Ottoman architecture gained a new appearance under the influence of imported architectural styles throughout the eighteenth and nineteenth centuries. With the Palace opening out to the world at large, inviting western artists to the Empire, the western understanding of architecture began to reign over Ottoman concepts as all structures were now included in a new stylistic organization through the influence of foreign architects. In particular, with the era of Sultan Abdulhamid II (1876-1909), Ottoman architecture was impacted by the force of architectural movements originating in Europe that brought Neoclassicism, Neo-baroque, Neo-gothic, Orientalism, Art Nouveau, Eclecticism, Swiss Chalet, and the English Victoria and Art Deco styles to the foreside. The most influential of these movements in Ottoman society, however, was Art Nouveau. The most powerful representative of Art Nouveau in the Ottoman realm was Abdulhamid II’s architect, Raimondo D’Aronco. A “Palace” architect, it was thanks to D’Aronco that the Art Nouveau style came to influence Istanbul’s architectural traditions, and it was also through him that a new Ottoman/Istanbul Art Nouveau with a “local” character was born. The aim of this paper is to explore the Art Nouveau style that has held sway over Ottoman architecture since 1893 through the works of its most famous implementer, Raimondo D’Aronco, and to define the characteristics of the Ottoman/Istanbul Art Nouveau that made his designs so notable. Toward this aim, some of the architect’s works have been selected and analyzed as to plan, construction system and decorative elements.

The forty hadīth literature started to flourish in the Islamic world from the late second century AH and gradually evolved into a well-established tradition, leaving multifaceted impacts across religious, mystical, social, and literary domains. Upon examining the compilations authored in this genre, it becomes evident that the hadīth reporting that those who memorize forty hadīths attributed to the Prophet will be resurrected among the ranks of the scholars on the Day of Judgment has played a significant motivational role in the formation of such collections. Nevertheless, forty hadīth compilations are not mere assemblages of arbitrarily selected narrations; rather, they have been regarded as refined texts serving the spiritual discipline of the individual and the moral edification of society, thereby attaining a distinguished place within the tradition of Islamic thought and education. In the intellectual and cultural life of the Ottoman Empire, works centered on the Prophet contributed decisively to the deep-rootedness of love and devotion toward him within the collective memory of society. In addition to reinforcing personal religiosity, such works played a significant role in institutionalizing and embedding the love of the Prophet in the hearts of people, extending from mosque pulpits to madrasa curricula, from Sufi gatherings to courtly literature. In this context, the Prophet Muhammad came to be embraced as a shared value at the heart of collective identity, ethical ideals, and literary expression in Ottoman society. The work Safā al-Sālihīn by Abd al-Majīd b. Nasūh is among the notable examples of this genre, as it serves as a bridge between the forty hadīth tradition and popular piety. Despite the fact that the forty hadīth works authored by Abd al-Majīd b. Nasūh, who lived in sixteenth-century Amasya, possess remarkable qualities both in content and form, their place within the forty hadīth literature of the Ottoman period has yet to be examined in detail. The study evaluates the structural features, commentary method, and sources of Safā al-Sālihīn, while also analyzing its contribution to the mission of religious guidance within the context of the relationship between scholars and the broader public. Accordingly, the study examines the work’s content, organizational structure, selection of hadīths, exegetical methods, use of sources, and linguistic features; furthermore, it assesses the text’s structural coherence through its ethical and Sufi emphases. The study seeks to present a comprehensive analysis of the work in terms of both form and substance. In this context, the author’s unique contribution to the literature is also evaluated. The author cites the narrations by mentioning only the Companion transmitters, omitting the remainder of the chain of transmission. Nevertheless, he is careful to select hadīths that are found in the authentic hadīth collections. His method of selecting and presenting the hadīths is shaped primarily by al-Saghānī’s Mashārīq al-Anwār, while his commentaries draw predominantly on Ibn Malak’s Mabāriq al-Azhār and Akmal al-Dīn al-Babartī’s Tuhfat al-Abrār.

