Genel Türk Tarihi Araştırmaları Dergisi最新文献

{"title":"ABOUT USAGE AREAS OF SILK FABRIC IN THE MONGOLIAN EMPIRE","authors":"Derya Coşkun, Anıl Yasin Oğuz","doi":"10.53718/gttad.1095701","DOIUrl":"https://doi.org/10.53718/gttad.1095701","url":null,"abstract":"Silk fabric draws a wide spectrum in terms of usage area. Sometimes a military uniform, sometimes a pennant or a banner, sometimes embodied in religious clothes, it appears in different patterns. One of the states that put silk at the center of its political and cultural life is undoubtedly the Mongols. They saw this commodity as a symbol of wealth and nobility in social life, as well as actively using it in military, religious and economic life in Mongol Empire Era. In addition to giving detailed information about the main sources of the period (13rd century) and travelers, the use of silk fabric by the Mongols, the discussions of the sources on this subject constitute the main subject of the article. In particular, Yuanshi and Mongolian sources record that, apart from the clothes of the Mongolian elite, silk fabrics were used in the Mongolian army, tents and cars, and “paper Money”. There is no information in any source about James Chambers' thesis that the reason for the Mongolian army to wear silk underwear is to reduce arrow wounds. This duty of silk underwear cannot go beyond speculation, but it is possible that uniforms made of silk were worn in the Mongolian army, apart from wool and coarse cloth clothes, which we can call soft armor. In addition, there were silk threads on the Mongolian banners and, interestingly, in the shields used by the Mongols. Although the Mongols used metal shields, they were basically round shields formed by knitting wooden sticks with each other. The inside of this wooden stick structure was probably wrapped with silk threads to increase the strength of the shield and make the braid structure more stable. Especially in Yuanshi, it is understood that the silk fabrics in the clothes worn by the Mongolian guard class Keshig hold a large amount. Silk fabrics could be used in the structures that we can call the big tents (pavilions) used by the Mongols, and also in the carriages of the Mongolian elite class. The issue of \"paper money\", which is one of the important contributions of the Mongol Empire to world history, is another issue that stands out when examining the usage areas of silk in the Mongol Empire. Because in China, where the Mongols ruled, this type of money could also be made of silk until a certain period. \u0000From a general perspective, the use of silk fabrics and silk threads ranged widely in the Mongol Empire. Apart from the areas mentioned in our article, for example, the use of gold or white silk fabrics as clothes had symbolic meanings. As a means of achieving political goals, the distribution of silk cloth could play a central role. One of the ways to distinguish the Mongol nobility from the common people was the luxurious use of silk fabrics, colors and patterns within the Mongolian elite. The distribution of silk cloth in the jisun festivals, where different colored clothes were worn every day and which aimed to bring the Mongol elite class and the commons closer together, had both material and sp","PeriodicalId":150594,"journal":{"name":"Genel Türk Tarihi Araştırmaları Dergisi","volume":"108 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124813504","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"AN EXAMINATION OF THE UNDERGROUND WORLD OF ISTANBUL DURING THE SECOND CONSTITUTIONAL PERIOD: IBNÜ'L HAKKI MEHMED TAHİR'S SEFALETHANELER","authors":"Zeynep Akarslan","doi":"10.53718/gttad.1128674","DOIUrl":"https://doi.org/10.53718/gttad.1128674","url":null,"abstract":"XIX. yüzyıl, 1299-1876 yılları arasında mutlak monarşi ile yönetilen ve geniş sınırlara sahip olan Osmanlı Devleti’nde devletin bekası için bir takım siyasi adımlar atmak zorunda kalınan tarihi bir dönemdir. XVIII. yüzyıldan itibaren tüm dünyada yaşanmaya başlayan değişim ve dönüşümler Osmanlı Devleti’nde de hem siyasi hem de sosyal alanda kendini gösterdi. Bu değişimlere bağlı olarak ortaya çıkan ve Osmanlı siyasi tarihindeki önemli olaylardan biri olan I. ve II. Meşrutiyet, Osmanlı-Avrupa ilişkilerinin en yüksek seviyede olduğu dönemlerden biridir. Bu yakınlık, Avrupa kültürünün Osmanlı coğrafyasında hızla yayılmasına sebep olurken İstanbul’da bulunan “sefalethane”lerle