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This book traces the history of everyday relations of Greek-Orthodox Christians and Muslims of Cappadocia, an Ottoman countryside inhabited by various ethno-religious groups, either sharing the same settlements, or living in neighbouring villages. Based on Ottoman state archives, testimonies collected by the Centre of Asia Minor Studies, and various pre-1923 hand-written and printed sources mostly in Ottoman- and Karamanli-Turkish, and Greek, the study covers the period from 1839 to 1923 and proposes an anthropological perspective on everyday cross-religious interactions. It focuses on questions such as identification and mapping of communities, sharing of space and resources, use of languages, and religiosity in the context of conversions and of shared sacred spaces and beliefs to investigate everyday realities of a multireligious rural society which disappeared with the fall of the Empire.
Local administration -- Local finances and taxation -- Legal corporate status -- Law and justice -- Nationality.
This book brings together new perspectives on collective memory in the modern Muslim world. It discusses how memory cultures are established and used at national levels – in official history writing, through the erection of monuments, the fashioning of educational curricula and through media strategies – as well as in the interface with both artistic expressions and popular culture in the Muslim world at large. The representations of collective memory have been one of the foremost tools in national identity politics, grass-root mobilization, theological debates over Islam and general discussions on what constitutes ‘the modern in the Middle East’ as well as in Muslim diaspora environments. Few, if any, contemporary conflicts in the region can be understood in depth without a certain focus on various uses of history, memory cultures and religious meta-narratives at all societal levels, and in art and literature. This book will be of use to students and scholars in the fields of Identity Politics, Islamic Studies, Media and Cultural Anthropology.
Here Molly Greene moves beyond the hostile "Christian" versus "Muslim" divide that has colored many historical interpretations of the early modern Mediterranean, and reveals a society with a far richer set of cultural and social dynamics. She focuses on Crete, which the Ottoman Empire wrested from Venetian control in 1669. Historians of Europe have traditionally viewed the victory as a watershed, the final step in the Muslim conquest of the eastern Mediterranean and the obliteration of Crete's thriving Latin-based culture. But to what extent did the conquest actually change life on Crete? Greene brings a new perspective to bear on this episode, and on the eastern Mediterranean in general. She argues that no sharp divide separated the Venetian and Ottoman eras because the Cretans were already part of a world where Latin Christians, Muslims, and Eastern Orthodox Christians had been intermingling for several centuries, particularly in the area of commerce. Greene also notes that the Ottoman conquest of Crete represented not only the extension of Muslim rule to an island that once belonged to a Christian power, but also the strengthening of Eastern Orthodoxy at the expense of Latin Christianity, and ultimately the Orthodox reconquest of the eastern Mediterranean. Greene concludes that despite their religious differences, both the Venetian Republic and the Ottoman Empire represented the ancien régime in the Mediterranean, which accounts for numerous similarities between Venetian and Ottoman Crete. The true push for change in the region would come later from Northern Europe.
The Religious Heritage Complex examines heritage-making of Christian-related legacies led by secular and clerical institutions. It argues that the relationship between public policies and spiritual practices is not as clear-cut as some might think. In fact, the authors show that religious activity has always combined care for the past with conscious practices of heritage-making, which they term “the religious heritage complex.” The book considers the ways patrimony, religion, and identity interact in different Christian contexts worldwide and how religious objects and sites function as identity symbols. It focuses on heritage-making as a religious and material activity for the groups in charge of a sacred inheritance and considers heritage activities as one of the forms of spiritual renewal and transmission. Case studies explore various Christian traditions located in Europe, the Americas, and Africa, investigating the longstanding and tightly-enmeshed connections that weave together religion and cultural heritage. Through comparing ecclesiastical and civil heritage institutions, this book allows us to consider the ambiguity of religious heritage.
