• Acta Via Serica
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• v.3 no.1
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• pp.57-83
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• 2018

Historians describe the early years of the 20th century as a period of "nationalism." During this period, Turkish nationalism transformed into a thought movement which emerged to defend Turkish national sovereignty during the collapse of the Ottoman Empire. Approaches towards nationalism in Turkey are based on the idea of national sovereignty and the ideas of national independence that developed subsequently. Nationalism in Turkey first transformed from Pan-Islamism into multinational Ottomanism, and finally developed into Turkish nationalism and patriotism. This process emerged as a movement of self-discovery in the multicultural structure of the Ottoman Empire and transformed into Turkism. The Balkan Wars (1912-1913) destroyed the foundation upon which Ottomanism was based, and led to the rise of Turkish nationalism, in other words, Turkism. The idea of nation in modern terms in the recent history of thought and nationalism subsequently developed based on this idea and emerged with the Turkism movement. Thus, Turkism became the movement of Turks in the empire, combined with political Turkism which was supported by the intellectuals who came to the Ottoman Empire from Russia. In this article, the formation of Turkist movements and the leading intellectuals of Turkish nationalism, who emerged at the end of the 19th century and at the beginning of 20th century in the Ottoman Empire, are investigated in order to examine the historical progress of nationalist approaches in a period in which a new national state was established and improved.

• Acta Via Serica
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• v.8 no.2
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• pp.155-174
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• 2023

Trade along the Silk Routes reached its zenith during the Pax Mongolica, a period of relative stability in Eurasia that was created by the Mongol empire in the 13th and 14th centuries. It is generally believed that the Silk Routes declined after the disintegration of the Mongol empire in the second half of the 14th century and that they fell into disuse after the 1453 Ottoman conquest of Constantinople as the Europeans sought alternative maritime routes to Asia. This paper examines the aftermath of the Mongol-era overland and maritime Silk Routes from a non-Eurocentric perspective. Seen from the standpoint of various successors to the Mongol empire, such as the Timurid empire, the Mughal empire, the Uzbek khanate, the Ottoman empire, Manchu Qing, and Russia, the overland and maritime Silk Routes did not really collapse or sharply decline during the post-Mongol period. These Mongol successor states maintained close and thriving overland trade relations with each other or some important maritime trade relations with Southeast Asia. It may be argued that the Silk Routes in the post-Mongol world functioned rather independently of European seaborne commerce.

• Acta Via Serica
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• v.3 no.1
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• pp.103-117
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• 2018

This article aims to examine European reactions against the Ottoman mission headed by Enver Pasha, who was dispatched to China during the 'Boxer Uprising' in 1901. Based on Western archival documents, we can find reliable and informative correspondence about the attitude of the European countries toward the sultan's mission and its pan-Islamic plans in China. The coming of the Ottoman mission caused great reaction in such European countries as Britain, France, Germany and Russia, who were engaged in a competitive power struggle for an influential political and economic position in China. They kept a close watch on the sultan's envoy to find out his secret mission on the one hand and tried to persuade Enver Pasha not to work against their advantage in China on the other. From time to time, Abdul Hamid II (r. 1876-1909), the sultan of the Ottoman Empire, sent China an official mission and secret agents, through whom he tried to subjugate Chinese Muslims for his own advantage. The significance for the Ottoman Empire of any success in penetrating China by way of a pan-Islamic approach cannot be overrated, not only for political advantage but also for commercial and cultural benefit. Like other European countries, Ottomans could retain or gain rights which might bring them opportunities for free trade in opium and in other commodities. The sultan believed that they would constitute a great political factor to his advantage, because most of the tens of millions of Chinese Muslims recognized the Ottoman sultan as their caliph and praised him in their Friday sermon (Khutuba). Taking these factors into consideration, he decided to dispatch the Enver Pasha mission during the Boxer Uprising (1898-1901), responding to the suggestion of German Kaiser Wilhelm II. However, when the Ottoman mission arrived in China, the uprising had already been suppressed. This unexpected situation made the envoy initiate meaningful contacts with Chinese Muslims during its stay in China.