Abstract The late nineteenth century marked a transformative period for diverse communities in the Muslim world, including the Sabbatian Ma’aminim of Ottoman Salonica, commonly known as the Dönme. This article examines the Ma’aminim’s spatial practices and temporal frameworks—focusing in particular on the Izmirli subgroup—to offer a nuanced account of their layered identity and modes of engagement during this era of change. By analyzing sites ranging from homes and schools to hidden venues of worship and marketplaces, alongside messianic rhythms, life cycle rituals, and daily practices, the study highlights how these dimensions shaped their communal life amid processes of integration into a modernizing Ottoman society. Drawing on accounts by European observers and Jewish writers, the article examines how aspects of the Ma’aminim’s covert communal world became visible during this period, emphasizing the interplay between secrecy, public performance, and social transformation. Through the lens of the Ma’aminim’s distinctive experience, the article challenges static or ahistorical portrayals of communal structures, showing how spatial and temporal practices reflected multifaceted intersections of tradition, modernity, and identity. More broadly, it suggests an approach for understanding how communities in the late Ottoman era navigated multiple spaces and temporalities.

This article explores the transmission and transformation of medical knowledge in the Ottoman Empire through selected Armeno-Turkish manuscripts from the 18th to the 19th centuries. It highlights the European influence on Ottoman medicine via Latin and Arabic texts, which were translated into Turkish and Armenian scripts, reflecting a dynamic process of localization and adaptation. The study focuses on four significant manuscripts housed at the Matenadaran, illustrating diverse sources—from Arabic, Latin (Italian) —to demonstrate how medical terminology, practices, and cultural exchanges shaped regional medical traditions. The involvement of religious institutions, particularly the Armenian Church and Protestant communities, played a critical role in knowledge dissemination, fostering cross-cultural interactions and linguistic enrichment. The manuscripts reveal early 19th-century efforts to incorporate modern European medical ideas into Ottoman society, emphasizing the importance of translation and contextualization in medical education. Ultimately, these handwritten texts serve as valuable cultural artifacts, highlighting the complex interplay between traditional and modern medicine, local needs, and external influences in shaping Ottoman medical history.

The 19th century marked a period of significant alteration for Armenians in the Ottoman Empire, during which political reforms and social transformations had a profound impact on their economic and cultural lives. This article examines the multifaceted role of Armenians within the Empire, focusing on how the Age of Reform (1839-1876), marked by the Tanzimat and other decrees, created both opportunities and challenges for Armenian communities. Specifically, the article explores the influence of Armenian merchants and the amira class, highlighting their economic ventures, involvement in government, and the socio-cultural dynamics within Ottoman society. The Armenian Constitution of 1863 and evolving global trade networks are analyzed as pivotal developments that shaped Armenians’ roles within the Empire, facilitating urbanization, trade expansion, and cross-cultural exchange. Through detailed examination, this study aims to provide a comprehensive view of how Armenian communities navigated modernization, contributed to the Ottoman economy, and maintained cultural distinctiveness amid broader imperial shifts.

This article explores the intricate interplay between geography, Islamic teachings, and mental well-being during the Ottoman era. The Ottoman Empire's vast and diverse territories, spanning three continents, influenced daily life and resilience through geographical factors such as climate, urban-rural disparities, and resource access. Islamic teachings, deeply embedded in Ottoman society, provided moral, ethical, and spiritual guidance, emphasizing compassion, empathy, gratitude, community, and faith. These principles fostered emotional support, resilience, and purpose. Lessons from Ottoman history hold relevance today. Culturally competent mental health practices, recognizing the impact of geography and cultural factors, can enhance well-being. The enduring significance of spirituality and faith in mental health underscores the importance of accommodating diverse beliefs. Community support systems remain vital for mental well-being. In conclusion, this historical perspective enriches our understanding of mental well-being and encourages holistic, culturally sensitive approaches to contemporary mental health care.

This article examines three distinct late Ottoman encounters—timber construction following the 1894 earthquake, the imagined form of electricity in Ahmed Fâik’s Monsieur Elektrik, before it had fully entered everyday life, and the experience of the bicycle in Ahmet Tevfik’s Velosipet ile Bir Cevelan—through the lens of temporal frictions that shaped technological experience in the empire. It foregrounds how technologies entered Ottoman society through asynchronous rhythms, unsettling both linear narratives of progress and assumptions of traditional continuity. In this respect, the article examines socio-technical change in late nineteenth-century Istanbul without reproducing the assumptions of Eurocentric narratives of development or the static imaginary of the Islamic city. These case studies illustrate how materials once deemed ‘obsolete’ regained functional value, how technological imaginaries circulated ahead of infrastructure, and how devices were reinterpreted through bodily engagement and everyday negotiation. Drawing on insights from Science and Technology Studies (STS), the article adopts a socio-technical perspective to argue that technologies were neither simply imported nor externally imposed, but rather redefined through local encounters. In doing so, it challenges both essentialist readings of the “Islamic city” and universalist claims of Western modernity, offering an alternative historiography of urban transformation grounded in improvisation, affectivity, and the spatial-temporal rhythms of everyday life.

