Mimarlık Bölümü Koleksiyonu
Permanent URI for this collectionhttps://hdl.handle.net/20.500.11779/1947
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Book Architecture and Interiors of the Harems in Eighteenth-Century Istanbul(Cambridge University Press, 2026) Uğurlu, Ayşe Hilal; Türker, DenizThis Element centers the architectural and material worlds created by Ottoman imperial women, foregrounding their decisive role in shaping Istanbul at the end of the eighteenth century. Focusing on Mihrişah Valide Sultan and the sultan's sisters and female relatives, it examines how their patronage transformed the imperial harem at Topkapı Palace and extended into a network of waterfront mansions, charitable complexes, and suburban estates. Drawing on poetic inscriptions, archival correspondence, and visual sources, the study reconstructs the collaborative processes linking these women to stewards, builders, and artisans. It argues that their domestic and architectural interventions constituted powerful expressions of authority, visibility, and political agency within the empire.Book Letters and Gifts in the Harems of Eighteenth-Century Istanbul(Cambridge University Press, 2026) Uğurlu, Ayşe Hilal; Türker, DenizThis Element examines the political, architectural, and social transformations of the Ottoman Empire during the reign of Selim III (1789–1807), foregrounding the central role of imperial women in shaping reform. While Selim's military and administrative initiatives reconfigured Istanbul's urban fabric, his mother, sisters, and female relatives actively advanced these efforts through architectural patronage, diplomacy, and gift exchange. Drawing on archival sources, visual materials, and microhistorical analysis, the Element reconstructs the dynamic networks sustained by these women and their stewards. It challenges assumptions of female invisibility, demonstrating instead their strategic visibility, economic agency, and integral participation in imperial governance and cross-cultural exchange.Book Sacred Spaces and Urban Networks(ANAMED, 2019) Uğurlu, Ayşe Hilal; Yalman, Suzan; Uğurlu, Ayşe HilalWith its history that goes back millennia, Anatolia is studded with sites from different eras that are deemed “sacred.” The collected essays in this volume present diachronic and synchronic studies of Anatolian sacred sites from the medieval period onward that situate them within various spatial, urban, and sociocultural dynamics. Each article explores unique case studies that illustrate the role of human agency in the creative process of transforming awe-inspiring sites into sacred spaces. Collectively, the volume reveals that the magnetic qualities of such destinations create a web of sanctity, as well as a complicated matrix of economic, political, and social relations. The scholarly contributions published here emerged from the 11th International ANAMED Annual symposium, entitled “Sacred Spaces + Urban Networks” and held at Istanbul’s Koç University Research Center for Anatolian Civilizations (ANAMED) in December 2016. This symposium brought together prominent scholars in the field and former fellows of the research center, including the volume’s editors. While our initial goal was to explore different layers of sacredness in Anatolia, ultimately, the volume sheds light on parallels among case studies and presents the connectedness between these layers.Book The Friday Mosque in the City: Liminality, Ritual, and Politics(Intellect Books, 2020) Uğurlu, Ayşe Hilal; Uğurlu, Ayşe Hilal; Yalman, SuzanConcerned with the relationship between Friday mosque and city in the Islamic context. Focusing particularly on the Friday mosque, the book aims at exploring the concept of liminal(ity) in spatial terms and discuss it in terms of the relationship between the Friday mosque and its surrounding urban context. Transition spaces/zones between the mosque and the urban context are discussed through the case studies from various contexts. In doing so, the manuscript reveals different forms of liminality in spatial sense. Considers widely-studied topics such as the ‘Friday mosque’ or the ‘Islamic city’ through a fresh new lens, critically examining each case study in its own spatial urban and socio-cultural context. While these two well-known themes – concepts that once defined the field – have been widely studied by historians of Islamic architecture and urbanism, this collection specifically addresses the functional and spatial ambiguity or liminality between these spaces. Thus, instead of addressing the Friday mosque as the central signifier of the ‘Islamic city’, the articles in this volume provide evidence that there was (and continues to be) a tremendous variety in the way architectural borders became fluid in and around Friday mosques across the Islamic geography, from Cordoba to Jerusalem and from London to Lahore. By historicizing different cases and contributing to our knowledge of the way human agency through ritual and politics shaped the physical and social fabric of the city, the papers collectively challenge the generalizing and reductionist tendencies in earlier scholarship. The disciplinary approaches are varied, and include archaeology, art history, history, epigraphy and architecture. The original approach in the book, addressing of the topic of liminality from different points of view and in different periods, creates a fresh approach that invites students and scholars to think deeply about the