Ottoman Government Research Articles

Status chrześcijan w Libanie według Règlement z 1861 oraz 1864 roku

Lebanon’s experiment with power sharing dates back to 1861 and 1864. Règlement, the law regulating relations between of all the ethnic-religious groups of Lebanon (Maronite Christians, Sunni Muslims, Christian Greek Orthodox, Greek Catholics, the Shi’a Muslims, and the Druze) was a novel, very interesting solution for multi-ethnic society of Lebanon. This society was divided along confessional lines concentrating in distinct geographical regions. The Ottoman governor had to be a appointed by Constantinople, non-Lebanese Catholic with the authorization of the five foreign guarantors (from England, France, Germany, Austria and Russia). Each of the six mentioned communities was allotted two seats on the twelve-member administrative council that helped the governor rule. According to the Règlement, all members of the administrative and judiciary councils as well as local officials of smaller counties were to be nominated and chosen by the leaders of the respective communities and appointed by the government. The Règlement Organique transformed Mount Lebanon into a fully autonomous Ottoman province with political institutions based on power sharing among its various denominations under an Ottoman-European consortium protectorate giving a half century communal peace (1864–1920) to Mount Lebanon.

Russian politics in the Balkans and the 1903 crisis

After the suppression of the Boxer Rebellion, the situation in the Far East became increasingly dangerous. The contradictions between Russia and Japan in Manchuria and Korea were growing. To activate its policy in the Far East, Saint Petersburg needed a calm rear in Europe and the Balkans. Meanwhile, the situation in Macedonia threatened to put this rear in jeopardy. Russian-Ottoman relations were threatened by the actions of the VMRO activists and acts of terror committed by Albanians against Russian diplomats. Neither Constantinople nor Saint Petersburg wanted further complications. Nevertheless, Russia was forced to organize a naval demonstration and send its Black Sea Fleet Squadron to the European coast of Turkey. That did not lead to further development of the crisis. Faced with the prospect of a common European diplomatic front, which was based on the Russian-Austrian agreement in Mürzsteg, the Ottoman government took a number of measures against the organizers of terror and accepted a reform program in Macedonia, proposed by Russia and Austria-Hungary

Property right under the Ottoman legal taxation system

This paper aims to analyze the Ottoman taxation (timar) system which resembles medieval European feudalism. In this article, a chronological approach and contemporary scientific-methodological techniques have been used, as well as analytical and interpretation methods to clarify the Ottoman legal rules that regulate property rights focused in Kosovo. Based on this research, it has been found that the Ottoman government declared that all rural agricultural land belonged to the state, as well as that the peasant who worked on it had the status of an inherited tenant, and as a reward for his work he had the right to use it but as foreign property. This paper concludes that only a part of villagers representatives was integrated into the ranks of the spahis and the leaders of the Ottoman state, and Albanians had and kept such privileges until the end of foreign rule. This article is important to reflect on the influence that the Ottoman timar system had on the establishment of the Ottoman Empire in the countries which were its vassals, even though it has its own weaknesses (Kurmus & Yapucu, 2020).

KOS (ISTANKOY) ISLAND "HISARLIK ANCIENT CITY" EXCAVATION

Kos Island, which was connected to the Eyalet of the Archipelago (Eyālet-i Cezāyir-i Baḥr-i Sefīd in Ottoman Turkish), is one of the largest islands in the Mediterranean. Only a quarter of the island's nearly ten thousand population was Muslim. The main source of livelihood on the island was agriculture and maritime activities. Kos had a history going back to BC. Especially in the place known as “Hisarlık”, the Ottoman government sought someone for excavations; Doctor Rudolf Herzog, one of the teachers of Tübingen, was given permission to excavate at certain intervals. Rudolf Herzog excavated from 1900 to 1904, built a building on the excavation site and stored the excavated artifacts here. Hisarlık land was purchased so that the excavation area belonged to the state. Again, the state commissioner was appointed to ensure supervision during the excavation; the works in the ruins of Hisarlık continued for a while by moving to İncirli Village. Especially with the beginning of the excavation works, a council consisting of the notables of the island was established, and every kind of help was given to Herzog to examine the works by copying method. Precious artifacts from the excavation area were sent to Istanbul to the Imperial Museum (Imperial Museum). For his valuable contributions, Herzog was awarded a state medal. After these studies, Kos Island attracted more attention of European scientists, and Hisarlık Ruins became the place where many scientists, especially Germans, came with the permission of the Ministry of Foreign Affairs (Hariciye Nezareti). In 1912, together with Rhodes, the Italians occupied the island, and after seizing the administration, they established their dominance over many institutions as they wished. In our article, the Hisarlık excavations that started on the island of Kos in the traces of the archive documents in the Presidency Prime Ministry Ottoman Archives and how this excavation was carried out; It has been tried to explain how the influx of scientists, which became famous after the end of this excavation, and how the situation on the island was affected by the Italian occupation.

