13 Ottoman Culture

8/9/2019 13 Ottoman Culture

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OTTOMAN CULTURE

DAILY LIFE


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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.


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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.


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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?


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Ottoman culture Preparation of a specific website on Ottoman

culture. What are the main titles?


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Major topics of ottoman culture Festivals and ceremonies Public baths mesires

Clothing Food culture Home design Way of thinking


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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.


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URBAN CULTIRE AND

LIFESTYLE***


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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


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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.


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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.


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inn

-Matrak Nasuh'un nn - BozykMinyatr (1533 - 1536)Beyan' Menazil'i Sefer'i Irkeyn'i

Sultan Sleyman Han


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baghd

ad

**


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eski

ehir

-


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ISTANBUL


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TATVA

N

*


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TEBR

IZ

-


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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


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URBAN INSTITUTIONS ANDPLACES

MARKETS, PUBLIC BATHS AND MESIRES


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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.


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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


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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.


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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.


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Woma

n

visittopub

li cbat h

withher

slave

-


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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].


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*** 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.


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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.


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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.


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Kaithane mesiresi

13 Ottoman Culture

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