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Artículos de revistas sobre el tema "Christian Turks"

Autor: Grafiati

Publicado: 7 de junio de 2025

Última modificación: 2 de agosto de 2025

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1

Umud oğlu Əliyev, Əli. "Our monuments belonging to Christian Turks." SCIENTIFIC WORK 75, no. 2 (2022): 38–49. http://dx.doi.org/10.36719/2663-4619/75/38-49.

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Ermənilər Azərbaycan ərazilərində məskunlaşdırıldığı gündən bu günə kimi xristian bayrağı altında gizlənərək, min illik qədim tarixə malik Alban mədəniyyətinə sahib çıxmaqla Alban dövlətini inkar edirlər. Xristian türk mədəniyyəti ermənilər tərəfindən ya yox edilmiş, ya da saxtalaşdıraraq özününküləşdirmişlər. Həmçinin türklərin nəinki xristianlıq dvründəki, hətta xristianlıqdan qabaq inam və inanclarına əsasən tikdikləri, öz düşüncələrinə uyğun adlandırdıqları məbədləri də erməni və gürcülər saxtalaşdırmışlar. Amaras-Ağoğlan məbədi, Aten monastırı, Ana kilsəsi, Obalı məbədi, Tutu monastırı, T

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2

Methuen, Charlotte. "‘And our Muhammad goes with the Archangel Gabriel to Choir’: Sixteenth-Century German Accounts of Life under the Turks." Studies in Church History 51 (January 2015): 166–80. http://dx.doi.org/10.1017/s0424208400050178.

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In the German lands of the sixteenth century, the threat of Turkish invasion coloured perceptions of religious diversity. As the Turkish threat became more real to Western Europeans, the experiences of Christians under the Turks, and the responses of the Turks - who were of course Muslims - to encounters with the Christian faith became topics of considerable concern. In 1539, a pamphlet purporting to offer a German translation of a letter from Constantinople was printed in Augsburg, Magdeburg and possibly Nuremberg.

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3

Smeeton, Donald Dean. "William Tyndale's Suggestions for a Protestant Missiology." Missiology: An International Review 14, no. 2 (1986): 173–84. http://dx.doi.org/10.1177/009182968601400204.

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Without challenging the commonly held conclusion that the reformers generally did not stress the importance of missions, this article outlines the missiology suggested in the writings of William Tyndale. His references to the Turks make it clear that he was aware of non-Christians and of the Christians' responsibility. In face of the Turks' threat, Tyndale opposed armed resistance and, instead, emphasized love as the essential Christian motive for evangelism. The recovery of the lost art of preaching coupled with holy living constituted a missionary necessity laid on all Christians, men and wo

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4

Mamedova, (Suleymanova) E. "THE HISTORY OF THE PAMBAK SULTANATE." Sciences of Europe, no. 98 (August 8, 2022): 25–28. https://doi.org/10.5281/zenodo.6973750.

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The article on the history of the Pambak Sultanate, which existed in the system of feudal fragmented Azerbaijan in the second half of the 18th century, examines the territory, population, language, ruling dynasties of the Muslim feudal domain. The materials of the analysis indicate that the territory of the sultanate belonged to the Oghuz Turks. The territory of the sultanate covered a number of regions of present-day Armenia: Karakilisa(Kirovokancity, Gugargregion), Jalalogly(Stepanavan), Khamamli(Spitak) and part of Gyumri(Leninakan).The capital of the Sultanate was the city Karakilisa. Anan

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5

Bielenin-Lenczowska, Karolina. "Praktyka religijna i tożsamość macedońskich muzułmanów / Torbeszów w kontekście islamizacji na Bałkanach." Slavia Meridionalis 11 (August 31, 2015): 267–80. http://dx.doi.org/10.11649/sm.2011.016.

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Religious practice and identity of Macedonian Muslims / Torbeši in the context of islamization in the BalkansThe subject of this paper is the analysis of identity and religious practices of Macedonian Muslims / Torbeši within the context of Islamisation in the Balkan Peninsula. The Torbeši, i.e. Muslims whose mother tongue is Macedonian, themselves are not unanimous in self-identification. In part they declare their affiliation to the Macedonian nation, in part they consider themselves an autonomous ethnic group, while some derive their origin from the Turks or consider to be Albanians.In Mace

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6

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

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

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7

Perigo, Jeremy. "Beyond Translated vs. Indigenous: Turkish Protestant Christian Hymnody as Global and Local Identity." Religions 12, no. 11 (2021): 905. http://dx.doi.org/10.3390/rel12110905.

