Histoire

In English

In Hybrid

Registration in person (before 28 January at 2:00pm)

Registration online

Elif Dığıroğlu (PhD Researcher at EHESS, CETOBaC & Contract Doctoral Researcher at CNRS) 

Emperor Wilhelm II of Germany, who visited Jerusalem in 1898, sent telegrams directly to Sultan Abdulhamid II. These telegrams were translated into Ottoman Turkish and preserved as a booklet in the Yildiz Palace. In this session, we will discuss and evaluate how these telegrams, originally written in French, were translated into Ottoman Turkish, considering their historical context and significance.

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Organizasyon: Şeyma Afacan (Kırklareli Üniversitesi / IFEA)

Nagehan Tokdoğan (Münster Üniversitesi Sosyoloji Enstitüsü'nde Doktora Sonrası Araştırmacı) - Yeni Osmanlıcılık: Hınç, Nostalji, Narsisizm

Bu sunum, Türkiye’de Adalet ve Kalkınma Partisi’nin (AKP) 20 yılı aşkın süredir yürüttüğü duygu siyasetini Yeni Osmanlıcı milli kimlik anlatısı ekseninde inceliyor. Duygu siyasetinin, hem yeni bir milli ruh hali yaratmak, hem de Erdoğan’ın iktidarını sürdürmek için nasıl işlediğine odaklanıyor. Milli anlatılar, sembolik siyaset ve duygu siyaseti arasındaki etkileşimleri analiz ediyor ve bu etkileşimlerin AKP ve Erdoğan’ın yirmi yılı aşkın süredir aldığı halk desteğinin önemli sacayaklarından biri olduğunu iddia ediyor.

Accueil des membres de l'association Istanbul Accueil à l'IFEA et visite guidée du bâtiment par notre directeur, Monsieur Philippe Bourmaud.

En français

En hybride
Inscription en présentiel (date limite d'inscription: 17/02 à 14h)
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Charles Ganier (ANAMED) -  Une publication iranienne en persan et turc afshar : le journal Faryâd d'Ourmia (1907)

Premier journal en persan de la ville d'Ourmia [Azerbaïdjan de l'ouest, Iran], le journal Faryâd [La Clameur] est aussi, par des pages dédiées, son premier journal en langue turque, du dialecte local dit "Turc Afshar", du nom de la principale tribu turque chiite de la région. Publié au cours de l'année 1907 - entre février et novembre, avant de fermer du fait de la pression de religieux opposés à ce journal - dans l'effervescence des premières victoires de la Révolution Constitutionnelle d'Iran [1905-1911] qui voit, dans les principales villes de province, des "anjomans" [conseils] se constituer pour prendre en main les affaires politiques locales, la lecture des exemplaires du journal Faryâd qui nous sont parvenus nous permet de mieux comprendre la singularité du mouvement constitutionnel dans les villes d'Azerbaïdjan, a fortiori dans ses périphéries. Dans le cas spécifique d'Ourmia, un journal bilingue comme celui-ci permet, pareillement, de voir les particularités de la politisation des Afshars de la région au cours de la révolution, et leur relation avec les courants politiques contestataires de la province iranienne d'Azerbaïdjan, et notamment de Tabriz.

In English with hybrid format
Registration in-person here: https://forms.gle/yjrNAJLjUVAwBiPD8 (before 03/03 1:00pm)

For Zoom registration: https://zoom.us/meeting/register/Vq-ZBH5DQQay4h8gnLrf5Q

With Özde Çeliktemel (Boğaziçi University/IFEA) as speaker and Ayșe Toy Par (Galatasaray University) as moderator: "Cinema alla franca in Ottoman Istanbul".

