration, the ways that emigrants managed to reach the Americas, the attitudes of Ottoman governments toward them, and the ways that emigrants adapted to their host societies. The thesis analyses the Ottoman-Arab emigration phenomenon from social and economic perspectives and in the larger context comprising other European population movements to the New World during this period, which has been called 'the Age of Mass Migrations'.
36
Argun, Selim. "Elite configurations and clusters of power: the Ulema, Waqf and Ottoman State 1789-1839." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116860.
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Through the prism of Richard Lachmann's 'elite conflict theory of historical contingency,' this dissertation brings a new perspective and a fresh interpretation to the study of the attitudes of the Ottoman central ulema toward the pre-Tanzimat Westernizing reforms. Contrary to the prevailing view of intra-elite vertical dichotomy conflict as the primary basis for ulema reactions, this research proposes inter-elite horizontal conflict as the root cause for the failure of the reform initiatives. Moreover, this study challenges the commonly-held belief that the goal of centralization of the revenues of religious endowments by the ruling authority was to silence ulema opposition to the Westernizing reforms. Instead, through a detailed examination of the evolution of early European taxation models and fiscal centralization trajectories, this research concludes that the Mahmudian centralization of awqaf should be seen, rather, as an emulation of the wider eco-geographic trend in response to the historical challenges faced by European states and the Ottoman Empire. By problematizing the prevailing nomenclature of Ottoman historiography, this research clarifies the longstanding misconceptions attached to the term 'ulema.' Finally, through a comprehensive survey of waqf-elite relations, this study will advance the understanding of the dynamics of the pre-Tanzimat Ottoman Empire.À travers le prisme de la « théorie du conflit entre groupes d'élite et de la contingence historique » élaborée par Richard Lachmann, la présente thèse propose une nouvelle perspective ainsi qu'une nouvelle interprétation de l'étude des attitudes des oulémas ottomans envers les réformes occidentalisantes durant la période précédant l'adoption du Tanzimat. À l'opposé de l'opinion dominante, qui voit dans les échanges entre groupes d'élite un conflit à dichotomie verticale, cette recherche privilégie le principe d'échanges en tant que conflit horizontal, pour expliquer l'échec des initiatives de réforme lors de la période en question.En outre, cette étude remet en question la représentation classique qui attribue à la centralisation par l'autorité de l'État des recettes fiscales provenant des fondations religieuses la raison principale de la suppression de l'opposition aux réformes chez les oulémas. Bien au contraire. Par le biais de l'examen détaillé de l'évolution des premiers modèles de fiscalité européenne et les trajectoires de centralisation budgétaire, la présente étude arrive à la conclusion que la centralisation des awqaf pendant le règne du Sultan Mahmoud II fut plutôt le résultat de l'émulation des tendances économiques et géopolitiques existantes à l'époque en tant que réponse aux défis historiques auxquels se heurtèrent les pays européens tout comme l'Empire ottoman. C'est en interpellant la terminologie utilisée couramment dans l'historiographie ottomane que la présente étude expose les idées infondées associée au libellé « oulémas. » Enfin, grâce à une enquête approfondie sur les rapports entre waqf et groupes d'élite, l'étude fera avancer la compréhension du dynamisme de l'Empire ottoman dans la période qui précède l'adoption du Tanzimat.
37
Yanikdağ, Yücel. "'Ill-fated' sons of the 'Nation' : Ottoman prisoners of war in Russia and Egypt, 1914-1922 /." The Ohio State University, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=osu1486402544592298.
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Yaccob, Abdol Rauh Bin. "Anglo-Ottoman rivalries in South West Arabia prior to and during the First World War." Thesis, SOAS, University of London, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.336632.
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Hosgor, Sumeyye. "Credit And Financing In Early Modern Ottoman Empire: The Galata Example." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614335/index.pdf.
