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Journal articles on the topic 'Ottoman intellectual history'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

TOPAL, ALP EREN, and EINAR WIGEN. "Ottoman Conceptual History." Contributions to the History of Concepts 14, no. 1 (2019): 93–114. http://dx.doi.org/10.3167/choc.2019.140105.

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In this article, we discuss the pitfalls and benefits of conceptual history as an approach to Ottoman studies. While Ottoman studies is blossoming and using a wider set of tools to study the Ottoman past, Ottoman intellectual history is still resigned to a life-and-works approach. Th is absence of synthesizing attempts has left intellectual history in the margins. In addition to the lack of new, theoretically sophisticated accounts of how Ottoman intellectual and political changes were intertwined, the old Orientalist works still hold canonical status in the field. Drawing on recent developmen

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2

Erginbaş, Vefa. "Problematizing Ottoman Sunnism: Appropriation of Islamic History and Ahl al-Baytism in Ottoman Literary and Historical Writing in the Sixteenth Century." Journal of the Economic and Social History of the Orient 60, no. 5 (2017): 614–46. http://dx.doi.org/10.1163/15685209-12341435.

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A growing number of studies argue that the Ottomans became militantly Sunni in the sixteenth century as they participated in the age of confessionalization. In defining Ottoman Sunnism, state policy and state-appointed jurists and scholars played a significant role. This paper attempts to define Ottoman Sunnism in the sixteenth century in a manner subtly different from that of the jurists, by looking at the views of Ottoman historians on the issues that divided the original Muslim community, ultimately resulting in the Sunni-Shiʿi schism. Despite the seemingly sectarian conflicts of the sixtee

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3

Sönmez, Erdem. "Historical Writing in the Nineteenth-Century Ottoman Empire: Expansion, Islamization, and Nationalization (1839–1908)." Turkish Historical Review 13, no. 1-2 (2022): 42–66. http://dx.doi.org/10.1163/18775462-bja10031.

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Abstract The nineteenth century was a period of profound transformation in Ottoman historical writing, as in other avenues of Ottoman cultural, intellectual, and socio-political life. Aiming to establish a general framework for nineteenth-century Ottoman historiography, the present article traces the evolution of late Ottoman historical writing and explores the ways in which Ottoman historiographical practices changed over the century. The article first focuses on the Tanzimat period and examines the process of what can be called historiographical expansion, which took place with the emergence

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Kaçar, Hilmi. "‘Moedige krijgers’ of het zwaard van God? - Een conceptuele herevaluatie van Paul Wittek’s gaza-thesis over de Osmaanse staatsvorming." Tijdschrift voor geschiedenis 127, no. 2 (2014): 247–69. http://dx.doi.org/10.5117/tvgesch2014.2.kaca.

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This article re-evaluates Paul Wittek's famous gaza thesis, which until the 1980s was the dominant explanation of the Ottoman state and remains influential. It situates Wittek within the intellectual genealogy of Ottoman Studies, which exhibits two major lines: the Ottomans were either barbarians without an understanding of state-building, or fanatical Muslims who were engaged in continuous holy war. Since Wittek, many scholars have believed that holy war was central to the Ottoman state and ideology. Wittek wrongly interpreted the concept gaza as equivalent to the western term ‘holy war’, see

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5

TIETZE, Andreas. "Ethnicity and Change in Ottoman Intellectual History." Turcica 23 (January 1, 1991): 385–95. http://dx.doi.org/10.2143/turc.23.0.2014211.

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6

Şentürk, Recep. "Intellectual dependency: late Ottoman intellectuals between fiqh and social science." Welt des Islams 47, no. 3/4 (2007): 283–318. https://doi.org/10.5281/zenodo.2667921.

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  Modernization led to the intellectual dependency of the Muslim world on the West for social theories. Human action (‘amal) is the subject matter of both Islamic fiqh and Western social science (i.e. of all those sciences which attempt to apply empirical methods drawn from the natural sciences to the sphere of human society, including education and law). Though different in many aspects, both have a claim on widely overlapping intellectual territories. Social science in its different forms conquered the space traditionally occupied by fiqh, and its professional representatives (suc

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ÇELİK, Murat. "Katip Çelebi ile Edward Bernard’ın Eğitim, Çalışma ve Zihni Arka Planlarına İlişkin Bir Mukayese." ULUM 3, no. 2 (2020): 297–316. http://dx.doi.org/10.54659/ulum.800311.