ABSTRACT The Nusayri community, residing primarily in the coastal regions of Syria, Antakya (Antioch), and Çukurova, remained largely isolated from mainstream Ottoman society due to their distinct religious beliefs and esoteric practices. Despite their official recognition as Muslims, they were often marginalised within the broader Islamic community. This article examines the efforts undertaken during the late Ottoman period and the early years of the Turkish Republic to integrate the Nusayri community into the dominant social and political order. These efforts, characterised by a combination of religious reform and cultural assimilation policies, can be understood as processes of identity construction. The study, based on an in-depth analysis of Ottoman and Republican archival documents, highlights the instrumental role of education in these processes. The article also notes the shift from religious to national identity as the focus of identity-building activities from the Ottoman to Republican period. In this process, it was emphasised that identity construction, which was implemented in the form of belief correction during the Ottoman period, evolved into race correction during the Republican period. Despite these efforts, the Nusayri community largely retained its distinct language, cultural traditions, and religious beliefs, suggesting that the attempts to impose a singular national identity met with limited success.

Hammams, or traditional Islamic bathhouses, are architectural landmarks that embody the cultural, social, and religious facets of Islamic societies. This paper explores the significance of hammams in Islamic architecture, focusing on their architectural features, social functions, and cultural importance. The study employs correlation analysis to examine the relationship between the dimensions of walls and columns and the total area of Ottoman hammams, specifically the Chifte Hammam and Daut Pasha Hammam. The results reveal a negative correlation between the size of a hammam and the thickness of its structural elements, highlighting efficient design strategies in large bathhouses. Hammams served not only as spaces for hygiene but also as centers for social interaction, providing communal spaces for various cultural and religious activities. Their intricate design elements—including domed ceilings, marble floors, and ornate tile work—reflect the cultural values of Ottoman society. The paper concludes that hammams played a crucial role in fostering social cohesion and cultural exchange within communities. Their architectural and social significance continues to influence contemporary public spaces.

The Levantines arose as a culturally hybrid community that straddled the boundaries between East and West. Seen by neither Ottoman society nor Europeans as belonging to a distinct group in a strict sense, they constructed an identity that was continually negotiated within the contexts of politics, economics, and culture. While the emergence of Levantine communities has been historically contested, the Levantine identity became more distinct, especially in the nineteenth century, and was described by Western travelers as “neither European nor Ottoman. This article examines the identity construction of Levantines living residing in the port cities of the Ottoman Empire, particularly in Izmir and Istanbul, in during the nineteenth century, and how they were positioned perceived as the “other” by British travelers. It emphasizes that Levantines in the Ottoman Empire were caught between their Western and Eastern identities, leading to their marginalization in both worlds. Seeking to redefine Levantine communities through the lens of British travelers and to reveal how Western perceptions shaped these communities, this study discusses how and in what ways Levantines were marginalized in the eyes of Westerners and how they were considered estranged from their Western identity.

Ottoman architecture begin to change around the beginning of the 18th century. The main factors influencing this change were the opening out to the West of Ottoman culture, relations with the West, and the inclusion of western architects in Ottoman society. The new look that classic Ottoman architecture assumed was to evolve under the thematic influence of European architects. Modifications were manifested not only in civil architecture but even in religious structures, which represented the breaking point of tradition. One of the cultural dynamics that represented the driving force of the changes in Ottoman architecture in the 18th century, producing innovatively novel effects under the European influence, was the various imported styles. The influence of Western art continued to make a mark on Ottoman architecture as from the start of the 18th century up until the end of the 19th century. The Edict of Reform (Tanzimat Fermanı) proclaimed in 1839 added momentum to the westernization movement, bringing with it new cultural dynamics and new types of structures as a result of the changing social clime. One of these architectural types was represented by buildings that housed diplomatic missions. The aim of this article is to examine the architectural and decorative characteristics of one of the important representations of the type of embassy architecture prevailing in the era of Ottoman westernization–the former American Embassy building in Istanbul, originally called the “Palazzo Corpi.” Toward this purpose, we will introduce in detail the plan and spatial organization of the building, the features of its mass, facades and interior.

Boğaç A. Ergene’s Defining Corruption in the Ottoman Empire provides a critical analysis of corruption in pre-modern Ottoman governance, examining its legal, moral, and political dimensions. Drawing on extensive primary source research, Ergene explores how corruption was perceived, debated, and regulated within Ottoman society. Rather than imposing modern definitions, he highlights alternative frameworks that shaped the interpretation of practices such as bribery and patronage.

