Ebru Aykut
Mimar Sinan Fine Arts University, Sociology, Faculty Member
- Middle East Studies, Criminal Justice History, Law, Gender, Ottoman Empire, Ottoman Studies, and 34 moreOttoman Balkans, Humanities, Sociology, History, Literature, Women's Studies, History of Everyday Life, 19th Century (History), Cultural History, Social History, Women's History, History of Daily Life, Rural History, Gender History, HISTORY OF CRIME AND LAW, Ottoman economic, social and military history, History of Forensic Science and Medicine, Legal History, Socio-legal studies, Tıp tarihi, Crime, Criminal Justice, Islamic law and jurisprudence, History of Medicine, History of Sexuality, Legal Anthropology, Hannah Arendt, European Legal History, Islamic Law, Gender and Sexuality, Gender and Sexuality Studies, Intersexuality, Capital Punishment, and Popular entertainments: circus, fair midways, amusement parks, variety acts, wild west shows, freaks and animals, etc -- 19th-century printing, advertising, and marketing; consumer goods -- Museum history and the exhibition of marvels and curiosities.edit
Tarihçilerden Başka Bir Hikâye, aynı kuşaktan 14 genç tarihçinin arşiv belgesi, gazete kupürü, günlük, mektup gibi tarihsel bir malzemeden ya da metinden yola çıkarak kurguladığı öykülerden oluşuyor. 19. yüzyılın ikinci yarısında Osmanlı... more
Tarihçilerden Başka Bir Hikâye, aynı kuşaktan 14 genç tarihçinin arşiv belgesi, gazete kupürü, günlük, mektup gibi tarihsel bir malzemeden ya da metinden yola çıkarak kurguladığı öykülerden oluşuyor. 19. yüzyılın ikinci yarısında Osmanlı ve 20. yüzyılın ilk yarısında Cumhuriyet toplumunun sıradan insanlarını, yaşamlarını ve olaylarını merkeze alan öykülerin bir araya getirildiği kitap, tarih ile edebiyat ilişkisini yeniden sorgularken bu ilişkinin hem tarihyazımı hem de edebiyat açısından ilginç örneklerini sunuyor.
Sunuş: Oktay Özel
Yazarlar: Ali Sipahi, Fatih Artvinli, Nurçin İleri, Özge Ertem, Özgül Özdemir, Müge Özbek, Çiğdem Oğuz, Ebru Aykut, Erkan Oruçoğlu, Gamze İlaslan, Barış Zeren, Gülhan Balsoy, Tülin Ural, Ufuk Adak
Sunuş: Oktay Özel
Yazarlar: Ali Sipahi, Fatih Artvinli, Nurçin İleri, Özge Ertem, Özgül Özdemir, Müge Özbek, Çiğdem Oğuz, Ebru Aykut, Erkan Oruçoğlu, Gamze İlaslan, Barış Zeren, Gülhan Balsoy, Tülin Ural, Ufuk Adak
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The Imperial School of Medicine was one of the foremost educational institutions of the Ottoman Empire. From 1838 onward, the Austrian physicians invited from Vienna played a significant part in reorganizing the school’s curriculum and... more
The Imperial School of Medicine was one of the foremost educational
institutions of the Ottoman Empire. From 1838 onward, the Austrian
physicians invited from Vienna played a significant part in reorganizing the
school’s curriculum and public health services. Among these physicians were Karl Ambros Bernard, Sigmund Spitzer, Joseph Wartbichler, and Lorenz Rigler. Their biographies and contributions to Ottoman medical education have received relatively large attention, whereas
the final representative of the Viennese physicians at the Imperial School of Medicine, Graziadio Friedrich Vallon (1819–1859), has remained a neglected figure in the literature. This article seeks to shed light on Vallon’s life and career by using medical periodicals available in the digitized archives of the Austrian National Library, the Bavarian State Library, and a dossier from the Ottoman archives. The dossier includes an inventory listing Vallon’s books from his personal library, thereby showing that the library of the Imperial School of Medicine purchased the books after his death. Thanks to this inventory, we have the opportunity to take a closer look at the private library of a 19th century physician and explore, in
some measure, the book collection the school’s library owned after 1859.
institutions of the Ottoman Empire. From 1838 onward, the Austrian
physicians invited from Vienna played a significant part in reorganizing the
school’s curriculum and public health services. Among these physicians were Karl Ambros Bernard, Sigmund Spitzer, Joseph Wartbichler, and Lorenz Rigler. Their biographies and contributions to Ottoman medical education have received relatively large attention, whereas
the final representative of the Viennese physicians at the Imperial School of Medicine, Graziadio Friedrich Vallon (1819–1859), has remained a neglected figure in the literature. This article seeks to shed light on Vallon’s life and career by using medical periodicals available in the digitized archives of the Austrian National Library, the Bavarian State Library, and a dossier from the Ottoman archives. The dossier includes an inventory listing Vallon’s books from his personal library, thereby showing that the library of the Imperial School of Medicine purchased the books after his death. Thanks to this inventory, we have the opportunity to take a closer look at the private library of a 19th century physician and explore, in
some measure, the book collection the school’s library owned after 1859.