söz konusu yayılmanın en çarpıcı örnekleri olarak karşılaşılmaktadır. II. Meşrutiyet döneminde yaşamış, eserleri ile Osmanlı Devleti’nin toplumsal ve kültürel hayatına ışık tutmuş olan İbnü’l Hakkı Mehmed Tahir, kadın hakları konusundaki hassasiyeti ve ahlâk anlayışı ile şöhret bulmuş isimlerden biridir. Doğumu, hayatı ve ölümü konusunda kaynaklarda kesin bilgi bulunmayan İbnü’l Hakkı Mehmed Tahir, Bursalı Mehmed Tahir ile karıştırılmaktadır. Sosyal, ahlâkî ve kültürel değerlere ait konulardaki bazı kitapçıklar yayınlayan İbnü’l Hakkı Mehmed Tahir aynı zamanda Osmanlı döneminde yayınlanan en uzun ömürlü kadın dergisi Hanımlara Mahsus Gazete ve Çocuklara Mahsus Gazete’nin sahibidir. Yazar, İstanbul’daki para karşılığında gayrimeşru ilişkilerin kurulduğu mekânlardan yola çıkarak kötü alışkanlıkların aile ve toplum hayatına etkilerini anlattığı Sefalethaneler adlı eserinde Türk toplumuna ders vermeyi amaçlamıştır. Sefalethaneler adlı eserinden ve eserlerinin ekseriyetinden yola çıkılarak İbnü’l Hakkı Mehmed Tahir’in ahlâk, toplumsal değişim ve kadın meselelerine önem verdiği anlaşılmaktadır. Bu çalışmada İbnü’l Hakkı Mehmed Tahir’in söz konusu eserinden yola çıkarak dönemin siyasi ve toplumsal çehresi anlaşılmaya çalışılmış, Osmanlı toplumuna kötü alışkanlıkları üzerinden verilen öğütler yorumlanmıştır. \u0000Toplum nezdinde Avrupa kültürüyle tanışmaya bağlı olarak hızla artan kötü alışkanlıkları yalnızca “sefalethaneler” ile sınırlamak mümkün değildir. İstanbul gibi dönemin en önemli merkezlerinden olan büyük ve önemli bir ticaret şehrinde her dönem sosyal hayatın bir parçası olarak ortaya çıkan fuhuş, sefalethaneler ile bir bütün olarak değerlendirilmiştir. II. Meşrutiyet’e kadar ahlâki bir “sorun” olarak gündeme gelen fuhuş, XIX. yüzyılın ikinci yarısından itibaren genel ahlâk anlayışına yönelik bir “tehdit” olarak algılanmaya başlanmıştır. Ancak bu dönemde Osmanlı toplumu arasında yozlaşmaya sebep olan tek tehdit sefalethaneler değildir. Avrupa ile artan ikili ilişkilerin toplumun günlük hayatından yaşam tarzına, alkol tüketiminden tütün kullanımının artmasına kadar birçok farklı etkisi ve sonucu olmuştur. Bu sebeple çalışma boyunca Osmanlı Devleti’nin Avrupa ile temasları ve halk arasında artan alkol kullanımı ile devletin bu konuda almış olduğu tedbirlere de değinilerek II. Meşrut","PeriodicalId":150594,"journal":{"name":"Genel Türk Tarihi Araştırmaları Dergisi","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128586881","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"INVESTIGATION OF THE SUNGAK BURIALS FROM THE KÖKTURK KHAGANATE IN THE MOUNTAIN LAND OF THE TASHKENT REGION, UZBEKİSTAN","authors":"Raxmanali Muradali̇yev, Niyoz Rashi̇dov","doi":"10.53718/gttad.1105353","DOIUrl":"https://doi.org/10.53718/gttad.1105353","url":null,"abstract":"In the article, the arecological excavations carried out in the Sungak burials belonging to the Kökturk Khaganate period located on the shores of the Charvak reservoir of the Tashkent province of Uzbekistan and the scientific results obtained here are mentioned. The findings obtained in the archaeological excavations carried out since 2020 are compared with the finds in other settlements and burial traditions, and there are general similarities as well as peculiarities in the aforementioned burial corps. In the aforementioned cemetery, human and animal bones, as well as ceramic vessels of various shapes, various iron-made items and work tools were found. The human bones in the graves, especially the measurements taken on the human skull, the direction in which some human bones were found, the condition of the stone bones, and the gender distinction were taken into consideration. While specifying the age of the deceased, the degree of closure of the clefts in the head bones, the wear of the teeth and the formation stages of the bone knuckles were taken into account. The findings obtained in Sungak, the local burial customs of the Kökturk Khaganate period and the economic and social lifestyle of the people of the region where the campus is located are emphasized. The inhabitants of the sponge burial kurgan belong to the group of relics peculiar to the Old Turkish period of the nomadic societies dealing with animal husbandry, which includes local cultural elements. It is understood that the owners of the tomb kurgan had close relations with the inhabitants of the neighboring regions: Chirchik – Ahangaran valley, Southern Kazakhstan, Talas, Farğana and Jetisu regions. The new finds from the sponge burial corps, the historiography of the very contemporary and controversial Kavunchı culture of the culture and history of the societies living in the middle of the first millennium BC of the Central Asian lands, the ethnic structure of the Chirchik valley upper basin, the burial customs and religious traditions of animal husbandry nomadic communities. It is understood that it will serve as a resource for the examination of issues such as world perspectives. Since the migration processes that took place in the Eurasian steppes at the aforementioned dates are examined and more understandable, the Sungak burials and similar ones should be examined more deeply in the future.","PeriodicalId":150594,"journal":{"name":"Genel Türk Tarihi Araştırmaları Dergisi","volume":"209 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116126996","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"THE POLİTİCAL USE OF THE CALİPHATE IN THE REİGN OF ABDULHAMİD II","authors":"Sümeyra Öztürk","doi":"10.53718/gttad.1069436","DOIUrl":"https://doi.org/10.53718/gttad.1069436","url":null,"abstract":"For II. Abdulhamid, the caliphate was the focal point of Islamist politics, and by exercising the caliphate in an unprecedented way, he gained the respect of millions of Muslims under the rule of Great Powers. He established spiritual and cultural relations with these Muslims, when it was said by the Great Powers that the Ottoman caliph was responsible for it, he flatly rejected them and gave information to the newspapers in this way. Later Abdulhamid II wanted to show the Great Powers that the Ottoman Empire was still standing by using the caliphate as an effective tool. For this purpose, he wanted to make him feel that the caliphate had a provocative power and that with a single word of the caliph, the Muslims under the colony would declare jihad against the Great Powers, although he did not want the relations to be cut, and he wanted to create times of peace for himself. In order to show this situation, he established cultural relations with Muslims. The activities of Abdulhamid II and the influence of the caliphate on the Muslims of the world caused the caliphate to become similar to the papal position by the Great Powers. In this study, the political emergence of the caliphate and Abdulhamid II’s view of the caliphate towards seeking a new policy will be discussed.","PeriodicalId":150594,"journal":{"name":"Genel Türk Tarihi Araştırmaları Dergisi","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130059749","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"COLONIAL CONTACTS OF A GEOGRAPHIC BRITISH VICE-CONSUL CAPTAIN BERTRAM DICKSON AND HIS OBSERVATIONS ON THE OTTOMAN-IRANIAN BORDERLANDS","authors":"Fatih Karlioğlu","doi":"10.53718/gttad.1116997","DOIUrl":"https://doi.org/10.53718/gttad.1116997","url":null,"abstract":"Bu makale, İngiliz siyasi duruşunun Osmanlı toprak bütünlüğüne karşı olumsuz yönde değiştiği ve İngiliz emperyalist kaygılarının hedefi haline geldiği bir dönemde Kraliyet Coğrafya Topluluğu (RGS) ile İngiliz devlet görevlileri arasındaki ilişkiyi tartışmaktadır. 1830’larda salt bilimsel coğrafya bilgisinin geliştirilmesi amacıyla resmen kurulan RGS, İngiliz devlet adamlarının yeni politikalar oluşturması için ihtiyaç duyulan coğrafi bilgiyi üretip muhafaza ederek İngiliz emperyalizminin de katalizörü haline gelmiştir. Makale, İngiltere emperyalizminin İngiliz konsolos, konsolos yardımcıları, askerî ataşeler gibi farklı unvanlara sahip RGS üyelerinin görüşlerini nasıl etkilediğine veya her ikisinin de paradoksal olarak nasıl iç içe geçtiğini incelerken Osmanlı-İran sınırının hem fiziksel hem de sosyal unsurlarını keşfetmek için RGS’te devlet merkezli bir coğrafya anlayışının Van ve çevresinde bulunan konsolosluk bölgesinde nasıl uygulandığını değerlendirmektir. Bu bağlamda, I. Dünya Savaşı öncesi ihtilaller döneminde 1906-1908 yılları arasında Osmanlı Van Vilayetinde coğrafya meraklısı İngiliz bir kâşif, konsolos yardımcısı ve askeri konsolos olarak görev yapan Yüzbaşı Bertram Dickson’ın (d.1873-ö.1913) tıpkı diğer İngiliz devlet görevlileri gibi Kraliyet Coğrafya Topluluğu ile sıkı bir bağı bulunmaktadır. Makale, Dickson’ın Osmanlı sınırında yaptığı keşiflerde sınıra özgü ihtilaflar, isyanlar ve gerilimler çerçevesinde imparatorluklar arası siyasi