Full textAbstract:
The present study aims to reveal the credit practice in Galata region in seventeenth century, through dealing with the credit relations between religious groups and the position of women in economic relations as the main themes. Galata was one of the most important international trade ports in seventeenth century for not only the Otoman Empire but also the Mediterranean region. While it was expected that the credit organization in Galata should be different than the ones of priorly studied cities of Anatoli, Kayseri and Bursa, as a result of the combination of multinational structure of the region and its important trade port characteristics, it is seen that Galata was similar to the other cities with regard to the credit organization.
Paralel to the results of other studies, it is observed that money exchange between religious groups was intensive and both Muslim and non-Muslim women were actively involved in economic life, by analyzing court records that belonged to the seventeenth century. The existance of credit relations without heed to religious or gender differences proved the existance of trust feeling between the groups. Like the previous studies about the practice of credit and credit organization in other Ottoman cities, this thesis attempts to help to understand the socio- economic structure of the Otoman society.
40
Erginbas, Vefa. "THE APPROPRIATION OF ISLAMIC HISTORY AND AHL AL-BAYTISM IN OTTOMAN HISTORICAL WRITING, 1300-1650." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1363868855.
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Inal, Onur. "A Port and Its Hinterland: An Environmental History of Izmir in the Late-Ottoman Period." Diss., The University of Arizona, 2015. http://hdl.handle.net/10150/579043.
Full textAbstract:
This dissertation, based on Ottoman, Turkish, British, French, American, German, and Italian archival and published primary sources, tells the story of transformation of Izmir and its surrounding area in the late Ottoman period through the perspective of environmental history. In this period, roughly in the decades between the 1840s and 1890s, Izmir, thanks to the human and natural resources in its hinterland, grew rapidly in export trade and evolved into a gateway city, linking the fertile Western Anatolian valleys to world markets. By discussing the economic and ecological transformations in the Western Anatolian countryside, this dissertation aims to show that nature was a historical actor and an active factor in the social, economic, and environmental changes in Izmir and its hinterland in the late Ottoman Empire. In other words, by using the lens of environmental history, this dissertation seeks to document and analyze the interplay between the city and countryside and produce a unified history of Izmir and its hinterland in the late Ottoman period.
42
Shahvar, Suliman. "The formation of the Indo-European telegraph line : Britain, the Ottoman Empire and Persia 1855-1865." Thesis, SOAS, University of London, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.266157.
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Yildiz, Hatice. "A comparative history of gender and factory labour in Ottoman Bursa and colonial Bombay, c.1850-1910." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/273244.
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This thesis explores the gendered dynamics of industrialisation in the late Ottoman Empire and British India. It examines the ways in which gendered notions of skill, waged work, domesticity and technology shaped employment patterns, labour processes and politics in silk factories in Bursa and cotton mills in Bombay between 1850 and 1910. The project undermines the notion that women's labour was incidental to the development of large-scale factory enterprise in Ottoman and Indian lands. I argue that the confinement of women to labour-intensive and low-paid occupations within and outside the factory brought down wages and provided flexibility to mechanised production. This flexibility was key to the survival and rapid growth of the export-oriented industries in Bursa and Bombay. The common mechanisms of women's marginalisation in the workforce included segregation, masculinisation of machinery, vertical organisation of trade unions, male-controlled recruitment processes and the household division of labour. The extent to which women influenced employment practices depended on the availability of external mediation as well as their means to subvert notions of victimhood, domesticity, honour and duty. In connecting the Ottoman and Indian paths to industrialisation from a gender perspective, the project destabilises male-centric approaches to the global history of economy, labour and technology.
44
Cilingir, Sedat. "Lloyd George And The Dissolution Of The Ottoman Empire." Phd thesis, METU, 2000. http://etd.lib.metu.edu.tr/upload/3/12608237/index.pdf.
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David Lloyd George, who was the Prime Minister during the period of 1916-1922, served in the British Parliament almost half-century. This thesis focuses on his foreign policy concerning the Ottoman Empire during his Premiership.
