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The purpose of this article, which presents the subject with a descriptive method based on document analysis, was to reveal the importance of using shadow puppets in religious education classes as an artistic-pedagogical tool. Firstly, it was mentioned for what purposes shadow puppets were used in history. Secondly, this article discusses the historical stages of the Karagöz shadow puppet and the reasons for its use as a pedagogical tool. Thirdly, this article addresses the benefits of puppetry in teaching by proposing an art-based approach to religious education. Then it talks about the pre-service teachers' presentations with the Karagoz shadow play. Lastly, the article outlined how important it is for education and cultural transmission to keep shadow puppets alive in classrooms and online.

Enderun School was a palace educational institution designed for the training of administrative and military staff in the Ottomans. The Enderun School had an important role in the success of the Ottoman Empire. Enderun, a school where especially civil and military administrators were trained, was established to create the necessary manpower resource for the Ottoman central and provincial bureaucracy. Enderun formed the basic education unit where students were taught and raised through the official Ottoman ideology or mentality. In addition, it had an important role in the determination of administrative and political goals and the functioning of the main institutions of the state. Enderun School was an educational institution that served the Ottoman Empire for centuries. The basis of Enderun's success was the process and quality of the education given to the students admitted here, as well as selecting the talents that were needed and with the necessary virtues from a wide candidate base at various levels and stages. When Ottoman educational institutions are examined in terms of educational function, Enderun School is seen as the most critical educational institution for the state tradition as Enderun Schools was mainly constructed for the training of Ottoman senior managers. Enderun School was the most organized and the most developed among the palace schools of the Ottoman period. It had many organizations and regulations of its own. The administrators of this school were people who were directly related to the Sultan. Enderun School had an important role in the history of the education of gifted children, as it selected and educated children with gifted intelligence and qualifications. It is believed that understanding and familiarizing oneself with the educational practices applied in the past can have a positive impact on the education of gifted children today. With this study, the Enderun School will be examined in detail, based on the work -"Târih-i Atâ"- of Tayyarzade Ata, who was one of the most important sources of the Ottoman period and was also a student of the Enderun School.

The future of countries depends on the educational opportunities provided to their children. As in every country, the Ottoman Empire understood the importance of child education after Tanzimat and took steps on this issue in the 1869 Maarifi Umumiye Regulation. In the following years, the number of printed and periodical publications for children's education increased. As the first book for ottoman-era children's education, "Children's First Information" is published by Ali Nazima in 1890 with the approval of Maarif Custody. In this field, it is seen that it was published in booklet types for children before this date. One of them is the booklet titled "Gift for Children (1875)", which was printed by maarif custody in this study. The printing of the book in the state printing press and the distribution of it to children through maarif power of attorney shows the importance given to children's education at that time. In this study, document analysis technique was used. In this booklet, scientific advice, geographical knowledge, Ottoman history, plant science, nebatat, animal science--zoo, various professions and moral knowledge are given as examples. When evaluated in terms of its period, this booklet, which is at the level of preschool and the elementary school, shows that it contributes to the general cultural knowledge of children.

Studies in the context of the professionalisation of the teaching profession in Turkey mainly focus on policies and practices for teacher training in the Republican Period. However, the practices and policies in the last period of the Ottoman Empire for training modern teachers, which have an extensive historical background for the professionalisation of the teaching profession, have not been analysed within a holistic framework. Based on this deficiency, the present study discussed the professionalisation process of the teaching profession in the Ottoman Empire. In this direction, the aim of the present study is to evaluate the teacher training policies and practices for modern civilian schools in the Ottoman Empire by analysing them in terms of professionalisation of the teaching profession. Five criteria were determined that indicate the professionalisation process of the teaching profession in the Ottoman Empire. In line with these criteria, it has been understood that important steps have been taken towards the professionalisation of teaching in the late Ottoman Empire. Efforts towards establishing specific criteria for entering the profession, the methods applied for the professional development of teachers, the increase in the roles and competencies of educators/teachers in subjects related to teaching, the possibility for teachers to form professional organisations and, finally, improvement in the social status of the teaching profession were the important steps taken in the last period of the Ottoman Empire. Study data included archive documents, regulations, and ordinances concerning the teaching profession, advertisements, and news or articles about the teaching profession in the press of the period. The historical method was used for this study.