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The comparison of Ottoman and European history can be viewed as a novel approach in historical studies. Therefore, this study adopted such an approach by focusing on two important figures of the Ottoman and British intellectual life. These two people, who are often known for their catalogue and bibliographic works, were studied with respect to their intellectual skills, educational and intellectual backgrounds. The study focused on similarities and differences, and efforts were made to uncover the reasons lying behind them. This is because, being leading figures in their own cultural contexts,

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Senturk, Recep. "Intellectual Dependency: Late Ottoman Intellectuals between Fiqh and Social Science." Die Welt des Islams 47, no. 3 (2007): 283–318. http://dx.doi.org/10.1163/157006007783237482.

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AbstractModernization led to the intellectual dependency of the Muslim world on the West for social theories. Human action ('amal) is the subject matter of both Islamic fiqh and Western social science (i.e. of all those sciences which attempt to apply empirical methods drawn from the natural sciences to the sphere of human society, including education and law). Though different in many aspects, both have a claim on widely overlapping intellectual territories. Social science in its different forms conquered the space traditionally occupied by fiqh, and its professional representatives (such as

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9

Lawandow, Atoor. "Situating Rifāʿah al-Ṭahṭāwī within an Islamicate Context". Journal of Arabic Literature 51, № 1-2 (2020): 130–46. http://dx.doi.org/10.1163/1570064x-12341400.

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Abstract In this article, I read Rifāʿah al-Ṭahṭāwī (1801-1873) in an Islamicate, Ottoman context by comparing him to eighteenth and nineteenth-century authors who engaged Ibn Khaldūn’s ideas as transmitted by his Ottoman interpreters. Reading al-Ṭahṭāwī in light of Ibn Khaldūn’s political theories from the Muqaddimah, reveals that al-Ṭahṭāwī’s work constitutes a continuation of eighteenth-century intellectual history, as it shares the same conception of state, geography, and civilizational history found in Ottoman, Mughal, and Mamluk texts. Thus, taking into consideration his Ottoman context

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Karabıçak, Yusuf Ziya. "Ottoman Attempts to Define the Rebels During the Greek War of Independence." Studia Islamica 114, no. 3 (2020): 316–54. http://dx.doi.org/10.1163/19585705-12341403.

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Abstract This article uses tools developed by conceptual history to examine what it might have meant for Ottoman officials in Istanbul to use the term Rum milleti during the Greek War of Independence. The revolution that started in 1821 has been seen as the first successful national uprising in Europe. It has long been ascertained that the Ottomans did not understand the national undertones that was seen in the declarations of the leaders of the Greek Revolution. Moreover, the Ottoman response to the eruption of this revolution has generally been examined in the context of Istanbul, Morea and

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Ladjal, Tarek, and Benaouda Bensaid. "A Cultural Analysis of Ottoman Algeria (1516-1830) The North-South Mediterranean Progress Gap." ICR Journal 5, no. 4 (2014): 567–85. http://dx.doi.org/10.52282/icr.v5i4.375.

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A number of works have dealt with the socio-political and economic history of Algeria under the Ottoman protectorate; yet the intellectual and cultural life of this period remains poorly explored. We examine the question of ‘progress’ against the intellectual and religious life of Ottoman Algeria, analysing the reasons behind the negligent European intellectual influences upon Ottoman Algeria. We review pre-colonial Algeria’s cultural and intellectual landscape in order to assess the reaction of Algerian society to European ideas originating in the French Revolution and the Enlightenment. Alge

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Ahmed, Yakoob. "Muhammad Husayn Na’ini, Caught between Empires and Nations." Archiv orientální 91, no. 3 (2024): 423–45. http://dx.doi.org/10.47979/aror.j.91.3.423-445.

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Ayatollah Mirza Muhammad Husayn Gharawi Na’ini was an Iranian Shia-alim born in Nain, Iran, to a respected scholarly family. He completed his training in religious studies in Iran before moving to the provinces of Ottoman Iraq to study under the famous usuli scholars Mirza Muhammad Hasas Shirazi in Samara and Akhund Mullah Muhammad Kazim Khurasani in Najaf. In Ottoman Iraq, Na’ini then wrote his renowned work on Islamic constitutionalism during the regional revolutionary period in 1909. In 1911, Na’ini supported the call for Muslim unity with the Sunnis of the Ottoman Empire as Italy invaded L

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Özervarli, M. Sait. "ALTERNATIVE APPROACHES TO MODERNIZATION IN THE LATE OTTOMAN PERIOD: İZMİRLİ İSMAİ L HAKKI'S RELIGIOUS THOUGHT AGAINST MATERIALIST SCIENTISM." International Journal of Middle East Studies 39, no. 1 (2007): 77–102. http://dx.doi.org/10.1017/s0020743807002541.

