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ArticlePublication Restricted Ottoman market regulation and inspection in the early modern period(Koç Üniversitesi Suna & İnan Kıraç Akdeniz Medeniyetleri Araştırma Merkezi (AKMED), 2021) Selçuk, Oya İklil; Humanities and Social Sciences; SELÇUK, Oya IklilThis article looks at Ottoman market regulation policies and practices, by highlighting some turning points in their evolution in the early modern period. The task of the Ottoman market inspector evolved to focus largely on the mundane or economic affairs of the market, diverging from previous practices in Islamicate societies. The study interprets particularities of Ottoman market regulation policies by accounting for nuanced interpretations of the implementation of rules regarding non-Muslim subjects, overlapping jurisdictions between policing and market inspection, and the increasing intricacies of tax farming.
Book PartPublication Metadata only A distant reading of the Ottoman/Turkish serial novel tradition (1831–1908)(Springer Nature, 2019) Tutumlu, R.; Serdar, Ali; Humanities and Social Sciences; SERDAR, AliThe emergence and spread of the Turkish press and the birth of the Ottoman Turkish novel occurred simultaneously in the Ottoman Empire, when the press and the novel largely sustained each other. Most of the early Turkish novels were serialized in periodicals in order to raise their circulation, while newspapers and magazines seemed to be the most proper means for introducing the new genre to the readers. This symbiotic relationship of the press and the novel marks the formation of the Ottoman/Turkish serial novel tradition. This chapter uses data from the research project “History of Serial Novels in Turkish Literature (1831–1928),” which assessed 290 newspapers and journals published between 1831 and 1928 in Arabic script. It analyzes the occurrence of translated and original novels serialized in newspapers between 1860 and 1908. Taking a “distant reading” approach and sampling 140 periodicals, the chapter specifies how many periodicals serialized novels, the number of translated and original serialized novels, and the distribution of these data in terms of years, writers, and periodicals.ArticlePublication Restricted Bakmak ama görmemek: Türkiye'de kadın yazarların profili(Doğu Akdeniz Üniversitesi Kadın Araştırmaları Merkezi, 2012) Aksoy, S. E.; Günay-Erkol, Çimen; Humanities and Social Sciences; ERKOL, Çimen GünayBu makale, edebiyat sosyolojisi alanına giren ve Türkiye deki edebiyatçı kadınların profilini ortaya çıkartmayı amaçlayan bir araştırma projesinin ürünüdür. Kadın yazarların eğitim durumları, meslekleri, babalarının meslekleri, yapıt verdikleri türler ve bildikleri yabancı diller gibi kimi unsurlar ele alınarak bu verilerin yıllara dağılımı incelenmektedir. İstatistiksel veriler ve bunlara dayalı olarak yapılan niceliksel analizler toplumsal ve kültürel süreçleri tüm yönleriyle yansıtmasalar da, sözkonusu verilerin yıllara göre nasıl değiştiğini görmek kadın edebiyatı adıyla çerçevelenen ve fazla sorgulanmadan adeta bir kanon gibi kabul edilen yazınsal üretimin değerlendirilmesinde otomatikleşen kimi yargıların yeniden gözden geçirilmesi için gereklidir. İstatistiksel dağılımlar bir panorama çizmekle kalmaz, edebiyatın kurumsallaşması, metalaşması, nesilden nesile ve farklı kültürlere aktarımı gibi konulara ışık tutabilecek veriler de sunar. Örneğin, edebiyatçı kadınların doğum yeri ve ikamet yeri üzerine yapılacak karşılaştırmalar, ülkenin edebiyat merkezi olan şehirlerini belirlememize yardımcı olur. Edebiyatçı kadınların yapıt verdikleri türlerin dağılımı ve bu dağılımın yıllara göre gösterdiği değişim, edebiyattaki toplumsal cinsiyet dinamiklerini ve bu dinamiklerin tarihsel süreçteki gelişimini anlamamıza yardımcı olur. İstatistiksel verileri değerlendiren bu makale, edebiyatçı kadınların görünürlüğünü etkileyen unsurları tartışmaya açmakta ve edebiyat için gelenekselleşen bilginin sadece erkekler üzerinden türetilmesinin yanlışlığına değinmektedir.ReviewPublication Metadata only Urban music and entrepreneurship: beats, rhymes and young people’s enterprise(SAGE Journals, 2018-03-01) White, J.; Travlos, Ceren Mert; Travlos, Ceren Mert; MERT TRAVLOS, CerenN/AArticlePublication Metadata only Erken dönem Osmanlı esnaf teşkilatının nitelikleri üzerine düşünceler(Gaye Kitabevi, 2018-05-01) Selçuk, Oya İklil; Humanities and Social Sciences; Alkan Günay, N.; SELÇUK, Oya IklilBu bölümde I. Selim dönemi Bursa esnaf teşkilatı incelenmektedir. Osmanlı esnaf teşkilatının hiyerarşik yapısının ve kethüda, yiğitbaşı gibi görevlilerinin I. Selim döneminde ortaya çıkmaya başladığı tespit edilmektedir.ArticlePublication Open Access Boza consumption in early-modern Istanbul as an energy drink and a mood-altering substance(Sakarya Üniversitesi, 2016-04-01) Selçuk, Oya İklil; Humanities and Social Sciences; SELÇUK, Oya IklilThe consumption of substances such as coffee is known to have gained popularity in the early-modern period along with increased urbanization and the proliferation of public places such as coffeehouses, and bathhouses in towns. Marshall Hodgson refers to the use of such substances in the Venture