The late Ottoman Empire witnessed many remarkable developments in entrepreneurship, especially at the beginning of the twentieth century. Turkish subjects, who had been mainly seen as oriented towards the civil service, were encouraged to take initiatives in areas such as agriculture, trade, and craft. Besides the effective use of the Ottoman press, education was also applied for this purpose. Curricula and textbooks that should make education functional came into operation. Entrepreneurship was one of the important subjects discussed in various dimensions in primary-school textbooks prepared in line with the renewed curricula after the Revolution in 1908. This study shows that efforts to raise entrepreneurial citizens were not something new in Turkish society. By focusing on four main textbooks taught at the primary education level in the late Ottoman Empire, economic contents have been analysed. Prepared and approved by officials, these textbooks suggested that children should be made aware of the enterprise idea ["fikr-i tesebbüs"], private enterprise ["tesebbüs-i sahsî"], the characteristics that the entrepreneurs should have, and acceptable entrepreneurship areas. Within this framework, they were directed to become entrepreneurs.

This article explores the crossover between the history of education and the history of childhood. The emergence of state-sponsored national schooling, institutions for juvenile delinquents, home-schooling and expanding higher education were legal and social manifestations of cultural assumptions concerning the needs of children and projections of futurity that accompanied childhood. Several avenues ripe for collaboration between historians of childhood and education are proposed, including a move towards transnational and globalised history, a renewed attention to socialisation and a return to the school as a source for children's writing and activities. In doing so it can be seen how educational practices and pedagogical beliefs regarding the nature of children reveal the underlying logic that governs modern categories of belonging and difference particularly in reference to the British and Ottoman empires.

This article focuses on how the relations between Ottoman and Iran, which are important states of Islamic history, are discussed in Iranian high school history textbooks. The shadow of collective belief and identity constructed through history education reverberates across the fields of international and foreign policy. Past relations affect two peoples not only politically but also socially and culturally, which mostly manifest themselves in the field of education. The way bilateral relations are addressed in textbooks directly affects the way two peoples perceive each other. The aim of this study is to determine the portrayal of the Ottoman Empire in Iranian high school history textbooks in terms of the relationship between history and identity. Document analysis was used to collect data from high school second- and third-grade history textbooks published between 2017 and 2018. A descriptive model was used. Qualitative research method was used for data collection, analysis and interpretation. Iranian history textbooks depict the Ottoman Empire as a neighboring state that sees itself as the protector of Islam and pursues anti-Shiite politics because it does not want a strong state in its east. They also portray the Ottoman Empire as an aggressive and opportunistic state that uses the internal weaknesses of the Iran State, which sees itself as the protector of Shiism.

This study examines the emergence and evolution of madrasa as a specific organizational form of higher learning from a comparative-historical perspective. The article begins by discussing how the madrasa emerged and which factors contributed to its rise and spread among the Islamicate political regimes during the Middle Ages and afterwards. Then, it provides a comparison between the medieval European university and the madrasa, with particular attention to the characteristics of the legal systems on which they were founded and the influences of the political environment on the respective institutions. It is argued that the differences in the legal tradition and the political authority structures may help us to grasp why madrasa and university produced different outcomes in terms of internal governance and institutional autonomy. The short discussion of the Ottoman case, where madrasas functioned as the main higher learning institutions at least until the adoption of the Western-style educational institutions from the 18th century, is presented as an illustrative case to test these assumptions.

The historical artifacts that reveal the social, political, aesthetic, moral, architectural, etc. stages, through which the human beings have been; which transfer and reveal information from past to present and future; which have an artistic, historical or archaeological importance are very important physical elements that the present-day civilized societies protect or must protect as cultural values. Such works both strengthen the ties to the past due to the transfer of cultural heritage to existing and future generations and plays a very important role in the writing of the past through the data provided to the researchers. The protection of the historical artifacts was under sharia laws until 1858 in Ottoman Empire, since then, some regulations were done about this issue, in the end, The Permanent Council for the Protection of Ancient Artifacts was established on 21 May 1917 and they reported their one-year activities. In the report prepared by the Council, the first point that draws attention is the fact that they divide Istanbul into two parts as old and new. While the old Istanbul draws attention with the artifacts of Rome and Byzantium and is the region to which the archaeologists give great importance; the new Istanbul is the "eximious" Istanbul that started after the conquest, formed with the examples of beautiful lore artifacts and examples of the civilization. Another important detail of the report is the emphasis on the fact that the Ottoman Turks left the artifacts which demonstrate that "the lore of the Ottoman Turks and their ability in civilization cannot be rejected and denied". When both the Turkish presence in Istanbul and the similar proclamations of the right to life of the Turks here are brought together, the same emphasis is seen that as well as the protection of historical artifacts, the Permanent Council for the Protection of Ancient Artifacts tried to prove its reasonable and legal grounds of its presence in the Ottoman territories, particularly in Istanbul. Within the scope of this study, the point of view of the Ottoman State towards the historical artifacts before the establishment of the Permanent Council for the Protection of Ancient and the establishment, functioning, duties and activities of the before-said council are tried to be explained. [This study was presented at the International Congress of Culture and Science held on 3-5 May 2018 in Ankara.]