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The aim of this article is to explore the distinctiveness of İzmirli İsmail Hakki (1869–1946) in the context of late Ottoman intellectual history and to suggest several implications of his thought on our understanding of debates on religion and modernization among Ottomans in the modern period. Studies on modern Islamic thought in the 19th and 20th centuries are mostly limited, especially in Western literature, to works dealing with a few well-known figures in the Arab world, such as Jamal al-Din al-Afghani and Muhammad Abduh. However, a close investigation into several mostly neglected or yet

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Pfeifer, Helen. "ENCOUNTER AFTER THE CONQUEST: SCHOLARLY GATHERINGS IN 16TH-CENTURY OTTOMAN DAMASCUS." International Journal of Middle East Studies 47, no. 2 (2015): 219–39. http://dx.doi.org/10.1017/s0020743815000021.

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AbstractThis article examines the extensive intellectual and social exchange that resulted from the Ottoman imperial incorporation of Arab lands in the 16th century. In the years immediately after the 1516–17 conquest of the Mamluk Sultanate that brought Egypt, Greater Syria, and the Hijaz under Ottoman rule, Turkish-speaking Ottomans from the central lands (Rumis) found that their political power was not matched by religious and cultural prestige. As the case of Damascus shows, scholarly gatherings calledmajālis(sing.majlis) were key spaces where this initial asymmetry was both acutely felt a

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Sadoun MUSTAFA, Dr Raed, and Dr Kihtam Mahmood SOLTAN. "THE POLITICAL AND INTELLECTUAL HISTORY OF NAJAF AL-ASHRAF (1909-1925 AD(." RIMAK International Journal of Humanities and Social Sciences 06, no. 03 (2024): 304–34. http://dx.doi.org/10.47832/2717-8293.29.18.

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The first section dealt with: Najaf Al-Ashraf’s position on the British invasion The city of Najaf was known for its many national stances rejecting the occupation, whether it was Ottoman or British. These positions began to appear directly at the beginning of the twentieth century after British forces began to occupy Iraq, following the outbreak of World War I (1914 AD), which coincided with the collapse of the Ottoman Empire militarily and administratively. The Ottomans’ interest was also primarily focused on convincing the Shiites to declare a fatwa for jihad. Their first step was to send a

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Dakic, Uros. "‘The ‘Ulema’s perception of Ottoman Grand Viziers of Bosnian origin - the example of The Garden of Viziers, the first Ottoman biographical work on Ottoman Grand Viziers." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 89 (2023): 51–63. http://dx.doi.org/10.2298/pkjif2389051d.

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The Ottoman state was a society in which different religions, languages and ethnicities coexisted throughout its whole history. With this regard, cosmopolitism and tolerance in the Ottoman Empire are a topic often spoken of in the literature related to it. In this work, some ethnic-based dissonant tones present within the Ottoman ruling military-administrative class are brought up. The article suggests that there existed ethnic intolerance which members of ?ulem?, the Ottoman learned class, as ?old Muslims? of Turkish origin, expressed toward grand viziers ?new Muslims? and ?new Ottomans? beca

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Yuksel, Metin. "Tawfiq Wahbi and the Reform of the Kurdish Language in Contact Zones." Archiv orientální 91, no. 3 (2024): 403–21. http://dx.doi.org/10.47979/aror.j.91.3.403-421.

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This study explores the life story and works of Tawfiq Wahbi, an Ottoman-Kurdish military, political, and intellectual figure. Born in Sulaimaniya in 1891, Wahbi received his education in Sulaimaniya, Baghdad, and İstanbul. He became a captain in the Ottoman army. He served as a minister and senator in Iraq. Following the 1958 Revolution, he settled in Great Britain, where he died in 1984. Wahbi is mostly known for his studies onthe Kurdish language. He contributed to Kurdish, Arabic, and English literary, cultural, and academic journals. The first study devoted to Wahbi’s intellectual biograp

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18

Naim, Hakeem. "The Genesis of the Afghan Mashrūṭah Movement". Afghanistan 6, № 1 (2023): 73–101. http://dx.doi.org/10.3366/afg.2023.0104.

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This article studies the global and transnational history of the Afghan constitutionalist (mashrūṭah) movement in the early twentieth century. It aims to contribute to the intellectual history of Afghanistan and examine it within the history of modernity, Islam, and reforms in the region, particularly in the late Ottoman Empire. It rejects the notion that the Afghan mashrūṭah movement was an indistinct group of people with a unitary ideology and argues that the Afghan mashrūṭah was an intellectually, socially, ethnically, politically diverse and complex movement, the product of intellectual, p

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19

Khater, Akram, and Jeffrey Culang. "EDITORIAL FOREWORD." International Journal of Middle East Studies 47, no. 2 (2015): 215–18. http://dx.doi.org/10.1017/s002074381500001x.

