City In Anatolia Research Articles

Political Rituals and Ideological Competition: The Emergence of an “Islamic” May Day in Turkey

ABSTRACT This study focuses on the decoding of some of the many aspects of Islamism—labour relations in Turkey, based on the political rituals that historically operate as self-assertions and self-definitions of the working class. The epicentre of this article is May Day and seeks to analyse the process by which an organic part of the Islamist movement in the country, Hak-İş, dealt with it, through the effort for transformation of the symbolisms, and confrontation for the ideological meaning and social vision of this labour political ritual in Turkey. Through this framework, the study highlights three different stages in the political mobilization of Hak-İş regarding the 1st of May, within the broader framework of a process named ‘loss of proletarity’ and the Confederation’s vision about a classless society. The first stage is that of the absolute denial of the class content and hierarchies in society. The second stage is the process of the ‘reluctant adoption’ of May Day, combined with strategies to transform its material culture. Finally, the third stage is the attempt to ‘nationalise/Islamise’ this political ritual through the organization of separate May Day mobilizations in various cities in Anatolia.

Konya Camilerindeki Örtü Sisteminin Anadolu Selçuklu Ve Osmanlı Döneminde Gelişimi

Mosques are the most specific structures of the Islamic city. The formation of these buildings in history also gives direction to the architectural character of the period. The top cover system and the dome have been important elements of the space organization. In the mosques of the Anatolian Seljuk period, the single-dome arrangement was developed in the Ottoman period and reached the central domes and side naves. Today's mosque architecture is also affected by the developments in the historical process and it is seen that modern top covering systems are experienced. Konya had hosted important civilizations from prehistoric times to the present and had been the capital of the Anatolian Seljuk State for many years. The number of mosque structures belonging to this period and reaching the present day is higher than other cities in Anatolia. The city did not lose its importance in the Ottoman period, and its spiritual value continues today. The coexistence of mosque structures of this period with the mosques of the Anatolian Seljuk period enables a comparison of the cover systems and its development chronologically.

Osmanlı Dönemi Tokat Rüstem Çelebi Camii Vakıfları

Tokat is one of the oldest cities in Anatolia, which was home to many ancient civilizations. In the city of Tokat, which entered into the Turkish domination at the late XIth century, a large number of religious, social, economic, and cultural artifacts such as mosques, small mosques, seminary schools, soup kitchens, lodges, inns, public baths, and tombs were constructed during the Danismendid, Seljukid, and Ottoman periods. The fact that Tokat is on the east-west and south-north road route in Anatolia, having a rich socio-economic potential with its mild climate and fertile agricultural lands has a great role in bringing these works into the body. In addition, the fact that half of the 70 Muslim neighborhoods in the period 1455-1574 had the names of mosques and masjids reflects the religious identity of the city. Thanks to this rich socio-economic potential, the functioning of religious, social, cultural and economic monuments that have been established in Tokat has been made possible with the help of waqf funds.
 In this article, Rustem Çelebi Mosque waqfs will be discussed as an case study among the rich foundation works available in Tokat during the Ottoman period. Although there are some individual studies about this mosque waqfs, these studies do not examine the waqf revenues of this mosque from the beginning to the present day. Waqf revenues are vital for the mosque to continue its function. This mosque is one of 17 mosques built in the city center of Tokat between XII and XXth centuries and was probably built in the second half of the XVth century. In the following periods, it has undergone some repairs and has survived to the present day. Modest waqf funds have been allocated by the founder for the maintenance and repair of the mosque and the salaries of its duties. In addition, some beneficiaries have established additional foundations for the mosque. The aim of the study is to contribute to the socio-cultural history of Tokat by addressing the foundations of Rustem Çelebi Mosque in all aspects.

