8/9/2019 13 Ottoman Culture
1/29
OTTOMAN CULTURE
DAILY LIFE
8/9/2019 13 Ottoman Culture
2/29
What is culture? Culture comes from the Latin cultura. It means to cultivate.To cultivate means to prepare and work on
(land) in order to raise crops. When the concept of culture first emerged in
eighteenth- and nineteenth-century Europe,it connoted a process of cultivation orimprovement, as in agriculture.
In the nineteenth century, it began to be usedfor the betterment or refinement of theindividual, especially through education.
8/9/2019 13 Ottoman Culture
3/29
DEFINITIONS: CULTURE Culture refers to the cumulative deposit of
knowledge, experience, beliefs, values,attitudes, meanings, hierarchies, religion,acquired by a group of people in the course
of generations. Culture is the systems of knowledge shared by
a large group of people. Culture is communication, communication is
culture. Culture is cultivated behavior; that what a
person learned, accumulated, experiencedthrough social learning.
A culture is a way of life.
8/9/2019 13 Ottoman Culture
4/29
Looking from the perspective ofculture Culture is very important concept in history. Cultural history is different from political
history. Cultural history is more comprehensive or
inclusive. It includes a wide range of topics such as
slaves, women, trade, music, festivals etc. Ottoman periodization: growth, rise,
stagnation, decline and demise. What is main parameter in this categorization?
8/9/2019 13 Ottoman Culture
5/29
Ottoman culture Preparation of a specific website on Ottoman
culture. What are the main titles?
8/9/2019 13 Ottoman Culture
6/29
Major topics of ottoman culture Festivals and ceremonies Public baths mesires
Clothing Food culture Home design Way of thinking
8/9/2019 13 Ottoman Culture
7/29
The end of ottoman culture andtraditionThe Ottoman empire lasted until the twentieth
century. While historians like to talk about empires in
terms of growth and decline,The real end to the Ottoman culture came
with the secularization of Turkey after WorldWar II along European models ofgovernment.
The transition to a secular state was not aneasy process.
Secularization represents the real break withthe Ottoman tradition and heritage.
8/9/2019 13 Ottoman Culture
8/29
URBAN CULTIRE AND
LIFESTYLE***
8/9/2019 13 Ottoman Culture
9/29
Religous identityThere was no municipal law in the Ottoman
towns. Religious identity was very important. Ottomans defined themselves on the basis of
religion. Imams in neigborhood, tax collecting Millet system Lifestyle clothing
8/9/2019 13 Ottoman Culture
10/29
Urban identity At the same time, there was a powerful urban
identity. What do you understand from urban
identity? Settlement to a city requires a special
permission, especially for Istanbul. Kefalet system for settlement to a new
neigborhood.Tax collecting was based on neighborhood. Guild system was organized in the towns. Matrak Nasuh depicted different cities with
different characters in his miniatures.
8/9/2019 13 Ottoman Culture
11/29
Matraki Nasuh
He was a 16th century Ottomanmathematician, teacher, historian,geographer, cartographer, swordmaster, andminiaturist of Bosnian origin.
He was educated and taught at EnderunSchool.
He is very famous with his miniatures. He created a naturalist style which focuses on
panoramic views of landscapes and citiespainted with the greatest detail.
His most famous work is the Istanbullandscape picture, shows almost every
street and building of the city.
8/9/2019 13 Ottoman Culture
12/29
inn
-Matrak Nasuh'un nn - BozykMinyatr (1533 - 1536)Beyan' Menazil'i Sefer'i Irkeyn'i
Sultan Sleyman Han
8/9/2019 13 Ottoman Culture
13/29
baghd
ad
**
8/9/2019 13 Ottoman Culture
14/29
eski
ehir
-
8/9/2019 13 Ottoman Culture
15/29
ISTANBUL
8/9/2019 13 Ottoman Culture
16/29
TATVA
N
*
8/9/2019 13 Ottoman Culture
17/29
TEBR
IZ
-
8/9/2019 13 Ottoman Culture
18/29
Basic Characteristics of OttomanQuarters/neigborhoodsThe neighborhood or mahalle was the basis of
the urban fabric of the residential areas ofthe city.
Ottoman cities were divided as quarters
Mosques, churches or synagogues constitutedthe basis of a neighborhood and remainedsignificant institutions in neighborhood life
There were different quarters in terms of sizefrom five families to a hundred families.
Blind passageways Division of labor and living areas Solidarity Narrow streets
8/9/2019 13 Ottoman Culture
19/29
URBAN INSTITUTIONS ANDPLACES
MARKETS, PUBLIC BATHS AND MESIRES
8/9/2019 13 Ottoman Culture
20/29
Markets as an integrating factor The local market was an important a part of urban life. There were small shops in the Ottoman quarters. There was a division of labor and living areas. But daily
needs necessitated the existence of some shopsinside the neighborhood.