M. Talha Çiçek, Negotiating the Empire in the Middle East: Ottomans and Arab Nomads in the Modern Era, 1840-1914

Although the Ottoman-tribal relations has been undermined to the “state-tribe” conflict, it is a sophisticated relation. Çiçek focuses on the Ottoman-tribal relations by shedding light on how the Ottoman governments treated, reacted, and negotiated with the Anizah and Shammar tribes. (These tribes were wide across in the vast geography from the south of Mardin and Urfa in Turkey to the large part of the today’s north and central Syria and Iraq.) Çiçek’s book consists of seven chapters and comprehensively covers the Ottoman state tribal relations from the beginnings of the Tanzimat to the Second Constitutional period (1840- 1914).

Making sense of an execution: Patriarch Gregory V between the Sublime Porte and the Patriarchate

This article examines the events leading to the execution of Gregory V, Patriarch of Constantinople, utilizing accounts and documents in Ottoman Turkish and Greek. Gregory was the occupant of a post which involved striking a balance between different Phanariot factions, pro- and anti-Enlightenment tendencies, and localist and imperial expectations. This article argues that it was the outbreak of the Revolution in the Morea, rather than Ypsilantis’ movement, that upset the status quo, convincing the Ottoman elite that Gregory was no longer useful for the smooth functioning of Ottoman governance.

Educational conditions in the Mosul Brigade in the second half of the nineteenth century

The educational conditions in Mosul suffered from neglect for a long time, due to the fact that during the Ottoman era, Mosul became a scene of wars and invasions, and since the mid-nineteenth century, Mosul began to witness signs of a gradual transformation in the field of education represented in the emergence of modern public, private and foreign schools, in the context of the reform movement The Ottomans (Tanzimat Era 1839-1876) Laws were issued and measures were taken to improve the conditions of education and subject it to state supervision. In the year 1846, a law was issued calling for the principle of free and compulsory education, and the following year the Ministry of Public Education was established, “Amour al-Maarif al-Amami Nazrati,” and the Public Knowledge Law was issued, “Public Knowledge, Systemamah C” in 1869, despite these reforms. Which was carried out by some Ottoman governors, but it did not leave a trace in Mosul until the last decade of the nineteenth century. An elementary school was established in it in the year 1861, and it included classes for the intermediate stage (Al-Rushdiyah) until the year 1890 when the primary school separated from the middle school. As for the second school, which opened In Mosul, it is the School of Trades, which was founded by Midhat Pasha in 1871. As for the Mosul Encyclopedia, it was founded in 1894. In our research tagged (the educational conditions in the Mosul district in the second half of the nineteenth century), we discussed the conditions of education, represented by the religious schools and schools in Mosul at that period, because they included the boys’ and girls’ schools, as well as religious (scientific) schools, and official primary and civil schools for boys. and girls.

“The Arrival of the Allied Fleet in Istanbul and Their Activities According to Turkish Press

This study aims to present the arrival and activities of the Allied Fleet in Istanbul after the Armistice of Mudros through the Turkish press of the period. In the study, the news in the press before the Navy's movement to Istanbul, the arrival of the Allied Fleet in Istanbul, its deployment, activities, the states that constitute the navy, and the types and technical characteristics of the ships in the navy are included. In addition, the actions and statements of the Allied Fleet officials in Istanbul and the reactions of the non-Muslims and Turks in the city were also mentioned. Other topics discussed in the study are the start of the occupations by the Allied soldiers and the relations of the representatives of the Allied States with the representatives of the Ottoman Government. Finally, how these developments were evaluated in the articles was examined. All these issues that constitute the content of the study were handled with their reflections in the newspapers of the period and evaluated from the narrative of the press.

