Abstract In the middle of the nineteenth century the economic policy of the Ottoman Empire began to change. Economic developments during this period led to fluctuations in the Ottoman Empire’s import, export, and foreign trade balance. In this study the relationship between the variables of public expenditures, imports, exports, and trade openness is analyzed to test the validity of the compensation and efficiency hypotheses under the economic conditions of the Ottoman Empire between 1846 and 1913. The Fourier ADL cointegration test and estimators for long-run coefficients were used for the analysis. The results show that there is a long-run cointegration relationship between imports-government expenditures, and openness to internationalization-government expenditures. When analyzing the long-run coefficients, it is concluded that an increase in imports and openness to international trade increases government expenditures. These results show that the compensation hypothesis is valid.

Despite the fact that three main official languages were used in the Ottoman Empire (Ottoman Turkish, Arabic, Persian), in the 15th–16th centuries, the Ottomans also used Slavonic tongue and Cyrillic letters in pragmatic literacy (letters, edicts, charters), diplomacy, and communication with their vassal states and neighbouring countries. However, the language and the script were labelled with different names by 15th–16th-century authors. The main aim of the work is to present, compare, and analyse some terms (used as glossonyms and/or graphonyms) found in medieval and early modern sources created in various European states. Additionally, the article tries to consider why the Ottomans decided to use the language and the script. Moreover, it sheds light on a Slavonic and Cyrillic network, formed and developed by the Ottomans in reference to former (Christian and South Slavic) patterns, employed in Slavonic chanceries of medieval Balkan states.

Abstract This paper analyzes Uruguay’s rich cultural mosaic of ethnic and religious minorities from the Ottoman Empire through the lens of migration. Between 1875 and 1932—during Uruguay’s modernization and before the implementation of restrictive immigration laws—waves of immigrants of Ottoman origin helped shape the country’s social and cultural fabric. By combining archival documents, passenger lists, census data, and life stories, the article contributes to broader debates on migration, memory, religious diversity, and historical continuity in Latin America. Often homogenized under the local label “Turcos”, these immigrants in fact comprised a diverse population—including Armenians, Arabs, Jews, and Muslims—with varied strategies of cultural transmission and identity preservation. Our research confirms that many left the Ottoman Empire fleeing violence, discrimination, or marginalization, and that in Uruguay they formed a multifaceted community marked by ethnic, religious, and linguistic plurality. We also analyze immigration legislation and reconstruct the contributions of these communities to Uruguay’s plural identity.

Migration, Settlement, and the Environment: Initiatives to Create New Settlements in the Province of Hudavendigar in the Late Ottoman Period

This research note publishes and contextualises a Greek-language naval diploma issued in 1827. It was drafted in the context of the Greek War of Independence from the Ottoman Empire (1821–32), in which foreign volunteers also participated. The signatory of the document was Edward Masson, a Scot from Kincardineshire. Masson served as personal secretary to Thomas Cochrane, later 10th Earl of Dundonald, during the latter’s brief stint as admiral of the Greek navy. The recipient of the diploma was an American volunteer, George Brown. The note elaborates upon Masson’s little-known but extraordinary career in Greece, with a particular focus on his relationship to Cochrane, and analyses the hands and watermarks of the diploma.