These shops were especially important for women,because women rarely went to the shops at thecenter of the city.
The shopping was a good excuse for Ottoman women.Anaother excuses were as going to the bath andvisiting the relatives.
Ottoman women were not totaly free for going out fromthe house.
However, while womens going to bath was nevertotally forbidden but shopping by women oftenbecame the target of authorities.
8/9/2019 13 Ottoman Culture
21/29
A prohibition about womens shopping
Haslar ve tevabiinde vaki mahalatta sakin ehl-islamdan bazlar mahallelerinde olan cevami vemesacide varmayp taklil-i cemaata bais olduklaristima olunmakla imdi mahallatta sakin cemaat-mslimin cevami ve mesacide mdavemet ve vukat-hamsede eda-i salat- mefrzeye muvazebet ediphatunlarna bed renk ferace giydirmeyip pee ilevecihlerin dahi gerei gibi setr ve balarn eribalamayp adet-i kadim zere balatp ar vepazarda eer mslim ve eer kefere ve Yahuddkkanlarnda bey ve ira bahanesiyle oturtup meksetmelerine ruhsat vermeyip men olunmak zeremahallat imamlar ve esnaf kethdalar getrtpmuhkem tenbh ve tekd ve dekakn ashabna iaeeyleyesiz. Emri maruf ve nehyi anilmnker vacibat-diniyyeden olmakla yleki hafiyyeten tecessolunur, hlafina hareket edenler ahz olunduktamahkem haklarndan gelinmek mukarrerdir. Ana grehabir ve agah ve mazmun-i mnfin tefhim eyleyesiz
8/9/2019 13 Ottoman Culture
22/29
Open bazaars In addition to small local shops, there were
open bazaars. stanbul was popular with itslarge number of open neighborhood bazaars.Almost every neighborhood has its own local
bazaar .They founded in certain days of the week and
called with this name such as Sal pazarbetween Galata and Tophane, aramba
pazar in Fethiye and Perembe pazar inKaraky.
8/9/2019 13 Ottoman Culture
23/29
PUBLIC BATHSThe public bath (hamam) was a complementary
unit of spatial organization in Istanbul.There was at least one public bath in a
neighborhood in accordance with its population.These baths were built within the structure of
mosque complexes.They were serving in certain days and hours of the
week for men and women. In Istanbul, most of the pubic baths in the market
places were ifte hamam.
ifte hamams were designed to serve men andwomen at the same time but in different places.The door of the mens bath was near the mosque,
the door of womens bath was mostly on adifferent side and did not look on the mainstreet.
8/9/2019 13 Ottoman Culture
24/29
Woma
n
visittopub
li cbat h
withher
slave
-
8/9/2019 13 Ottoman Culture
25/29
MESIRE AS AN OTTOMAN URBANTRADITION Mesires as one of the outing spaces like
festivals had an important place in urbandaily life of Istanbul.
As a term, mesire is not synonym with picnic
Istanbul context. In Ottoman sources, mesire was defined as a
space [ism-i mekan of seyr], or mesiregahwhere people ride for amusement and
excursion [tenezzh and teferrc are definedas acts related to mesire].
8/9/2019 13 Ottoman Culture
26/29
*** the mesire and the picnic are different in
nature. Mesires were not escaping from noisy and
polluted city life to the rural areas.These were concepts of the modern era, and
running away from urban life was supposedto be an act associated with the picnics oftoday.
Therefore, mesires were not physicallyseparated from urban structure of Istanbul.
8/9/2019 13 Ottoman Culture
27/29
MESIRE AND RELIGOUS SPACES According to Evliya elebi, Istanbul has many
mesires, park-like landscapes, such as asAtmeydan, Aa ayr in Silivrikap, YeniBahe in Topkap, Baruthane in Hali, Vefaand Fatih Mosques around, BeyazidMosques square, and Slaymaniye, ehzadeand Aya Sofya Mosques squares.
As it was seen, these mesires were mostlyassociated with the most important mosques
of Istanbul.Then, one can easily say that resting andentertaining could be connected withreligious activities.
8/9/2019 13 Ottoman Culture
28/29
EYP AS MESREGAH AND PILGRIMAGE For example, Eyp was an important
mesiregah as well as being a center of innerpilgrimage.
People from different mahalles of Istanbul had
visited Eyp Sultans tomb and mosque andafterwards spread out around the mosque topass the time.
In modern urban life, it might seem
controversial. In traditional Ottoman society, religiosity and
sacredness were not separated from theworldly.
8/9/2019 13 Ottoman Culture
29/29
Kaithane mesiresi
Top Related