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This issue opens with two articles that explore “Ottoman Belonging” during two significant moments bookending the Ottoman past. The first of these moments is the Ottoman Empire's incorporation of Arab lands after its defeat of the Mamluk Sultanate in 1515–17; the second is the emergence of Ottoman imperial citizenship in the period between the 1908 Constitutional Revolution and World War I, which precipitated the empire's collapse. Helen Pfeifer's article, “Encounter after the Conquest: Scholarly Gatherings in 16th-Century Ottoman Damascus,” traces the intellectual component of the Ottoman Emp

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20

Hanß, Stefan. "Ottoman Language Learning in Early Modern Germany." Central European History 54, no. 1 (2021): 1–33. http://dx.doi.org/10.1017/s0008938920000011.

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AbstractThis article presents new evidence on the authorship and readership of the earliest printed Ottoman language materials that details the extent to which sixteenth- and seventeenth-century inhabitants of the Holy Roman Empire actively engaged in learning Ottoman. Such findings open up a new field of inquiry evaluating the Ottoman impact on the German-speaking lands reaching beyond the so-called “Turkish menace.” Presenting the variety of Ottoman language students, teachers, and materials in central Europe, as well as their connections with the oral world(s) of linguistic fieldwork in the

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KARAKUŞ, Girayalp. "The Politics of Change from the Ottoman Empire to the Young Republic." Abant Sosyal Bilimler Dergisi 23, no. 1 (2023): 68–79. http://dx.doi.org/10.11616/asbi.1205136.

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Although kings and princes were in power in Europe, states acted as a single Christian nation. However, this situation changed with the age of Reformism. Although the ideology of the Catholic Vatican church to create a single Christian community made its presence felt, it would lose its influence by the end of the 16th century. The intellectual developments in the West also affected Turkey and formed the basis of the years-long conflict between modernism and traditionalism. In this study, reciprocal analyzes were performed. The findings of many domestic and foreign researchers were included. T

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Türker, Deni̇z. "“Angels of the Angels”: Abdüllatif Subhi Paşa’s Coins, Egypt, and History." Muqarnas Online 39, no. 1 (2022): 193–225. http://dx.doi.org/10.1163/22118993-00391p09.

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Abstract This article revisits the bureaucratic career of Abdüllatif Subhi Paşa (d. 1886), the prominent Ottoman statesman and pioneering numismatist of the nineteenth century, whose much-overlooked early migratory life between Morea and Egypt shaped his contributions to the principal Tanzimat institutions. By weaving together fragmentary biographical accounts, institutional histories, and Subhi’s understudied academic work, the article also offers new historiographical approaches to nineteenth-century Ottoman antiquarianism, archaeology, and museology. The varied trajectories of Subhi’s itine

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حسن, ضرار خليل. "The Ottoman schools and their impact on the development of the intellectual movement in the country." Al-Kitab Journal for Human Sciences 4, no. 6 (2023): 307–28. http://dx.doi.org/10.32441/kjhs.4.6.16.

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The Ottoman schools played a central role in the formation of the collective mind of the thought and curriculum of the Ottoman Empire, and the research discussed the history of these schools since their inception, ascent, and then decline, and the research was divided into an introduction, a research summary, three topics and a conclusion. The first topic came under the title of the Ottoman schools from inception until the era of Muhammad al-Fateh, and the second topic was titled the development of the Ottoman schools from the era of al-Fateh until the era of Sultan Suleiman the Magnificent. T

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Emiralioğlu, Pınar. "The Ottoman Enlightenment: Geography and Politics in the Seventeenth- and Eighteenth-Century Ottoman Empire." Medieval History Journal 22, no. 2 (2019): 298–320. http://dx.doi.org/10.1177/0971945819897449.

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This article investigates the close relationship between geographical knowledge and imperial politics in the Ottoman Empire during the seventeenth and eighteenth centuries. Through an analysis of an anonymous portolan chart from 1652 and geographical accounts of Katip Çelebi, Ebu Bekir b. Behram el-Dimaşki and Osman b. Abdülmennan, it examines the circulation of ‘geography’ and ‘geographical knowledge’ in the Ottoman Empire during the seventeenth and eighteenth centuries. In doing so, it aims to integrate the Ottoman Empire into the recently developing historical treatment of Enlightenment as

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Gürbüz, M. Vedat. "Genesis of Turkish Nationalism." Belleten 67, no. 249 (2003): 495–518. http://dx.doi.org/10.37879/belleten.2003.495.