In the dismantling of the Ottoman Empire following World War I, nearly two million citizens in Turkey and Greece were expelled from homelands. The Lausanne treaty resulted in the deportation of Orthodox Christians from Turkey to Greece and of Muslims from Greece to Turkey. The transfer was hailed as a solution to the problem of minorities who could not coexist. Both governments saw the exchange as a chance to create societies of a single culture. The opinions and feelings of those uprooted from their native soil were never solicited. In an evocative book, Bruce Clark draws on new archival research in Turkey and Greece as well as interviews with surviving participants to examine this unprecedented exercise in ethnic engineering. He examines how the exchange was negotiated and how people on both sides came to terms with new lands and identities. Politically, the population exchange achieved its planners' goals, but the enormous human suffering left shattered legacies. It colored relations between Turkey and Greece, and has been invoked as a solution by advocates of ethnic separation from the Balkans to South Asia to the Middle East. This thoughtful book is a timely reminder of the effects of grand policy on ordinary people and of the difficulties for modern nations in contested regions where people still identify strongly with their ethnic or religious community.
This book brings together essays by established and emerging scholars that discuss Pakistan, Turkey, and their diasporas in Europe. Together, the contributions show the scope of diverse artistic media, including architecture, painting, postcards, film, music, and literature, that has responded to the partitions of the twentieth century and the Muslim diasporas in Europe. Turkey and Pakistan have been subject to two of the largest compulsory population transfers of the twentieth century. They have also been the sites for large magnitudes of emigration during the second half of the twentieth century, creating influential diasporas in European cities such as London and Berlin. Discrimination has been both the cause and result of migration: while internal problems compelled citizens to emigrate from their countries, blatant discriminatory and ideological constructs shaped their experiences in their countries of arrival. Read together, the Partition emerges from the essays in Part I not as a pathology specific to the Balkans, Middle East, or South Asia, but as a central problematic of the new political realities of decolonization and nation formation. The essays in Part II demonstrate the layered histories and multiple migration paths that have shaped the experiences of Berliners and Londoners. This analysis furthers the study of modernism and migration across the borders of, not only the nation-state, but also class, race, and gender. As a result, this book will be of interest to a broad multidisciplinary academic audience including students and faculty, artists, architects and planners, as well as non-specialist general public interested in visual arts, architecture and urban literature.
Cappadocia was a place of co-habitation of Christians and Muslims, until the Greco-Turkish Population Exchange (1923) terminated the Christian presence in the region. Using an interdisciplinary approach drawing on history, political science and anthropology, this study investigates the relationship between tolerance, co-habitation, and nationalism. Concentrating particularly on Orthodox-Muslim and Orthodox-Protestant practices of living together in Cappadocia during the last fifty years of the Ottoman Empire, it responds to the prevailing romanticism about the Ottoman way of handling diversity. The study also analyses the transformation of the social identity of Cappadocian Orthodox Christians from Christians to Greeks, through various mechanisms including the endeavour of the elite to utilise education and the press, and through nationalist antagonism during the long war of 1912 to 1922.
Drawing on original research, including personal interviews with President Abdullah Gül as well as his wife and close circle of colleagues and friends, this fascinating account offers readers a portrait of a man who has been at the heart of the political, economic and cultural developments that have brought Turkey to international prominence in recent years. In 2002 Abdullah Gül’s democratically-elected party gained power and challenged Turkey’s republican and secular legacy, and shortly after Gül led Turkey’s attempts to receive an accession date for the European Union. In 2007 he became the first president of Turkey with a background in Islamic politics – causing political commentators to hail his victory as a “new era in Turkish politics” – and he has, ever since, been a major figure in Turkey’s diplomatic relationships in the Middle East and international political arena. Gerald MacLean’s absorbing biography of this significant politician throws light on important episodes of Turkey’s recent history.
This volume offers a comparative approach to understanding the spread of Muslim culture in medieval Anatolia. It aims to reassess work in the field since the 1971 classic by Speros Vryonis, The Decline of Hellenism in Asia Minor and the Process of Islamization which treats the process of transformation from a Byzantinist perspective. Essays examine the Christian experience of living under Muslim rule, consider encounters between Christianity and Islam in art and intellectual life, and focus on the process of Islamisation as understood from the Arabic, Persian and Turkish textual evidence.