• Journal of The Korean Digital Architecture Interior Association
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• v.10 no.3
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• pp.63-71
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• 2010

The Ottoman dynasty destroyed the Byzantine Empire by occupying Constantinople established the Ottoman Empire and renamed to Istanbul in 1453. Contrary to Islam, the research about Byzantine architecture have an abundant data. Because of the indifference to Islam, there is need today for this sort of study. Islam believe the Biblical Old Testament, I should like to know what is reason for resemblance of the Christian Aya sopia, what is difference in the floor plan between Islam and Judaism. This research applies to the Courtyard type Mosques of SINAN aesthetically completed the Mosque Architecture as a respected architect in 15th century. This study is to investigate the relationship of Orthodox Eastern Church and Islam Mosque within the limit of Istanbul that access is easy and have Christian religion by substratum culture among the many countries that Islam does by diplomatic relations.

• Parasites, Hosts and Diseases
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• v.57 no.6
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• pp.575-580
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• 2019

The aim of this study is to determine the species of parasites that affected the inhabitants of the city of Acre on the coast of the eastern Mediterranean during the Ottoman Period. This is the first archaeological study of parasites in the Ottoman Empire. We analysed sediment from a latrine dating to the early 1800s for the presence of helminth eggs and protozoan parasites which caused dysentery. The samples were examined using light microscopy and enzyme-linked immunosorbent assay (ELISA) kits. We found evidence for roundworm (Ascaris lumbricoides), whipworm (Trichuris trichiura), fish tapeworm (Dibothriocephalus sp.), Taenia tapeworm (Taenia sp.), lancet liver fluke (Dicrocoelium dendriticum), and the protozoa Giardia duodenalis and Entamoeba histolytica. The parasite taxa recovered demonstrate the breadth of species present in this coastal city. We consider the effect of Ottoman Period diet, culture, trade and sanitation upon risk of parasitism in this community living 200 years ago.

• Acta Via Serica
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• v.3 no.2
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• pp.135-150
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• 2018

Ali Bey $H{\ddot{u}}seyinzade$ (1864-1940) was one of the most significant Azerbaijani Turkish intellectuals in the late nineteenth and early twentieth centuries, formulating Azerbaijani national identity around its Turkish, Islamic and territorial dimensions. His solution to the ambiguities of the identity crisis among the Turkic-Muslim people of Azerbaijan was Turkification, Islamization and Europeanization for the Turkic and Muslim peoples of the Caucasus and Ottoman Turkey. Ali Bey $H{\ddot{u}}seyinzade$ was an influential Azerbaijani Turkish intellectual who had a direct impact on Turkish nationalists in the late Ottoman Empire and early Republican Turkey. $H{\ddot{u}}seyinzade^{\prime}s$ formulation of the triple processes of Turkification, Islamization and Europeanization spread among the Azerbaijani and Ottoman Turkish intellectuals in their respective countries. This article aims to discuss the ideas of Ali Bey $H{\ddot{u}}seyinzade$, especially regarding nationality, religion and Westernism and their impact on intellectuals and policy makers in the Caucasus and Turkey. His physical odyssey from Tsarist Russia into the Ottoman Empire is indicative of his ideological proclivities and his subsequent influence on the Turkish-speaking peoples in the two major empires in the late nineteenth and early twentieth centuries.

• Research in Mathematical Education
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• v.14 no.1
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• pp.19-31
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• 2010

Introduced in this paper is one of the most remarkable Ottoman institutions, the Ottoman Palace School-Enderun, with a focus on the life story of Matrak$\c{c}{\i}$ Nasuh, one of its most noted graduates and teachers. Matrak$\c{c}{\i}$ Nasuh's life and work as a prominent mathematician and a teacher of mathematics are investigated as a case study. It shows how young boys and girls were selected because of their academic potential, brought to Istanbul, and educated in Enderun to serve the Empire. This research articulates the mathematics education on the first institutionalized gifted education system of the world and discusses its implications for today.