The implementation of sending scholarship students abroad that started in the 19th century by Sultan Selim III in Ottoman Empire continued during the period of other Sultans became a significant reference point for the abroad scholarship policy of Turkey. The students that were firstly sent abroad especially for military training, were sent to other countries such as France, Germany, Switzerland, Austria, Prussia, England, Belgium and Russia so as to have an education in various areas in the following years. In this paper, the legal arrangements for choosing scholarship student's selection process, rights, and obligation are dealt. Then, national and international factors that triggered sending scholarship students abroad are addressed in order to have a wide understanding of the implementation process of the scholarship program. Finally, the achievements of the Ottoman Empire due to the success of scholarship students are put forth by examining the study areas and countries of the students.

The purpose of our work is to determine the effects of the first and second period globalization processes on the sports institutions of the Ottoman State. This aim is to be able to explain the tendency of the globalization which emerged as a continuation of each other in accordance with the spirit of the era of the Turkish sport institutions. Globalization is a very influential phenomenon on the changes of states, social and economic institutions. Globalization; can be regarded as a concept that deals with a wide variety of disciplines and markets, and establishes relationships that influence and interfere with these disciplines and markets. From this perspective, it is also a fact that the effects of countries on sports institutions are inevitable. In the study, a qualitative method called "descriptive field scanning", documentary or documentary study was followed. In this way, our research has been structured by the historical research method and the historical survey method with qualitative research in terms of content. Historical research methodology has been supported by archival scanning method based on reviewing, translating, reading and evaluating books, documents, files, official and private correspondence documents, foreign language information and documents The sports schools of the Ottoman state's sports institutions were weakened by the loss of their importance by being negatively affected as the economic aims of the establishment causes with the change of trade routes in the first globalization process. In the second globalization process; despite the fact that the Ottoman state was in its recent times, it tried to adapt to the socio-economic changes brought about by Globalization. At the end of this effort, importance has been given to sports and sports institutions in education, social life. He transferred both the sports institutions and the sports workforce to the state of the Republic of Turkey, which is the continuation of the Ottoman state.

Thomas Goffe favorably represents the image of Sultan Murad I. The presence of the Turkish Sultan serves to highlight the political and cultural significance. The play depicts the disappearance of the cultural, ethnic, and religious boundaries between the Turks and the English. In the tragedy, the Ottoman Amurath loves his wife, Eumorphe. However, his Machiavellian tutor Lala Schahin persuades Amurath to murder her and depart to martial invasions. The legend Eumorphe is a symbol of Ottoman despotism in Europe. The play points on Amurath's mortal stand and his atrocities towards Christians which is punished by the Serbian assignation. The show accomplishes with the first Battle of Kosovo, in which Amurath is successful but is slain by the Serbian protagonist Cobelitz. According to the Ottoman tradition, his elder son Bajazet gets to the top but then he is enforced to slay his younger brother to avoid his rivalry for the authority.

Migration has significantly shaped the changing demographics of Turkey and the interplay between the self-image of the state and its citizens as elements of nation-building policies, dating back to the late Ottoman period. Although the effects of migration and its representations have been the subject of scholarly studies about collective memory, textbooks have largely been omitted from studies about migration. This article analyzes the topics and discursive strategies used to construct narratives of migration and migrants in secondary-level history textbooks by considering ways in which textbooks construct and transmit collective self-images. Adopting a critical discourse analysis approach, the author demonstrates how topoi are used to present a favorable or problematic image of migration.

Arab and Turkish people lived together for nearly four hundred years under the rule of the Ottoman Empire, during which time both sides inevitably adopted a certain kind of attitude and view toward the other. This study is an attempt to explore Arab people's views toward Turks, the Ottoman Empire, and the Republic of Turkey. Through a case study of Jordan, the study seeks to understand the views of Turks, the Ottoman Empire, and the Republic of Turkey from the perspective of Arab university students rather than official Arab administrations. The study employed a survey method to collect data from higher education Arab students studying in Jordan. The researcher prepared a 26-item survey entitled "The Views of Arab Students Regarding Turks, the Ottoman Empire, and the Republic of Turkey." Expert views were used to ensure the content validity of the survey. The Cronbach's alpha reliability coefficient was 0.76 at the end of the reliability analysis. Arithmetic means and standard deviations regarding the views of Turks, the Ottoman Empire, and the Republic of Turkey among Arab students studying in Jordan were calculated. In order to reveal the differences between the views by gender, an independent-sample t-test was implemented. Moreover, the data were associated with history textbook contents in Jordan. Some of the data derived from the survey administered to the students are in line with the history textbook's contents while others are inconsistent with them.