Structural Assessment of the Sustainability of the Historical Clock Tower as a Landmark

In the historical process, many tools have been used to measure time. With technological advances, clock towers were built with mechanical clocks. But today, rather than their original function, historic urban centers have become an image of cities. First built in Europe, clock towers were built in various cities of Anatolia during the Ottoman Period. The protection and sustainability of clock towers, which are one of physical identity, is important for the continuity of cultural heritage. Determining the damages that earthquakes will contribute to the protection and sustainability of clock towers. In the study, the historical clock tower in Çorum was modeled in three dimensions and subjected to static and dynamic analysis. In static analysis, it is seen that the upper part of the main entrance door and dynamic analyses increase in the transition from the octagonal plan in the lower region to the circular cross-sectional zone in the upper region. Also, it was determined that the maximum values of deformations appeared as displacement in orthogonal directions at the top of the tower. As a result, as a strengthening proposal, it is thought that iron tensioners passing through the stirrup plane of the entrance door conveyor belt should be added.

Features of the Ethno-Religious Situation in Asia Minor in the 14th Century

This article analyses the ethno-religious situation in Asia Minor in the fourteenth century and the position of individual ethnic and religious communities in the territories of Turkish beyliks. The study demonstrates that, despite the loss of all Asia Minor territories by Byzantium in the fourteenth century, a significant part of the Greek population continued to live in the lands occupied by the Turks. Until the middle of the fourteenth century, in remote and sparsely populated areas of Anatolia, the processes of Turkization and Islamization proceeded very slowly. By the end of the fourteenth century small Greek villages in Western Anatolia practically ceased to exist, and their population gradually became Islamized. At the same time, in large cities and administrative centers, the Greeks quite quickly mastered the language and customs of the “infidels” and integrated into the economic system of the Muslim society, because the tax system of the Turks allowed the Romans to retain their religious identity in exchange for paying jizya. It was revealed that the position of other ethnic and religious communities is reflected in the sources only fragmentarily. A specific feature of development of the Asia Minor region in the fourteenth century became the resettlement of numerous groups of Jews in the cities of Anatolia. The economic activity of the Jews was highly valued by the emirs of Asia Minor, who were interested in the normal functioning of the urban community. Jews probably had certain privileges that allowed Jewish communities to coexist comfortably with Muslim customs. It was these factors — the tax benefits provided by the Turks, and the opportunity for non-Muslims to participate in public life — that created conditions in the Anatolian region for the formation of a multi-ethnic and multi-confessional society. It served as the basis for the subsequent integration of the non-Muslim population of Anatolia into the social structures of the Turkic emirates.

Role of public space design on the perception of historical environment: A pilot study in Amasya

The experience, perception, awareness, and appreciation of the environment created by public spaces are important elements of urban design. In this context, a strong link exists between perception, public spaces, and historical cities. Amasya is one of the multilayered historical cities in Anatolia. Amasya's holistic urban texture, close relationship with the river, and public spaces are associated with both the Iris River and the historical texture. This pilot study examines the Yalıboyu Promenade, a contemporary open public space designed along the river and across the historical texture in Amasya in Turkey to reveal how it affects people's perception of the historical environment. The study uses the mixed method approach, which includes qualitative and quantitative data. Following the theoretical discussion, the study investigates the context of the promenade. The survey results revealed how the first-time visitors had perceived the historical texture of the promenade based on Rapoport's method of using environmental signs. The results were interpreted by jointly evaluating qualitative and survey data. Furthermore, although some aspects need improvement, the promenade solidifies the perception of the historical environment. Overall, when the public space is integrated with the historical environment and public life, it offers multidimensional contributions that cannot be ignored. Therefore, examining the promenade from perceptual aspects and offering a design approach to promote integration with the historical environment may help to establish a precedent case for future initiatives.

Sivas City before the Seljuk Rule

The city of Sivas is one of the major cities in Anatolia, but the lack of historical sources that spoke about that city did not highlight its importance, in addition to that in terms of importance and area comes second only to the mother capital (Konya), and thus formed a distinct location for the countries of Anatolia on The launch, where its distinguished position on the line of armies, made it the focus of all powers in controlling it, and thus its control over all countries of Asia.