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In this research, conditions for the emergence of the Turkish nationalism and chief intellectuals who formulated the Turkish nationalism are comprehensively scrutinized. Turkish nationalist thought developed as a part of modernization and Westernization ideologies, then, it became an independent political ideology. Turkish nationalism was the last link of the Ottoman Empire's reconstruction and Westernization movement chains. Namık Kemal was the chief intellectual, who affected almost the entire variety of intellectuals in the Empire. He was the Hegel of the Turks. Ziya Gökalp, who was deeply

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White, James. "Mamlūk Poetry, Ottoman Readers, and an Enlightenment Collector." Journal of Islamic Manuscripts 9, no. 2-3 (2018): 272–307. http://dx.doi.org/10.1163/1878464x-00902011.

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AbstractOne kind of reader’s note that has received minimal attention in scholarship to date is the poem. This article suggests that the verses added by readers to manuscripts can reveal information concerning the social and intellectual history of reading communities, the history of collecting, and the reception of literary works. I examine an appendix of unattributed poems that were added by a group of readers to a holograph copy of Ibn Sūdūn al-Bashbughāwī’s (d. 868/1464) Nuzha (Bodleian Library MS. Sale 13), most probably in northern Syria in the seventeenth century. I identify the poems a

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Hüner Cora, N. İpek. "Mihrî Hatun: Performance, Gender Bending, and Subversion in Ottoman Intellectual History." Journal of Middle East Women's Studies 15, no. 3 (2019): 395–97. http://dx.doi.org/10.1215/15525864-7720795.

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Kalin, Ibrahim. "The Genesis of Young Ottoman Thought." American Journal of Islam and Society 18, no. 1 (2001): 110–14. http://dx.doi.org/10.35632/ajis.v18i1.2040.

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This book, originally published in 1962, has now become a classic on the historyof modemTurkish political thought, whose beginning is usually traced back to theT-t period (1836-1878), the most turbulent and crucial period of modemTurkish history. Serif Mardin, the famous Turkish historian and political scientist,is like a household name to those interested in modern Ottoman and Turkishintellectual history. In his numerous books and articles, which followed thepublication of the present work, Mardin took the herculean task of unearthing theparameters of modem Turkish thought with an almost soli

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Bein, Amit. "A “YOUNG TURK” ISLAMIC INTELLECTUAL: FILIBELI AHMED HILMI AND THE DIVERSE INTELLECTUAL LEGACIES OF THE LATE OTTOMAN EMPIRE." International Journal of Middle East Studies 39, no. 4 (2007): 607–25. http://dx.doi.org/10.1017/s0020743807071103.

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Among the late Ottoman thinkers and writers who laid the foundations of intellectual life in modern Turkey, Filibeli Ahmed Hilmi (1865–1914) is a prominent figure. His intellectual legacy survived the destruction of the Ottoman Empire and the founding of the Republic of Turkey. Virtually all his books have been republished in recent years in simplified modern Turkish versions accessible to present-day readers, and some have also been the subject of academic studies. His oeuvre includes dozens of historical, philosophical, theological, and political works, as well as novels, poems, satirical pi

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Türesay, Özgür. "Between Science and Religion: Spiritism in the Ottoman Empire (1850s-1910s)." Studia Islamica 113, no. 2 (2018): 166–200. http://dx.doi.org/10.1163/19585705-12341375.

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Abstract Spiritism reached the Ottoman Empire very quickly via the European and Levantine communities in Istanbul in the 1850s. At the outset of 1910, spiritism had become a very popular topic in the press. Spiritist publishing burst in Ottoman Turkish is connected to the environment of a more or less liberal press in the aftermath of the Young Turk revolution of 1908. As was the case in the history of spiritism elsewhere, in the Ottoman Empire reactions against spiritism came mainly from two intellectual circles: the positivistic (or scientific and materialist) ones and the non-positivistic (

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Akboy-İlk, Serra. "Ali Saim Ülgen: Building a Historiography of Turkish Architecture." Turkish Historical Review 10, no. 1 (2019): 71–97. http://dx.doi.org/10.1163/18775462-01001001.

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Ali Saim Ülgen (1913–63), a preservation architect, architectural historian, author, bureaucrat and educator, was a leading figure in the nascent field of heritage conservation during the early decades of the Republic of Turkey. This was a time when the Republican leaders sought to establish the national character of art and architecture by interpreting the “Turkishness” and uniqueness of the Ottoman heritage through the tenets of the Modern Movement. The reconciliation of the modernist rationale with nationalist historiography created contested paradigms in a nation searching for its cultural

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Findley, Carter Vaughn. "Economic Bases of Revolution and Repression in the Late Ottoman Empire." Comparative Studies in Society and History 28, no. 1 (1986): 81–106. http://dx.doi.org/10.1017/s0010417500011853.