The Ottoman-American relations, started upon arrival of American merchant ships to Izmir port in 1797, gained a new dimension by signing a treaty of commerce between two states in 1830 and David Porter was assigned as an acting ambassador and moved from Algeria to Istanbul in 1831. Ottoman state gave the privileged country status to America through this treaty and vested the right to it to take advantages of all privileges. Thus, Americans came into contact with Armenians; started to give the citizenship right to them as well as taking them under its protection. The concept, "foreigner" in Ottoman, was not the persons who were foreigner to the society, but were the guests or escrowed persons. Foreigners visited the Ottoman State either as tourists or for the purposes of business or performing a mission. There were many foreigners, especially in the port cities and the state was charged to provide their security of lives and properties. In this aspect, the foreigners were never tried wherever they were in the Ottoman State and were not disrespected. The legal status of foreigners was determined by the state with the special treaties, and the "Law of foreigners" became a current issue with capitulations in Ottomans for the first time and as a result of this, the financial, administrative and economic privileges granted had become basis for regulations related to the foreigners for a long time. Accordingly, the first informal contacts of America, having the privileged country status in Ottoman territory, began with missionary activities. The first arrival date of American Evangelical missioners to the Ottoman Empire was 1820. This date is also related to the development of missionary movement in America. The Evangelists in the United States of America were organized under American Board of Commissioners for Foreign Missions, briefly known as ABCFM in order to spread this sect after Evangelist movement, defined as "the Great Awakening" by early 19th century. Board decided to start a missionary movement toward Armenians in the Ottoman Armenians in 1829 and this task was assigned to William Goodell in 1831. Since an official treaty was not concluded between the Ottoman Empire and American Government until 1830, those missioners were charged in the security of British Consulate. Francis Hopkinson Smith, who was born in 1838, American Baltimore Maryland as the sixth generation grandson of a wealthy family in London, was the author, painter, businessman and engineer. The author, who was an incorrigible traveler at the same time, came to Istanbul where first, he loved by imagining it, then fell in love upon knowing it with a special permission between 1895 and 1897 in order to paint. The tension between Ottoman ruling and Armenians during the years, when Hopkinson Smith was in the country where he caught the opportunity to closely observe the political conditions of Empire and current tensions experienced, had reached to a serious dimensions. The artist, who was on the Ottoman side contrary to the protective attitude and supportive political tendency of his country against Armenians, published many assays related to the Ottoman's rightfulness in the American newspapers. In this article, it will be told how the Ottoman-American relations developed from the informal missionary activities, effects of such activities on Armenians and the views of Francis Hopkinson Smith related to Armenian issues via his assays published in the American newspapers during the years when the issues emerged.

During the Ottoman period, 'science ("ilim", pl. "ulûm")', 'knowledge ("marifet", pl. "maarif")' and 'technique ("fen", pl. "fünûn")' emerged as three important concepts of knowledge. "Maarif", which came into prominence with Selim III, began to undergo a semantic transformation together with the concepts of "ulûm" and "fünûn" and by the time of Mahmud II it had become an overarching concept representing the knowledge dimension of the new era. This article discusses the semantic transformation of "maarif", focusing on the period between 1789 and 1839. This study applies the history of concepts approach developed by Reinhart Koselleck, whereby a synchronic analysis of the concept of "maarif" is undertaken alongside an examination of its diachronic dimension. This reveals an ambiguous and multi-dimensional structure and helps us to account for its evolution as an umbrella term.

The concept of state has a specific importance for Turkish-political culture. However, the influence of textbooks in constructing the state concept in Turkish culture from Ottoman to modern Turkish Republic has not been adequately researched. In this paper, the relation between the state perception in Turkish culture and textbooks from Ottoman to the early Republic is analyzed by employing the theories of Gramsci, Althusser and Foucault. As suggested by Gramsci, Althusser and Foucault, there is strong relationship between education and political power and reproduction and redistribution of knowledge. Moving from this point, present study also argues that the changes in state perception in textbooks should be analyzed in terms of sociological changes in the late Ottoman and the early Republican period. While justice (adalet) has been an important component of Turkish-Islamic political culture, sultan was the key element of the administration of law. Sultan was also a determining concept of Ottoman political culture and responsible for administering justice. As the new emerging elites attempted to change traditional state perception after the Tanzimat, the textbooks written under the rule of Abdulhamit II and Union and Progress Party (Ittihat ve Terakki Partisi) reflect the political and social change of the Empire. As state gained further prominence in the early republican period, another concept entered into the Turkish political discourse: democracy. It is possible to trace such changes in textbooks.