PRESERVATION OF TANGIBLE AND INTANGIBLE CULTURAL HERITAGE: SAMPLE OF TURKISH BATH

Since the "Turkish bath" is an important symbol of a living and cultural wealth that has been passed down through generations, it is an important example in terms of preserving and maintaining both tangible and intangible cultural heritage together. The aim of the study is to reveal the spatial, functional, and traditional features of the Turkish bath in the concrete and intangible cultural context and to examine the objects of Turkish bath in detail. In the study, it was also aimed to evaluate the baths with historical value and converted into museums in the context of tangible cultural heritage. The method of his study is a descriptive survey model based on reviewing the literature on the cultural heritage and Turkish bath culture. The literature findings are supported with visual materials that highlight the characteristics of Turkish bath objects and reflect the Turkish bath museums, as well as the spatial, functional, and traditional properties of Turkish baths. In the conclusion section of the study, the importance of making efforts to keep the tradition of the Turkish bath alive and to maintain the functions of the historical baths located in almost every city of Anatolia where there is tangible and intangible cultural heritage are mentioned. In cases where this is not possible, it was emphasized that turning historical baths into museums and preventing their disappearance should be seen as a solution at least in terms of protecting the tangible cultural heritage.

DESCRIPTION AND NARRATION OF 14 ANATOLIAN CITIES IN THE 18TH CENTURY

Claude Aubriet was a French artist who worked in the Jardin du Roi . In 1699 French botanist Joseph Pitton de Tournefort made Aubriet an offer of an expedition to the Levant. They were off to develop Tournefort’s classification via discoveries of plants, and add new species to Jarden du Roi . Eventually, text and illustrations formed the travelogue Relation d’un Voyage du Levant , fait par ordre du Roy in 1717. Aubriet drew landscapes of 14 cities in Anatolia: “Elegri” Eregli , “Sinope” Sinop , “Cerasonte” Giresun , “Tripoli” Tirebolu , “Trebisonte” Trabzon , “Erzeron” Erzurum , “Cars” Kars , “Chonac-Coulhisar” Konak-Koyulhisar , “Tocat” Tokat , “Angora” Ankara , “Prusa” Bursa , “Magneise” Manisa , “Smyrne” Izmir , and “Scalanova” Kusadasi .. While Tournefort highlighted in his text what is exotic to his taste, Aubriet drew scientifically coherent landscapes. That is as if he followed a code where a typical city’s main elements were listed. In this paper, I will discuss if Aubriet’s compositions exemplify the utility of the transcultural model as landscape depiction? Aubriet’s depiction reminds of 16th-century city-atlases of Georg Braun the cartographer ( Civitates Orbis Terrarum ). Aubriet, highlights the architecture and topographical elements. Thus, they exhibit a similar cartographic method with some European city depictions. Also, they are general views, portraying the city as a whole, as if it were one of the local people Tournefort narrated about. Aubriet’s cities are supposed to illustrate the text however the compositions of the landscapes are different than the text. Are they a dual representation of the same land in the same book, by European scientist/artist/traveler? Did Tournefort represented early modern Anatolian cities by putting them in Oriental outlooks as such did Aubriet put them in European outlooks? So, do they point out a cultural encounter both with self and the other? Both Relation d’un Voyage du Levant, fait par ordre du Roy ’s text and illustrations were outcomes of an in-situ observation. The illustrations are a key element to the survey but they aren’t examined, interpreted thoroughly until now. There is no satisfactory explanation of why the depiction is done in this specific manner; how this perception reflected the cities and why the depiction should be called “European” at all, except for the nationality of the artist. Yet, these rare depictions are very interesting and valuable both for the Turkish and European history of art. The first part of the paper points to the “European” features of the city views even though these are lands in the Levant. This paper compares the illustrations in Voyage du Levant to the Civitates Orbis Terrarium . This comparison leads to the literature covering 16th-century city depictions and Ptolemy’s geography. The author of this paper has looked for an answer within these sources why Aubriet’s method of depicting cities is “European”. Tournefort was on the other hand, after the “other”, “strange” and “novel” at the same time. Some parts of Tournefort’s descriptions have the same features as the 19th century Orientalist discourse, but Tournefort’s observations, the exotic features are not reflected in the illustrations. The second part of the paper is a brief catalog of the city views. The main idea is the comparison of the description styles of Tournefort and Aubriet. This diversity is intriguing because Aubriet and Tournefort were working together with each other and for the same establishment Jarden du Roi since 1690. The catalog helps to answer some of the questions asked in the beginning.

