Tarih Bölümü Koleksiyonu

Permanent URI for this collectionhttps://hdl.handle.net/20.500.12514/64

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1933 Londra Para ve İktisat Konferansı’nda Türkiye
(2024) Meraklı, Erdem; Meraklı, Erdem
Bu çalışmanın amacı, 1929 Dünya Ekonomik Krizi’ne karşı uluslararası ortak çözümler bulunması düşüncesiyle Milletler Cemiyeti tarafından toplanan 1933 Londra Para ve İktisat Konferansı’nın gündem maddelerini ve sonuçlarını, Türkiye’de Cumhuriyet’in ilk yıllarında izlenen ekonomi politikaları açısından değerlendirmektir. Büyük Buhran’ın etkili olduğu yıllarda devletler, krize karşı mücadele ederken birbirlerinden bağımsız iktisat politikaları izliyorlardı. Fakat bu durum sorunları çözmediği gibi, ekonomik krizi daha da derinleştiriyordu. Bu noktada konferanstan beklenen; ABD, Büyük Britanya ve Fransa gibi büyük devletlerin para politikaları ile gümrük duvarları üzerindeki anlaşmazlıklarının sona erdirilmesi ve küresel ekonomik krize karşı ortak önlemlerin alınmasıydı. Ancak konferans sonunda para politikalarında bir uzlaşmaya varılamadı ve konferansta imzalanan Gümrük Ateşkesi’nin ömrü ise sadece birkaç ay oldu. Diğer yandan konferansın katılımcı ülkelerinden Türkiye, bu dönemde gümrük duvarlarını yüksek tutuyor ve para politikalarında devalüasyon karşıtı bir siyaset benimsiyordu. Bu politika esasen, “merkezdeki” sanayileşmiş devletlerin aleyhine, Birinci Dünya Savaşı’ndan sonra dünya genelinde işleyen sürecin bir parçasıydı. Çalışma ile ulaşılan sonuçlardan biri, Londra Konferansı’ndaki görüş ayrılıklarının, uluslararası konjonktürde Türkiye gibi bağımsız iktisat politikaları izlemek arzusunda olan “çevre” ülkelere avantaj sağladığı yönündedir. Makale ile varılan bir başka sonuç ise, küresel ekonomide Birinci Dünya Savaşı ile başlayıp 1929 Krizi ile hızlanan değişim sürecinin 1933’te Londra Konferansı’nda gün yüzüne çıkmış olmasıdır.
Ahmed Anzavur: Soldier, Governor, and Rebel. a Reevaluation of a Late Ottoman Military Man
(Oriental inst Czech Acad Sci, 2023) Yelbasi, Caner
Following the Russian conquest of the North Caucasus, many Muslims from the region were exiled to the Ottoman Empire from the 1860s onwards. They were settled in different parts of the empire from the Balkans to Anatolia to the Syria and Iraq vilayets. By following this policy, the Ottoman state ensured that many Circassians would become part of the Ottoman army, ruling elites, harems and agricultural workforce. Anzavur Ahmed's family was one of them. Although he did not graduate from military school, he participated in the army during the war in Libya (1911), the Balkan Wars (1912-1913), and the First World War (1914-1918). He was also appointed as the governor of Izmit (1920). Anzavur Ahmet is portrayed as a rebel by Turkish official historiography, but in reality, he was much more than that. He was an Ottoman Governor, and supported by Ottoman administrators such as Damad Ferid and Ali Kemal, who were against the Kuvayi Milliye because they believed that the empire would eventually emerge from the chaotic atmosphere of the post-First World War period and make an agreement with the British. This article argues that although Ahmed Anzavur has been labeled a rebel and a traitor according to the official historiography, it is difficult to use these labels given the circumstances of his time.
Emergence of the Anti-Kemalist Movement in the South Marmara: Governor of Izmit Cule Ibrahim Hakki Bey and the Circassian Congress
(Routledge Journals, Taylor & Francis Ltd, 2020) Yelbasi, Caner; Yelbaşı, Caner
The civil war between the Ankara and Ottoman governments between 1920 and 1921 deepened the split among bureaucrats and the military, the two parties supporting the rival governments. After attaining military power, Ankara expanded its control almost to Istanbul, arresting or coercing those statesman who had previously sided with the Ottoman government. The Governor of Izmit, cule Ibrahim Hakki Bey, was one of these. His activities over a few short years completely altered Ankara's policy towards the Circassians of the South Marmara region. His aim was to establish a society based on the self-determination rights espoused under Wilsonian Principles, to enable the Circassians to elevate their national aspirations. This article firstly examines the motivations of the anti-nationalist Circassians, particularly discussing the activities of cule Ibrahim Hakki Bey. Secondly it demonstrates how the anti-nationalists established an association, sought foreign support and declared their independence from both the nationalist government of Ankara and the Ottoman government of Istanbul.