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Central to late Ottoman history is a series of events that marks a milestone in the emergence of modern forms of political thought and revolutionary action in the Islamic world. The sequence opened with the rise of the Young Ottoman ideologues (1865) and the constitutional movement of the 1870s. It continued with the repression of these forces under Abdülhamid 11 (1876–1909). It culminated with the resurgence of opposition in the Young Turk movement of 1889 and later, and especially with the revolution of 1908. Studied so far mostly in political and intellectual terms, the sequence seems well

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ALAM, MUZAFFAR, and SANJAY SUBRAHMANYAM. "A View from Mecca: Notes on Gujarat, the Red Sea, and the Ottomans, 1517–39/923–946 H." Modern Asian Studies 51, no. 2 (2017): 268–318. http://dx.doi.org/10.1017/s0026749x16000172.

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AbstractThis article examines the history of Gujarat-Red Sea relations in the first quarter of a century after the Ottoman conquest of the Hijaz, in the light of Arabic narrative sources that have hitherto been largely neglected. While earlier historians have made use of both Ottoman and Portuguese archives in this context, we return here to the chronicles of Mecca itself, which prove to be an unexpectedly interesting and rich source on the matter. Our main interest is in the figure of Jarullah ibn Fahd and his extensive annalistic work, Nayl al-munā. A good part of our analysis will focus on

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Colic, Ljiljana. "Andria Torkvato Brlic as a publisher of the Ottoman Turkish narative sources for Serbian national history." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 80 (2014): 101–11. http://dx.doi.org/10.2298/pkjif1480101c.

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The study focuses on the activities of Andria Torkvato Brlic as a publisher of Ottoman Turkish narrative sources for Serbian national history. Although he did not know Ottoman Turkish language, in his intellectual engagement Mr. Brlic focused the greatest attention to the researches of Turkish (Ottoman) historical sources for Serbian national history. The lack of this knowledge he tried to compensate by using the German translation made by Walther Berhnauer. Apart from its presence in Serbian historiography, the work and efforts of Mr. Andria Torkvato Brlic with the aim to work on the awakenin

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Emrence, Cem. "Three Waves of Late Ottoman Historiography, 1950-2007." Middle East Studies Association Bulletin 41, no. 2 (2007): 137–51. http://dx.doi.org/10.1017/s0026318400050513.

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Since the middle of the twentieth century there have been three waves of historiography on the late Ottoman world. Each rose to prominence in a different global setting, functioned as a broad intellectual orientation, and was replaced by another somewhat less hegemonic theoretical current after about two decades. The key differences between the three episodes are evident in terms of their thematic priorities, analytical frameworks, and the research designs and methodological choices of scholars. These three waves of Ottoman history writing can be classified as modernization approaches, macro m

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Amzi-Erdogdular, Leyla. "Alternative Muslim Modernities: Bosnian Intellectuals in the Ottoman and Habsburg Empires." Comparative Studies in Society and History 59, no. 4 (2017): 912–43. http://dx.doi.org/10.1017/s0010417517000329.

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AbstractThe Habsburg takeover of Ottoman Bosnia Herzegovina (1878–1918) is conventionally considered the entry of this province into the European realm and the onset of its modernization. Treating the transition from one empire to another not as a radical break, but as in many respects continuity, reveals that the imperial context provided for the existence of overlapping affiliations that shaped the means by which modernity was mediated and embodied in the local experience. Drawing on Bosnian and Ottoman sources, this article analyzes Bosnian intellectuals’ conceptions of their particular Mus

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Poltorak, Volodymyr. "CRIMEAN TATARS AMONG THE OTTOMAN COSSACKS (1853–1877)." Chornomors’ka Mynuvshyna, no. 18 (December 28, 2023): 62–68. http://dx.doi.org/10.18524/2519-2523.2023.18.292459.

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The Eastern War (1853–1856) was an important watershed in the history of the Ukrainian and Crimean Tatar peoples, creating new realities for their cooperation in the fight against Russian imperialism. One of the most striking examples of such cooperation was the participation of the Crimean Tatars at the 1st Regiment of the Ottoman Cossacks actions. The Ottoman Cossacks were a military unit led by Mykhailo Chaikovskyi (Mehmed Sadyk Pasha), who united representatives of many enslaved peoples in the struggle for liberation in alliance with European powers and as part of the liberal-reformed Otto

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Leezenberg, Michiel. "Kurdish Vernacular Learning as Indigenous Knowledge: Decolonizing Ottoman Cultural and Intellectual History." South Atlantic Quarterly 123, no. 4 (2024): 803–23. http://dx.doi.org/10.1215/00382876-11381033.