ve askeri rekabeti ele aldığı ve yerel unsurların çekişme dinamiklerini, yönetilebilirlik ve jeo-sosyolojik özelliklerini değerlendirdiği çalışmalarında RGS benzeri koloniyal bakış açısına sahip olduğunu iddia etmektedir.","PeriodicalId":150594,"journal":{"name":"Genel Türk Tarihi Araştırmaları Dergisi","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127965676","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"HAIR MOTIF GRAVESTONES IN SOUTH WEST TAURUS: THE CASE OF MUĞLA AND DENİZLİ","authors":"Onur Alp Kayabaşi","doi":"10.53718/gttad.1130136","DOIUrl":"https://doi.org/10.53718/gttad.1130136","url":null,"abstract":"Culture is the source of people's creativity. Mankind has inherited the history and traditions of previous generations. Accordingly, he created new creations by synthesizing the old and the new. Although these creations, which are formed at each point of the Turkish cultural geography, differ, they basically meet at the same point. Thus, it brings together people from the same cultural circle on a common ground. These creations can be in any area of life. However, this situation manifests itself more clearly in beliefs about death and afterlife. With the phenomenon of death, which can be thought of as a transition from the living to the world beyond, man begins to see and define the dead and his soul as a supernatural being. Onwards the actualization of death a body being down and the process of disembodiment of the spirit believed to live in that body has led to emergence of complex belief systems, thereby the emergence of different rituals to separate the soul from the body and this world. There are some practices be seen among the Turks performed before, during and after death. The flow of cultural information between people can be expected to take different forms. One of the element of cultural information flow is graves. Graves are used not only to bury the dead, but also as a means of self-expression. In this way, people can express their identity and personality to the environment. However, tombs are also a form of expression embodying the relationship between this world and the next world. Graves and tombstones transforms the toughts exist in an abstract way into a concrete form with the help of their construction properties and the various symbols on them. In this way, the existence of the deceased is revealed again, so that the soul can easily get used to the new situation with the metaphor of recreating his life. In this way, in a way, the harmony between life and death is tried to be expressed. Symbols, shapes, depictions, etc. made on tombstones, which have been symbolic codes since ancient times. provides him with holiness and at the same time, he provides immunity thanks to this holiness. Thus, human beings, who are in pain of death in the face of a loss or annihilation, add value to the eternity of life that exists after life, with these practices aimed at immortality, not death. Gravestones are not only a past for Turks, but also important in terms of carrying the spirit of that past. Beliefs and practices related to hair in Turkish culture are seen in all Turkish geographies from Siberia to Anatolia, from the earliest times to the present. In such a wide time and geography, the cultural continuity of the hair is remarkable in terms of showing its importance in Turkish culture. In this article, beliefs about hair in Turkish geography are discussed in general. In particular, evaluations were made about the hair motifs seen on some tombstones in Muğla and Denizli provinces and their place in Turkish culture.","PeriodicalId":150594,"journal":{"name":"Genel Türk Tarihi Araştırmaları Dergisi","volume":"51 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125479586","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"ACCORDING TO THE WORKS FAMOUS NESEB-NÂME-İ MÜLÜK (ŞUÂB-I PENCGANE) AND MU‘İZZÜ’L ENSÂB, THE WIFES OF ÖGEDEY KHAN AND ÇAĞATAY KHAN","authors":"Rakkuş Karaduman","doi":"10.53718/gttad.1133506","DOIUrl":"https://doi.org/10.53718/gttad.1133506","url":null,"abstract":"Genealogical trees is one of the richest sources of history, consisting of Arabic, Persian and Turkish. In Turkish and Mongolian history, genealogical trees have a valuable place. In this context, the work known as Neseb-nâme-i Mülük, or in other words Şuâb-ı Pencgane, which was written by the İlhanlı (Iranian Mongols) vizier Reşidüddin