Latest Remaining the Muslims (Moorish) in Andalusia Exile From Spain (1609-1614)
(Dinbilimleri Akad Arastirma Merkezi, 2013) Bilgin, Feridun; Bilgin, Feridun
After the Muslim conquest of Spain (93/711) the movement of Reconquista (reconquer spain) which is started by cristians, had important successes with the occupation of important Muslim cities such as Toledo (478/1085), Cordoba (634/1236) and Seville (646/1248). Because of this movement the Muslims of Andalus who were gradually losing their power lost altogether their military and political hegemony in Spain with the occupation of Granada (898/1492), the capital of the Nasrids. Some time later (905/1499) the church set up the Inquisition and Spanish rule in order that the Muslims (Moriscos) who had in their own fatherland been reduced to pariah status took up the Catholic religion. In the royal orders that were being published everything that had to do with Islam and Muslims was forbidden and the churches continued with their teaching and education activities and the Inquisition courts with their trials and persecutions in order to punish the "apostates". At the end of the processes of persuasion, persecution, deportation and punishment the belief that the Muslims who were forced to pretend were not sufficiently assimilated, that they kept their distance as regards integration into Christian society and that they made common cause with the enemies of Spain (Ottomans, France and North African dynasts) led to an event of mass exile (1018/1609) that can be characterised as the most merciless and immoral process of the seventeenth century. The exile (expulsion) not only dragged Spain into financial, social and economic chaos but also was a tragedy for the about 340.000 Muslims who were drived out by force from their homes and resulted in the loss of life of tens of thousands during the journey and in the areas where they settled.
Şehir, Ticaret, Mekân: 19. Yüzyılda Siverek
(2018) Akman, Ekrem; Akman, Ekrem
Osmanlı/İslam şehir unsurları içinde cami, pazar ve hamam üçtemel mekânı oluşturmaktadır. Şehir hinterlandından getirilen ürünlerindeğişiminin sağlandığı pazar yerleri, temizlik için hamam ve cuma namazı kılınancaminin etrafında oluşan şehirlere daha sonra başka unsurlar eklenmişse de buüç temel mekân/yapı şehrin mahalleler dışındaki temel mekânları olmaözelliklerini korumuşlardır. Ticari mekânlar toprağa bağlı olamayan üretimmalları ve diğer ürünlerin pazarlandığı ve bir yerleşim biriminin şehirsayılabilmesinin en önemli unsurlarının başında gelmektedir.Bu çalışmada klasik Osmanlı/İslamşehir özelliklerini içinde barındıran Siverek şehrinin ticari mekânları olanpazar yerleri, çarşılar ve hanlar 19. yüzyılın ikinci yarısına tarihlenenSiverek Şer’iye Sicillerindeki veriler ışığında ortaya konmuştur.
With the Whip Into the Dirty Orient: the Depiction of the Orient in Oskar Mann’s Travel Letters
(2021) Avcı, Remzi
The present article deals with the travel letters of the German orientalist Oskar Mann\r(1867-1917). With financial support from the Royal Prussian Academy of Sciences,\rMann made two expeditions to the Ottoman Empire and Iran between 1901 and\r1906 to research the Iranian languages and dialects. Travel letters and travel diaries are texts with relatively subjective value judgments, in which people and cultures are often described using ethnocentric\rstereotypes, because a real journey represents a cultural encounter and confrontation with the other that offers unique and\rinvaluable information about the new world. The description of a foreign culture cannot be separated from the subjective\rvalue judgments of a traveller. This means the foreign world in which the traveller moves is represented by the subject who\rexperiences it. According to Mann, the Orientals are people from a place that has surrendered to the West. He separates\rthe Orient from the Occident with precise and sharp lines and divides them Eurocentrically into two separate categories.\rDuring his travels, Mann produced and imparted knowledge about the foreign cultures on the one hand, and on the other\rhand he spread and reinforced images and prejudices as well as stereotypes that led to the ontological differentiation\rbetween Orient and Occident. This essay tries to show that he perceived the Orient with hegemonic thought patterns and\rthat his foreign imagination remained deeply rooted in the classic European orientalist discourse of the 19th century, and\ras a consequence the Orient was devalued. This study discusses the stereotypes, images and pattern of ideas that he used\rto represent the population of the foreign country where he travelled

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