Cihannüma: Tarih ve Coğrafya Araştırmaları Dergisi

33-74

Authors: Özer Küpeli

In the case of Ottoman clothing history, our limited information about the clothes of Ottoman sultans is based primarily on the studies of the Topkapı Palace Museum Clothing Collection which contain entries about the dresses of sultans and other members of Ottoman dynasty. These studies usually focus on the fabrics and ornaments of sultanic clothes, especially kaftans. However, it is certain that Ottoman sultans had a wide range of inner and outer clothes. A register containing the list of Sultan Murad IV's clothes on the Revan campaign confirms this observation. Based on the examination of this list, the article scrutinizes some features of these clothes such as type of fabrics, furs and variety of colors.

95-121

Authors: Yahya Kemal Taştan

Modernity undermining the traditional epistemology and history writing brings about a new scientific thought based on reason and progress. Stimulating a discourse that people boosted happiness and well-being through reason, this new scientific thought caused serious damages in two world wars, a process which led to the rising mistrust toward grand narratives of modernist paradigms and the questioning of modernist history writing based on the concept of nation-state and the nineteenth-century modernization. Structural, post-structural and post-modernist critics of this modernist thinking in the mid-twentieth century were replaced with the “games of discourses” accompanied by the collapse of a bipolar world and the rise of globalization. It is not clear how history writing, which had tried to occupy a niche in the modern scientific hierarchy, positioned itself in this new period when the end of history has been proclaimed. Thus, the definition of historiography and the factors shaping the content and tendencies of history writing still remain enigmatic. In societies like the Turkish one where ignorance toward national sciences and humanities is quite widespread, the patterns of history writings and the domain determining the position of a historian in the field remains unclear too. As a part of the two-phased study, this article offers a reading of history writing in the light of traditional and modern epistemologies.

163-175

Authors: Özer Küpeli

Historical Documents

189-210

Authors: Jose Cutillas (trans. İlker Külbilge)

Translation

229-230

Authors: İrfan Kokdaş

Observations on Seemhn and Vienna-2015 Meeting Conference Report

235-239

Authors: Selin Ezel

Nadir Özbek, İmparatorluğun Bedeli, Osmanlı’da Vergi, Siyaset ve Toplumsal Adalet (1839-1908), Boğaziçi Üniversitesi Yayınevi, İstanbul 2015, 308 Sayfa, ISBN: 9786054787586

15-36

Authors: Siren Bora

The Hebrew marble inscriptions we determined in Izmir must be considered as an important part of Jewish cultural heritage. As a whole incriptions, accepted qualifications a kind of archive, land registration and pedigree chart for Izmir Jewish Community also lifeless witnesses of the Izmir Jewish History. A large part of inscriptions are belong to Izmir synagogues, whereas a small part of them are belong to Jewish educational institutions.

51-72

Authors: Ergin Çağman

develop in the Ottoman state and society, Sabri F. Ülgener conducted interdisciplinary studies by combining various disciplines and factors such as economics, sociology, history and religion. Also referred to as “Turkish Weber”, Ülgener attempted to trace in the Ottoman society the roots of an ethical system similar to the Protestant ethics which was considered by Weber as the underlying factor explaining the birth of capitalism in Europe. Thus, he rather focused on “mentality studies”, with a comparative approach on European and Ottoman mentalities. Ülgener maintains that Sufism, as the principal factor embodying the mentality of the Ottoman society, served for centuries as the home of esnaf, commercial life, “Mediaeval mentality” and the world of Mediaeval values, transmitting them to later generations. However, with his research he also concludes that Melamiya, a Sufi movement of the time, was somehow quite similar to the Protestant ethics of Europe. He believes that, besides an esoteric (batınî) understanding of religion, the Melamis had the potential to bring about capitalistic mentality and accumulation in the Ottoman society with their capacity to distinguish between worshipping and working life as well as their solemn and disciplined way of life. Nevertheless, as he claims, this brotherhood failed to win a foothold in the state and society due their scarcity in number and activity. Recent studies revealed that the Melamiya was not only a brotherhood or disposition (meşreb), but also a mystical movement intertwined with Batiniyya (esoterism), which was in pursuit of mundane political power, which antagonized Ottoman authorities, and thus, had to operate clandestinely all the time. Due to such nature of Melamiya we unfortunately have limited information as to their economic activities in particular. Consequently, it is far from convincing to argue that they really had the potential to bring about capitalism in the Ottoman state and society. Drawing upon recent studies, the present study is intended to discuss whether the Melamiya had the capability to generate capitalistic mentality and accumulation in the Ottoman society, as claimed by Ülgener. The relationship between Sufism and economy in the Ottoman state and society still remains an area with room to explore. Further studies on the issue will certainly broaden our understanding about the Ottoman mentality and socioeconomic history.

93-124

Authors: Nejdet Bilgi

Historical Documents

151-154

Authors: Mehmet Kuru

Book-review