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438 NO`LU MUHÂSEBE- VLÂYET- ANADOLU DEFTERNE GÖRE XVI. YÜZYILIN LK ÇEYREGNDE HONAZ KAZÂSI

Author(s): Bilal Yildiz / Language(s): Turkish Issue: 21/2014

In this study, socio-economic aspects of Honaz Township in the first quarter of XVIth century, which was an important township of Kutahya City which was a state of Ottoman Empire in its golden age, will be examined in the framework of Anatolian Accounting Register which dates from 1530 and numbered 438. The register mentioned above has all necessary sources such as wealth sources, population movements, ethnic structure, foundations, administrative and military structure, system of the state. The main aim of this work is to eliminate the deficiencies by evaluating all data in the register written in Suleyman The Magnificent’s time and works about Honaz and its income sources, settlement, population, foundations, socio-cultural structure of that period and also provide materials which can be used safely and easily by the historians who search this topic.

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SÖMÜRGECİ ETNİSİTE OYUNUNA KARŞI TÜRK MİLLİYETÇİLİĞİ

Author(s): Deniz Necmettin Kaçağan / Language(s): Turkish Issue: 20/2013

In order to subjugate Turkish Nation, especially since last 200 years, imperialists imposed a method of self alienation and metamorphosis of our nation. Behind the strategic gambit that called seperatism today are those long term preparations and strategies of self alienation. That started with naming and categorization of everyday speech which in fact consisted mixing of existing tongues spoken by some people who were out of touch with central education as if it’s a separate language. At the last quarter of 18th century P. Maurizio GARZONI, lived 30 km away from today’s Turkish/ Iraqi border for 18 years and made observations on Armenians, Assyrians, Chaldeans and Nastorians for separatist purposes. Italian missionary priest Maurizio GARZONI published his work at 1787. Though if scientific objectivity applied for this issue, the “thing” that named as a separate language by imperialists, which was spoken by people who are out of touch with central education, the dialects of kirmanji and zazaki can be seen for the most part consisted of mixing ancient Göktürk and Uighur dialects with Chuvash speech, which is essentially old Turkic.

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MODERN TÜRK TARİHÇİLİĞİNDE TÜRKLERİN MÜSLÜMAN OLUŞU

Author(s): M. Serkan Taflioğlu / Language(s): Turkish Issue: 16/2012

In the social and the humanitarian sciences, throughout the historical process, presenting the concepts and the facts is one of the most hard issue. The core reason of this meanwhile studying the facts and the concepts are evaluated in varied perspectives. Convertion Turks to Islam is not an exception. Convertion of Turks in such a extensive area occured afterwards hundred years. Perception and discourse of the Historians in transfering the knowledge to the generations are vital. In our study we try to set forth How the contemporary Turkish historians analyze the convertion of Turks.

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OSMANLI-RUSYA-MOLDAVYA DAVRANIŞLARI ÇERÇEVESİ İÇERİSİNDE GÜNEY-DOĞU AVRUPA GAGAUZLARIN ETNİK TARİHİ

Author(s): Olga Radova-Karanastas / Language(s): Turkish Issue: 15/2012

Her milletin dili, edebiyatı, genelden bütün kültürü, tarihe bağlı. Nasıl yok tarih milletsiz, öyle da yok millet tarihsiz, dilsiz, kültürsüz. Yok küçük millet, küçük dil, küçük kültür, ama var sayısı az milletlerin dili, edebiyatı, kültürü. Gagauz milleti de onların birisidir. Onun uzun ve zengin tarihi, derin köklü kültürü, edebiyatı var. Gagauzların evelki etnik tarihi o migratsiya protseslarına bağlı, açan onların dedelerinin bir kısmı VII-XI-ci yüzyıllarda Güney-Doğu Avrupa’da, tarihsel bölgelerde - Bucak’ta, Dobruca’da, Makedoniya’da, Trakiya’da yerleşiyorlar165. Çağdaş zamanda gagauzların tarihinle, kültürünle, dininle ilgili sorular, bilim dünyasında çok tartışmalar çıkarıyorlar, deyceyz: ne zaman onlar bir etnos gibi oluştular, dinlerini kabul ettiler, çeşitli tarihsel bölgelerde yerleştiler; gagauzların dedelerinin soyları kimlerden geliyor, nekadar onların nüfusu ve daha çok çeşitli sorular var?