Discussing the Near Future of Producer Cooperative’s in Turkey while the Sugar Mill’s Privatizing: The Case of the Union of Beet Growers Cooperatives (Pankobirlik)

Pankobirlik has established in 1972 by 19 beet cooperatives and Turkey Sugar Factories Inc. Besides its services renders in harmony with agricultural production and efficiency of Turkish beet farmers, Pankobirlik aims to contribute to the development of social structure within rural areas. Pankobirlik is an organization which has approximately 1.5 million beet grower partners, sowing beet in 64 cities and 13.750 settlement units, serving with 321 outlets of 31 beet cooperatives and five sugar factories in different cities of Anatolia (Amasya, Kayseri, Boğazlıyan, Konya, and Çumra) and with over 50 agricultural shareholdings. There are 33 sugar factories in Turkey and Pankobirlik has five. Remaining three factories have owned by the private sector, and 25 factories owned by the public sector. In 2018, 14 of public sector factories have privatized almost in two months. The privatization and closure/capacity reduction process of sugar mills may turn into a reality, which threatens the existence of sugar producers, cooperatives and also their representative and senior organization of Beet Cooperatives, Pankobirlik. There are two reasons: the first reason is about the closure of sugar mills, and sales of factory sites. The second reason is the risk of capacity reduction after the privatization. Both reasons will probably to push producers to withdraw from sugar beet production, because of rising costs, mainly transportation. Because the sugar beet has to be processed right after the harvest, so the locations of sugar mills need to be close to the fields. Thus the privatization of all publicly owned factories has the potential to leave the beet producers vulnerable to the private sector’s cost minimization principle. Pankobirlik doesn’t hold a position against privatization but, it demands to transfer of operating rights (TOOR) of factories to beet producer cooperatives. In this study, we will trace essentials of a sustainable cooperative strategy (other than its current strategy), which may pursue by Pankobirlik to avoid potential negative impacts of privatizations on cooperatives and producers, via findings obtained from several in-depth interviews with Pankobirlik authorities from different levels.

Türkiye'deki Sinoloji çalışmalarında Dil ve Tarih Coğrafya Fakültesi'nin yeri ve önemi

The Faculty of Languages, History and Geography, whose name was given by Mustafa Kemal Ataturk to realize his ideal to reach high civilization, was established in 1935, and it is an important part of the mission and vision of the Turkish Republic. The Department of Sinology was included in the faculty's rst 16 departments which was established by the directives of Ataturk to research Turkish history by using Chinese sources. We begin the Turkish history by the Huns. There were, of course, Turkic tribes which were living in the northern areas of China before the Huns. The Huns had emerged as a big military power in the 4th century B.C in northern China. The Huns did not have writing. They made all the agreements with the Chinese by using the Chinese language. Searching Chinese history and sources is a necessity to understand the old Turkic history. The Department of Sinology at the Faculty of Languages, History and Geography, preserves its importance. The demand for staff who can speak and write in Chinese is rising as with the development of the relations between Turkey and China. Recently, Departments of Chinese Language have been opened in many cities of Anatolia by the Higher Education Council. Research Assistants at these departments conduct their postgraduate studies in the Department of Sinology at the Faculty of Languages, History and Geography. They will open the Department of Chinese Language in their universities after they complete their studies. The Department of Sinology at the Faculty of Languages, History and Geography contributes to the studies of Turkish history and culture in Turkey. Also, the teaching of Chinese in Turkey has great importance in the training of the future academic staff who would teach in this area of study.