The aim of the research was to provide an unpretentious sample and contribution to the evaluations that education and schooling politics played a leading role for Bulgarian nationalist movement to gain a mass dimension like other separatist movements. With this purpose in mind, the efforts were made to address to modern education in native language move of Bulgarians that had not been adopted nation-state project only based on their own internal dynamics with the dimension that was tried to be built via interventions of foreign countries rather than generating and discovering resources available within themselves, and it is a process of a pragmatic change-transformation concerning political practices. (Contains 1 footnote.)

Modernization efforts in education, which were initiated in the 19th century, can be seen as forerunners of the modernization attempts in the Republic period. In this article, Greek education system in the Ottoman Empire will be discussed and the effects and importance of the changes observed in Greek girls' education in 19th and 20th centuries on the modernization period of the Ottoman Empire will be emphasized. Greek girls' education system is examined in terms of the schools in Istanbul. In the secular Greek education system, education of girls was considered highly important. The underlying reasons were the social change emerging in Europe and the Ottoman Empire in the 19th century, recognition of the importance of women in the said change and the need to train teachers for schools that were increasing in number every day. The courses taught and methods used in Greek girls' schools played a major role in the reproduction of Greek nationalism by means of education. State authorities that closely watched these developments perceived them as a threat against their political existence, as a result of which inspection on these schools were increased; however, some of these models were also adopted for modern Ottoman education. Furthermore, increase in number of these schools caused competition, which accelerated the opening of Muslim schools. Innovations and developments in the Greek girls' education are significant in perceiving and evaluating the Ottoman education system as a whole. As a matter of fact, this period, which lasted throughout the 19th and 20th centuries, presents us with important clues, which will help us in understanding the education system of today.

During the rapidly changing political atmosphere of the 1910s, the practice of sanctioning scholastic knowledge began to be implemented in the yearly selection of textbooks due to political contingencies. The study shows the procedures of approval and disapproval practised by the Grand Council of Education and the Copyright and Translation Office through archival pursuit in the Ministry of Education. The basis of the research material is constituted by documents of the textbook selection commissions for approval and disapproval practices, and rejection petitions written by textbook authors, as well as the incorporation of supportive primary sources such as records of parliament sessions, and critical books and articles on education from the Second Constitutional Period (1908-1918). Tracing a path through the Ottoman archives, the study pursues the frictions between the authors and the Office in the political ambience of the period and exposes the inefficiency of modern bureaucratic units crippled by favouritism and corruption. Thus, it reveals that the well-organised curricula and guidelines in modern schooling did not always yield uniformity. It contributes to questioning the overemphasised impact of modernisation of education, which is often associated with a smooth progression in the history of education literature.

The earliest descriptions of Latin finger alphabets were recorded in southern Europe between 1579 and 1589. New literary and visual evidence for sixteenth-century Ottoman Arabic and Ottoman Turkish sign systems are presented and analyzed in this article.

As a result of developments in public education in the nineteenth-century Ottoman state, pedagogic professionalism began to direct school studies by setting scientific discourse against conventional epistemology. However, the strong conviction that the late Ottoman Empire was secularised progressively over years leads to the neglect of the tensions and conflicts in active authorship, and nullifies the role of textbooks as battlefields for ideologies. This article examines the tensions and resistances to modern knowledge that were deemed to be transferred in a smooth transition from the old to the new epistemology, in the history of education literature. The article discusses the discursive views in the general history textbooks. The contrasting conceptions of history, the first man, civilisations and tribal societies demonstrate the failure to form standard school knowledge in the Second Constitutional Period.

Values education holds a significant place in an education environment and many studies are carried out about this new subject area. The aim of this study is to define how the subject of "values education" is handled in a sample lesson designed in the period of Constitution II in the Ottoman Empire. In this study, the lesson plan in the "Journal of Primary Education" (Tedrisat-i Ibtidaiye Mecmuasi) published by Sati Bey, one of Ottoman Empire educators, is analyzed and it is observed that many methods and techniques being tried to be used today were practiced in the Period of Consultation. In the sample lesson analyzed it is noticed that "constructivism" used as a method for teaching in curriculums of today was also used in the the Second Constitutional Period.