This study examines the feminist activism of Nuriye Ulviye, a late Ottoman female journalist and feminist activist, through Kadınlar Dünyası (Women's World), a prominent women's magazine of the period. Born in Gönen in 1893, Nuriye Ulviye entered palace life at a young age due to poverty, receiving an elite education but was compelled to marry an elderly man at the age of thirteen. Following the death of her first husband, she dedicated her life and personal fortune to feminist activism and journalism. In 1913, she founded <Müdafaa-i Hukuk-ı Nisvan Cemiyeti(Ottoman Association for the Defense of Women's Rights)>, actively promoting agendas aimed at improving women's social standing and legal rights through the organization's official publication, Kadınlar Dünyası. Published for nine years from 1913 to 1921, Kadınlar Dünyası advocated vigorously for women's rights to education and employment, as well as legal and institutional equality, adopting what was considered a highly radical feminist stance for its time. The magazine was exclusively run by women, from editors to printers, emphasizing female autonomy and boldly challenging contemporary societal conventions. Furthermore, Nuriye Ulviye’s feminist activism was not merely an imitation of Western feminism; it was deeply rooted in critical reflection upon the oppressive structures against women within Ottoman society and patriarchal social orders, further promoting the construction of Muslim female identity. These efforts significantly contributed to women's access to higher education and social advancement. Led by Nuriye Ulviye, the Ottoman women's movement profoundly influenced subsequent generations in the early Turkish Republic, fostering an independent feminist movement distinct from ‘state feminism’. This paper seeks to reevaluate the historical context and feminist implications of the Ottoman-Turkish women's movement through the life and activism of Nuriye Ulviye.

Throughout the 19th century, Ottoman territories attracted not only European intellectuals but also Russian diplomats and intellectuals, who showed a particular interest in Istanbul and its religious sites. During this period, Ottoman-Russian relations were predominantly shaped by tension and conflict, with only occasional short-term alliances. However, Russian travelers contributed to the formation of the images of "Turks" and "Istanbul" images in their own public discourse through their observations of the Ottoman Empire. This study focuses not on the general observations of Russian travelers regarding Istanbul and the Ottoman Empire but rather on their perceptions, interpretations, and viewpoints concerning the city's religious structures and religious circles. The central position of Hagia Sophia in Russian Orthodox thought is clearly reflected in travelers' narratives. One of the first places Russian visitors sought to see in Istanbul was Hagia Sophia. Its conversion into a mosque as a symbol of conquest was perceived by the Russian Empire—which positioned itself as the protector of Orthodoxy—as a loss that needed to be redressed. In addition to Hagia Sophia, Russian travelers also viewed Istanbul’s Sufi traditions as an exotic and mystical element. Particularly, Mevlevi lodges, whirling dervish ceremonies, dhikr rituals, and other significant religious practices within Ottoman society caught their attention and were extensively documented in their travel writings. However, they primarily regarded these rituals as visual spectacles rather than engaging with their religious and spiritual dimensions. Nonetheless, they also made observations regarding the influence of these places on Istanbul's social life, offering valuable insights into the religious and cultural structure of Ottoman society. This study aims to analyze the intellectual perspectives of Russian travelers towards Istanbul through their travel narratives from the 19th century, examining the symbolic importance of Hagia Sophia in the Orthodox world, the role of Sufi sites in Ottoman society, and the images that Russian travelers constructed about Istanbul.

ABSTRACTThis article analyses the construction of gender differences in the late Ottoman Empire through women's periodicals, which acted as a key medium in the redefinition of gender roles. It examines how new understandings of gender roles emerged amid rapid transformations in traditional societal structures, particularly in the women’s press. Both male and female Ottoman reformers actively engaged in these debates, addressing issues such as the inherent nature of men and women (fitra), human biology and the perceived natural differences between the sexes to justify new social roles. By combining Islamic and secular perspectives, these reformers sought to expand the rights and visibility of urban Ottoman women in a rapidly changing society. Through an analysis of these concepts, their application and their ideological underpinnings, this article demonstrates how definitions of gender roles evolved over time. It further reveals how Ottoman reformers justified their calls for women's rights and changes in their status, demonstrating that their efforts aimed not only to redefine Ottoman notions of femininity and masculinity, but also to assert control over them.