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At Turkey’s first national worship conferences in 2011, a passionate debate arose on whether Western music or indigenous Turkish music was most appropriate for worship. Some Turks felt that the Western missionaries were imposing indigenous musics on Turks as a type of “reverse colonization”. They felt that the current Western musical styles were best for worship. One Turk stated, “the saz is being forced down our throats”. Other Turks felt liberated to sing and play songs in traditional Turkish musical styles. The debate at the conference highlights the desire of missionaries and Turks to see

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8

Hovhannisyan, N. "THE TRIBAL IMAGE OF TURKS IN HAKOB OSHAKAN'S NOVELS AS A PREREQ-UISITE TO THE ARMENIAN CAUSE AND THE ARMENIAN GENOCIDE." Norwegian Journal of development of the International Science, no. 108 (May 12, 2023): 56–61. https://doi.org/10.5281/zenodo.7945072.

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<strong>Abstract</strong> The article aims at examining the tribal features of Turkishness in the novels of Hakob Oshakan, a Western Armenian writer who survived the Genocide. In our deep conviction,the highest achievement of Oshakan's artistic system, together with it being a novel, cultural studies, ethics, psychoanalysis and ideology, is the novel of the Armenian Cause and the Armenian Genocide. as a collective concentration of national characteristics and a precursor to the Armenian Genocide,Turkishness is brought into action in all of Oshakan's works with multi-level manifestation

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9

Hanebrink, Paul. "Islam, Anti-Communism, and Christian Civilization: The Ottoman Menace in Interwar Hungary." Austrian History Yearbook 40 (April 2009): 114–24. http://dx.doi.org/10.1017/s0067237809000101.

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On 4 October 1948, József Cardinal Mindszenty preached a sermon for the rosary feast in front of 35,000 Catholic faithful. He began by reminding his congregation of the origins of the feast day that they were celebrating: the victory of Europe's Christian states over the Ottoman Turkish fleet at the naval battle of Lepanto in 1571. This great victory in the struggle of universal Christendom against the infidel enemy recalled to Mindszenty a second, more particularly Hungarian parallel: the victory of Habsburg forces over the Ottoman Turkish enemy at the battle of Temesvár in 1716. “Hungarian h

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10

Hibbert, Richard Y. "Toward an Understanding of Turkish Worldview." Missiology: An International Review 38, no. 3 (2010): 309–20. http://dx.doi.org/10.1177/009182961003800306.

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This article analyzes cultural data provided by anthropologists, missionaries, and the author's personal experience in order to identify major themes in the worldview of Turks. Cultural data about Turks provided by anthropologists and missionaries were collected and analyzed to identify key worldview elements, resulting in the identification of the following main themes: male and female, purity and pollution, honour and shame, order and disorder, inside and outside, covered and exposed, and Allah and the spirit world. Among these themes, the theme of purity and pollution was found to be fundam

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11

van Herwaarden, Jan. "Erasmus and the Non-Christian World." Erasmus Of Rotterdam Society Yearbook 32, no. 1 (2012): 69–83. http://dx.doi.org/10.1163/18749275-00000006.

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Throughout his writings, Erasmus emphasized the necessity of reform within the Latin Christian world in order to protect Christian community better against Schismatics and Turks on the eastern and south-eastern borders and to bring Christianity to the New World, which was in Erasmus’ eyes a Land of Promise. All this places Erasmus in an oppressive dilemma: the defence of Latin Christianity and the mission to the New World could not be realized without the violence of war, which Eramus abhorred but nevertheless justified.

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12

Glashev, Akhmed. "On the translation of the syro-turkic manuscript from Khara-Khoto." St. Tikhons' University Review. Series III. Philology 73 (December 30, 2022): 29–36. http://dx.doi.org/10.15382/sturiii202273.29-36.

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The article devoted to study of the fragment (so-called third Syro-Turkic fragment) of a Syrian Christian book from Khara-Khoto (the capital of the Tangut kingdom) written in Turkic language in Syriac script, which comes from the Turks who adopted Christianity from the Syrians in the XIII-XIV centuries in the region of the lake Issyk-Kul (Kyrgyzstan).This article analyses the fragment of a Christian manuscript book written in Turkic language in Syriac script from Khara-Khoto (so-called the third Syro-Turkic fragment). The author proposes a clarification of the translation of the text of this m

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13

Shaw, Stanford J. "Halide Edib (Adıvar)'s appeal to the American public for justice for the Turks." Belleten 67, no. 249 (2003): 531–40. http://dx.doi.org/10.37879/belleten.2003.531.