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İRAN TÜRK SAFEVİ DEVLETİ’NİN KURULUŞU VE TÜRK TARİHİNE STRATEJİK ETKİSİ

Author(s): M. Serkan Taflioğlu / Language(s): Turkish Issue: 13/2012

Safevi devletinin kuruluşu, daha önceki İslam ordularının İran coğrafyasına girişi ve Moğol istilaları gibi tarihin önemli olaylarından kabul edilmektedir. İslam sonrası dönemde ilk defa olarak İran toprakları bir Türk hükümdar altında birliğini sağlamıştır. Bölgenin önemli uzmanlarına göre Safevi devleti ideal bir Türk Devletidir.177 Bunun ardından günümüzdeki modern manada olmasa da İranlılık kavramı tekrar bir kimlik olarak ortaya çıkmaya başlamıştır. Şah İsmail, Oniki İmam Şiiliğini devletin resmi mezhebi yaparak, Sünni Osmanlı ve Özbek devletlerine karşı kendi devletini ideolojik olarak ayakta tutacak ve onlara karşı bir mücadele edecek bir unsur sağlamış oluyordu. Toynbee, Tarih Üzerine Çalışma adlı eserinde bu ortaya çıkışı, Şiiliğin dirilişi ve İslam tarihinde bir sapma olarak değerlendirmektedir.178 Şüphesiz ki Anadolu ve İran’daki Türkmen unsuruna dayanan Safevi devletinin kuruluşunu incelerken Osmanlı devleti ile olan ilişkileri değerlendirmek bir nevi mecburiyettir. Safevi devletinin kuruluş felsefesi ve dış siyaseti gereği ilk hedefi Anadolu ve Osmanlı Türk hakimiyetidir. Bu bağlamda kuruluş esnasında temel sorunlar Osmanlı Türk Devleti ile yaşanmıştır. Bu çalışmada ise Safevi devletinin kuruluşunun Türk ve Bölge jeopolitiği üzerine etkisi ortaya konmaya çalışılacaktır.

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DÜNYAYA BAKIŞ. TÜRK - RUS İLİŞKİLERİ

Author(s): Umut Arik / Language(s): Turkish Issue: 8/2010

Orta çağın başlarından itibaren Rus ve Türk kavimleri Uralların Güneyinde ve Rusya ovasında biraraya gelmişlerdir. Batı Hunları, Hazarlar, Kıpçaklar, Peçenekler, Avarlar bölgedeki Slav unsurlarıyla temas etmiş olmakla beraber, o dönemlerde henüz Rus milli kimliği ortaya çıkmadığı için, ilişkileri bir bütün halinde görmek mümkün değildir. Ne var ki Vladimir’in Kiev’de kurduğu knezlikten, yani 8 ve 9. yüzyıllardan itibaren bu ilişkiler devamlı bir mahiyet arzetmeye başlamıştır. Altınordu ve Kırım Tatar Hanlıkları ile Rus Çarlığı arasında sürmüş,gitmiş olan çekişmelerin uzun bir tarihi vardır. Çar 4. (korkunç) İvan, ilk defa Türk hanlıklarını durdurmuş ve bunu takiben Avrasya bölgesindeki Türk unsuru için gerileme ve Rus Çarlığının, sonunda Afganistan , Himalayalar, Çin ve Pasifik’e kadar uzanacak olan Asya ilerlemesi başlamıştır.

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ARNAVUTLUK-BALKANLAR’DA BEKTAŞİLİK

Author(s): Taner Kotle / Language(s): Turkish Issue: 5/2010

Balkanların İslamlaşmasında kolonizatör Türk dervişlerinin katkıları çok büyüktür. Osmanlı öncesi Orta Asya-Türkistan’dan Ahmet Yesevi’nin öğrencileri olarak bilinen (Sarı Saltuk) Dervişleri, Anadolu ve Rumeli (Diyar-i Rum)’ a gelen kolonizator Türk dervişleri, bura topraklar daha fethedilmeden, manevi olarak fetihlere zemin hazırladıkları bilinmektedir. Osmanlıda bu Orta Asya Türk geleneğini balkanlarda sürdürmüş ve kolonizator Türk dervişlerini hakimiyeti öncesi ve hakimiyet döneminde bura topraklara yerleştirmiştir.

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GİRESUN’ DA KUVA-YI MİLLİYE. HIRÇIN AKARDI HARŞIT ÇAY’I!

Author(s): Mustafa Köse / Language(s): Turkish Issue: 4/2009

Giresun ilinin Tirebolu ilçesinin Görele ve Çanakçı ilçelerine giden yolunda, Kör liman denen yerde, Gümüşhane’nin yüksek dağlarından kopup gelen suların aktığı yer boyunca dağların dar ve sarp yamaçlarından koca koca taşları, sivri çakılları koparıp bir hızla akan, yemyeşil orman, fındık ve çay bahçelerinden geçen Harşıt Çayı akmaktadır. Üzerindeki köprüden yukarı doğru baktığınız zaman çok hoş, değişik görüntüdeki tepe ve dağlar görünür. Köprüye arkanızı döndüğünüzde ise Harşıt Çayı’nın hırçın suyunun, çırpınan Karadeniz’in dalgalarına karıştığını görürsünüz. Havanın berrak olduğu günlerde bir yanı Trabzon, bir yanı Giresun sınırlarında kalan koca Sis Dağı görülür.

