Mimarlık Bölümü Koleksiyonu
Permanent URI for this collectionhttps://hdl.handle.net/20.500.11779/1947
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Book Part Bordering bodily experience / Experiencing border bodily(Eastern Mediterranean University Press, 2025) Avcı, OzanThe chapter examines the border as a spatial, temporal, bodily, and mnemonic condition rather than merely a political or physical line of separation. Focusing on the divided urban context of Nicosia/Lefkoşa, it argues that borders shape everyday experience by restricting movement, vision, contact, and memory, while also producing intensified forms of perception and awareness.Through a phenomenological perspective, the text challenges dualistic understandings of body and mind, emphasizing that the border is experienced through the whole body. Spatial congestion, folded temporalities, bodily limitation, and constrained memory are presented as key dimensions of border experience. The border is therefore interpreted not only as an instrument of division, but also as an existential and experiential condition that reorganizes how space is sensed, remembered, and inhabited.The chapter also considers artistic, performative, and architectural practices that engage with the buffer zone through movement, sound, memory, and bodily presence. These practices reveal the possibility of rethinking the border as a site of transformation. Rather than treating the border solely as a closed or static barrier, the chapter frames it as a dynamic field where alternative forms of connection, coexistence, and spatial imagination may emerge.Book Part Architectural Representation as a Body without Organs(Routledge, 2024) Avcı, OzanArchitectural representation is reconsidered through the concept of the “Body without Organs,” challenging fixed, hierarchical modes of drawing and thinking. The chapter argues that conventional architectural drawings impose rigid structures that limit creativity and perception. Instead, it proposes a fluid, process-oriented approach where representation becomes an open field of experimentation, shaped by encounters, movements, and hybrid practices. Through artistic and architectural examples, the study explores how drawings can dissolve boundaries between body, space, and imagination, enabling new forms of knowledge production. Ultimately, representation is framed as a dynamic, transformative practice that redefines both architectural thinking and the relationship between designer, medium, and environment.Article Mock‐up versus CAD Modeling Preferences of Architecture Students in the Early Design Phase(JCoDe: Journal of Computational Design, 2023) Samancı, Buket; Taşpınar, Özge; Karcı, Yaşar Emir; Cengiz, Başak; Özdoğan, Selen; Yıldız Özkan, Dilek; Bittermann, Michael SPreferences for using physical mock-up modeling or computer-aided design (CAD) among architecture students in the early design phase are analyzed. The data is obtained from a questionnaire, consisting of eight multiple-choice questions and one open-ended question. The respondents are architecture students; the majority of them are still in their undergraduate studies. As quantitative analysis methods hypothesis tests based on the probability distributions known as the z-distribution, and the Chi-squared distribution were carried out. Generally, it was investigated which modeling technique is more efficient in the early design phase. Moreover, according to the age groups of respondents, the difference in the preference among mock-up and CAD is identified. Explicitly, younger students prefer CAD, while other ones prefer mock-up representation. The reasons for the difference are analyzed. Since the choice for mock-up modeling or CAD modeling can have a strong impact on the design processes of both, students and professionals, the result of the study is relevant, because it gives a hint about probable future architecture practice.Book Part The Emergence of Sensation in Architectural Representation(YEM, 2022) Avcı, OzanBook Part Filling in the Blanks(Domeine national de Chambord, 2019) Özdemir, Kürşad; Avcı, Ozan; Uzal, Derya; Serdar Köknar, Burcu; Sarısakal, BerilBook Part Perform Your Prayers in Mosques!: Changing Spatial and Political Relations in Nineteenth-Century Ottoman Istanbul(Intellect Books, 2020) Uğurlu, A. HilalAn article published on May 29, 1852, in the Journal de Constantinople reported a new environmental planning project for Istanbul’s Tophane district. A range of shops would be demolished so that the main street could be widened and transformed into a square that ended at the flamboyant main door of the Nusretiye Mosque (1823–26).Tophane Fountain and certain other neighboring fountains would be renovated, and trees would be planted between the boundaries of the Artillery Barracks and the widened mainstreet, to make the Tophane district ‘the most beautiful, pleasant and healthiest promenade of the city. This reported endeavor was only a small aspect of a larger project that began in the 1840s, after the proclamation of the Gülhane Rescript (November 3, 1839), and it was considered a physical extension of Ottoman modernization. Throughout the long nineteenth century, while the urban fabric of the capital was regularized and adjusted to the expectations and needs of the ongoing modernization efforts, novel building types, such as barracks,schools, and railway stations, and new social spaces, such as parks, theaters, and promenades, emerged. Many existing building types and thus the daily routines shaped by them were also affected.Book Part “Introduction” in Sacred Spaces + Urban Networks(Koç University Research Center For Anatolian Civilizations (ANAMED), 2019) Uğurlu, A. Hilal; Yalman, SuzanWhat is a sacred space? How do we begin to understand the dynamics between religious belief and architectural development? Pilgrimage accounts