imbrication of congregational mosques in the daily life of the cities that host them. Moreover, in considering mosque and city together, the mosque appears as a living space subject to change and history and made with political and social purpose, rather than as a holy space disconnected from the rest of the world. Traditional studies of mosques focus on architecture and aesthetic language and try to establish a lineal development of the building typology connected to the history of Islam across different territories. The present study offers an alternative (though not competing) perspective where locality and politics play a major role in the materialization of the congregational mosque as a religious and communal space. The wide historical frame enables comparison of congregational mosques in different historical periods: it is particularly a strong contrast to see how the liminality of the mosque changes between the early and classical periods of Islam on one side and the more contemporary times on the other. The consideration of diverging cultural, political and sectarian settings is another interesting element of comparison. Primary market will include scholars, academics and students working on or studying Islamic studies, particularly Islamic history, Islamic architecture and Islamic archaeology. Also of relevance to architectural historians, architects, art historians, city planners, city historians, urban designers, architectural critics, historians, sociologists, archeologists, and those interested in religious studies, and in archaeology of religion.Book Part Müceddid” Osmanlı Sultanı III.Selim’in Siyasi Söyleminde “Kutsalların” Rolü(ANAMED Yayınları, 2019) Uğurlu, Ayşe Hilal; Uğurlu, Ayşe Hilal; Yalman, SuzanIII.Selim, onsekizinci yüzyılın ikinci yarısının büyük kısmında devam eden (1768-74, 1787-92) Osmanlı - Rus savaşlarının maddî-mânevî yıprattığı imparatorlukta, merkezî otoritenin ve hükümdarlık imajının günden güne zayıfladığı bir dönemde tahta çıkar. Tahta çıktığında kendisine büyük ümitler atfedilen III.Selim’in saltanatı boyunca yaşanan pek çok askeri - siyasi başarısızlık, hem oluşturulmaya çalışılan kapsamlı ve yeni düzenin, hem de bizzat padişahın meşruiyetlerini sorgulanır hale getirir. Vahhabi-Saudi devletinin devam eden genişlemesi, özellikle hac yolunu engellemeleri ve 1803 yılında Mekke’yi işgal etmeleri gibi Arap yarımadasında artan karışıklıklar da Selim’in islamın savunucusu ve hadim ul-haremeyn ül-şerifeyn olarak imajını olumsuz yönde etkiler.Bu çalışma, daha çok askeriye, iktisat, ticaret, siyaset, diplomasi gibi pek çok alanda düzenlemelere gitmiş bir reformist olarak ele alınan III. Selim’in, İstanbul halkının gözünde dini liderlik imajının zayıflamasını engellemeye yönelik faaliyetlerini incelemeyi ve Eyüp Sultan Camiinin yeniden inşası özelinde bu çabaları bütüncül olarak anlamlandırmayı hedeflemektedir.Conference Object From Ceremony To Spectacle: Changing Perception of Hagia Sophia Through the Night of Decree (layla’t-Ul Kadr) Prayer Ceremonies [Conference Object](Ohio State University & Cornell University, Ohio, USA, 14-15 September 2018.–also will be published as an edited volume by Edinburg University Press in 2020, 2018) Uğurlu, Ayşe HilalSoon after the Hagia Sophia was converted into an imperial mosque by the Ottoman sultan Mehmed II (r.1451–81) in the mid-fifteenth century, it became one of the primary settings for imperial religious ceremonies. The waqfiyya of Mehmed II specifically stated that the imam was entrusted with leading the daily prayers and congregational night prayers, such as the prayers of the tarawih, the Night of Decree (ar: leyle’t-ül kadr) or the Night of Forgiveness (ar: leyle’t-ül berat).From the sixteenth century until the proclamation of the Gülhane Imperial Edict of 1839, besides occasional Friday or daily prayers, it was customary for sultans to perform the Night of Decree prayers at the Hagia Sophia. In 1840, for the first time, Abdulmecid I (r. 1839–61) performed the Night of Decree prayers in the Nusretiye Mosque. It became a new custom for sultans to perform their prayers in Nusretiye from then until the second half of the Hamidian era, when, in 1886, the Yıldız Hamidiye Mosque became the venue for all religious ceremonies and stately processions. Although the sultans were not attending the prayers held at the Hagia Sophia during this highly significant religious night anymore, it kept its prominence for the Istanbulites. However, after the 1880s the court began to considerably alter the ceremonial decorum of the Night of Decree prayers held at the Hagia Sophia. The Ottoman government began to issue passes or tickets for the foreign embassy staff and their guests, to watch the ritual from the mosque’s upper galleries. A specific seating arrangement was made for them and officials would give them explanations about the rituals during the ceremony. From 1880s to 1932, the number of non-Muslims that watched the ceremony increased from tens to thousands. In this paper, I argue that this atypical use of a mosque’s interior was very much connected with the changing perception of Hagia Sophia both by its Ottoman users as well as its European spectators. By focusing on the last fifty years of the life of the Hagia Sophia as a mosque, this paper deals with the transformation of a religious ceremony into a spectacle through Hagia Sophia’s conceptualization as a showpiece monument distinct in function from other imperial mosques.