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This article presents an appeal written in 1919-1920 by Turkey's first major woman writer, novelist and newspaper reporter Halide Edib (Adıvar), to the people of the United States, entrusted to Lewis Edgar Browne, who was covering the Turkish War for Independence and the Russian Revolution and Civil War for the Chicago Daily News while the Paris Peace Conference was going on. Halide Edib believed that the people of the United States were without bias in considering the problems of the Ottoman Empire during and after World War I, and, that, as had been stated in President Woodrow Wilson's Fourt

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14

Nowak, Agata. "Religious and National Identity of the Meskhetian Turks in the Conditions of Changing Statehood." Studia Religiologica 54, no. 4 (2022): 345–62. http://dx.doi.org/10.4467/20844077sr.21.021.17243.

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Meskhetian Turks are a Turkish-speaking ethnic group, which lived in Georgia until 1944. The origins of this ethnic group is a matter of academic dispute. Since their beginnings, they have been under the influence of many cultures due to their location on the borders of the Christian and the Muslim worlds. In 1944, they were forced to leave Georgia and were displaced and dispersed throughout the territory of the Soviet Union, mainly to Central Asia. There are currently around 350–600 thousand Meskhetian Turks scattered all over the world. They are the only ethnic group which did not gain permi

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15

Yilmaz, Yonca, and Mine Tanaç Zeren. "The Responses Of Antakya (Antioch) Churches To Cultural Shifts." Resourceedings 2, no. 3 (2019): 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.

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Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated c

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16

Safrastyan, R. "COMMITTEE OF UNION AND PROGRESS: OFFICIAL INTERPRETATION OF POLITICAL IDEOLOGY OF OTTOMANISM (1908-1916)." Annali d'Italia 36 (October 24, 2022): 55–58. https://doi.org/10.5281/zenodo.7244301.

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In 1908, after of a military coup, the party of Committee of Unity and Progress (CUP), also known as the Young Turk Party, came to power in the Ottoman Empire. CUP ruled for ten years and created one of the first systems of totalitarian rule. In her ideology of Young Turks, an important place was occupied by the political concept of Ottomanism, which formed the ideological basis of CUP policy towards the non-Turkish peoples of the Empire. In this article, based on the analysis of the official documents of the Young Turks, the main features of its interpretation by this party are considered. As

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17

Häde, Wolfgang. "Strengthening the Identity of Converts from Islam in the Face of Verbal Assaults: A Study with the Background of Turkish Society." Mission Studies 34, no. 3 (2017): 392–408. http://dx.doi.org/10.1163/15733831-12341525.

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Abstract The study focusses on converts from Islam to the Christian faith in Turkey. Converts are confronted with special challenges. Based on Islamic theology and Turkish nationalism most Turks cannot think of positive reasons to choose Christianity. So verbal assaults with social consequences like ostracism, prejudice, suspicion, and very low esteem are very common. The First Letter of Peter provides advice for strengthening new Christians by defining their identity as chosen und loved people of God. Personal caring for converts from Islam is crucial to provide a new “home” in assuring them

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18

Sonyel, Salâhi R. "How The Turks of the Peloponnese were Exterminated During the Greek Rebellion?" Belleten 62, no. 233 (1998): 121–36. http://dx.doi.org/10.37879/belleten.1998.121.

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The peninsula of the Peloponnese (in southern Greece), which is also known as the Morea, was first partly conquered in 1397 CE by die Ottoman Sultan Beyazit I from the Byzantines, and was completely overrun in 1460 by Sultan Mehmet II, who was received as a deliverer by the Greek Orthodox Christian population, then suffering under the rule of the Roman Catholics. In 1698 the Ottomans were complled to cede the Peloponnese to the Venetians, under die Treaty of Carlowitz, but in 1718 it was retroceded to the Ottoman Empire under the Treaty of Passarowitz.

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19

Bale, Anthony. "News from the East." Studies in the Age of Chaucer 45, no. 1 (2023): 1–33. http://dx.doi.org/10.1353/sac.2023.a913910.

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Abstract: The first dateable English printed document is an indulgence to raise money against the Turks. In this essay I take this indulgence, printed by William Caxton at Westminster in 1476, as a starting-point for a reconsideration of fifteenth-century English literary and cultural representations of Rhodes and the advancing Ottoman Turks. The 1480 siege of the Hospitaller island of Rhodes was a turning-point in the production and dissemination of writing about the Turkish conquests. John Kay's Siege of Rhodes , printed c. 1482, reflects the interest in current affairs both at Edward IV's c

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20

WOESTHOFF, JULIA. "‘When I Marry a Mohammedan’: Migration and the Challenges of Interethnic Marriages in Post-War Germany." Contemporary European History 22, no. 2 (2013): 199–231. http://dx.doi.org/10.1017/s0960777313000052.