Shāh Walī Allāh al-Dihlawī (d. 1176/1762) lived at a critical time and place during the transition from the classical to the modern era. He was a scholar who was named a mujaddid (renewer) because his ideas were both traditional and innovative in religious thought. Shāh Walī Allāh is a figure who deserves serious attention for his works, ideas, and his struggle as a leader of reform. This article discusses the history of the writing of Shāh Walī Allāh al-Dihlawī’s Persian translation Fatḥ al-Raḥmān fī tarjamat al-Qurʾān and its Ottoman Turkish translation al-Tafsīr al-Jamālī, their transition to the Ottoman Empire, their translation, and the basic characteristics of the translation and commentary. The content of the work is examined from the perspective of exegesis. First of all, this work is important in terms of understanding the cultural relations established between the Indian subcontinent and Anatolia. On the other hand, the author of the Qur’ān translation is a scholar with original ideas on understanding and interpreting the Qurʾān, and therefore, the work, which is the field of application of his thoughts and claims, is worthy of examination. The four-volume al-Tafsīr al-Jamālī was read from the original edition, the information mentioned above was identified, and then the classification and evaluation processes were carried out. In the article, the document review method was used, and the relevant sources were subjected to a literal reading. The work is rich in material from the perspective of exegesis. In particular, it contains abundant information about the context of revelation, such as knowledge of the Jahiliyyah period and reports of the reasons for revelation, and a dynamic connection is established with the context of revelation in the translation and exegesis. In the translation and exegesis of some verses, interpretations that can be considered original have been made

This study investigates the decline of three major Islamic empires in the 18th century—the Ottoman Sultanate, the Safavid Dynasty, and the Mughal Dynasty—which had previously attained prominence in political, military, and cultural spheres. The research aims to analyze the internal and external factors that led to the political fragmentation of these empires. Adopting a qualitative approach with a historical-comparative method, the study relies on literature-based data, which were analyzed through five stages: heuristics, verification, interpretation, comparison, and historiography. The findings indicate that the decline of these empires resulted from an interplay between internal weaknesses, including leadership crises, succession conflicts, and the decentralization of power, and external pressures stemming from European colonial expansion and transformations in the global economic system. The study concludes that, despite political fragmentation, the cultural and religious legacies of these empires continue to shape the development of the Islamic world in contemporary contexts. The research contributes to a deeper understanding of the transition from cohesive imperial power to fragmented political entities and elucidates broader changes in global dynamics during this period.

Introduction: The paper analyzes the path to the restoration of the Kingdom of Serbia in the 19th century, which was extremely demanding and accompanied by numerous challenges. The paper examines the path to the restoration of modern Serbian statehood, from the Karađorđe Uprising and the Principality of Serbia to the Berlin Congress and full Serbian state independence, culminating in the restoration of the kingdom. Aim: The paper aims to shed light on the historical period in which the Kingdom of Serbia was restored by analyzing the state-legal processes, international relations, and conflicts that led to its restoration. Materials and Methods: The paper uses available materials from the history of Serbian statehood, as well as materials from historical and legal scientific literature. In addition to the historical method, the comparative method was used when analyzing the state status and the level of autonomy and sovereignty across different periods of Serbian statehood in the 19th century. Results: When analyzing the internal sovereignty and external independence of the Serbian state in the 19th century, the results and conclusions were that with the strengthening of Serbian internal social cohesion and national unity, along with favorable geopolitical circumstances, the Serbian state gradually grew stronger. Diplomatic struggle with the clearly outlined goal of complete liberation, regardless of the ruling dynasty, was not sufficient to achieve the goal, and freedom had to be both defended and achieved by military force. Conclusion: The importance of knowing the events that led to the restoration of modern Serbian statehood in the 19th century is immeasurable. Scientific elucidation of the state-legal status as well as the geopolitical situation in that period is of great importance for a holistic view of the entire process of gaining state independence. The idea of restoring the Kingdom of Serbia has remained present since the Middle Ages and the arrival of the Ottoman Empire in the Balkans. Numerous attempts to make the dream a reality finally bore fruit in the second half of the 19th century with the coronation of Prince Milan Obrenović as the first Serbian king in the modern history of Serbia.