Fazlullah, gives detailed information about the genealogy of the Mongols. In addition, the work called Mu'izzü'l Ensâb fî Şeceretü'l Ensâb-ı Selâtin-i Mongol, which was started to be written in 830/1426-27 at the request of the Timurid ruler Shahruh Mirza and whose author is unknown, also benefited from the work of Reşidüddin Fazlullah transferred his genealogical tree. This work generally recorded exactly the information given by Neseb-nâme-i Mülûk until the period of Gazan Khan. The genealogies of Sultan Olcaytû and Ebu Said Khan, who came after Gazan Khan, were also added to Mu'izzü'l Ensâb. After the Mongolian (Ilkhanid) talk in Mu'izzü'l Ensâb, the talk of Timur and his sons begins and the work ends with the genealogy of Sultan Hüseyin Baykara. Anonymous Mu'izzü'l Ensâb and Reşidüddin Fazlullah's work called Neseb-nâme-i Mülük is almost the same in form, that is, in composition style. The most striking difference between them in terms of form or shape is the presence of writings in Uighur letters between the lines in Neseb-nâme-i Mülük. These two works are very similar to each other in terms of style. In these genealogy books, not only the names of the khans and princes were recorded, but also the names of the ladies of the khans, their wives and officials at the state level. In addition, there is information from time to time on the margins next to the manuscripts. These two works have been examined by some researchers in terms of form and content, but no studies have been made about the women in the work. \u0000The recording of women's names in these two genealogy books is important in terms of showing how important women were in the Mongols. In the Mongols, the head lady managed the house and children in the absence of her husband, took care of the affairs of the place, and accordingly occupied an important place. In addition, Mongolian women participated in ceremonies, banquets and congresses and took their place on the throne of the ruler according to his rank in the dynasty. Special rules and measures were found regarding the respect of each woman's dignity and rank in the ceremony, feasts, official ceremonies and public receptions, which are of great importance. In addition, there is no limit to polygamy in Mongolian traditions. For this reason, it has been inevitable for us to see examples of levirate and sororate marriages in Mongols. There are both social and economic reasons for making such marriages in Mongols. The sons of Genghis Khan and the heirs of the Mongol Empire, Çağatay Khan and Ögedey Khan also had many marriages. In Neseb-nâme-i Mülük and Muizü'l-Ensâb, the names of the women of these two in","PeriodicalId":150594,"journal":{"name":"Genel Türk Tarihi Araştırmaları Dergisi","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130789340","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"AN ASSESSMENT ON THE ROLE OF SQUARE IN THE FORMATION OF NATIONAL IDENTITY: THE CASE OF BAKU","authors":"Oğuz Kağan Bayrakdar, Fatma Betül AYDEMİR BAŞ, Şeyda Çevi̇kel","doi":"10.53718/gttad.1076206","DOIUrl":"https://doi.org/10.53718/gttad.1076206","url":null,"abstract":"After the American Declaration of Independence, the French Revolution, and the Congress of Vienna, the borders of today is European States began to take shape, and the understanding of \"defining\" the societies living within these borders also changed. The fact that nationalism is ideologically on the agenda of governments has resulted in giving direction to the community within the framework of the dominant ideology. Various tools have been produced by the administrations to gather the society under their prevailing views. In this process, cities have become one of the main tools that cause social transformation. \u0000Cities, considered the cradle of civilization, have been one of the dynamics that ensure the transmission of the dominant ideology throughout history. The fact that cities have all kinds of opportunities compared to rural areas has enabled these regions to become demographic centers. The demographic superiority that emerged in the cities allowed the society to unite around the same ideal and became influential in developing similar behavior patterns. In particular, the emergence of nation-states has prepared the environment for the increase of national figures in the urban area and the interaction of the population with these symbols. Parks, avenues, streets, various