Emigration of Christians from the Bosnian Eyalet (1683-1718)

The end of the 17th and the beginning of the 18th century was marked by radical changes on the demographic map of the Bosnian Eyalet as a serhat of the Ottoman state. In addition to mass migrations of the Muslim population from the lost Ottoman territories towards the interior of the Bosnian Eyalet, there were also continuous movements of the Christian population in the opposite direction. The paper follows the movements of some groups of Christians, mainly those who respond to the bishop's call to settle the desolate areas around Pécs, Szeged, Baja and the surrounding area, but also the migration of other non-Muslim populations towards the Venetian territory, as well as migrations to the „Imperial lands“ due to various political, economic and other factors. While the Venetian government encouraged, with money and investiture, the people to bring families to Dalmatia, and the Austrian government received petitions from the priests of Bosnian monasteries about the difficult situation of Catholics, the Ottoman government throughout that time undertook activities to stop defections, therefore, the paper describes some of the procedures and the situations themselves. Some authors exaggerate when they say that, for example, between 100 and 200 thousand Catholics left Bosnia. The paper shows that according to some reports, 74 thousand Catholics lived in Bosnia before 1683, and 25 thousand half a century later. This is an acceptable number of emigrant Catholics compared to the exaggerations of some chroniclers. An important part of the work is the knowledge obtained from sources, who actually are the non-Muslims that go across the border from the interior and from the borders of the Bosnian Eyalet. Ottoman sources usually refer to both Catholics and Orthodox by the name „kefere“ (a collective noun denoting the non-Muslim population in general). For the Ottoman administration, the most important thing is that it is a category of non-Muslims in order to tax them according to that category. Due to such a situation, it is difficult to give a definitive number of Catholics or Orthodox in a certain period according to Ottoman sources. In the paper, we provide a limited analysis of the case according to some unpublished sources, so it can be seen how many Christians, heads of the household, remained in a certain area. Often, however, it is not possible to know whether they are Orthodox or Catholics, because there are no priests among them. Names are often a problem, too, because patronymics are rare, and names can be tied to a nomenclature common to both Catholicism and Orthodoxy. From the episcopal and friar reports, it can be seen that in that period, the conversion of Muslims also took place, so among the migrants to the north, for example, there were thousands of new Christians. The cities of Požega, Osijek and Brod also lost their Muslim population and hundreds of Catholics from Sarajevo, Kreševo, Modriča and Vrhbosna are coming to them. Registry books record their origin, especially in the first years of the 18th century. The Orthodox and Catholic population from the Herzegovina Sandžak settles mainly in the Boka Kotorska area. An extensive cadastral census from 1701 shows that among the people there are many who come from places that are not affected by war activities. The Orthodox population from Backa and Baranja goes to Slavonia and Srijem, but also to Ottoman territory. On the territory of the Republic of Dubrovnik, war refugees from the Bosnian ejalet are most often Vlachs, especially during the periods of the Moravian War (1684-1699) and the Venetian-Ottoman War (1714-1718). The Ottoman authorities demanded that these people be delivered to them, and the Dubrovnik authorities formally agreed, but they often helped the people to stay there or to go further by sea.

Melis Taner, Caught in a Whirlwind: A Cultural History of Ottoman Baghdad as Reflected in its Illustrated Manuscripts

