Osmanlı Mirası Araştırmaları Dergisi

1-15

Authors: Engin Selçuk

That the idea of conquest constitutes integrity in Ottoman and in this integrity, the hearts bridges founded by dervishes to show their language, religion, culture, and way of life as an alternative life style through the state language have been effective in achieving long-term and lasting impact, traces of which can easily be seen even today in the Balkans. Some divan poets were also affected by the ideas and methods the Naqshbandi sect produced. As some of these poets spread to the four corners of the world in an attempt to propagate and sustain Naqshbandiyya, in spite of some differences, they repeated the common feelings in the verses of a large geographical area from the central Asia to Anatolia and took their place between the spiritual architects of this bridge built by the reflection of the same thoughts in the Balkans. The bridge to the Balkans was built by some of Naqshi divan poets in many different methods such as by staying until their death in the place where migrated with sublime feelings, education, trade civil service, work of arts, thoughts and relationships. The Naqshi divan poets who took place among the architects of the spiritual bridge built between the Balkans and us and some Naqshi poets who could be determined from the sources in terms of giving an idea about the ideas they introduced and, if any, the samples of their poems were given in the last part of the study. Osmanlı’da fetih düşüncesinin bir bütünlük arz etmesi ve bu bütünlük içerisinde kendi dilini, dinini, kültürünü, yaşayışını alternatif bir hayat tarzı olarak hâl diliyle gösteren dervişlerin kurdukları gönül köprüleri Balkanlar’da izleri bugün dahi rahatlıkla görülen uzun soluklu ve kalıcı etkinin sağlanmasında etkili olmuştur. Nakşibendî tarikatının ortaya koyduğu fikir ve usullerden bazı divan şairleri de etkilenmiştir. Bu şairlerden bir kısmı Nakşibendîliği yaymak ve yaşatmak amacıyla dünyanın dört bir tarafına yayılırken -bazı farklılıklar göstermekle birlikte- Orta Asya’dan Anadolu’ya geniş bir coğrafyanın mısralarındaki ortak duyguları tekrarlamış, aynı düşüncelerin Balkanlar’da makes bulmasıyla kurulan bu köprünün manevi mimarları arasındaki yerlerini almışlardır. Nakşi divan şairlerinden kimi, ulvi duygularla hicret ettiği yerde ölene dek kalarak, kimi eğitim-öğretim, ticaret, memuriyet gibi sebeplerle; kimi verdiği eser ve ortaya koyduğu düşüncelerle; kimi de gittikleri yerdeki insanlarla akrabalık tesis etme gibi birçok farklı usulle Balkanlar’a uzanan köprüyü inşa etmişlerdir. Balkanlar’la aramızda kurulan manevi köprünün mimarları arasında yer alan Nakşi divan şairleri ve ortaya koydukları düşünceler hakkında bir fikir verebilmesi açısından kaynaklardan tespit edilebilen bazı Nakşi şairler ve varsa şiirlerinden örnekler çalışmanın son kısmında verilmiştir.

36-47

Authors: Ema MILJKOVIĆ

Relying on the Ottoman census books for various Ottoman provinces, which had been part of the medieval Serbian states, this paper presents a survey of timar organization in the Serbian lands during the first century of Ottoman rule and argues that while Christian sipahis were an integral part of the sipahi organization during the early period of Ottoman rule, their numbers gradually declined. The article pays special attention to the issue of the Christian sipahis. Since a range of census books had been preserved for the sanjak of Smederevo, this province was chosen as the case study to explain the most important issues regarding the functioning of the timar system.

60-70

Authors: Tamer Balcı

This study covers the influence of Ottoman Balkan Heritage on the construction of Turkish national identity.In order to shed light on the intricate correlation among the Ottoman heritage, the Balkans and Turkish national identity, thisarticle presents thatwhile the Turkish republicanelite took a negative stance on the Ottoman Empire to create a secular nation-state,Balkanmigrants’ view on Islam as the main component of their identity helped to shape the creation of Turkish national identity.

74-77

Authors: Evren J. Turan

Becoming Turkish is a social history of the nationalist reforms implemented in the early Turkish Republic from the birth of the state in 1923 through the establishment of a two party system of government in 1945. The author presents the personal experiences of a wide array of Turkish citizens and their varied perceptions, evolving ideas, and utilitarian coping mechanisms formed in response to Kemalist reforms. In addition, she shows the agency of citizenship through primary sources such as petitions and letters that seemingly influenced government decisions. Not focusing on the resistance or suppression of the Kemalist reforms, Yılmaz employs oral histories, letters, and archival data to reveal diverse reactions that did not simply fall into two polarizing choices of brutal resistance or absolute acceptance. The uneven and incomplete way in which new Turkish citizens experienced and perceived the four areas of reform detailed by Yılmaz was mirrored by legislative and governmental inconsistencies in the implementation and interpretation of these laws. The four reforms used to explore “state-society relations” in the early Turkish Republic include: “men’s clothing, women’s clothing, language, and national celebrations.” The author exemplifies how Turks from various economic, cultural, and demographic categories converged with the state in “meeting grounds” and how “dialogue between the state and society” shows a true reflection of how Turks lived and experienced these reforms.