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On August 23, 1908, just one month after the restoration of the constitutional regime, İstanbul fell victim to conflagration that had erupted in Çırçır (Fatih) and burnt many neighbourhoods to the ground. There followed many small fires... more
On August 23, 1908, just one month after the restoration of the constitutional regime, İstanbul fell victim to conflagration that had erupted in Çırçır (Fatih) and burnt many neighbourhoods to the ground. There followed many small fires which sparked panic and anxiety among the populace as they were thought to have been intentionally set by arsonists. The arson panic occasioned contention over the meaning of the fires. It led to the spread of rumors that both the Çırçır fire and arson attacks had been organized and conceived by disgraced spies of the Palace in order to bring back the old regime –despotism (istibdat). Contrary to what people thought and believed regarding the perpetrators and their alleged intentions, the Ottoman press and the new provisional government did not incriminate the spies, but instead, attributed the arsons to ex-convicts who had been released from prisons following the proclamation of general amnesty at the end of July and “vagrants” who had come to İstanbul from Anatolia after the revolution.
In this article, I analyse these rumors by situating them in the post-revolutionary and the post-disaster context of İstanbul so as to shed some light on this extraordinary episode in the late Ottoman history. My purpose is not to prove or disprove the validity of rumors, but rather to examine why such rumors erupted at this specific moment, how various actors (people, press and government) perceived and interpreted the arsons, and how this perception had an impact on mass behavior as well as on the political agenda of the post-revolutionary government. The rumors of arson circulating in İstanbul started a public discussion about the inefficacy of the police to fight crime and led people to take security matters into their own hands. Growing concerns over security of life and property and the discourse on “dangerous classes” legitimized authoritarian responses under the pretext of appeasing public disquiet and restoring public order in the capital city and ultimately, provided the government with a rationale to redefine the limits of liberties in the age of liberty.
In this article, I analyse these rumors by situating them in the post-revolutionary and the post-disaster context of İstanbul so as to shed some light on this extraordinary episode in the late Ottoman history. My purpose is not to prove or disprove the validity of rumors, but rather to examine why such rumors erupted at this specific moment, how various actors (people, press and government) perceived and interpreted the arsons, and how this perception had an impact on mass behavior as well as on the political agenda of the post-revolutionary government. The rumors of arson circulating in İstanbul started a public discussion about the inefficacy of the police to fight crime and led people to take security matters into their own hands. Growing concerns over security of life and property and the discourse on “dangerous classes” legitimized authoritarian responses under the pretext of appeasing public disquiet and restoring public order in the capital city and ultimately, provided the government with a rationale to redefine the limits of liberties in the age of liberty.
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Osmanlı dünyasında garip mahluklar ve yaradılış harikalarına duyulan merak ve ilginin kökeni, el-Kazvînî’nin ünlü yapıtı Acaibu’l Mahlukat ve Garaibu’l Mevcudat gibi ortaçağ kozmografya eserlerinin çeviri ve kopyalarının Osmanlı... more
Osmanlı dünyasında garip mahluklar ve yaradılış harikalarına duyulan merak ve ilginin kökeni, el-Kazvînî’nin ünlü yapıtı Acaibu’l Mahlukat ve Garaibu’l Mevcudat gibi ortaçağ kozmografya eserlerinin çeviri ve kopyalarının Osmanlı kozmografya ve coğrafya literatürü içinde önemli bir yer edindiği 15. yüzyıla kadar götürülebilir. Literatürde ayrı bir janr teşkil eden bu anlatılar, evrenin nasıl algılandığını, Osmanlı dünyasında neyin “garip” veya “harika” karşılandığını anlamamıza yardımcı olmuştur. Pozitif bilimler ve modernleşmenin damgasını vurduğu 19. yüzyılda da bu ilginin sönümlenmek bir yana dursun, yeni bir ivme ve nitelik kazandığını görüyoruz. 1831’den itibaren imparatorluğun dört bir köşesinden jurnallerle payitahta iletilen şaşırtıcı vakalar, garip doğumlar ve hilkat garibelerine dair haberler önce Takvim-i Vekayi sayfalarında, ardından zaman içinde sayıları artan diğer gazete ve dergilerde kendilerine yer bulmaya başladı. Öte yandan konjenital anomalilerle malûl bebek ve hayvanların Mekteb-i Tıbbiye’de incelenmek ve numunehanede muhafaza edilmek üzere İstanbul’a gönderildiğini de arşiv kayıtlarından öğreniyoruz. Bir yandan Allah’ın hikmeti ve kudretinin delili olarak görülen ve popüler bir ilginin nesnesi haline gelen “hilkat garibeleri”, diğer yandan tıbbi bir araştırma/inceleme nesnesine dönüşüyor, bu tıbbi bakış fiziksel anomalileri normalleştirip patolojik bir durum olarak tarif ediyordu. Anomalileri açıklamaya yönelik bu bilimsel söyleme yüzyılın sonlarına doğru “kusurlu” zürriyetleri önlemeyi öne çıkaran bir başka söylem ve kaygı eşlik etmeye başladı. Bunun yanı sıra aynı dönemde popüler fen ve edebiyat dergilerinin yaygınlaşması ise hilkat garibelerinin temsiline yeni bir kültürel boyut ekledi. Bu dergiler sayfalarında, Amerika ve Avrupa’daki ucube şovlarda “acayiplik”lerini sergileyerek büyük şöhret kazanan “ucube”lerin resimli hikayelerine yer vererek, Osmanlı şehirlerinde rastlanmayan ucube şovların yerini doldurdular, bir bakıma ucube bedenlerin teşhiri için yeni bir metinsel gösteri alanı sağladılar.