This research was carried out before the period described as "Arab Spring" in Egypt which is one of the highly effective countries of Middle East in political, economic and demographic structuring. The aim was to determine the Ottoman Turks image of Egyptian secondary school third grade students. Descriptive scanning model out of quantitative research procedures was used in the research and within this scope general scanning model was used. Secondary school third grade students who study in Egypt form the theoretical universe of the research. Convenience/accidental sampling method was preferred while choosing sample out of the universe of the research. Third grade students who studied in a village secondary school and had their last lessons in Egypt from the sample group. The scale which was developed by the researcher was used as data collection tool in the research. In the scale, there are 2 open cloze and 4 multiple-choice questions and 19 items to be answered according to the 3-point Likert scale. The data obtained from Likert scale was analyzed with the SPSS 21 package programme. Analyses were made via Cronbach's Alpha, t-test, one-way ANOVA technique, Chi-squared test, frequency and percentage analysis. It was concluded in the research that the Ottoman perception of the aforementioned students were indecisive close to negative.

Once the Ottoman Empire joined the Central Powers on October 28, 1914, the fate of the Empire hinged on the outcome of World War I. The Ottomans waged war on multiple fronts: in the Caucasus against Russia, and to defend the Gallipoli Peninsula and the Arab territories against the British and French empires. One hundred years later, we live in a world shaped by the outcome of this struggle. How much do students learn about the Ottoman Empire at war, and from whose point of view? One way to globalize the approach to teaching World War I in grades 9-12 using the C3 Framework is to ask the Compelling Question: What were the consequences of the Battle of Gallipoli as seen from multiple perspectives? Original sources in English on the whole reflect the Allied point of view, while Turkish sources translated into English are scarce. The goal is to explore how teachers can harness geographical and historical concepts and skills specified in Dimension 2 of the College, Career, and Civic Life (C3) Framework to help students unearth multiple perspectives.

This study has two purposes: the first is to present the general condition of public education in the late nineteenth and early twentieth centuries by showing the reformation process in educational institutes and teacher training, and the relationship between this process and the New Education movement in the Ottoman Empire; the second is to determine to what extent Mustafa Sati Bey, often referred to as the Pestalozzi of the Ottoman Empire, contributed to the New Education movement through the analysis of his opinions on education, and his attempts to open a New School. As a result of Mustafa Sati Bey's analysis, New Education practices in the Ottoman Empire were stated to be practising a unilateral receiving-and-adapting procedure and the Ottoman Empire was positioned at the periphery in terms of the circulation of the movement. In his New School and in the Teacher Training School, Sati Bey was concerned with the New Education movement both on an administrative and operative level. However, his practices were not sufficient to create his own theory and examine any other theory. Thus, when evaluated in terms of his contributions to the New Education movement, Sati Bey is positioned somewhere between "practical reformer" and "practitioner."

Education can cease to be a showcase for political projects and start serving women's lives only when the agency of women in their own education is acknowledged. In this paper I have addressed issues concerning harem education to emphasise that possible solutions to issues of girls' education require an awareness concerning the history of girls' education in different geographies. In this article, this agency is pursued in the homosocial production of knowledge in the harem, which is an exoticised space. Questioning the limitations and benefits of the concept of the harem is especially important in understanding processes such as the accommodation of public practices of education in women's homes. Using Foucault's concept of heterotopia, the harem is contextualised to shed light upon its liberating and dominating aspects, as a sphere where public and private practices of education converge. (Contains 14 notes.)

Turkey is one of the ancient areas of the Western world. It has been a crossroads of culture throughout its rich history. Its art and architecture have been influenced by powers such as the Byzantine Empire, the Roman Empire, and the Ottoman Empire. The history of Turkey's libraries goes back to the second century B.C. according to the Goethe-Institut (2010b). Turkey housed tremendous ancient libraries, such as the Library of Celsus in Ephesus and the Library of Pergamon in the Byzantine period. During the Ottoman Empire, libraries were also important, and many valuable manuscripts from that time are preserved in Turkey's current libraries and museums. During his rule, Mustafa Kemal Ataturk--known as "father of the Turks"--replaced the traditional Ottoman-Arabic script then in use among the literate elite with Latin characters, opening literacy to a far broader portion of the country's population. Turkey's palaces and museums contain many treasures and have varied architectures that encompass many cultures, periods, and religious and political influences. Its national and public libraries are considered part of Turkey's Ministry of Culture and Tourism. The ministry also oversees many of the country's museums and other cultural institutions. The Topkapi Palace Museum is one of Turkey's most visited and well-known tourist sites. Turkey has a tremendously rich history due partly to its experience of the rise and development of the ancient Near East and the Western world, along with many historical clashes of both. It continues to have a rich and diverse contemporary culture, in which libraries and librarians strive to make cultural material widely available. (Contains 4 figures.)