Reviewed by: Caught in a Whirlwind: A Cultural History of Ottoman Baghdad as Reflected in Its Illustrated Manuscripts by Melis Taner Guy Burak Melis Taner, Caught in a Whirlwind: A Cultural History of Ottoman Baghdad as Reflected in Its Illustrated Manuscripts. Leiden: Brill, 2019. 210 pp. Hardback, $154. ISBN: 978-90-04-41269-9. Remarkably little attention has been paid to the history of the Ottoman frontier province of Baghdad from its conquest in 1534 through the eighteenth century. This historiographical gap is intriguing. It may be attributed, at least in part, to the difficulty in classifying this province in the historiographical scheme that has shaped specialization within Ottoman studies. In the very rough classification of the Ottoman Empire's provinces, which to a large extent follows the modern nationalist categories, the province of Baghdad is typically described as one of the Arab provinces. Ottoman sources, too, often refer to it as Arab Iraq rather than "Persian Iraq" (ʿIraḳ-i ʿacem). However, this classification of Baghdad as Arab fails to account for the multiple connections that shaped the province's history. Over the course of the sixteenth and the first half of the seventeenth centuries, Baghdad changed hands between the Ottomans and the Safavids, a situation Evliya Çelebi compared to a person caught in a whirlwind. The province was also connected to the Indian Ocean, the Levant, and Anatolia. Additionally, the province was home to a large Shiʿi population and famous for numerous important Shi'i and Sunni shrines. Melis Taner's richly documented and nuanced Caught in a Whirlwind: A Cultural History of Ottoman Baghdad as Reflected in Its Illustrated Manuscripts successfully fills a major historiographical gap in the history of pre-modern Baghdad by examining an idiosyncratic body of mostly Turkish and Persian manuscripts that were compiled and illustrated in the province in the decade that followed the 1590 Treaty of Constantinople between the [End Page 338] Ottomans and the Safavids. Several scholars have noticed and analyzed the corpus's distinctive visual idiom (occasionally referred to as the "Baghdad school"). While building on these scholars' work, Taner elegantly uses these manuscripts to narrate the cultural history of the province and, indeed, the Ottoman and the Safavid empires in the late sixteenth and early seventeenth centuries. This unique textual and artistic production in the province of Baghdad overlapped with the emergence of a market for these manuscripts and single-page illustrations. The position of the province between the Ottoman and the Safavid empires created fairly unique opportunities for governors and local power brokers to amass political power and wealth, both crucial to the patronage of scholars, poets, and illustrators as well as architectural projects in the province and elsewhere. Moreover, certain governors and local chieftains took advantage of the distance from the imperial centers of Istanbul and Isfahan to promote their political claims. The texts they commissioned helped them articulate these claims at the provincial and imperial levels. The liminal position of the province is also reflected in the visual idiom of the manuscripts, which is in conversation with—but also distinct from—those evolving in the Ottoman and Safavid imperial capitals. Caught in a Whirlwind meticulously explores the dynamics between the Ottoman imperial center, the province of Baghdad, and the Safavid court across different works and genres. A universal history, titled Cāmiʿü's-Siyer, which was composed for the Ottoman governor of Baghdad, Sokulluzade Hasan Paşa, is a case in point. Hasan Paşa employed an Ottoman courtly genre to highlight his lineage and vizierial role. While emphatically engaging with an imperial genre, the work also served the governor to legitimize his rule and acts in the province. Other works, such as Fuzuli of Baghdad's Ḥadā'iḳü's-Süʿedā, a popular work on the Karbala tragedy, or the hagiographical works devoted to Sufi masters and Jalal al-Din al-Rumi, were primarily read by local Bektashi and Mevlevi circles in the province (although copies of these works found their way to Istanbul and other provinces as well). In other instances, compilations produced in Baghdad, such as the genealogical treatise (silsilanāma) studied in the book's fifth chapter, were made for Safavid patrons...

Armenian Terror in Italy: The Assassination of Sait Halim Pasha and the Italian Press

Osmanlı Devleti’nde, Türk olmayan unsurlar, 19. yüzyılda kendi devletlerini kurmak için bağımsızlık mücadelesine başladılar. Bu milletlerden birisi de uzun yüzyıllar Anadolu’da Türklerle birlikte yaşayan Ermenilerdir. Ermeniler de bağımsızlık mücadelelerinde, Osmanlı Devleti’ne karşı ayaklanmalar çıkartmış, Avrupa devletlerinden yardım görmüş ve terörü amaçlarına ulaşmak için etkili bir silah olarak kullanmışlardır. Ermenilerin Osmanlı Devleti’ne ve daha sonra Türkiye Cumhuriyeti’ne karşı terör faaliyetlerini üç aşamada incelemek mümkündür. Birincisi, Osmanlı Devleti’nin son zamanlarında İstanbul’da Osmanlı Bankası’nı basmaları (26 Ağustos 1896) ve Sultan II. Abdülhamit’e karşı suikast düzenlemeleridir (21 Temmuz 1905). İkincisi, Mondros Mütarekesi’nden (30 Ekim 1918) sonra, 1915’te tehcir kararını alan İttihat ve Terakki Partisi’nin liderlerine karşı intikam almak amacıyla düzenledikleri Nemesis operasyonlarıdır. Üçüncü aşama da 1970’lerde dünyanın değişik ülkelerindeki Türk diplomatlarına karşı başlattıkları saldırılardır.
 Bu makalede Ermeni terör örgütlerinin İtalya’da Türklere karşı ilk eylemi olan Sait Halim Paşa suikastı incelenecektir. Tehcir kararı alan hükûmetin sadrazamı olan Sait Halim Paşa’nın 6 Aralık 1921’de Roma’da Ermeni Terörist Arşavir Şıracıyan tarafından öldürülmesi dönemin İtalyan gazetelerindeki haberler esas alınarak araştırılmıştır.