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AbstractDiscussions about intermarriage between foreign Muslim men and German Christian women from the 1950s to the 1970s shaped concepts of Islam, gender and difference found in more recent integration debates. Those insisting on inherent incompatibilities between Germans and Turks since the 1970s have drawn on these tropes developed decades earlier. Yet the post-war context differed from the later period in three important ways: the Muslim foreigners were students and interns, not guestworkers; it was German Christian women (not foreign Muslim women in Germany) who were the presumed victims

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21

MacMillan, Catherine. "Narrating the Nation? National Identity and the Uncanny in De Bernières’ Birds without Wings." Literature & History 30, no. 2 (2021): 155–74. http://dx.doi.org/10.1177/03061973211041268.

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Informed primarily by Bhabha and Kristeva's theories of national identity and the uncanny, the article examines the themes of nation building, migration and the uncanny in Louis de Bernières’ Birds Without Wings. It also explores the cosmopolitan nature of the late Ottoman Empire, as portrayed by de Bernières, from the perspective of critical cosmopolitan theory and Bhabha's concept of vernacular cosmopolitanism. The novel depicts the fortunes of a South-West Anatolian village, populated primarily by monoglot Turkish-speaking Greek Orthodox Christians and Muslims, through a turbulent historica

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22

Malcolm, Noel. "Comenius, the Conversion of the Turks, and the Muslim-Christian Debate on the Corruption of Scripture." Church History and Religious Culture 87, no. 4 (2007): 477–508. http://dx.doi.org/10.1163/187124107x258400.

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AbstractIn 1666 Comenius wrote a dedicatory epistle, addressed to the Ottoman Sultan, which he intended to be printed with a translation of the Bible into Turkish: in it, he expressed an unusually conciliatory attitude towards Islam, while also defending the Christian Bible against the Muslim accusation that it was a corrupted text. This article prints the text of the epistle and discusses the background to it. Comenius's attitude towards Islam is examined, across the range of his other writings. His belief that the Turks could and would be converted to Christianity is also connected with the

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23

Maasing, Madis. "Livonia and depiction of Russians at Imperial diets before the Livonian Warr." Studia Slavica et Balcanica Petropolitana 29, no. 1 (2021): 36–62. http://dx.doi.org/10.21638/spbu19.2021.103.

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The paper observes depictions of the Russians and the Grand Duchy of Moscow at the Imperial Diets from the beginning of the 15th century to the 1550s. The Russians could be presented as schismatics or even infidels that threaten (Western) Christendom just like Ottoman Turks; or as fellow Christians with whom church union or at least a political alliance might be possible. Russian-related topics were usually presented by central branch of the Teutonic Order, the King of Poland or Livonian territories, who used negative depiction as a rhetorical tool to achieve certain political goals. Both the

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24

Aygün, Muhsin, and Meerim Ryspakova. "GAGAVUZ TÜRKLERİNDE DİNİ VE GELENEKSEL YAŞAM: TÜRK MİRASININ ETKİLERİ." Anatolian Journal of Social Sciences adn Education 1, no. 1 (2025): 23–28. https://doi.org/10.5281/zenodo.15385287.

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Bu makalede geniş bir coğrafyaya yayılmış olan Gagavuz Türklerinin gelenekleri, inançları ve eski Türk adetleri üzerine bir çalışma yapılmıştır. Gagavuzların doğum, ölüm ve öbür dünya ritüelleri, öbür dünya inancı ve doğa ve hayvanlarla ilgili bazı inançları genel bir bakış açısıyla araştırılmıştır. Bu araştırmanın amacı atamız olan bu Türk toplumuyla ortak veya farklı yönlerimizi ortaya çıkarmak ve diğer kültürlerin etkisiyle unuttuğumuz bazı Türk adetlerini gün yü

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25

Roodzant, Dirk. "The Fall of Christian Smyrna Through Dutch Eyes in 1922." International Journal of Armenian Genocide Studies 8, no. 1 (2023): 83–100. http://dx.doi.org/10.51442/ijags.0041.

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Besides the Greek majority who populated Smyrna, there were also Turks, Armenians, French, English and Italian minorities in city. Less known was that a mixture of these groups produced a new section of the population: the Levantines. This Dutch colony, comprised of only a few hundred people, was mostly inhabited by Levantines. The acting Dutch consul-general, Arnold Th. Lamping, was an eyewitness of the unfolding catastrophe of the retreat of the Greeks and the carnage inflicted on the Armenian-inhabited neighborhood of Haynots. He witnessed the looting, raping and murder of Christians in Smy

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26

Abulafia, David. "Islam in the History of Early Europe." Itinerario 20, no. 3 (1996): 9–23. http://dx.doi.org/10.1017/s0165115300003958.