Language and literature education in Turkey has searched its way through a variety of trials and errors since 1923, when the education heritage inherited from the Ottoman Empire was rebuilt upon a contemporary and laic foundation, and established upon modern foundations in 2005 with the assistance of a variety of curricula used after a long preparation process. However, the 2005 curriculum has many differences from the previous ones. First of all, the new curriculum is student-centered in terms of the foundations it is built upon, and is based on a constructivist model. Frequent changes in curricula to date have led to problems in language and literature teaching. It can be said that this problem partially persists even today. This paper deals with the brief history of the language and literature education from 1923 to date, the problems encountered in application and solutions to these problems. (Contains 3 footnotes.)

This article aims at scrutinizing an example of how education can help a whole nation survive the most fateful times in its history: a world war followed by a struggle for independence. Therefore, the latest times of the Ottoman Empire in general and Ottoman education in particular are outlined to illustrate what the young Turkish republic inherited. Then, the absolute needs of the young republic are discussed, followed by how they were met through the reform movement. The article offers vivid examples, with an emphasis on the young nation's need to reform and refresh the minds via the light of science and reason, as that against the antisecular, dark, and narrow minds of the former regime. A final analysis is devoted to a broad discussion about the importance of the components of this reform movement for the global readership by referring to similar actors and scenarios. (Contains 1 table.)

History has always witnessed the confrontation and differentiation of the East and the West and sometimes that of North and South, as in the rare examples of Africa, America, and Korea. Sometimes, this struggle occurred between classes or religions, and sometimes it occurred between nations. In this article, the author discusses how Turkey has changed over time its course of civilization from Far Eastern tribal lifestyle to Eastern civilization of the Ottoman Empire and finally to Western civilization of the Republic of Turkey. The young Turkish Republic was indeed one of the most noteworthy examples that could, with the undeniable help of its geography, break the hegemony of Eastern and Ottoman resistance for Westernization. It did so, however, without giving up its cultural identity, given that it was aware of the fact that civilization was universal but culture was national and could so coexist. The author also observes that Turkey is now as powerful a state as to realize successive developments. The country's surface and underground resources and its young population guarantee this. However, to realize this development attack and jump, at first the country has to free its education system from perennialist and essentialist education approaches and free its schools from their current position as places solely considered parts of bureaucratic constructions and the performer of the duty of training civil servants for state offices.

The Turkish Republic was born out of the ruins of the Ottoman Empire (1270-1920), which extended into three continents and ruled people of various ethnic denominations having different languages, religions, and culture. Elementary education for the masses was left to the people themselves, with little input from the imperial administration. This article discusses the cultural and educational history of Turkey and the development of modern primary education policy.

This article features a brief history of the Armenian genocide. The Armenians are an ancient people who have existed since before the first century C.E. Armenia has gained and lost a tremendous amount of territory throughout its long and turbulent history. Boundaries of the past have extended from that of the present-day Republic of Armenia and through most of modern day Turkey. The name "Armenia" was actually given to the country by its neighbors; inhabitants of Armenia refer to it as "Hayastan" derived from the name Haik, a descendent of Noah (from the Bible), and "stan" which means "land" in Persian. The Armenian language is unique from other Indo-European languages, with its own distinct letters and grammar. Although Armenia was at times a kingdom, in modern times, Armenia has been an independent country for only a few years. It first gained independence in 1918, after the defeat of the Ottoman Empire in World War I, but this ended when Armenia was invaded by the Red Army and became a Soviet state in 1920. With the dissolution of the Soviet Union in 1991, Armenia was the first state to declare its independence, and remains an independent republic today. Armenia is a democracy and its borders only include a very small portion of the land that was historic Armenia. Massacres of the Armenians began in the late nineteenth century under Abdul-Hamid II, the last of the Ottoman Sultans actually to rule the empire. The worst massacres during this time occurred from 1894-1896 after a tax protest by Armenians. They are now known as the Hamidian Massacres and some believe represented a foreshadowing of the genocide to come. During the Hamidian Massacres, l00,000 to 300,000 Armenians were killed in towns and villages throughout areas of the Ottoman Empire. Thousands of Armenians fled and found refuge in Europe and the United States. Some who stayed converted to Islam in order to save their own lives. The massacres caught the world's attention because of their unique nature. Armenians were unarmed and adhered to the perimeters set forth by the Ottoman government. The massacres were publicized in newspapers throughout the world. The U.S. media paid particular attention to the events. The New York Times as well as other news sources regularly published articles about the brutal killings, coverage that would continue through the Armenian genocide. Most of the survivors of the Armenian genocide have now passed away. Their families still continue to demand recognition for the suffering inflicted upon their beloved ancestors more than 90 years ago. (Contains 5 resources and 1 note.)