Lloyd George intruded himself into almost every aspect of the &lsquoTurkish Question&rsquo
during and after the World War I, and was at the &lsquo
centre&rsquo
in determining the fate of the Ottoman Empire. Although, the effect of &lsquo
forces&rsquo
of economics and social elements have replaced the &lsquo
Great Man&rsquo
theory of history, as it is in this case, Lloyd George&rsquo
s role in the dissolution of the Empire can not be truly abandoned. In the episode of &lsquo
building&rsquo
a new Europe and the dissolution of the Empire, Lloyd George worked closely with other actors such as
Clemenceau, Wilson and on domestic platform, Balfour, Curzon and Churchill who all shared the very similar views. Lloyd George, starting from a modest and humble Welsh background, made his way in politics to the top, through his ability and persistent determination and earned rightfully to be remembered as the &lsquo
man who won the war&rsquo
and as the founder of modern welfare state. His determination to &lsquo
finish&rsquo
the Ottoman Empire is often attributed to his devotion to Greece rather than to his personality and imperialistic approach
on the other hand, the British State&rsquo
s role in decision making process in this issue is overlooked. This study, attempts to establish the roles of Lloyd George and the British State during the attempts for the dissolution of the Ottoman Empire, and exemplifies the formation and implementation of the policies towards the Ottoman Empire, an end carried out whether due to Lloyd George or otherwise. This study traces in detail the evolution of Lloyd George&rsquo
s and the British State&rsquo
s policies in regard to the Ottoman Empire, and is based primarily on original research conducted in private and governmental documentary collections in England.
45
Arslantaş, Yasin. "Confiscation by the ruler : a study of the Ottoman practice of Müsadere, 1700s-1839." Thesis, London School of Economics and Political Science (University of London), 2017. http://etheses.lse.ac.uk/3729/.
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This thesis examines the practice of confiscation in the Ottoman Empire during the long-eighteenth century. It investigates what enabled, guided and motivated the sovereign to confiscate the property of elites, and how and to what extent this occurred. The contribution of this thesis is twofold. First, it provides the first systematic analysis of the practice of confiscation in the Ottoman Empire, highlighting the basis of selectivity in its application. Second, it contributes to a broader line of literature by analysing the drivers, informal constraints and persistence of historical state predation. One of the strengths of the thesis is its combination of theory and a rich variety of archival evidence, using both qualitative and quantitative techniques. The thesis finds that müsadere was a selective institution targeting mainly office-holders and private tax contractors. However, some were less likely to face or more capable of avoiding confiscation than others mainly due to factors related to time and location of confiscation, the bargaining position of the wealth-holder and the attributes of their wealth. Although confiscation was costly and time-consuming to enforce, the sultans were continuously interested in it because of its political and redistributive functions such as monitoring the behaviour of their agents and protecting their share in the fiscal revenue from fiscal intermediaries. They had power to do so primarily because of many disincentives of collective action among the targets of confiscation. Through the study of this practice, this thesis shows how an early modern monarch, who was not formally constrained, could and did confiscate the elite property in a time of crisis.
46
Schwartz, Kathryn Anne. "Meaningful Mediums: A Material and Intellectual History of Manuscript and Print Production in Nineteenth Century Ottoman Cairo." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845476.
Full textAbstract:
Meaningful mediums is a study of the political economy of writing in the first Ottoman city to develop a sustained urban print culture. Cairo’s writing economy comprised the longstanding manuscript industry, the governmental printing industry from the 1820s, and the for-profit private press printing industry from the 1850s. I investigate these industries’ functions, interactions, and reputations to explore why Cairene printing developed and how contemporaries ascribed meaning to textual production during this period of flux.
This study relies on the texts themselves to generate the history of their production. I aggregate the names, dates, and other information contained within their openings, contents, and colophons to chart the work of their producers and vendors for the first time. I then contextualize this information through contemporary iconographic and descriptive depictions of Cairene texts. My sources are drawn from libraries and private collections in America, the United Kingdom, the Netherlands, and France. They include formal and ephemeral manuscripts and printings.
Against narratives that invoke printing as a catalyst for modernity, I argue that printing was simply a tool. Its adoption increased because it was useful for different actors like the state, private entrepreneurs, and scholars who employed it to respond to specific political, economic, and intellectual needs. My argument reverses the causality of modernization narratives, in that I establish that printing was the result of practical demands instead of the origin of new demands. As a tool, printing was deployed by Cairenes flexibly. Some used it to appropriate western norms, including the idea that printing is a civilizing force. Others used it to enact manuscript tradition.