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Virtually every account of European history after the fall of the Roman Empire identifies ‘Europe’ with Christian civilisation, echoing, consciously or otherwise, the universalist claims of the Byzantine emperors, the popes and the western Roman emperors. Yet it is also the case that Islam possessed a European presence from the eighth century onwards, first of all in Spain and the Mediterranean islands, and later, from the mid-fourteenth century, in the Balkans, where the Turks were able rapidly to establish an empire which directly threatened Hungary and Austria. The lands ruled by Islam on t

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27

Walaardt, Tycho. "From heroes to vulnerable victims: labelling Christian Turks as genuine refugees in the 1970s." Ethnic and Racial Studies 36, no. 7 (2013): 1199–218. http://dx.doi.org/10.1080/01419870.2013.783706.

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Fóti, Miklós. "Székesfehérvár 16. századi szandzsákbégjei." Belvedere Meridionale 35, no. 4 (2023): 20–42. http://dx.doi.org/10.14232/belv.2023.4.2.

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After the fall of Székesfehérvár (1543) the Turks immediately established a new sancak, which was of strategic importance on the Ottoman–Habsburg borderland. This study attempts to reconstruct the list of its governors in the sixteenth century, using Ottoman sources, like defters of appointments, sultanic orders, and both Turkish and Christian chronicles. The result of the research is a table containing the basic data of the governors, which will provide an auxiliary tool for historians.

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29

Temiztürk, Halil. "Anabaptists and Christian-Muslim Relations from the Perspective of Ottoman, Iranian and Dialogue." Eskiyeni 40 (March 20, 2020): 181–98. https://doi.org/10.37697/eskiyeni.667827.

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As Muslims live side by side with Christians in a globalizing world has made it imperative for Muslims to wrestle seriously with the Christian tradition. One of the branches of science investigating this confrontation is the history of religions. Because this discipline examines religious creeds, their historical process as much as the relationships of religous people in the context of their history and theology. It can be said that Muslim-Christian relations have a positive history when taken into account the Christians of Najran, the migration of Abyssinia (Ethiopia) and the Christians livin

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Dallmayr, Fred. "A War Against the Turks? Erasmus on War and Peace." Asian Journal of Social Science 34, no. 1 (2006): 67–85. http://dx.doi.org/10.1163/156853106776150225.

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AbstractIn a time dominated by incessant warfare, violence and terrorism, it would do well to remember the great Dutch humanist Erasmus and especially his teachings on war and peace. The essay focuses on three Erasmus texts: "On the War against the Turks"; his comments on the classical adage "War is Sweet to the Inexperienced"; and his "Handbook for a Militant Christian". In the first text, Erasmus champions a slightly modified version of the traditional doctrine of "just war", by stipulating that war can only be conducted in self-defense against aggression, and only as a last resort after all

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31

Hulsenboom, Paul. "De Poolse Hercules. Romeyn de Hooghe en de Nederlandse receptie van Jan III Sobieski voorafgaand aan het Ontzet van Wenen." Neerlandica Wratislaviensia 29 (April 15, 2020): 87–109. http://dx.doi.org/10.19195/0860-0716.29.6.

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This paper explores the Dutch perceptions of the Polish king John III Sobieski before his famous victory over the Turks at the 1683 Battle of Vienna. Sobieski’s military triumphs and rise to power in the 1670s elicited various favourable responses from the Dutch Republic, most notably several prints by the etcher and engraver Romeyn de Hooghe. His prints laid the foundation for Sobieski’s image as a great European and Christian military leader, but also a specifically Polish and Catholic hero. Sobieski’s war efforts and the image formed of him by De Hooghe cohered with the negative Dutch perce

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32

Ron, Nathan. "Erasmus’ attitude toward Islam in light of Nicholas of Cusa’s De pace fidei and Cribratio Alkorani." Revista Española de Filosofía Medieval 26, no. 1 (2019): 113–36. http://dx.doi.org/10.21071/refime.v26i1.11846.

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Reading Nicolas of Cusa’s works on Islam reveals a sharp distinction between his De pace fidei (1453) with its tolerant attitude and his Cribratio Alkorani (1461) with its much less tolerant approach. Some eight years passed from the appearance of De pace fidei until the publication of Cribratio Alkorani. I argue that in the period between the appearances of these books, Cusanus changed his attitude to Islam, and the Turkish threat may have been the reason.Certain historians have pointed to Desiderius Erasmus’ objection to the waging of crusades and to the term semichristiani, which Erasmus oc

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33

Ozsarı, M. "Signs of transition from scholastic thought to the age of Enlightenment in Anatolia in the second half of the nineteenth century: The case of Balıkesir Province." Urbis et Orbis Microhistory and Semiotics of the City 5, no. 1 (2025): 79–95. https://doi.org/10.34680/urbis-2025-5(1)-79-95.