This article analyzes the conditions under which Jews migrated to Palestine and how Britain handled Jewish immigration. With the occupation of Palestine by Britain in 1917, a period marked by conflict and turmoil began in the region. In the early years of the occupation, how Britain would establish an administration in Palestine was a matter of great curiosity. However, the Balfour Declaration, which was announced just before the occupation, was a significant document in terms of revealing what the inhabitants of Palestine would face. The Balfour Declaration, published as a result of intensive negotiations between the British and the Jews, declared that Britain would support the establishment of a Jewish homeland in Palestine. At this point, in order to increase the number of Jews -who were fewer in number compared to the Arabs in the region- Zionists encouraged Jewish migration from Europe to Palestine. The Zionists promoted Jewish immigration by disregarding the Arabs. The policy of displacing Arabs from their lands and settling Jews in their place was implemented intensively from the early years of the occupation of Palestine. During this period, the Arabs submitted petitions to the League of Nations in an effort to mobilize the international community against the injustices they faced. This process has been attempted to be revealed through the petitions and reports reflected in some League of Nations and British archival documents. This study also examines the measures taken by the Ottoman State to prevent Jewish immigration, based on Ottoman archival documents.

The Balkans have historically been a region of great geopolitical significance, shaped by the administrative, cultural, and social influences of two major empires: The Ottoman Empire and the Habsburg Empire. These empires ruled over the region for centuries, leaving a profound impact on governance structures, religious dynamics, and urban development. Despite their shared control over parts of the Balkans, their administrative approaches differed significantly, leading to long-lasting regional distinctions. The Ottoman Empire implemented a decentralized yet hierarchical system. The millet system allowed religious communities to administer their own legal and educational affairs, fostering a diverse and multicultural society. Additionally, the waqf (endowment) system contributed to social welfare, funding mosques, schools, and public services. The Ottoman legacy remains evident in the urban architecture, linguistic influences, and socio-economic structures of modern Balkan states. Conversely, the Habsburg Empire employed a more centralized and bureaucratic model, focusing on strict control and uniformity. The Balkans under Habsburg rule experienced heavy taxation, compulsory military conscription, and Germanization policies, particularly in Croatia and Slovenia. The Austro-Hungarian legal system, with its emphasis on codified laws and secular governance, influenced modern state-building in the region. The empire’s impact is still visible in urban planning, Baroque architecture, and centralized governance structures. This study examines the contrasting administrative legacies of the Ottoman and Habsburg Empires in the Balkans, evaluating their influence on contemporary socio-political institutions. By analyzing historical governance models, the paper highlights the enduring effects of these empires on modern nation-state formation in Southeastern Europe.

In this article, I examine the relationship between the fall of Kemalism and the rise of critical thinking about Orientalism and Eurocentrism after the 1980s in Türkiye. I argue that this critical thinking along with the development of a postcolonial perspective has had a substantial impact on the questioning of fundamental Kemalist ideas. The main assertions of Kemalism are westernization, laicite, and the construction of a historical narrative on pre-Islamic Turkishness that ignores the Seljuk and Ottoman periods. In this sense, the critical approaches and post-colonial studies have primarily challenged the most vital tenet of Kemalism, which is the reduction of modernity exclusively to the western experience. The critique has demonstrated the possibility of non-western modernities, and the importance of non-western agency in the formation of their peculiarities. By questioning total westernization and challenging the idea that modernity is identical to western experience, it has led to the weakening of Kemalist laicite and historiography; consequently, two significant events have taken place. These are the emergence of “civil” Kemalism and the rise of Islamism. These two events have made visible the contingent and political nature of Kemalism, thus undermining its claim as a “scientific, neutral and objective” project.

The article examines the evolution of the Russian Empire's confessional policy in the North Caucasus during the 19 th and early 20 th centuries, with a focus on Kabarda. Through analysis of archival materials and legislative acts, the author identifies three main stages in the development of the system for governing Muslim communities in the region: I) 1792–1820s – Adoption of the «Regulations for the Kabardians» (1792), which recognized religious rights and the jurisdiction of Islamic legal proceedings under imperial oversight; II) 1820–1870s – Initial bureaucratic integration of local institutions through proclamations to the Kabardian people (1822) and tightened control during the Caucasian War and the Murid movement; III) 1870–1917 – Attempts at unification and systematization of governance through the reformist activities of Viceroy Grand Duke Mikhail Nikolaevich, the adoption of the «Temporary Rules on the Administration of Sunni Muslim Clergy in the Kuban and Terek Oblasts» (1890), and other regulatory acts. The permanent military status of the region, geopolitical competition with the Ottoman Empire, and the internal differentiation among the Muslim communities led to the incomplete establishment of a North Caucasian muftiate by the early 20 th century, reflecting the distinctive features of the Russian Empire's confessional policy in the North Caucasus.