private and public spaces are examples of urban spaces within the city. In parallel with the idea of the nation, urban spaces are decorated with national symbols; figures that have a strong influence on society are brought to the fore. Thus, the tendency to create a national urban identity through urban spaces has begun. \u0000One of the areas that set an example for urban spaces is squares. The squares, which respond to various demands such as gathering, socializing, meeting, and spending time, are located in strategic areas of the city. Squares, which have a function for both individuals and vehicles, are the areas where urban transportation is made intensively, communication between people is established, and collective consciousness is transferred and kept alive. In addition to daily needs, squares also have important functions in creating national consciousness. The squares, which were nationalized by the sovereign power, have been transformed on the axis of ideologies. With the addition of national images, squares contribute to the formation of national identity. Some of these urban spaces are located in Baku, the capital of Azerbaijan, one of the most important centers of the Caucasus. \u0000Baku, which has a historical past, has been under the rule of the Russians since the beginning of the 19th century. Although it was included in the literature as an independent city of the Azerbaijan Democratic Republic between 1918-1920, it soon came under the rule of the Soviet Union. When the Russian culture was dominant, Baku underwent various changes in parallel with the political ideology. Bringing the Russian civilization to the forefront, making the Russian language widespread in t","PeriodicalId":150594,"journal":{"name":"Genel Türk Tarihi Araştırmaları Dergisi","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132224021","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"“EREJELER” AS AN ATTEMPT OF CUSTOMARY LAW CODIFICATION OF THE KYRGYZ PEOPLE AND ITS ANALYSIS FROM THE PERSPECTIVE OF ISLAMIC LAW","authors":"A. Kariev","doi":"10.53718/gttad.1099716","DOIUrl":"https://doi.org/10.53718/gttad.1099716","url":null,"abstract":"Annotation \u0000In this article, the customary law that named “Ereje-6” of the Kyrgyz people who had to the so old history to the Christ, was discussed in the perspective of the Islamic Law. Exactly, the customary law that consisted in the rural and mountain region after the legalization that had the Kyrgyz people to settlement of the date 17-19 cc. After the giving a short portrait of the history of the Kyrgyz people, we had talk about their retreating to the rural and mountains territories from the Chinqiz Khan’s damination that happened after the 1212 and after the Tsarist Russian Empire’s occupation, also after these progress we talked on the customary law customs that constitutived from the 8 cc. to the 18 cc., and their factors witch effected for the institutionalize of the customary law, and its importance in the all steps of the life in the society. After the all these themes, we had to talk on the Kyrgyz people’s perception of a law and the judicial system that established according to their nomadic life conditions, and the structure of this judical system and the functioning, and officials who were working in this structure, and their designation, dismissal, salary, and the judgment mechanism, and the matters that discussed in the courts. And we had to give the short portrait of the “Erece”. The “erece” is meaning social character that all society needs to it and its inevitable subject as a part of the law. Actually, we talked the themes of the “Erece” like; the transcribing of this “Erece”, and its customs that accepted as a code of the law, and its interpretation between the paragraphs. Therefore, we talked on the biys and manaps who directed the all Kyrgyz people and on their chanching the some paragraphs of this codificasion in the kurultay as a appropriate to the Kyrgyz society, and its chanching philosophy and its factors. Finally, we discussed the biys and manaps authority on the “Erece-6” that written in the Karakol in 1907, also we talked on the changing of the Kyrgyz customs to the code of the law, and biys and manaps comply to Islamic law while they making the custom to the code of the law. Actually, we focused the portrait of fourty items of the “Erece-6” that compared with