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Balıkesir is a province in Western Anatolia, bordered by Manisa and İzmir to the south, the Sea of Marmara and Bursa to the north, the Aegean Sea to the west, and Uşak and Kütahya to the east. Known as Mysia in antiquity, the region has historically exhibited a multilingual, multicultural, multinational, and polyphonic character. In the second half of the nineteenth century, the population of Balıkesir included Muslim Turks, Greeks, Armenians, Bulgarians, and a small number of Jews. The Muslim and Christian communities tended to adhere to religious doctrines and scholastic worldviews. However,

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34

Swinburne, Richard. "Gregory Palamas and our Knowledge of God." Studia Humana 3, no. 1 (2014): 3–12. http://dx.doi.org/10.2478/sh-2014-0001.

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Abstract Although Gregory wrote very little about this. he acknowledged that natural reason can lead us from the orderliness of the physical world to the existence of God; in this, he followed the tradition of Athanasius and other Greek fathers. Unlike Aquinas, he did not seek to present the argument a; deductive: in fact his argument is inductive, and of die same kind as - we now realize - scientists and historians use when they argue from phenomena to then explanatory cause. Gregory wrote hardly anything about how one could obtain knowledge of the truths of the Christian revelation by argume

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Calafat, Guillaume, and Francesca Trivellato. "‘The Shipwreck of the Turks’: Sovereignty, Barbarism and Civilization in the Legal Order of the Eighteenth-Century Mediterranean." Past & Present 265, Supplement_17 (2024): 45–71. http://dx.doi.org/10.1093/pastj/gtae030.

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Abstract This article focuses on the consequences of a single major international affair — the shipwreck of a French ship carrying 165 Muslim pilgrims along the southern shores of Sicily in 1716 — to address two pivotal issues in the reordering of eighteenth-century legal and political systems: the limits of domestic sovereignty in absolutist states and the status of non-Christian polities in the theory and practice of the law of nations. Both the time and place of this episode, which had a vast resonance at the time, have broad implications for how we write about the development of modern in

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HARRIS, JONATHAN. "Publicising the Crusade: English Bishops and the Jubilee Indulgence of 1455." Journal of Ecclesiastical History 50, no. 1 (1999): 23–37. http://dx.doi.org/10.1017/s0022046998008446.

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According to the Byzantine scholar Andronicus Callistus, the fall of Constantinople to the Ottoman Turks on 29 May 1453 was a cataclysm of such magnitude that it was mourned not only by the Greeks, but by people of every nation. This may sound like the type of rhetorical flourish with which Byzantine authors were fond of adorning their works, yet recent scholarship has tended, if anything, to corroborate Callistus' assertion. Over the past few years, historians of the crusades have been largely successful in showing that the fifteenth century, far from witnessing the decline of the crusading i

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Şahiner, Mustafa, and Güliz Merve Bayraktar. "Turned Turk, and died a slave: A New Historicist Reading of A Christian Turned Turk by Robert Daborne." Akdeniz İnsani Bilimler Dergisi 14 (June 30, 2024): 193–202. http://dx.doi.org/10.13114/mjh.1459330.

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New Historicism provides a critical look for the narrative focusing on its historical background with a claim that a text is not independent from its era. The method emphasises the significance of understanding the power relations and dynamics within the society when interpreting literary works and it argues that literary works nourish from the social and cultural atmosphere to which they belong. Since the texts are the “part of the political, religious and social institutions that form, control and limit them”, they cannot be evaluated as separate units (Berghahn 1992, 145). Therefore, the ne

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Piirimäe, Pärtel. "Russia, The Turks and Europe: Legitimations of War and the Formation of European Identity in the Early Modern Period." Journal of Early Modern History 11, no. 1-2 (2007): 63–86. http://dx.doi.org/10.1163/157006507780385017.

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AbstractAn essential criterion of belonging to a community is the expressed willingness to play by its rules. "Europe" in the Early Modern period can be seen as a moral community of "Christian" and "civilized" states which abided by the principles of ius gentium. The core of this code was the limitation and regulation of warfare. Although moral and legal principles of bellum iustum were often overruled by considerations of interest, there was at least one thing common to all European wars: the states always took pains to prove publicly that they were waging a just war. This essay examines the

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ABAYLI, Özcan. "BELIEF RITUALS AND MUSIC PRACTICES IN BEKTASHISM IN THE CONTEXT OF CULTURAL IDENTITY: THE EXAMPLE OF CRETAN BEKTASHIS." SOCIAL SCIENCE DEVELOPMENT JOURNAL 7, no. 32 (2022): 111–22. http://dx.doi.org/10.31567/ssd.664.