of Islam, underlining their increase in popularity in the Islamic world, particularly following the Mongol era. Boza is a sweet and fermented drink made from millet, chickpeas or barley, which is known to have equivalents in the Mediterranean, the Middle East, Crimea and the Balkans. Its consumption partly falls under the category of mood-changing substances along with alcoholic drinks as boza is alcoholic when fermented long enough. This article focuses on boza consumption in seventeenth-century Istanbul based on the travelogue of Evliya Çelebi. I compare this narrative with some aspects of my previous study of bozahane affairs in fifteenth-century Bursa, wherever the contents are relevant.Book PartPublication Metadata only Suggestions on the social meaning and functions of akhi hospices in medieval anatolia(Edinburgh University Press, 2017-01-01) Selçuk, Oya İklil; Humanities and Social Sciences; Blessing, P.; Goshgarian, R.; SELÇUK, Oya IklilThe Islamic tradition of futuwwa (Turk. futuvvet), or ethical codes, received a certain degree of political legitimacy when the Abbasid caliph al-Nasir li-Din Allah (r. 1180–1225) admitted it to courtly life. Soon after, the caliph formally invited the Anatolian Seljuk sultan Izz al-Din Kay Kawus (r. 1211–20) to his futuwwa by sending him a prestigious emissary and gifts imbued with futuwwa symbolism. In time, the akhi brotherhoods of Anatolia adopted and popularised futuwwa teachings during a period of political fragmentation in the region. In fact, in the post-Mongol period, akhis rose to political prominence in many urban centres. Aside from their ethical teachings and political actions, akhi brotherhoods left their mark by erecting hospices (zawiyas), where members of mystic orders conducted communal gatherings and hosted guests. This chapter will look into the possibility of distinguishing akhi communities of medieval Anatolia from the larger category of Sufis by examining the ways in which hospices built by these communities had particular social meanings and functions. More specifically, this chapter proposes that studying the locations of akhi hospices may allow us to further understand how akhi communities functioned in the late medieval period. As they were concentrated in towns along trade routes, akhi hospices might have had significant ties to the economy of this region. Relevant narrative sources buttress this supposition, especially futuwwa manuals that underline akhi teachings, such as their focus on professional crafts and the marketplace, and that might shed further light upon them in the broader context of medieval Anatolia. As per the difficulties with distinguishing Sufi and akhi buildings and the limited scope of this study, an art historical and architectural analysis beyond that offered by recent studies is not attempted here. Historiography: Akhis, Dervishes and the Economy Although akhi brotherhoods have attracted the attention of many scholars, much of the literature on akhis is problematic. Some of the difficulties with studying akhis seem to relate to the sources and the way they are utilised by scholars. Some studies exclude crucial primary sources, often because of the philological skills necessary to interpret them. On the other hand, omitting source material in Arabic also stands out as an ideological concern with detaching Anatolian akhis from the Arabic-futuwwa tradition for the purpose of underlining their ‘Turkishness’.Book PartPublication Metadata only Tracing esnaf in late fifteenth-century Bursa court records(Berghahn Books, 2015-02-01) Selçuk, Oya İklil; Humanities and Social Sciences; Faroqhi, S.; SELÇUK, Oya IklilThis chapter addresses the fundamental, yet unanswered, question of when and how formal hierarchically organized guilds appeared in Ottoman towns. In doing so, 15th century Bursa court records are scrutinized.Book PartPublication Metadata only Transcendental ethics(Springer, 2011) Oktar, Sibel; Humanities and Social Sciences; THOMAS, Sibel OktarOur ontological, epistemological and metaphysical point of view is a very important determinant of how we conceive ethics and the possibility of ethical discourse. Kant, G.E. Moore and Wittgenstein had a quite eloquent discourse on ethics though they were, prima facie, incompatible. Kant regards ethics as belonging to supersensible reality, Moore, tells us that “goodness” is a non-natural and intuitively known notion. Wittgenstein says he “respected deeply” that that he himself could not talk about. Both Kant and Wittgenstein might at least find a common point on the idea of ethics being transcendental, whereas Moore strongly objects. I will try to show that Moore’s notion of “good” as a non-natural object that does not exist in time is difficult to conceive without assuming a “transcendental object” and the existence of a supersensible reality, as Kant does. I will investigate the role of transcending the limits of language in Wittgenstein’s conception of ethics where it manifests itself in our attitude towards the world. I will argue that Wittgenstein suggests a transcendental ethics with an account of viewing the world sub specie aeterni, without a need for a supersensible reality.