the Islamic law, and all these items of “Ereje-6” was discussed as a part of law, finally we had to knowledge its quality in the some subjects. Therefore, the Kyrgyz people were disregard the Islamic law although after they accepted the Islam and they were prioritizing the customary law that was working for the interests of the people. In fact, they were to care about the law system that keeping the person in the center all time. Shortly, we have to discuss on the intermingling character of the customary and Islamic law system, and this so important for the Turkic people as a historical mirror. And in the context of this idea, we have to witness of the implementation of the two law system in the all period of life, and we achieved to the so more important fic","PeriodicalId":150594,"journal":{"name":"Genel Türk Tarihi Araştırmaları Dergisi","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131237175","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Mission and Diplomatic Language of Fethnames in Ottoman Diplomacy in The Context of 1715 Morea Fethname","authors":"Hilal Çiftçi","doi":"10.53718/gttad.1118655","DOIUrl":"https://doi.org/10.53718/gttad.1118655","url":null,"abstract":"The tradition of sending fethname in order to announce the victories won in the Turkish-Islamic states, both within the country and to foreign states, was continued in the Ottomans as well. However, the Ottomans developed a peculiar style to themselves in the practice of sending fethname, as in many traditions they inherited from the Turkish-Islamic states before them too. So much so that the Ottomans attributed different meanings to the practice of sending a fethname beyond just declaring a victory won inside and outside the country. The fethnames, sent to the kaimmaqam, who deputized the grand vizier in Istanbul and to administrators such as kadi and beylerbeyi in the provinces, to announce the victory to the public, were actually aimed at enhancement the loyalty of the public to the state and their services. Fethnames sent to foreign countries had a diplomatic mission. By emphasizing the power and magnificence of the Ottoman Empire with the victory in the fethnames sent abroad, the friendship and loyalty of the friendly or allied countries was strengthened and continued, while a threat was implied to the countries that were hostile. So much so that this tradition has become the language of good news for friend and threat to enemy in Ottoman diplomacy. For this reason, it has been interpreted that the main function of the Ottoman fethnames was war propaganda or a display of power and splendor. In fact, the mission that the Ottomans attributed to the fethnames changed occasionally in the historical process. They used fethnames to emphasize their power and magnificence during the periods when they were politically and militarily strong, while they were used to make diplomacy effective when they were weak politically and militarily. Therefore, it can be said that the function of the Ottoman fethnames changed over time in parallel with the political and military position of the state, as a reflection of the change in Ottoman diplomacy and diplomatic language. \u0000The Fethname of Morea, which was written by the chronicler Mehmed Raşid Efendi after the re-conquest of Morea in 1715 and sent to nearly fifty statesmen and rulers, is an appropriate case of this change. Because the re-conquest of Morea, which was lost with the 1699 Karlowitz Treaty, was an important opportunity to repair the loss of military and political prestige suffered by the state. The aforementioned fethname was the manifestation of a diplomatic aim to eliminate the pessimistic mood in the domestic public opinion caused by this loss of prestige and the doubts about the power of the Ottomans in the neighboring countries. Today, only two copies of this fethname have been found out of nearly fifty copies. Of these two copies, the one sent to the Iranian ruler Shah Hussein is in the No. 6 Nâme-i Hümâyûn Register in the Presidency Ottoman Archives. The other copy, sent to the kaimaqam who deputized for the Grand Vizier and to the Kadi of Istanbul, is in the Library of Süleymaniye, Esad Efen","PeriodicalId":150594,"journal":{"name":"Genel Türk Tarihi Araştırmaları Dergisi","volume":"AES-17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126539901","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}