The Ottoman Government crisis of 10–13 February 1909 and the press reaction

This article deals with the overthrow of the Kamil Pasha government, the second government formed after the promulgation of the Constitution, which led the country to elections. Immediately after the promulgation of the Constitution, the political circles of the Ottoman Empire drew an image of harmony and unity, but soon the parties began to part ways. As the main catalyzer of the promulgation, the CUP’s initiative to be active in Ottoman politics and the state administration sparked a period of dispute between them and Kamil Pasha. Kamil Pasha, who was becoming increasingly close to the Ahrar – the opposition party formed during this period – made a cabinet reshuffle on 10 February 1909 which was strongly opposed by the CUP. Members of the CUP disapproved of the revision and overthrew the government through a motion of no confidence in Parliament. This study analyzes these events and the viewpoints of the parties by investigating the Ottoman Archive documents, memoirs, and the press of the period.

Some Internal Issues in Ottoman and Austro-Hungarian Relations [1908-1914

Avusturya-Macaristan İmparatorluğu; I. Dünya Savaşı’ndan hemen önceki yıllarda (1908-1914) izlediği dış politikayla Osmanlı İmparatorluğu’nun sonunu getirecek olayların vuku bulmasında doğrudan ve dolaylı rol oynarken, çeşitli düzeylerdeki temsilcileri de Osmanlı hükûmetini dâhilî meselelerle uğraşmak zorunda bırakmıştır. Bu çalışmada söz konusu dönemde Avusturya-Macaristan İmparatorluğu temsilcilerinin müdahil oldukları hangi dâhilî meseleler yaşandığına, bunlara karşı nasıl tedbirler alındığına ve engellemek için neler yapıldığına ilişkin örnekler sunulmuştur. Doküman incelemesine dayanan bu tarihsel araştırmanın ana kaynaklarını Osmanlı arşiv belgeleri oluşturmaktadır. Bununla birlikte arşiv belgelerine konu olan Avusturya gazetelerinin erişilebilen nüshalarına (Das Vaterland, Kikeriki, München Allgemeine Zeitung, Neues Wiener Journal, Neues Wiener Tagblatt, Reichspost, Wiener Montags Journal) da çalışmada yer verilmiştir. Bu yönüyle çalışma 1908-1914 yılları arasında Osmanlı topraklarında yaşanan ve Osmanlı arşiv evrakına yansıyan Avusturya kaynaklı dâhilî meselelere ışık tutması bakımından önem arz etmektedir.

Armenian Resistance to the Hamidian Massacres

Between 1894 and 1896, the Hamidian massacres claimed the lives of more than 100,000 Armenians in Ottoman Turkey. This article presents an exploratory analysis of Armenian resistance to the massacres. It examines the context and contours of resistance, including the strategies employed, scope and organization of resistance efforts. Evidence indicates that resistance was widespread, and Armenians adopted a diverse range of strategies in attempting self-protection. The relative powerlessness of the Armenian minority, however, meant that most attempts at resistance were overwhelmed. Additionally, resisters were often targeted for especially violent retribution. The lack of success of resistance efforts can also be partially explained by the role of the Ottoman government in the massacres.

Top-Down and Local Violence in the Late Ottoman Empire: The Role of Security Concerns and a Century of “Accumulated Experience”

ABSTRACT During the extermination process of the Armenians of the Ottoman Empire in the World War I, there were two related, but dynamically different forms of violence at work. The first of these can be termed “top-down” violence, in the form of government policies put into practice by the ruling Union and Progress Party through the decisions of its Central Committee. The other form, “bottom-up” violence, was perpetrated by local forces who took advantage of the possibilities and opportunities created by wartime conditions and central government decisions. The target of both types was the population of Ottoman Christians, and the Armenians, first and foremost. The origins of the “top-down” violence are to be found in the century of “accumulated experience” of the Ottoman regime in dealing with various Christian populations within its European territories and their demands for greater economic, social, and political rights, as well as the Great Power intervention on their behalf. Against this background, the Armenian genocide can be seen as a “preventive measure”. Its main purpose was the search for “permanent security”, and in this sense the article acts as a case study based on the theses found in Dirk Moses’ book The Problems of Genocide. As for the phenomenon of “bottom-up” violence, the article also presents a number of previously unpublished documents that give hints as to the role played by different groups—especially the Kurds in the Armenian genocide.