• Acta Via Serica
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• v.3 no.1
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• pp.119-138
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• 2018

The dragon of the East was an object of worship and an authority to make rain, unlike the West. The dragon image, one of the positively accepted Chinese motifs with the blue-and-white porcelain of the Ming dynasty by the Ottoman Empire in the 16th century, was combined with gigantic saw-edged leaves to create a genre in Saz style. By combining Eastern dragons with plant motifs instead of clouds, dragons were no longer accepted as authority and nobility but as symbols of life and longevity. Unlike Iran and other countries, the image of dragons in Turkish miniature paintings has evolved into a unique style using Turkish calligraphy. The stylistic feature is that a thick black line that gives the impression of calligraphy forms the dragon's back or a huge saz leaf stalk and forms the axis of the screen. Most of the work was black ink drawing, not painting, and partly lightly painted. In the development stage, the dragon appears as a protagonist on the screen of the early works, but the dragon retreats to the latter half and the saz leaves play a leading role on the screen. A common feature in all paintings, whether early or late, is that they have a militant character and create tension on the screen. From the viewpoint of comparative culture, Turkish dragon miniature drawings of the 16thcentury Ottoman period and the Joseon dynasty are somewhat similar in that they are based on calligraphic character and desire for longevity and loyalty, and are drawn according to certain iconic principles.

• Journal of the Korean Home Economics Association
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• v.49 no.5
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• pp.23-32
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• 2011

This study will covered socio-cultural background and characteristic of the face-concealing culture of Istanbul which has liberal and westernized clothes culture for women even if it's an city in an Islamic country. This study depended on literatures related to religion, culture and costumes of the Ottoman Empire, especially costumic data on miniature of turkey, which was famous from 16th to 19th century. Since the 17th century, the Ottoman Empire has been gradually influenced by European countries but the change of women's clothes was not considerable. In the 18th century, women's clothes were influenced by foreign fashions. A veil to cover the face was gradually disappeared and traditional Turkish headdresses were replaced by European hats. Through face-concealing culture of Istanbul, we can see some socio-cultural features like Islamic religious character, one's social position, economic situation, westernization and renovation, beauty and completion of costume, duality for the reason of regional difference.

• SUVANNABHUMI
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• v.7 no.2
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• pp.27-56
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• 2015

How should we conceptualize regions? What is the context in which new approaches to regional study take place? What is the role of historical change in the reconceptualization of regions or areas? This article addresses this issue by using two case studies to shed light on the history of regional study by comparing some of the ways in which the Middle East and Southeast Asia have been conceptualized. Accordingly, the discussion traces the ways in which these areas were understood in the 19th century by highlighting the ideas of a number of influential Victorian thinkers. The Victorians are useful because not only did British thinkers play critical roles in the shaping of modern patterns of knowledge, but their empire was global in scope, encompassing parts of both Southeast Asia and the Middle East. However, the Victorians regarded these places quite differently: Southeast Asia was frequently described as "Further India" and the Middle East was the home of the Ottoman Empire. Both of these places were at least partly understood in relation to the needs of British policy-makers, who tended to focus most of their efforts according to the needs of India-which was their most important colonial possession. The article exhibits the connections between the "Eastern Question" and end of the Ottoman Empire (and the political developments which followed) led to the creation of the concept of "Middle East". With respect to Southeast Asia, attention will be devoted to the works of Alfred Russell Wallace, Hugh Clifford, and others to see how "further India" was understood in the 19th century. In addition, it is clear that the successful deployment of the term "Southeast Asia" reflected the political needs of policy makers in wake of decolonization and the Cold War. Finally, by showing the constructive nature of regions, the article suggests one possible new path for students of Southeast Asia. If the characterization of the region is marked by arbitrary factors, it may actually point to a useful avenue of enquiry, a hermeneutic of expedience. Emphasis on the adaptive and integrative features of lived realities in Southeast Asia may well be a step beyond both the agendas of "colonial knowledge" and anti-colonial nationalism.