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The faith and culture of the Bektashi have contributed to Muslim-Turks gaining experience of coexistence with Christian communities in Anatolia, the Balkans, and the Islands significantly. The variety in the music and rituals of worship of The Bektashies, one of the Cretan Muslim-Turks communities conduces to the formation of the cultural identity, similarly, it presents the non-existing phenomenon in the Bektashi. Even though Turkish is used in the official and rituals of all these regions, the main language Turkish in the Cretan Bektashies, one of the most major elements of the cultural tran

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El Fida, Brahim. "Exposing Feminist, Orientalist Western Literary Portrayals of Islam and Muslims: From the Monstrous ‘Saracens’ to the Oppressed Muslim Women." Advances in Social Sciences Research Journal 10, no. 9 (2023): 249–62. http://dx.doi.org/10.14738/assrj.109.15253.

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Orientalism and its legacies still exercise tremendous influence on how Arabs/Muslims, previously called 'Saracens,' are perceived and represented in different Christian European, then American narratives and contexts. The Prophet Muhammad was targetdd to discredit him as 'false' Prophet and and 'ambitious' leader. The Images of sexual potency and debauchery was first addressed to Muhammad, and then trasferred to 'Turks', Arabs and 'Moors'. The continuity of the very images hinder any sincere attempts at mutual understanding. These conceptions are reiterated and reproduced in political discour

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Haan, Annet den. "Patristic Translations and the Patronage of Pope Nicholas V (r. 1447–55)." Journal of the History of Ideas 86, no. 2 (2025): 325–37. https://doi.org/10.1353/jhi.2025.a959037.

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Abstract: This paper discusses humanist translations of Greek patristic texts dedicated to Pope Nicholas V. Patristic studies were particularly relevant for his pontificate, which followed the Council of Ferrara-Florence and witnessed the conquest of Constantinople by the Ottoman Turks. Nicholas’s patronage was informed by his wish to unite the eastern and the western church, make Rome the ultimate capital of the Christian world, and preserve the literary heritage of the Byzantine empire. To determine the role patristics played in his translation project, this paper situates the patristic tran

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De Grijs, Richard. "All roads lead to (New) Rome: Byzantine astronomy and geography in a rapidly changing world." De Medio Aevo 13, no. 2 (2024): 273–90. http://dx.doi.org/10.5209/dmae.92755.

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During the first few centuries CE, the centre of the known world gradually shifted from Alexandria to Constantinople. Combined with a societal shift from pagan beliefs to Christian doctrines, Antiquity gave way to the Byzantine era. While Western Europe entered an extended period of intellectual decline, Constantinople developed into a rich cultural crossroads between East and West. Yet, Byzantine scholarship in astronomy and geography continued to rely heavily on their ancient Greek heritage, and particularly on Ptolemy’s Geography. Unfortunately, Ptolemy’s choices for his geographic coordina

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Zhigalova, Natal’ia Eduardovna. "Ottoman Presence in Thessalonike in 1387–1402: The View of Late Byzantine Intellectuals." Античная древность и средние века 50 (2022): 341–56. http://dx.doi.org/10.15826/adsv.2022.50.020.

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This article addresses the views of Late Byzantine writers on the problem of the Ottoman presence in Thessalonike in 1387–1402. Taking the materials from the works of the archbishops of the city Isidore Glabas (1380–1396) and Symeon (1416/17–1429), as well as Manuel Palaiologos, the governor of Thessalonike in 1382–1387, into account, this study analyses the circumstances that preceded the surrender of the city to the Ottomans, as well as the reasons that led to the transfer of Thessalonike under the rule of the Turks. The author concludes that the lack of assistance from Constantinople, the h

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Nikolsky, Evgeny Vladimirovich, and Elena Vyacheslavovna Papilova. "“Travel to Egypt and Nubia in 1834-1835” by Abraham S. Norov: Understanding an alien’s culture (imagological aspect)." Philology. Theory & Practice 17, no. 12 (2024): 4839–44. https://doi.org/10.30853/phil20240684.

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The research aims to identify the imagological aspects of mid-19th-century travelogues. The article reveals the heritage of a little-known writer of the mid-19th century Abraham S. Norov, who used to write mainly travelogues. His “Travel to Egypt and Nubia in 1834-1835” is analyzed in imagological way. The research is original in that Norov’s works are not studied enough and the poetics of his travelogues is even less studied. Nevertheless, this writer is of interest to the reader because he reveals the multifaceted culture of Egypt, describes the nature, characterizes the main ethnic groups l

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Kliszek, Noémi. "The Service of Chivalries Throughout History in Relation to Pandemics and Wars." Hadtudományi Szemle 16, no. 2 (2023): 221–31. http://dx.doi.org/10.32563/hsz.2023.2.16.