Extraterritorial slaves: late Ottoman paternalism and the international debate on slavery

The European mobilization to end the African slave trade in the nineteenth century was articulated in a language of philanthropy and sympathy. In this essay, I explore this history within the context of the Ottoman Empire. As the British pressured the Ottoman government to prohibit slavery, foreign consulates in the empire turned into places of refuge for captured and runaway domestic slaves. The extraterritorial nature of British interventions was repeatedly countered by Ottomans referring to international law and sovereign independence. Drawing on Ottoman and British diplomatic sources, I provide the debate on slavery and argue how it was about slavery as much as it was about paternalism and compassion. I propose to see international history as generative of larger questions about imperial subjectivity by focusing on connections between international law, domestic arrangements, and intimacy. To do so, I use diplomatic archives as a source of social history. My work shows how the cultivation of humanitarian sensibilities took place within an intricate network of colonial politics. Hence, it calls for attention to the converging histories of the Ottoman Empire and Europe to understand the historical development of humanitarianism and international law.

The Indonesian-Hadramis’ Cooperation with the Ottoman and the Sending of Indonesian Students to Istanbul, 1880s-1910s

In the second half of the 19th century, especially since the 1880s, there was an intense relationship and cooperation between the Hadrami people in the Dutch East Indies (Colonial Indonesia) and the Ottoman government. This cooperation was driven especially by some wealthy Hadrami traders and the Ottoman consuls in Batavia. The Hadrami people in the Dutch East Indies who felt discriminated against by the colonial government then sought after emancipation. They complained about their problems to the Ottoman consuls in Batavia and looked for ways to improve their condition. Some of these wealthy Hadramis were able to send their children for schooling in Istanbul. This study intends to examine in depth about this cooperation, especially in the case of scholarship of some Hadrami students in Istanbul. For this purpose, a number of Ottoman and Dutch archival documents were used and this study will expectedly be able to complement the existing researches on this topic.

Feud, Law, and Society in Mid-Nineteenth-Century Northern Albania

Abstract The present article investigates the kanun or Albanian “customary law”, with a particular focus on feuds in the town of Dibra. It explores a case of Ottoman legal pluralism in which the kanun and Ottoman law interacted, a major watershed in the development of Ottoman law. By shifting the perspective to the Albanian highlanders’ understanding of “law”, this paper sheds light on how a set of customary laws contributed to the making of the Tanzimat, which called for a standardised legal framework in the provinces. It examines the means the Ottoman government developed to eliminate feuds and demonstrates that the Tanzimat converged with the principles of Albanian customary law. Analysis of this interaction between the kanun and state law demonstrates how this process constituted one of the foundations of the modern Ottoman legal order in northern Albania.

The Madrasa of Mustafa Al-Nashār Pasha in Zabīd, Yemen: An Architectural and Archeological Study

The Madrasa of Mustafa Al-Nashār Pasha, considered one of the most prominent buildings of Ottoman architecture in Yemen, was commissioned by the first Ottoman governor of Yemen, the eponymous Mustafa Al-Nashār Pasha, in 962–63 AH / 1554 AD. The madrasa was built on the south side of Zabīd with the intention of spreading Hanafī and Shafiʿī Sunnī doctrines, replacing and eliminating Zaydī Shīʿī doctrine. It contains a mausoleum dome for Mustafa Al-Nashār Pasha and his family. The madrasa’s evident Ottoman style is displayed through a main domed section and a multiple-domed portico. This article provides a short biography of Mustafa Al-Nashār Pasha, and a descriptive and analytical study of the madrasa and its distinctive architectural and artistic features. The paper sheds new light on the historical importance of the madrasa as a prime example of the Ottoman influence on architectural style in Yemen. The article also aims to raise concerns about its exposure to threats of demolition and ruin due to the current conflict in Yemen .‏

Sea Change: Ottoman Textiles between the Mediterranean and the Indian Ocean

Sea Change: Ottoman Textiles between the Mediterranean and the Indian Ocean