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Иван Русев. Търговската модерност на българското възраждане като култура и практика. Изследване и извори. Издателство „Ровита”. В. Търново, 2015, 743 с., с ил.

Author(s): Svetla Atanasova / Language(s): English Issue: 1-2/2015

Book Review

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История на Дупница и Дупнишко. София, 2015, Авторски колектив. Състaвители: Ал. Гребенаров, Ст. Германов, Г. Н. Георгиев, 624 с., с ил.

Author(s): Slavi Slavov / Language(s): English Issue: 1-2/2015

Book Review

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İngiltere’nin Arap İsyanı Tertibi (1914-1918): İsyanın Cumhuriyet Dönemi Hükümet Programlarındaki Dış Politika Yansımaları

Author(s): İsmail KÖSE / Language(s): Turkish Issue: 14/2017

Arabian peninsula was brought under Ottoman rule after the conquest of Egypt by Sultan Selim the Grim in 1517. From this date onward it was ruled by Ottomans about 400 years. The only exception of Ottoman rule, were Egypt’s invasion by French under Napoleon Bonaparte (1798-1801) and later annexation by Britain in 1882. Ottoman existence in Arabian peninsula ended due to the revolts during the first years of World War First. Arab revolts were the last uprising against the Ottomans that they had to face with. The revolts were plotted during the most difficult days of World War First during the Dardanelles Wars, because of which Turkish soldiers confronted considerable losses and damages in Arabia. Therefore after the very foundation of Turkish Republic, World War First experiences, fueled by politicized Arabian nationalism also paved the way to mistrust of Turkish decision makers. Despite a few periodical betterments of the relations between both sides due to hesitant approaches, for a long time it could not be possible to establish mutual confidence building measures in diplomatic relations.

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Неизвестни връзки на Марин Дринов с просветните борби на българите от Вардарска Македония (70-те години на XIX век)

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Неизвестни връзки на Марин Дринов с просветните борби на българите от Вардарска Македония (70-те години на XIX век)

Author(s): Elena Hadzhinikolova / Language(s): Bulgarian Issue: 1-2/2015

Marin Drinov took an interest in the educational movement of the Bulgarians in Vardar Macedonia in 1876. Then he published folk songs, created in the region of Debar. Drinov took up this position because he wanted to study the folklore of the Bulgarians in Macedonia. On the other hand he used this to fight against the falsification of the Bulgarian language in Serbia. Drinov collected the songs at Galichnik – the village where archimandrite Partenie Zografski was born. This Bulgarian cleric took part in the church movement in Macedonia. Archimandrite Partenie also studied the Bulgarian Macedonian dialect. He supported the existence of this dialect. On the other hand Drinov chose Galichnik because this region attracted Russia’s attention on the Bulgarian Church Question in Macedonia. In conclusion one may say that Drinov also wanted to make a study of the Bulgarian Macedonian dialect. Thus he defended the Bulgarian church educational movement in Vardar Macedonia.

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Дарителят Козма Тричков

Author(s): Antoaneta Kirilova / Language(s): Bulgarian Issue: 1-2/2015

The article examines the will (1867) of the Bulgarian donor Kozma Trichkov, who was born in Vratsa, but capitalized on business in the Danubian principalities in the first half and the middle of the nineteenth century. Based on extensive documentary material the author traces in detail all actions of the Bulgarian Band of Virtues in the implementation of the will notably in that part which concerns public affairs and initiatives – enlightenment and social charity. The author finds the young people who studied in local and foreign educational institutions with financial support from K. Trichkov’s donations. She traces the movement of money – interest from capital and real estate intended for maintenance of Vratsa schools. A. Kirilova also pays special attention to the changes that occurred in the work on the implementation of the will after the restoration of the Bulgarian state (1878) and especially after the death of E. Georgiev (1897) and the dissolution of the Band of Virtues (1901), when the powers on the implementation of the donor’s will were gradually transmitted from the Band into the hands of state institutions.

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Македонска Голгота. Спомени и изповеди от Ениджевардарско. С., Тангра ТанНакРа–ИК, 2009. 751 с.

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Македонска Голгота. Спомени и изповеди от Ениджевардарско. С., Тангра ТанНакРа–ИК, 2009. 751 с.

Author(s): Divna Gotseva / Language(s): Bulgarian Issue: 1-2/2015

Book review

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На границата на османското пространство: Видин, ХV – първата половина на ХVІІІ в.

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На границата на османското пространство: Видин, ХV – първата половина на ХVІІІ в.