DIKRAN TCHOUHADJIAN’S OPERA KEUSSE KEHYA The classic of Armenian music, founder of Armenian musical theater, composer, pianist, conductor, pedagogue, musical and public figure Dikran Tchouhadjian (1837-1898) takes a special place in the history of Armenian music. During his lifetime, Tchouhadjian had already become a pan-Oriental phenomenon. He was justly nicknamed “Armenian Verdi” and “Turkey’s Offenbach”. Tchouhadjian was the first among the composers of the East, who, having received a professional musical education and mastered the secrets of the European composing technique to perfection, found ways to bring closer Western and Eastern music cultures, embedded the genres of opera, symphony and chamber music into Eastern culture. Dikran Tchouhadjian is the originator of Near-Eastern musical theater. He put together the Ottoman opera troupe in Constantinople, which was the first such group throughout the Near East. Along with operas by Western European composers, they staged Tchouhadjian’s comic operas Arif, Keusse Kehya, Leblebiji Hor-Hor Agha in the cities across and beyond the Ottoman Empire. Tchouhadjian’s mentioned works were written and produced in Turkish.The goal of our research is, for the first time in Tchouhadjian studies, to present to English-language readers the results of the comprehensive analysis of the opera Keusse Kehya, to substantiate the latter’s genre definition as a comic opera, to shed light on the specific features of its musical language and dramaturgy.

Abû Barakât al-Nasafī’s work on Islamic legal methodology, titled Manâru’l-anwâr, has become arguably the most influential work of the Hanafi usûl al-fıqh literature in the contractor (post-classical) period. The work in question also has the distinction of being the last text written using the Hanafiyyun (Fuqahâ) method. The work, which is a kind of summary of the Usûls of Pazdavî and Sarakhshî, two Hanafi scholars of the classical period, was organized in accordance with Pazdavî's style and was composed according to the chapter- sections system. This work was taught as a textbook in madrasahs and many places in Islamic countries, and hundreds of summaries, commentaries, footnotes and translations were made on it. During the Ottoman period, which developed both the Balkans and Anatolia in terms of belief, culture, architecture, etc. during its nearly 600-year rule, the Bosnians, who continued to exist as a part of this empire for 400 years, and the scholars who grew up in that region, made efforts to combine Ottoman science and culture with their own local culture through scientific activities. In this context, in the 17th century, the scholar Hasan Kâfî Akhisârî, who lived in Bosnia and Herzegovina, which was an Ottoman land at the time, and grew up in that region, wrote a summary of the Manâru’l-anwâr in Arabic, called Samtu’l-Wusûl ilâ ilmi’l-usûl and then wrote a commentary on this summary, called Sharhu Samti’l-Wusûl ilâ ʿİlmi’l-Usûl. In the same period, the scholar from Amesia, Hızır b. Muhammad al-Amâsî, who lived in Anatolia, wrote a summary in Arabic called Ghusûnu’l-Usûl on Nasafî’s al-Manâr and he himself commented on this summary with Tehyîj-u Ghusûni’l-Usûl. This research aims to comparatively examine the similar and different aspects of these two commentaries on the same work from the 17th century Islamic world. In the research, firstly, the work titled “Manâr al-anwâr” which is about Nasafî and the science of usûl al-fıqh is introduced, after giving information about Akhisârî and Hızır b. Muhammad, general information is given about the commentaries of al-Manâr written by both authors. Subsequently, the commentaries of both authors were examined comparatively in terms of their sources, arrangement and subject classification, methodology, content, and approach to the topics, revealing the similarities and differences between the two works within the context of usûl al-fıqh methodology. The 17th century is often referred to as the "Period of Taqlid" in the literature in terms of the history of fıqh, but it seems that sufficient research has not been done on this period until recently. Comparative studies of this kind will help us to obtain more accurate information about the jurisprudential and methodological thought of that period. In addition, the comparative study of the two works in question, one written in Europe (Balkans) and the other in Anatolia, belonging to the same period and being commentaries on the same work, have a feature that fill the gap in the field in terms of revealing the reflections of the 17th century Hanafi usûl al-fıqh methodology and systematics in the East and West.

