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The Annales School, which emerged in France in the early twentieth century, put forward a historiography centered on society, looking at history from an interdisciplinary perspective and building on a problem-oriented understanding of history instead of an event narrative. With this new approach, Annales offered a strong alternative to political history, which had dominated historiography until then, and succeeded in breaking its hegemony. Although there are some differences among its members, in general, in the approach of the Annales School, history is constructed through geographical, chronological, social, economic and mental frameworks. The writing of sirah, which we evaluate in terms of the application ground of the Annales, is based on the chronological event narrative centering on the hero as the dominant tendency from classical times to the present. Nevertheless, new searches in this field are noteworthy, and there are examples of changes in subject determination and writing methods. Contemporary sirah writing is based on the works compiled in the classical period as a source. In determining whether the narrations in these sources allow the application of Annalesist approaches, it is important to determine the Annales principles and to examine the sirah sources in terms of these principles. This study examines the possibility of new expansions in terms of subject and presentation in sirah through the approaches of the Annales School. [ABSTRACT FROM AUTHOR]

The family, which has existed since ancient times and is a universal institution, constitutes the basic unit and core of the society; The formation and structure of the family varied according to time, place and culture. In this context, it does not seem possible to talk about a uniform family model in the Ottoman Empire, which maintained its dominance over a wide geography and had a multicultural structure. Although the rules regulating the family institution in the Ottoman Empire were based on Islamic law, it showed a unique evolution unlike other Islamic states and societies. Uluborlu District, the registry records of the accident and the example of the regulation on the formation of the famlyin the Tanzimat period will be examined The family structure of the accident and the formation of the family by examining the estate, marriage, mahr, divorce and alimony records in the sharia registers of the Uluborlu District covering the years 1856 and 1876; The effects of the intellectual structure and reforms of the Tanzimat period on the Uluborlu family structure and formation are emphasized. [ABSTRACT FROM AUTHOR]

Although many studies related to male and female slaves in various parts of the Ottoman geography were carried out, it is a significant shortcoming that the slaves and concubines in Diyarbakir, where an important province center of the Ottoman Empire was located, have not been subject to any research until now. In this study, based on the urgent research needed mentioned above, very valuable data and findings about slaves and concubines in the Ottoman Diyarbakir were obtained. The number of slaves and concubines identified in the 18th and 19th centuries Diyarbakir (Āmid) kadi registers is 159. It was revealed that there were not many slaves and concubines in this relevant period of Diyarbakir. It was found that approximately one-third of all slaves and concubines identified became free, and they were successfully integrated into the economic and social life of the society as free individuals. Although the overwhelming majority of the slaves and concubines in the relevant period were Muslim, some non-Muslim slaves and concubines were also found. Information on the ethnic origins of slaves and concubines or the nations they belong to could also be obtained from some documents in the relevant registries. As it is possible to benefit from other documents in this regard, especially the estate records, they were found to be very informative and illuminating. Information on the origins of a total of 64 slaves and concubines has been identified in the relevant registries. According to this information, 7 slaves and 16 concubines are of Yazidi origin. This corresponds to 35.93% in proportion and constitutes the proportionally largest group of slaves and concubines in the relevant period. The second-largest group after Yazidis is followed by Persians with a rate of 23.43% (2 slaves and 13 concubines). Georgians (4 slaves and 6 concubines) and Arabs (blacks) (2 slaves and 8 concubines) take third place with a rate of 15.62%. The Ethiopian descent is in fourth place with 3 concubines (4.68%). This is followed by one concubine of possibly Berber or Bornavi descent and one slave of Armenian descent. Although taking a Muslim captive and enslaving a Muslim is not permissible according to Islamic law under normal conditions, there is a possibility that Persian slaves and concubines, which are encountered in the relevant records, are of Muslim origin. Although it was stated that Iranian prisoners of war could be enslaved between the 16th and 18th centuries in the Ottoman Empire and this practice started in the period of Kanûnî (r. 1520-1566), it has been observed that sufficient research has not yet been carried on the initiation and development process of this practice. However, it can be maintained that as of the 18th century, which includes the period we have examined, Persian Shias were enslaved. In addition, research revealed that some Yazidi communities, who were the subjects of the Ottoman Empire, could also be enslaved in case of them being active in rebellion against the Empire. [ABSTRACT FROM AUTHOR]