The history of this process is important to social practices, like the creation of new professions. But it is also important to historical legacy. Nationalism, Enlightenment, and civil society are assigned their origins and proof in Cairene printings from the 1870s and 1880s. Yet this narrative of the Middle East’s generic print modernity draws from the expectation for printings to engender public discourse and galvanize society, instead of from the words that these texts actually contain or an understanding of who made and consumed them and why. To counter the prevailing idea that printing is fixed and universal in its value and effects, Meaningful mediums examines printing as both a social and economic practice, and itself a space for ideas. It therefore emphasizes the significance of human agency, local context, constraints, and continuity during a period of momentous technological, textual, and cultural change.
In conclusion, this study documents Cairenes’ incorporation of printing into their political economy of writing and revises the widely held notion that this process was an agent of social change, a marker of modernity and colonial restructuring, and a foreign disruptor of local textual tradition.Middle Eastern Studies Committee
47
Tusalp, Ekin Emine. "Political Literacy and the Politics of Eloquence: Ottoman Scribal Community in the Seventeenth Century." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11277.
Full textAbstract:
In 1703, the chief scribe (reisü'l-küttab) Rami Mehmed Efendi (d. 1708) was appointed as the grand vizier in the Ottoman Empire. In scholarship, Rami Mehmed epitomizes the transition in the political cadres from the people of the sword/seyfiye to the people of the pen/kalemiye as the first chief scribe to be appointed as the grand vizier. While this transition has long been accepted as a crucial aspect of eighteenth-century Ottoman history, the cultural and intellectual formation of "the people of the pen" as a distinct community before this period has not been adequately examined.
48
Oz, Mehmet. "Population, taxation and regional economy in the district of Canik, according to Ottoman Tahir Defters (1455-1576)." Thesis, University of Cambridge, 1990. https://www.repository.cam.ac.uk/handle/1810/272983.
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Gundogdu, Ismail. "The Ottoman Ulema Group And State Of Practicing." Phd thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/12610431/index.pdf.
Full textAbstract:
In this study, it is aimed to analyze the learned (ilmiye) group that was important part of the military class of the Ottoman Empire and the ilmiye group had three important members. They were judges (kadis), professors (müderrises) and muftis (mü
ftü
s) and they were analyzed from the beginning to the end of the career line as a dynamic process. Due to the vast nature of the subject, one needed to delimit the research in terms of time and space. In that regard, it was chosen the 18th century and the districts belonging to the Anatolian kazâ
skerlik (chief justice). Due also to the impossibility to cover the whole Ottoman eras of six hundred years, the eighteenth century was chosen, the period following the classical period and preceding the era of modernization. This was because the 18th century was the era when the classical institutions of the Ottoman Empire could no longer resist the forces of change. The extent of changes, which took place in this century, might constitute a topic for other researches. On the other hand, the need to delimit the area of research to the Anatolian chief justice (kazâ
skerlik) was a result of technical and methodological necessity.
50
Serban, Carrie. "A study of the Ottoman guilds as they are depicted in Turkish miniature paintings /." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=111584.
Full textAbstract:
This thesis explores the Ottoman guilds during the sixteenth and eighteenth centuries as they are depicted in the miniature paintings contained within two well-known and well-preserved festival albums: the Surname-i Humayun (1582) and the Surname-i Vehbi (1720). These manuscripts describe the events occurring during the festival celebrations for the circumcisions of the sons of Sultan Murad III (r. 1574-95) and Sultan Ahmed III (r. 1703-30) and while they offer an excellent portrait of Ottoman society in general, they are particularly noteworthy for their portrayals of guild processions. Based on analysis of the festival paintings as well as on existing literature, the guilds are examined in the greater context of the Ottoman Empire and aspects such as guild function, structure, hierarchy, membership, and origins and evolution of the guilds are considered.