The work Tabyīn al-mahārim, by the 16th-century Ottoman scholar Yūsuf Sinān al-Dīn al-‘Amāsī (d. 1000/1592), is an original study that addresses the prohibitions in the Qur’ān from a juridical and ethical perspective and aims to offer solutions to the social problems of his era. The article's main problem is that Tabyīn al-mahārim, known as a jurisprudential and ethical work, has had its place within the tafsir (exegesis) tradition and its author's methodology for utilizing this tradition overlooked. Based on this observation, the study aims to examine the work's exegetical sources and the author's method of synthesizing these sources using a qualitative textual analysis and source criticism methodology. The main purpose of this article is to identify the exegetical sources of Tabyīn al-mahārim which at first glance appears to be a work of jurisprudence and ethics by proceeding from the author’s use of Qur’anic verses and the exegetical literature to ground his arguments, and to analyse his method of using these sources in relation to the work’s purpose. Amāsī, addressing the verses not according to the canonical order of the Mushaf but through a thematic approach under ninety-eight headings, makes it possible to evaluate his work as an early attempt at thematic exegesis from the perspective of tafsīr methodology. In the examination conducted within this framework, it has been determined that Amāsī establishes the legitimate ground of his juridical and ethical project with numerous citations to the generation of the sahābah and the tābi’ īn, which is commonly identified as the formative period of tafsīr. For Amāsī, these first generations function as an unshakeable authority that determines the meaning of the verses, illuminates the context of revelation, and establishes the foundation for rulings. It is understood that the author, upon this tradition-based foundation, subjects the different orientations of the reason-based (dirāyah) tradition to a synthesis in line with his own objectives. In this synthesis, his citations to the fiqhī tafsīr tradition demonstrate both his loyalty to his legal school and his supra-madhhab stance on ethical principles; his consultation of the Māwarāʾ al-Nahr interpretation approach reveals his theological identity and rationalist method; his use of the established order of what can be considered the maturity period of tafsīr displays his analytical accumulation in interpreting verses; and his citations to ishārī tafsīr represent the inner dimension he adds to the ethical topics he addresses. Consequently, this study reveals that Amāsī establishes a pragmatic, selective, and purpose-driven relationship with the tafsīr heritage. He is a synthesist author who is able to select and use the most appropriate exegetical tool required by the ethical topic he is addressing, regardless of the school or period from which it originates. The multi-layered source map of Tabyīn al-mahārim reflects the intellectual mindset of Ottoman scholarship, which, on the one hand, extends its roots deeply into the tradition by relying on the first authorities of tafsīr, and on the other hand, seeks solutions to the problems of its own age by using the refined products of reason-based exegesis. Thus, this article has shown through a concrete example how a religious publication written on a juridical and ethical framework in the Ottoman period can reflect the different strands and traditions of the tafsīr tradition in such a rich manner.