This article examines discarded objects and items considered as garbage within the context of Ottoman urban life. Upholding communal living principles and ensuring cleanliness in communal areas are vital for residents and help maintain social order. The central aim of this study is to understand how early modern Ottoman society viewed and categorised discarded items. By examining the terminology used to describe them, this research seeks to enhance our understanding of the lexicon related to discarded objects. Additionally, the article aims to identify specific locations within the Ottoman Empire, particularly in Bursa, where garbage dumps were situated. It also seeks to clarify the responsibilities and authority of official state representatives tasked with overseeing garbage, known as garbage dump officials. This analysis will primarily rely on Bursa’s qadi court records, the registers of the imperial governing bureau ( mühimme kayıtları ), fatwas from the Şeyhülislam, and various individual documents from the Ottoman Archives.

Abstract In this article, we examine the labor activism and struggle of Armenian women working in the silk industry around Adapazarı, to the east of Istanbul, in the early 1910s. Although labor activism in the aftermath of the Constitutional Revolution of 1908 has received ample attention of scholars, these women and their struggle remained un(der)examined. We focus on how these female workers organized and in particular on the Adapazarı Silk Workers’ Union (in Armenian: Adapazarı Medaksi Kordzaworagan Miutiwn) and its relations with the (male dominated) Armenian socialist activist organizations of the period. As such, it contextualizes these women’s activism within the broader social activism of post-revolutionary Ottoman society. We show that these women not only stood up against the factory owners but, at times, also against Armenian socialists from whom they on the one hand received support but who, on the other hand, tried to control them by denying them autonomy. The article sits at the crossroad of social, labor and women’s history and the history of one of the larger ethno-religious communities in the Ottoman Empire, the Armenians. Using Armenian- and French-language sources, it significantly expands our knowledge about a hitherto ignored group of women workers and their activism in the late Ottoman Empire. Moreover, as the workers, socialist activists, and factory owners were mainly Armenians, the article also enhances our knowledge on labor activism and revolutionary politics within the Armenian community and how these were located within the broader society of the late Ottoman Empire.

The concepts of fabrics and clothing mentioned in the verses of the Diwan poetry contribute to enriching our understanding of the social culture of that period, society’s preferences in clothing, and the aesthetics of fashion in the daily life of the Ottoman society. Fabrics and clothing are prominent symbols that reflect the economic status and cultural identity from a social perspective, in addition to being decorative elements. Clothing represented specific social classes, professional groups, and even genders. At times, these garments were associated with the professions they symbolized. The quality, color, shape, and patterns of the fabric contribute to revealing the social and cultural environment of the person wearing the garment, as well as their spiritual state, worldview, social status, and economic condition—all without the need for verbal expression. In classical poetry, poets reflect their vision of the era they live in through the words and metaphors used in their verses, presenting a comprehensive image of that period to future poets and generations. When studying Yakini’s Diwan in this context, it becomes clear that the poet accurately depicts the outward appearance of society in the 16th century in his poems.

This study focuses on the endowment activities of Jews living in Ottoman territories, particularly those resorting to Muslim courts. Within this scope, it examines trends in endowment preference, motivations and judicial practices. It is as an important step in understanding how Jews integrated with Ottoman society by establishing »Muslim-type« endowments and how they contributed to Ottoman Muslim society, and elucidates the emergence of Jewish interactions with Muslims within the realm of endowments. It concludes that there was no significant difference between Jews endowment activities and those of other Ottoman communities, indicating the absence of a strict classification between religions. It also finds that Jews, especially Karaites, had a pronounced inclination to integrate Muslim- Ottoman legal principles, particularly in the context of establishing and managing charitable endowments (waqfs).

Non-Muslim dhimmīs, i.e. Christians and Jews, were an integral part of Ottoman society but left a negligible – and so far, largely neglected – trace in Ottoman (Muslim) historical writing of the fifteenth and the sixteenth centuries. While seeking to explain this phenomenon, the present paper analyzes the few identified historical accounts of Balkan Christians in the light of their authors’ personal backgrounds, ideological positions, and narrative strategies. It argues that there was no real historiographic discourse on the role of local Christians in the formation and functioning of the Ottoman state and society. Historians’ occasional interest in the topic was based on subjective factors such as greater access to relevant information or a penchant for thematic experimentation,with only a couple of accounts serving more pronounced didactic or ideological goals. The narratives primarily concern the utility and involvement of militarized Christian groups such as voynuqs and martoloses in Ottoman warfare, but some more abstract as well as visual representations are also discussed in the paper.