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Osmanlı İmparatorluğu'nda Yaşamak: Toplumsallık Biçimleri ve Cemaatlerarası İlişkiler
Balkanlar'dan Magrip'e, Kafkas'lardan Arabistan'a kadar uzanan bir imparatorlukta yasamak, mezheplerle dinlerin; sivelerle dillerin; kokenlerle halklarin ve torelerle yasam bicimlerinin olaganustu farklilik gosterdigi karmakarisik bir dunyada yasamaktir. Ve tabii, dinin agirligiyla; aile, tarikat, lonca, cemaat gibi gruplasmalarin kacinilmaz onemiyle; mubadele, oyun, toren, bayram gibi yogun toplumsallik bicimleriyle belirlenmis bir toplumun icinde yasamaktir. Osmanli'da toplumsallasma, nerede, nasil ve kimler arasinnda olurdu? Neler konusulurdu? Ramazan eglencelerine Yahudiler ya da Hiristiyanlar katilir miydi? Dogu Anadolu'daki Ermeni cocuklari hangi oyunlari oynarlardi? Nasil Izmir'de bir Fransiz olunurdu? Kimler Turkce konusurdu? 1900'lu yillarda Selanik halki hangi sporlarla ugrasirdi? Kabadayilarin, kulhanbeylerinin toplumdaki islevleri nelerdi? Elinizdeki kitap bu sorulara cevap vermeye calisiyor. Bir yandan da, "Osmanli hayati son iki yuzyilda Bati'nin ve milliyetciliklerin etk
- GenresHistory
423 pages, Paperback
Published April 1, 2011
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Displaying 1 - 2 of 2 reviews
August 26, 2024
Okurken çok eğlendim
April 11, 2021
The first of the two articles that I found fascinating belong to dear dear François Georgeon and is an in-depth analysis of Ramadan in İstanbul, where we learn why so many European travelers and later some Turkish authors called it "the freedom season". A traveller by the name of Adolphus Slade even refers to it surprisingly as "the lovers' season."
Moreover, I could not hide my astonishment when I learned that Seraskérat area (Beyazıt) was entitled Ottoman's Rue de Longchamp (like in poorman's Marilyn), I do not wish to sound bitter but are we really sure about the accuracy of that comparison Théophile G.?
Ah, another thing I learned was that a reporter from Temps newspaper was highly disturbed by women's behaviour during the Ramadan. Yes, the poor Westerner was shocked, (and I could not help but write 'sana ne çapsız' next to that sentence) which reminded me of Claude Farrère and his "precious" views on the chastity of Ottoman women in his "masterpiece" L'homme qui assasina.
The second article which got in my good books was by Işık Tamdoğan-Abel from whom I have picked up that you could drink raki in hans (inns) , you could check-in at night but cannot check out in the morning without participating to a ceremonial session where the han keeper asks "Ey Ümmet-i Müslimin! Are you all alive? Do you all have your belongings intact?" to which they respond, unless there has been an incident during the night, "All set Han Keeper, May God's grace be upon you!".
There were some intriguing petty crime stories involved too. Apparently the reason why non city-dwellers or foreigners figure much more in court registers might be because the Stambouliotes handle these things within the family or the neighbourhood whereas the vilified Bachelor or the Jew from İznik has to go to the Kadi because he does not benefit from such a system.
Oh I can go on and on but I will stop now and start a new book by Georgeon entitled "Osmanlı-Türk Modernleşmesi 1900-1930"
Moreover, I could not hide my astonishment when I learned that Seraskérat area (Beyazıt) was entitled Ottoman's Rue de Longchamp (like in poorman's Marilyn), I do not wish to sound bitter but are we really sure about the accuracy of that comparison Théophile G.?
Ah, another thing I learned was that a reporter from Temps newspaper was highly disturbed by women's behaviour during the Ramadan. Yes, the poor Westerner was shocked, (and I could not help but write 'sana ne çapsız' next to that sentence) which reminded me of Claude Farrère and his "precious" views on the chastity of Ottoman women in his "masterpiece" L'homme qui assasina.
The second article which got in my good books was by Işık Tamdoğan-Abel from whom I have picked up that you could drink raki in hans (inns) , you could check-in at night but cannot check out in the morning without participating to a ceremonial session where the han keeper asks "Ey Ümmet-i Müslimin! Are you all alive? Do you all have your belongings intact?" to which they respond, unless there has been an incident during the night, "All set Han Keeper, May God's grace be upon you!".
There were some intriguing petty crime stories involved too. Apparently the reason why non city-dwellers or foreigners figure much more in court registers might be because the Stambouliotes handle these things within the family or the neighbourhood whereas the vilified Bachelor or the Jew from İznik has to go to the Kadi because he does not benefit from such a system.
Oh I can go on and on but I will stop now and start a new book by Georgeon entitled "Osmanlı-Türk Modernleşmesi 1900-1930"
Displaying 1 - 2 of 2 reviews