GCRIS

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Sacred Spaces and Urban Networks
(ANAMED, 2019) Uğurlu, Ayşe Hilal; Yalman, Suzan; Uğurlu, Ayşe Hilal
With 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.
Müceddid” Osmanlı Sultanı III.Selim’in Siyasi Söyleminde “Kutsalların” Rolü
(ANAMED Yayınları, 2019) Uğurlu, Ayşe Hilal; Uğurlu, Ayşe Hilal; Yalman, Suzan
III.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.
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 Hilal
Soon 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.

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