for Harran, a renowned ancient city of Upper Mesopotamia, help illustrate important points. These travelers from different religious backgrounds reported on the significance of a site in the city. This location was believed to be the temporary dwelling place of Abraham before he moved to the land of Canaan, as stated in the Old Testament (Gen. 12:4–5). Yet, the site’s sacred associations were not limited to the Abrahamic religions. The city was referred to as “the heathen city” by the Fathers of the Church because of the dominant pagan population. An early Christian pilgrim’s account (ca. 381–84 CE) by Egeria, underlines that the location chosen for the church of the city was the “very spot where the house of Abraham stood.” Moreover, she recorded that the pagan people of the city also venerated the same site, which indicates the multilayered meanings attributed to the same location. Centuries later, when a Muslim pilgrim, al-Harawi (d. 1215), visited Harran, he also recorded a site associated with Abraham. This time, however, instead of a residence, it was a rock that Abraham was believed to have sat on while waiting for his flock. What remains unclear is i f this was another “spot” or if the association with the previous sacred site changed over time.Book Part “Introduction", in The Friday Mosque in the City: Liminality, Ritual, and Politics(Intellect Books, 2020) Uğurlu, A. Hilal; Yalman, SuzanThe Friday Mosque in the City: Liminality, Ritual, and Politics Explores the relationship between two important entities in the Islamic context: the Friday mosque and the city. Earlier scholarship has examined these concepts separately and, to some degree, in relation to each other. This volume seeks to understand the relationship between them. Inorder to begin this discussion, defining the terminology is necessary. The English term mosque’ derives from the Arabic Masjid, a term designating a place of prostration, whereas the term jami‘,which is translated variously as Friday mosque, great mosque or congregational mosque, originates from the Arabic term jama‘, meaning to gather. The religious obligation for Muslims to congregate on Fridays eventually created an Islamic social code. Similarly, the migration from Mecca to Medina was instrumental in transforming a society based on tribal kinship into a community (umma). The Prophet himself played a vital role in establishing the first congregational space in Medina. Whatever the original terminology that defined it,this space is usually accepted as the prototype of the ‘mosque’ by architectural historians. The distinctions in terminology are important because, according to Islamic legal tradition,the presence of a Friday mosque was an important parameter in defining a city (madina).Book Part The Propaganda Power of Urban Views in Selim III's Ottoman Empire(Pera Museum Publication 115, 2023) Uğurlu, A. HilalIstanbul, the capital of the Ottoman Empire since the mid-fifteenth century, boasts a rich history of panoramic representations that have captivated artists and patrons alike. From the early years, artists affiliated with the retinue of ambassadors to the Ottoman Empire played a significant role in creating these expansive city views. Melchior Lorck’s 11.27-meters long panoramic view of Istanbul, drawn between 1559 and ca. 1563, is one of the earliest attempts to portray the city accurately and in panoramic format. Lorck was an artist assigned to the entourage of the German ambassador to Istanbul, Ogier Ghiselin du Busbecq. In the eighteenth century, the changing nature of diplomatic relations between the Ottoman Empire and European polities led to an increase in the number of embassies and, consequently, the number of artists appointed to these posts. This increase in artistic activity was reflected in the growing number of city views and topographical landscapes of Istanbul produced during this period. Concurrently, the emergence of philhellenism in Europe, coupled with the proliferation of picturesque travel literature, augmented the attention to the Ottoman lands and its capital.Conference Object Philanthropy in the Form of a Hair Strand: Sacred Relics in Nineteenth-Century Ottoman Lands(Koç University Research Center For Anatolian Civilizations (ANAMED), 2020) Uğurlu, A. HilalFrom the last quarter of the eighteenth century, the caliphal status and the legitimacy of the Ottoman sultans were constantly and increasingly challenged. One of the most effective and powerful tools that they utilized in order to strengthen their diminishing image in the eyes of their subjects was the re-appropriation of sacred places, either by extensive restorations or by demolishing and rebuilding them. While this was not an emergent practice, during the tumultuous moments of the long nineteenth century, these incidents proliferated. Additionally, a sacred network associated with the benevolence and religiosity of the sultans was created by the increasing mobility of the sacred relics of Prophet Mohammad. For instance, hair strands of the Prophet (lihye-i şerif) were sent to different corners of the Ottoman geography by the court. These sacred relics were kept generally in newly built mosques or custom built and repurposed edifices that protected and made its visitation possible. Similarly, in the Capital, visiting these relics became popularized. So much that Abdülmecid I (r.1839-61) ordered the construction of a new imperial mosque (Hırka-i Şerif Camii) at Fatih. Although called a mosque, it was designed specifically for the visitation of the Holy Mantle, as a ziyara. This article investigates the proliferation and circulation of the sacred relics in the nineteenth-century Ottoman lands. It argues that these acts not only aimed to address the religious needs of the subjects but were also expected to infuse the sacredness of these relics to the imperial image.