Author(s): Rossitsa Gradeva / Language(s): Bulgarian Issue: 3-4/2015

Based on a variety of mainly Ottoman primary sources – kadı sicills, tapu tahrir defters, single documents, as well as contemporary narratives, the article aims at elucidating the impact of the wars waged by the Ottomans with their neighbours at a time of expansion and retreat in one Ottoman border region and city. More specifically it analyses the influence of the war and the frontier on the defence system and the military institutions, on the establishment and development of the provincial administration and the agrarian regime over a period of nearly four centuries. The focus is on the city of Vidin during the wars at the end of the 17th and the beginning of the 18th century following which it again came at the frontline of Ottoman defence, and on the influence of the frontier on the relations between the two main religious communities in the region, the Muslims and the Orthodox Christians.

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Видинският Варош и канун-и серхад (към отношенията между християни и мюсюлмани на османската военна граница през първата половина на ХVІІІ в.)

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Видинският Варош и канун-и серхад (към отношенията между християни и мюсюлмани на османската военна граница през първата половина на ХVІІІ в.)

Author(s): Svetlana Ivanova / Language(s): Bulgarian Issue: 3-4/2015

The relations between Christians and Muslims and between their social structures in Vidin in the 18th century are in the focus of the study and its cornerstone is a key Ottoman document from 1719. The case leads to the consequences of the war between the Ottomans and the Holy League (1683–1699), the devastation of Vidin and radical change of its urban structure, accompanied by a reallocation of the population. Vidin once again became part of the military border (“serhad“), the Ottomans finished building a new fortress around the city in about 1722. The soldiers there were Janissaries. They sent to the Porte a statement asking the government to make the Christians sell their properties and move out of the fortress. The argument is that everybody has to comply with the requirements of the law of the military border “kanun-i serhad“ and it does not allow Christians to remain in the fortress; the houses of the Christian Raya must be sold without violence through an auction organized by the kadi court of military officers from the garrisons and other Muslims. Then the article focuses on the main issues examined on the base of Ottoman documents and in comparison with the situation in other towns in today’s Bulgarian lands: the impact that the events of the late seventeenth century and the first quarter of the eighteenth century had on the urban planning of Vidin and the distribution of the confessional groups in it; basic social personages, related to the case; Varosh as intra-urban toponym, but also as an institution intermediary between the Ottoman Empire and the Christian citizenship in Vidin; the acute „fight“ for the possession of the land in Vidin and its region; possible interpretations of the phrase „kanun-i serhad“ and legal administrative practices it stood for. The study of these issues will allow us to reveal the mutual influence between the location of the 18th century Ottoman Vidin on the border of the empire and its urban, confessional, and social structure.

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„За хазната неверникът е най-полезен“: За религиозната политика на османците в Унгария

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„За хазната неверникът е най-полезен“: За религиозната политика на османците в Унгария

Author(s): Pál Fodor / Language(s): Bulgarian Issue: 3-4/2015

Similarly to Beldiceanu’s thesis, who claimed, that conversion to Islam on the Balkans was against the interests of the central treasury, as it created exemption from the so-called poll tax (cizye), Pal Fodor argues in the same tone when investigating the religious policy of Ottomans in Hungary. Islamization remained limited owing to several factors beside the mentioned interests of the central treasury. As the territory of Hungary was never totally controlled, the Hungarian nobility was more or less able to tax the serfs from the refuge area and prohibit any relations with the Ottoman authorities (even under the penalty of death). Beside the existence of the condominium, the relatively small number of conquerors (50-100 thousand, beside them many Orthodox – compared to the 850 000 local reaya population), also implied that Islam could not be established among broad layers of society. Forced conversion was against the principle of zimma, but of course minor repressions against Christianity were regular (prohibition of reconstructing ruined churches, insulting priest or kidnapping them for ransom was a good business, etc.). The Ottomans tried to increase the existing opposition between Catholics and Protestants, but in this respect their attempts were mostly futile (although Catholics often claimed, that the success of Protestantism in Hungary is partly the result of the Ottoman support). The puritanism of Calvinist churches and the anti-Habsburg behaviour of Protestants were advantageous for the Ottoman rule. It is true that Catholicism was never treated so well, but even this initial sympathy towards Protestantism disappeared by the 1560s as many Protestants fought against the Ottoman army. Furthermore, the Antitrinitarians wanted a syncretic religion reforming the Islam too instead of accepting it. The Ottoman behaviour soon shifted to neutralism (they even let Catholic monks entering the occupied zone from 1615 on), and religious questions only had relevance, when these could serve political or economic goals. Favouring Orthodox people (establishing churches) was also among the tactics partly because of the family ties of the conquerors. On the whole, the attitude of the Ottomans towards their Hungarian subjects can best be described by the term “religious indifference”. Taking advantage of the constant religious disputes between the various denominations, the main aim of the Ottoman’s “religious” policy was to extort as much money from the local Christians as possible.

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