For centuries, the subject of the science of history and the works published in this field has been political and military events. In order to obtain information about the social lives of past societies, these historical Works should be examined carefully. For this purpose, this article examines the work of Ibn al-Tiktaka, a shiite historican, called al-Fakhrî fi’l-adabi’s-sultaniyye ve’d-duveli’l-Islamiyye. He attributed this work to Fahraddin Isa, the governor of Mosul, of the Ilkhanid ruler, Ghazan Khan. The first part of the work has the status of a politician including advice to statesmen, while the second part deals with the process from the period of Hulafa-i Rashidin to the collapse of the Abbasid State. Part of the Abbasids, in particular, contains information from some unreachable works. In this article, a research has been made about the social life of Abbasid society in the context of clothing, entertainment, belief, health. A lot of detailed information has been reached on the mentioned issues. But since the people whose lives are noteworthy in this work are caliphs, viziers and the other state, it is a fact that the social incidents related to their lives have been transferred. It is understood that the Sassanian culture, which has a great influence on the social life of the Abbâsî community, is particularly evident in the belief in bad luck attributed to entertainment, interest, objects and events shown to refugees. As a result of this research, it has been revealed that the social lives of past communities can be learned by using information interspersed among the events in history books, which mainly focus on political and military activities. [ABSTRACT FROM AUTHOR]

Non-Muslims in the Ottoman Empire enjoyed a wide variety of rights such as the safety of their lives, property, honor and freedom of thought, religion and worship as required by the nation system. They were able to maintain their own culture and to adapt to the system through the rights granted to them in the fields of administrative and private law in accordance with the non-Muslim law. However, despite these wide range of rights granted to them in penal-law cases concerning the public, non-Muslims were still able to apply to the kadi courts in matters that fall under private law cases such as inheritance, custody and proxy. When the cases concerning daily-life relations between non-Muslims and Muslims became common in addition to the types of court cases mentioned above, the kadi registers turned into a really important argument in revealing the nature of the aforementioned relations. The purpose of this study is to address the kadi registers, which are mostly analyzed on their judicial or legal aspects, from a different perspective to reveal the nature of the relations of non-Muslims with their environment. The reason for selecting the kadı registers of Çorum is the significant variety of examples provided by the city, because by the mid-19th century Armenians started arriving particularly from Talas and Germir districts of Kayseri, and in addition to them there were also Greeks, Catholic and Protestants settled in the area and established relations with the local community. The idea is that the change and transformation that Çorum went through from a homogeneous Muslim Turkish city to a heterogeneous imperial city would provide essential data in terms of understanding and making sense of similar historical developments. Following the Industrial Revolution, Europe's need for food and provisions increased and this played a major role in the development of Çorum as it is located on the transport route between central areas of Turkey and the northern port town of Samsun. By the late 19th century the rate of non-Muslims, mostly merchants, settling in the area increased rapidly and they started living in different parts of the city. Due to the reason that the non-Muslims chose settling in the existing neighborhoods rather than gathering in certain places or establishing a new neighborhood, their relations with the Muslim community diversified and deepened. As such, non-Muslims formed various types of relations with the Muslim communities during this period as a reflection of the coexistence culture throughout the empire. These relations were mostly recondliation-centered but there were some disputes in some cases. The relations were also multi-dimensional and had administrative, legal, judiciary, social and cultural aspects, concerning various matters such as charitable institutions, religious conversion, finding and constructing worship places. In addition, there were very strong relations formed with Muslim communities in social and economic life, ranging from livestock farming, land, garden and business partnership, home and shop ownership to tenancy, among other daily matters. In this study, the mentioned relationship network is explained in four parts. In the first part, the social and demographic change process during which Çorum evolved into a cosmopolitan imperial city in the 19th century is explained. In the second part, as the number of non-Muslims, their influence and political impact in the city increased over the time, their increasingly diverse relations with the Muslim community are emphasized. In the third part, the legal and judicial issues between non-Muslims and the Muslim community are explained. Ottoman court records contain essential data regarding the legal and judicial relations of non-Muslims with both the Muslim community and the public sphere. In the fourth and last chapter, the multifaceted economic ties of non-Muslims with Muslims are discussed. [ABSTRACT FROM AUTHOR]