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The first orders of knights were formed in the royal courts in the late Middle Ages. When the ancient eastern Christian centres had all fallen following the conquests of the Seljuk Turks, by the end of the 11th century, Rome and Western Christianity were forced to take action. During the First Crusade, the first ecclesiastical orders were established on the model of monastic orders. Their creation was not a spontaneous process, but a conscious undertaking, for the members of these orders were also capable of performing tasks which an average soldier would not. It was then that the figure of th

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HUFFMAN, JOSEPH P. "The Donation of Zeno: St Barnabas and the Origins of the Cypriot Archbishops' Regalia Privileges." Journal of Ecclesiastical History 66, no. 2 (2015): 235–60. http://dx.doi.org/10.1017/s0022046914002073.

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This article explores medieval and Renaissance evidence for the origins and meaning of the imperial regalia privileges exercised by the Greek archbishops of Cyprus, said to have been granted by the Emperor Zeno (c. 425–91), along with autocephaly, upon the discovery of the relics of the Apostle Barnabas. Though claimed to have existed ab antiquo, these imperial privileges in fact have their origin in the late sixteenth century and bear the characteristics of western Latin ecclesial and political thought. With the Donation of Constantine as their prototype, they bolster the case made to the Ita

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Michel, Thomas. "The Risale-i Nur." Hawwa 13, no. 2 (2015): 184–97. http://dx.doi.org/10.1163/15692086-12341280.

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In the battle for minds and hearts of young Muslims in Eastern Anatolia, the Risale-i Nur movement inspired by the writings of Said Nursi may prove to be the most effective peace-oriented alternative to the xenophobic teachings of isis. As the most influential Muslim thinker in Turkey in the 20th Century, Nursi still attracts the attention and loyalty of great number of Turks and Kurds. Nursi was one of the earliest to call for Muslim-Christian cooperation in the struggle against ignorance, poverty, and disunity. His message of peace and dialogue offer a sound foundation for both ethnic tolera

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Simon, Alexandru. "The Pontic King of Bosnia in Anti-Ottoman Crusading in the Mid-1470s." History in flux 4, no. 4 (2022): 69–90. http://dx.doi.org/10.32728/flux.2022.4.3.

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The paper focuses on a selection of documents from Italian archives that have not been included in the standard reference source collections from the past two centuries. The documents reveal certain “curiosities” such as the identity/identities of the king of Bosnia in the mid-1470s or papal appeals to support a Greek rite Christian lord against the Ottoman Turks. The newly found or re-found information allows new insights into the complex connections that shaped the growing area of contact between Free Christendom and the Ottoman Empire. The same information also indicates the limitations–rec

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Michels, Georg B. "Hungarian Hopes for Ottoman Protection and Habsburg Fears: Pál Szepessy’s Mission to Grand Vizier Ahmed Köprülü (July 1671)." Hungarian Studies Review 52, no. 1 (2025): 20–35. https://doi.org/10.5325/hungarianstud.52.1.0020.

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Abstract Hungarian efforts to solicit Ottoman military help against the Habsburg Empire have not received much scholarly attention. The meeting of Calvinist noble Pál Szepessy with Grand Vizier Ahmed Köprülü, the ruler of the Ottoman Empire, reveals that Hungarian Protestants, faced with the Counter-Reformation and military occupation, opted for the Ottomans as more tolerant and more humane overlords. Szepessy did not share the Turkophobia of Christian Europe—he perceived the Muslim Turks as divinely appointed agents of justice and liberation. The Szepessy-Köprülü encounter and its consequence

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Almond, Ian. "Terrible Turks, Bedouin Poets, and Prussian Prophets: The Shifting Place of Islam in Herder's Thought." PMLA/Publications of the Modern Language Association of America 123, no. 1 (2008): 57–75. http://dx.doi.org/10.1632/pmla.2008.123.1.57.

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In an examination of the varied responses to the Muslim Orient by the eighteenth-century German thinker Johann Gottfried von Herder, I try to locate the multiple identities he displayed in his treatment of Turks, the Koran, Arab thought, and the doctrines of Islam. What emerges is a series of different voices, employing different registers of language: a Christian response to Islam as a rival revelation-based monotheism (but, at the same time, a more sympathetic Protestant privileging of “Muhammadanism” as a belief system preferable to “papism”); a poetic register, in which “Muhammadans” move

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