Modernization, Globalization and Europeanization in the Cities of Anatolia, Turkey in Post 1980s

Modernization, Globalization and Europeanization in the Cities of Anatolia, Turkey in Post 1980s

URBAN TOURISM AND CULTURAL TOURISM IN THE CONTEXT OF BELIEF TOURISM: KONYA SAMPLE

The Anatolia is the ferment, cradle of civilizations and cultures, and a heaven on earth. The yeast of the civilization dough in this cradle has been put at the 10.000's B.C. and has reached up to modern times by a rich, sweet temper, which makes it a rich, generous geographical place and destination. Too many cities in Anatolia are hosting this historical heritage. Konya, is one of the most rooted cities of our Homeland both culturally and industrially. The documents proving that the revolutionary acts of conversion from nomadism, forager into settlement and agricultural life, in the history of humanity, have realized in these lands, have occured during the Konya Çatalhöyük excavation works. Konya which is assumed as the cradle of world civilization today, has an important location in terms of faith history. The Mother Goddess which has formed in Çatalhöyük at 6500‟s B.C., also forms the first cores of paganist religions of the Kybele cult. Konya has also hosted other religions during the historical phase. In this study, by evaluating the belief and cultural values within Konya in terms of Christianity and Islam religions, its contribution onto the Urban Tourism will be discoursed.

Isparta Müzesi Volütlü Kandilleri

In this study, fifteen volute lamps located in the inventory of Isparta Museum were introduced. During the catalog work on these artifacts, which were provided to the Isparta Museum by purchase, confiscation or recruiting methods, 5 primary colors (Gray, Brown, Red,Yellow and Pink) and clay tones associated with them were observed. The slip colors are usually red and brown tones. In addition, these lamps are determined to have varying dimension such as length within the range of 11.1-6.8 cm., height of 4.7-2.0 cm and base diameter of 4.2-3.0 cm. In accordance with the results of typological data carried out on the Isparta Museum volute lamps, 9 of them are classified under the Type A and other 6 are classified under the Type B. Identified in the assessment phase of the artifacts in the creation of typological distinction, the overall profile features is taken into account. Also in a manner deemed appropriate by many scientists, nasal structures and volute applications have been identified as the main evaluation criteria. Isparta Museum volute lamps in our study, after comparing to other similar artifacts, can be dated between 1st century and the end of the 2nd century AD. When the clay structure of these artifacts are analyzed, they can probably be produced in close workshops in our regions. At our work’s conclusion, the three main clay structure draws attention. In this case, they may be produced in workshops in one city or nearest cities which use different clay deposits. At this point, the question of the production possibilities of urban environment is put forward. If we consider our region and the close environment, Cyprus, Knidos, Miletus, Laodicea, Sagalassos and Kibyra, whose excavations are regularly supported by publications, emerge as areas that need to assessed initially. Also the results of our studies in areas like Pisidian Antioch, Konane and Cremna show an increase in data for ceramics. Sagalassos artifacts, with a similar structure and reddish yellow clay, are very close to the lamps of Isparta Museum. However some artifacts of clay and slip as well as the mold are detected in Kibyra samples is extremely important to point out at least one of the production sites. Some other possible production centers are Miletus or Knidos—particularly because of number 11 and 12 lamps. Very similar artifacts were introduced as Romanesis workshops lamps by Heres. In all of these data, although not as a result of stratigraphic excavation, but rather by purchase or even provided to the museum through donations, the lamps specimens in Isparta (1, 3 - 4, 6, 14 and 15) are thought to be interacting in the Pisidia region where production was carried out in the early urban Imperial period in the city of Anatolia, West and Central Southwestern region (Kibyra, Sagalassos, Knidos, Miletus and Laodicea). This information is achieved in accordance with similar pattern, the clay and slip properties. Systematic excavations will be carried out in our region and that the data from the excavations are released and also carried out with archaeometric analysis the possible local production centers and trade areas will be better understood.