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This contribution explores in what ways the Kurdish experience may be called “colonial” and, by extension, what decolonizing Kurdish studies would or could amount to. Specifically, it explores whether and to what extent Kurdish vernacular learning may be qualified as “Indigenous learning” as it appears in decolonial critiques. The article suggests a genealogical approach to the epistemic dimensions of coloniality to explicate the radical historicity of knowledge and to make visible relations of domination and resistance in the field of knowledge and learning. Early modern Kurdish vernacular le

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Alavi, Seema. "Siddiq Hasan Khan (1832-90) and the Creation of a Muslim Cosmopolitanism in the 19th century." Journal of the Economic and Social History of the Orient 54, no. 1 (2011): 1–38. http://dx.doi.org/10.1163/156852011x567373.

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AbstractThe essay highlights the role of one individual, Nawab Siddiq Hasan Khan (1832-90), in writing the cultural and intellectual history of imperialisms. It brings his biography, journeys and intellectual forays together to show how he used the temporal moment of the mid 19th century ‘age of revolts’, and the spatial connectivity offered by British and Ottoman imperialisms and re-configured them to his own particular interests. Locating Siddiq Hasan in the connected histories of the British and Ottoman Empires, it views his in-house cosmopolitanism as a form of public conduct that was shap

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Darling, Linda T. "Richard L. Chambers 1929-2016." Review of Middle East Studies 51, no. 1 (2017): 161–63. http://dx.doi.org/10.1017/rms.2017.40.

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Richard L. Chambers was born on 27 September 1929 in Brundidge, Alabama, and died on 1 August 2016 in Montgomery, Alabama. He attended the University of Alabama, studying diplomatic and Middle Eastern history and gaining a B.A. in 1950. He obtained a B.S. in Foreign Service from Georgetown University and a fellowship at the Ludwig Maximilian University in Munich. He then pursued an M.A. in History at Alabama, graduating in 1955, just when Middle Eastern studies really began to expand nationwide. He moved to Princeton for a second master's in 1958 and a Ph.D. in 1968. He studied with Ottoman hi

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Yavuz, M. Hakan. "Social and Intellectual Origins of Neo-Ottomanism: Searching for a Post-National Vision." Die Welt des Islams 56, no. 3-4 (2016): 438–65. http://dx.doi.org/10.1163/15700607-05634p08.

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This article will unpack the intellectual and sociopolitical conditions under which the idea of neo-Ottomanism was formulated, by focusing on the following questions: What is neo-Ottomanism, who constructed the term, and for what purpose? What aspects of the Ottoman legacy have been incorporated in the ‘self’ definition of a new Turkey? Is this shift temporary or rooted in a more far-reaching transformation of Turkish society that will shape future sociopolitical choices? The article examines the intellectual origins of the term ‘neo-Ottomanism’ by examining the role of cultural entrepreneurs,

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Safarian, Alexander. "On the History of Turkish Feminism." Iran and the Caucasus 11, no. 1 (2007): 141–51. http://dx.doi.org/10.1163/157338407x224978.

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AbstractThe paper deals with the several aspects of the history of Feminism in the Ottoman Empire. It elucidates the early stages of the formation of the Feministic ideas and tendencies in the Turkish society at the end of the 19th and the beginning of the 20th century. Particular attention is paid to the social-political activities and the role of the Turkish women writers Halide Edib, Arife Hanım, and others. The author discusses inter alia the impact of the Armenian intellectual milieu and, especially, that of the Turkish Armenian women's literature on the inception and development of the F

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ADHAB, Nawal Zghair. "WOMEN IN OTTOMAN THOUGHT." RIMAK International Journal of Humanities and Social Sciences 04, no. 02 (2022): 116–29. http://dx.doi.org/10.47832/2717-8293.16.9.

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The Ottoman Empire lived through a period of weakness ‎and disintegration after the wars of the Russian state and the ‎Balkans, and the military and political weakness that afflicted it ‎as a result of its weak economic and social capabilities‏,‏‎ The last ‎period of the nineteenth century after the organizations era ‎‎(1839 - 1861 AD) is considered insufficient in reforming the state ‎in all areas. A new stage in the history of the Ottoman Empire ‎began, which is the era of Westernization, the introduction of ‎European ideas and the attacking of extremist ideas in religion, ‎And the Ottoman w

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Imeri, Enur. "Islam als Problem: Celal Nuri und Ahmed Hilmis (Filibeli) spätosmanischer Materialismusstreit." Asiatische Studien - Études Asiatiques 74, no. 1 (2020): 1–34. http://dx.doi.org/10.1515/asia-2020-0035.