This article discusses the history of the Armenian genocide and the impact it brought on the Armenians. The author relates his experience attending a two-day memorial commemoration in the desert of Syria for the 90th anniversary of the Armenian genocide that he became fully aware of how profound the memory of that human disaster is for today's Armenians. He found that the most moving and thought-provoking talks were by Armenians who had lost family members in the genocide and who spoke about the profound hurt caused by the ongoing denial of the genocide, the importance of memory for a people who were once targeted for annihilation, and the stories of loss (family members, land, villages, towns, sacred areas--such as Mount Ararat, located only 40 kilometers from Yerevan, the capital of Armenia, but impossible to reach due to the closed border with Turkey--churches and other cultural monuments). (Contains 4 notes.)

Teaching students about the former Yugoslavia can be difficult--so much diversity, so much conflict, so much culture. Yet, teaching students about the country matters for two reasons: (1) because the former Yugoslavia is an essential part of understanding World War I and the reemergence of nationalism in a postwar era, and (2) because a study of the topic involves many of the themes that the social studies field struggles to teach, such as genocide and nationalism. Furthermore, in the fifteenth and sixteenth centuries, Jews escaped persecution in Christian Europe by living under Ottoman (Muslim) rule. That often-overlooked event in history has some significant implications for the present Israeli conflict. After giving a brief summary of the region's history that includes implications for the Israeli conflict, the author explains how to use a study of the former Yugoslavia to understand the two social studies themes of genocide and nationalism. After each theme, the classroom activities are presented.

Traces the Armenian experience between 1915 and 1918 when the Muslim Turks carried out a policy to eliminate the Christian-Armenian minority. Focuses on the distinction between massacres and genocide; the use of technology in facilitating mass murder; and the legacy of genocide. Includes maps and photographs. (NL)

Traces history of European interaction with Islamic countries of Middle East from Crusades through World War I. Explains political expendiencies of war and resulting mandate system. Provides religious and political bases for Arab distrust of West. Concludes that no lasting peace is possible in area as long as Palestinian question is ignored. (DK)

Presents an interpretive study of the Armenian genocide of 1915 based on Israel Charny's societal-forces model. Argues genocides follow a pattern of long discriminatory relationships between a dominant and a dominated group. Cites the economic achievements of dominated groups as the basis. Shows the global pattern of genocide. (NL)

This paper provides a social and geographic account of al-Lajjun (Jenin Sub-district), a prominent Palestinian village during the British Mandate period (1918–1948). It portrays a countryside in renewal, encapsulated in the story of Umm al-Fahm’s expansion and Lajjun’s resettlement. In contrast to existing scholarship, the present work contextualizes the site within the wider diachronic, longue durée, history of the region, and the synchronous, shifting pattern of settlements in Marj ibn ‘Amir (Jezreel Valley), Bilad al-Ruha (Ramot Menashe), and Wadi ‘Ara (Nahal ‘Iron). It focuses on the development of the physical outlines of the (re)new(ed) village, with the development of three “Lajjuns” reflecting its founders’ Hebronite/Khalīlī patterns of settlement. Furthermore, it explores Lajjun’s diversified economy and its metamorphosis from a derelict hamlet into a hub of utilities and transportation infrastructure of regional importance under the British Mandate of Palestine (1920–1948).

This article focuses on the issue of conversion among war captives in the Ottoman Empire during the eighteenth century and examines the release process of captives in relation to religious conversion. Starting from the Treaty of Carlowitz, the article first discusses the changes in the release process of captives based on treaties. Since conversions were considered as exceptional cases in which the converted captives were excluded from release, methods and procedures to detect conversion, as well as manipulative and pragmatic practices in the application of conversions, are studied in detail. Hence the issue of whether conversions were made voluntarily or by force is evaluated with examples. Finally the study focuses on the issue of conversion among child captives. [ABSTRACT FROM AUTHOR]