This article is devoted to the analysis of an attempt to establish a consular representation of the Ottoman Empire in Kazan in the 1870s. Based on the archival materials and academic literature, the study examines the initiative of Kazan Tatars who were subjects of the Ottoman Empire, the response of the Ottoman embassy, as well as the motivations behind the petition and the reasons for its rejection. The article is grounded in previously unpublished sources, including a petition and the correspondence of Ottoman diplomatic institutions on this matter. The relevance of this research lies in the insufficiently explored topic of the Ottoman Empire’s diplomatic presence in the Muslim regions of Russia, as well as the need for a deeper understanding of the transnational initiatives of Muslim communities in the second half of the 19 th century. The analysis of the Kazan Tatars’ petition for the establishment of a consulate not only introduces unique sources into academic circulation but also contributes to the existing understanding of Ottoman-Russian relations and the role of the Muslim factor in imperial diplomacy.

The article examines the events of February-April 1918 in the Transcaucasian region, during the discussion of the terms of the Treaty of Brest-Litovsk between Soviet Russia and the Central Powers, which resulted in Russia’s withdrawal from World War I and the occupation of the national outskirts of the former Russian Empire. The national territories of the Transcaucasian region, which did not recognize the Bolshevik coup, faced the challenges of Bolshevization of the Caucasian Army, the weak military training of the Transcaucasian population, especially the Muslim population, and the ongoing World War. The Bolsheviks’ own military construction also faced internal ethnic conflicts in the Transcaucasian Sejm, which weakened the foreign policy position of the Transcaucasian region, which was hesitant to separate from Russia. The terms of the Bolsheviks’ Treaty of Brest-Litovsk further divided the Transcaucasian democracies and their representatives, but the military and political successes of the Young Turk Ottoman Empire accelerated the organization of the Azerbaijani Muslim armed forces and the subsequent dissolution of the Transcaucasian Federation and the declaration of an independent Azerbaijan Democratic Republic.

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.

Konya Province, which administratively had the broadest borders in Anatolia at the beginning of the 20th century, came to the fore, especially with agricultural activities. Many reform reports were prepared during the Ottoman Empire to evaluate Konya’s agricultural and economic opportunities. One of these is the commission report dated 1902, which is the subject of the study. The article discusses the report prepared by the commission established to examine the situation of Kastamonu and Adana provinces, as well as Konya and its districts, to guide the reforms to be made. The report includes the commission’s opinions and Konya Governorship’s objections to the commission report. Thus, it is possible to compare the information provided. Most of the original report was prepared based on districts. Accordingly, significant information is given about the branches in which the districts stand out regarding economic activities, their current situation, opportunities, and deficiencies. Although districts and sectors are explained separately, it is seen that the issues are approached from a holistic perspective. In the article, the district-based method was not followed; the report was classified by subject and examined under subheadings such as agriculture and animal husbandry, industry, trade, capital and technology, and public works activities; however, some information about the districts is also provided. In addition to the original documents containing the commission report, the Salname of the period (1317/1900) and secondary sources were consulted. Moreover, some similar reports submitted about Konya before the 1902 report were discussed, and a brief comparison was made.

The contribution of animals to many areas of life is an undeniable fact. It is seen that this reality is easily accepted within the framework of an understanding that puts people at the center and does not change according to conditions or point of view. As a matter of fact, it is obvious that animals exist in a wide range of different areas, from nutrition to labor, from science to economy, and the benefits provided by this existence have facilitated the lives of human beings at every stage of history. In this context, it is seen that they are the subject of many scientific and social research issues and that they have ceased to be a side element that contributes to human life, especially in modern societies, with the awareness of the protection of all kinds of rights. This being the case, it is impossible for this im-portance of animals not to spread to the human literary world. As a matter of fact, it has been noted that some characteristics of animals are mentioned in stories, novels and po-ems written from ancient times to the present, and in visual arts, they are sometimes de-picted as a human, and sometimes they are depicted with words describing humans. The aim of this article is to open a door to watch the reflections of animals’ contributions to life in the human world of thought. In this context, how animals gained a place as an interme-diary in the public perception of the Ottoman Empire through the perspective of “educa-tion and curiosity” in the 19th and 20th centuries, and their direct or indirect effects on the organization process of knowledge will be examined. Especially stories, novels and pam-phlets of education-centered press and educators will be used as sources.