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AbstractThe so-called Materialismusstreit evolved in the second half of the 19th century as a new genre of popular literature and was carried out as a public debate mainly by German popularisers. In the Ottoman context, however, the reception of the Materialismusstreit demonstrates how a universalised perception of the West had already become the main frame of reference among secularly educated Ottoman intelligentsia in the course of late Ottoman modernity. This fact not only constitutively shaped their modern discourse on Islam. Moreover, it brought about at the same time fundamental semantic

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Bahari, Fadhil Achmad Agus, Muslim Muslim, and Farhan Afif Al-Kindi. "Dynamics and Periodization of Al-Qur’an Interpretation in the Ottoman Empire (1299-1923 AD)." Mashdar: Jurnal Studi Al-Qur'an dan Hadis 5, no. 2 (2023): 103–16. http://dx.doi.org/10.15548/mashdar.v5i2.7670.

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The interpretation of the Qur'an during the Ottoman Empire is thought to have faced a period of stagnation, attributed to a lack of interpretive literature production. However, recent philological studies suggest a notable flourishing of Quranic interpretation during its golden age. This study aims to challenge this assumption by proposing a hypothesis that the practice of interpreting the Qur'an in the Ottoman Empire was shaped by historical conditions, political turmoil, and the intellectual capabilities of its people. It delves into the dynamics of Quranic interpretation activities, explori

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Balıkçıoğlu, Efe Murat. "In the Crucible of Ottoman Taḥqīq: A Fifteenth-Century Case of Verifying Philosophy and Theology under Sufi Agnosticism". Journal of Early Modern History 27, № 4 (2023): 321–37. http://dx.doi.org/10.1163/15700658-bja10068.

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Abstract Verification (taḥqīq) was a post-classical practice in Islamicate scholarship that sought ways to attain syntheses between rational and religious sciences. This article argues, however, that the early Ottoman practice of taḥqīq was not limited to the “verification of theology and philosophy,” as it also included attempts to reconcile certain Sufi doctrines with philosophical theology. This tendency is evident in the works of fifteenth-century scholars, such as Sinān Paşa and his shaykh Vefā’, as well as al-Jāmī and İbn Kemāl, all of whom tried to reconcile conflicting aspects of philo

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Afacan, Şeyma. "Idle Souls, Regulated Emotions of a Mind Industry: A new look at Ottoman materialism." Journal of Islamic Studies 32, no. 3 (2021): 317–53. http://dx.doi.org/10.1093/jis/etab030.

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Abstract The phenomenon of ‘materialism’ in the late Ottoman Empire has long been explained as the vehicle of fully-fledged modernization (i.e., Westernization and secularization) in allegedly essential opposition to tradition and religion. Amid growing intellectual interest in aspects of the individual such as mind, soul, brain, and emotions in the late Ottoman period, this paper shifts the explanatory focus from religious vs. nationalist ideologies to the discourse of ‘productivity’. It argues that before the discourse of national homogenization came to dominate intellectual writings in the

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Daneshgar, Majid. "An Egyptian Medical Officer and Qurʾān Commentator in Ottoman Syria". Oriente Moderno 101, № 1 (2021): 44–69. http://dx.doi.org/10.1163/22138617-12340254.

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Abstract This article pays a particular attention to an Arab army physician and scholar from the mid-19th century who placed empirical science at the center of Islamic thought and situated it within Qurʾānic exegetical debates. He is the Egyptian Muḥammad ibn Aḥmad al-Iskandarānī, a medical officer who ended up working in Ottoman Syria, and whose works were copied and printed (in)directly by the Ottomans. Apart from the limited information contained in previous scholarly literature, which, on the basis of his first commentary alone, repeatedly presents this commentator as one of the first peop

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Howard, Douglas A. "Why Timars? Why Now? Ottoman Timars in the Light of Recent Historiography." Turkish Historical Review 8, no. 2 (2017): 119–44. http://dx.doi.org/10.1163/18775462-00802002.

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Ottoman historians lost interest in timars a generation ago due to simultaneous intellectual and political crises, namely methodological skepticism and the end of the cold war. The archival methodology used in timar research was subjected to withering critique, and the underlying motivation for the research, land reform in East-Central Europe and Turkey, was dissipated. Renewed scholarly interest in the timar institution is driven by awareness of transnational themes, efforts to theorize complexity, and the value of transparency and self-consciousness in research agendas.

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Arvas, Abdulhamit. "Mihri Hatun: Performance, Gender Bending, and Subversion in Ottoman Intellectual History by Didem Havlioğlu." Early Modern Women 14, no. 1 (2019): 232–35. http://dx.doi.org/10.1353/emw.2019.0072.

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