NİĞDE'DE HRİSTİYAN TÜRKLERE AİT OLDUĞU DÜŞÜNÜLEN ÜÇ HAMAM

Nigde, has existed from antiquity to the present day, and especially in the Middle Ages became one of the remarkable cities in Anatolia. As well as variety of works in the city, there is diversity in terms of civilizations and religions. Rank in we started to work in order to detect these works, we began to look nearby villages to the city center. We recorded three baths, two of them have not been adreessed any publications in terms of architectural view but one of them has been subject in several studies partially. As a result of our own research for these three structures, it is understood to be three Christian baths belong to Christian Turks who known as “Karamanli” during the population exchange sent to Greece. These structures are the most important buildings in this settlement, especially they are works reflecting architectural features of 18th and 19th centuries. Two of the buildings are in very poor condition but one of condition is quite good. Especially there are any studies related to ruined structures, with plans and functions of baths, worrying about destroying in a close time and in Anatolia Orthodox Turks known as Christian Turks as well as “Karamanli”, there is not enough studies related to architectural work of them that has led to work in this area. Despite the fact that Christians themselves, especially typology of the baths similar practises in Turkish bath tradition and conception of cleaning in space with islamic recommends is remarkable.

Aspects of Material Culture at the Iron Age Capital on the Kerkenes Dağ in Central Anatolia

The exceptional Iron Age capital on the Kerkenes Dag in the upland centre of modern Turkey is the largest pre-Hellenistic city in Anatolia. It appears to have been a new foundation established at the end of the seventh century BC. It was destroyed by fire and its 7 km. of stone defences thrown down in, it seems, the mid sixth century BC after which all but the acropolis of this 250 hectare site was abandoned. Recent research has revealed considerable evidence for Phrygian culture, including architecture, inscriptions and graffiti. This paper selectively summarises these new discoveries while making a preliminary attempt to place them within a wider Anatolian setting.

Site preservation at Gordian, an Iron Age city in Anatolia

Since excavations began at the Citadel Mound of Gordion in the 1950s, the site has been exposed to the extreme weather conditions of Central Anatolia. The architectural remains, including a unique palace quarter and citadel, are deteriorating to the extent that the legibility of the site is threatened.The excavated area within the mound, comprising more than two hectares, is too vast to be covered by protective sheltering given the current budget. Conventional backfilling is also precluded, as this would obscure key topographical elements of the site and distort the stratigraphical context of the city within its surrounding citadel.To preserve the site under these conditions, a technique of sandbag buttressing and clay capping has been implemented at Gordion. Using locally available materials, this system of interpretive stabilization not only preserves the architecture of the ancient city within its stratigraphical context, but improves the legibility of the site as a whole.

Alluvial Burial of Gordion, an Iron-Age City in Anatolia

Geomorphic research at Gordion, an Anatolian Iron-Age city, shows alluvial burial and extensive leveling by the Sakarya River starting prior to the 4th century B.C. The aggrading river eventually buried parts of the city under 3–5 m of silt, beginning during occupation. Subsequent river movements eroded away substantial parts of the site, including 2 km of outer wall. Buried and removed parts of the site total three times the area now visible on the river plain. These alterations, not readily apparent from the surface, were not investigated during previous archaeological research.The site provides the most precise evidence to date about the Beyşehir Occupational phase, a widespread episode of sedimentation affecting SW and central Anatolia beginning in the Iron Age, apparently caused by tree-cutting and over-grazing. The likely equivalent disturbance event at Gordion extends this episode into a new region, is associated directly with an archaeological site, and has a later onset and end.Because the modern channel of the Sakarya has recently been dredged to several meters below its floodplain, Gordion provides an unusually clear display of an alluvially buried city, whose occupants made numerous responses to the rapidly changing river.

Alluvial Burial of Gordion, an Iron-Age City in Anatolia

Alluvial Burial of Gordion, an Iron-Age City in Anatolia