In the context of Ankara, the subject of this article is Birtan Kundura, located in the Küçükesat Region. With its original and unique story, Birtan Kundura contributes to historiography and architectural historiography as a reading tool of the transdisciplinary study through a social history perspective. It, therefore, includes a narrative that lies in the periphery of the interior through the perspective of subjects not included in the official historiography, via contextual evaluation, periodical examination and urban oral testimonies. In this research, 'Birtan Kundura' and Birtan Family are considered as the creators of micro-stories that exist in 'everyone's narratives', making them part of an urban history archaeology in the cross-section of social history. The theoretical framework of the study is founded on Michel Foucault's Archeology of Western Culture (2011), Patrick Nuttgens' The Story of Architecture (1983) and Bernard Tschumi's Questions of Space (2004). The methodology involves oral history, taking its source from individual stories (Perks, R., 1998). In this sense, it transforms the holistic historical narrative into a tool that deepens structural and semantic content through an alternative approach that includes the social: in this case, spatial production and actors. The aim of this article is to present the change, transformation and extinction of daily habits through an interior space, and to make a structural/semantic assessment of the space, which adds value to the holistic narrative, looking at the past and the future. [ABSTRACT FROM AUTHOR]

The expression mullah was used as a scientific title both before and during Ottoman rule; and it is possible that it might refer to various groups within this context. In this study, which was prepared based on court records of XVIII and XIX century Diyarbekir (Amid), it turned out that the madrasah graduates in general were called as mullahs during the abovementioned period Diyarbekir. In the study, it was established that mullahs were mentioned intensionally and markedly in the court records of the time. It can be said that not only the interest given to madrasah education but also great respect and value appraised for mullahs by the community played important role in emergence of the result. That the mullahs did not interfere in almost any crime events during that time points out that they, in general, led a life style in line with respect and value appraised by the society. This is valid for nearly all mullahs who conducted religious and educational services and who were in the professions of trades and craftsmen. Although 31.6% of the mullahs were engaged in trades and craftsmanship, this result reflects the fact that success of madrasah institutions improved the quality of individuals and community. This study, based on records, demonstrates that mullahs in all professional groups, including tradesmen and artisans, played a role of improving and bettering community life, and that they achieved a serious respect throughout the society, and that they led a life style that was compatible with this respect. [ABSTRACT FROM AUTHOR]

The history gained a place in the social sciences in the beginning of the 20th century and opened doors to major transformations in terms of revealing the historicity of mankind. In this period, the history was trying to be recognised as a science and its predominantly narrative writing technique started to change and an understanding of social history was developed, which includes individuals in the field of history. Even micro-fields such as gender historiography and women's historiography were added to the history arena. This transformation was called social history and it opened doors to clearer view of social reality. The women is an important factor of the history, and her status is one of the significant elements of the social history. When we look at from this point of view, the historicity of the women of Ankara had significant importance and comprise one of the main data to understand the period (17th century). Our study aims to determine the identity of women of Ankara in the 17th century with the view of historical sociology and reveal her status in the society and her presence in public places. In our study, we have examined Ankara Islamıc Judicial records (Şer'iyye Sicilleri) of the period together with the copyrighted studies and academic theses related to the period, and our interpretation was presented accordingly. [ABSTRACT FROM AUTHOR]

This article surveys how Turkish writings on missionaries developed chronologically and contextually over the years. It focuses on publications over three periods in the history of modern Turkey beginning with publications from the late 1920s and the 30s, which are studied as early examples of Turkish writings on missionaries. It also analyses the second wave of anti-missionary writings which came during the 1950s and 1960s. Lastly, this work looks at the writings on missionaries during the 1990s and early 2000s. These publications represent the elements of the general literature on missionary activities in modern Turkey, which are generally colored with nationalist sentiments in a broad sense. Although some of the works studied in this article might not be considered as academic as others in terms of their methods of approach, they are still very important in allowing us to better understand the development of the history of the intellectual discussions amongst Turkish writers on missionaries and their roles in the past and present. This study is an attempt to build a parallel correlation over three periods in order to better understand the roles of missionaries, the spaces they built and their status in the collective memory of Turkish people. [ABSTRACT FROM AUTHOR]