This presentation examines the emergence of cinematic culture in early 20th century Ottoman Istanbul, focusing on its interplay with the cultural, social, and political fabric of the imperial capital. The introduction of films as cultural exports and tradable commodities was driven by both foreign and local entrepreneurs eager to profit from exhibitions, rentals, and the sale of cinematic devices. Screenings began in Istanbul in 1896, bringing the latest technological marvels to a captivated audience. Intellectuals, entrepreneurs, and certain audiences embraced cinema, describing it as “the great innovation” and heralding the “new world” that was transforming the ancient landscape of Asia. This presentation explores the integration of cinema into Istanbul’s entertainment culture, the infrastructural and regulatory challenges it faced, and the socio-cultural encounters it provoked. Key themes include audience reception, the technological requirements of screenings, and how cinema contributed to shaping modern spectacle culture. Drawing on archival records, press reviews, memoirs, and literary works, this study positions early cinema as a dynamic site of cultural exchange, hybridity, and encounters during a transformative period in Ottoman cinema history.

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Yer: IFEA ve Zoom

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"Emotional Landscapes Through Turkey’s Past and Present" başlıklı bu seminer serisi Şeyma Afacan (Kırklareli Üniversitesi / IFEA) tarafından düzenlenmektedir.

Doç. Dr. Mustafa Kemal Çoşkun (Ankara Üniversitesi, DTCF, Sosyoloji Bölümü) - İşçiler, Duygular ve Sınıf Mücadelesi

Bu çalışmada işçi olmanın insanlarda ortaya çıkardığı duyguları (korku, utanç, aşağılanma, yabancılaşma vb.) araştırıyorum. Bu duyguların işçilerde bir öfke/hınç ortaya çıkardığını ve bu öfkenin örgütlenebilceğini ileri sürüyorum. Yani bu duygular işçileri bir mücadeleye sokmak için inşa edilebilir, bu duyguların işçilerde giderek bir sınıf bilinci ortaya çıkarması mümkündür.

In English

In Hybrid

Zoom Registration

To register in person, please click on the blue ‘Inscription’ button at the bottom of the page (registration before 22 April at 03:00pm)

Nicola Melis (Cagliari University)

Elisa Giunchi (Milan University)

Michelangelo Guida (Istanbul Medeniyet University)

In English

In hybrid

Zoom Registration 29 May

Zoom Registration 30 May

Registration in person (before 27 May at 03:00pm) 

Organised with the Swedish Research Institute in Istanbul (SRII), Koç Üniversitesi and Centre de Recherche sur le Monde iranien (CeRMI)

Program

The eastern regions of the Ottoman Empire remain somewhat understudied in Ottoman historiography, especially in comparison to the institutional history of the empire, its dynasty, its elites, and its capital. Even in comparison with other regions of the empire (Rumelia, Egypt, the Levant), the history of the Anatolian and Iraqi East is yet to be properly explored. Instead of reductives simplifications along sectarian and national lines (Sunni vs. Shia, Turkish vs. Iranian), we insist on the rich confessional and linguistic tapestry of these regions,  and the de facto convivencia between its communities who, much of the time, inhabited a largely shared world, with often common concerns, modes of life, living conditions, and sacred sites.
 
We intend to bring together scholars from various locations and fields of study for a two-day workshop to explore the diverse and dynamic history of the Ottoman East in the 18th and 19th centuries, thus contributing to the integration of the neglected Eastern borderlands into Ottoman studies proper.

Two dimensions of the eastern Ottoman borderlands merit particular mention: the presence of large Shia, and more broadly non-Sunni, communities, and the potential impact of Iran’s proximity on their lives.
 
When these aspects have been addressed in Ottoman historiography, it is often through the lens of conflict — Ottoman-Iranian wars –  and the persecution of communities deemed heterodox (and therefore suspected of disloyalty). This workshop seeks to contribute to an understanding of the daily existence of these populations within the Ottoman Empire, including their lives in times of peace, their relations with imperial authorities, with their Ottoman Sunni neighbors, and with the neighboring Iranian state.
By focusing on the vastness of this East—from the Caucasus region to the Persian Gulf—and on a period extending from 1722, marking the fall of the Safavid dynasty in Iran, to the fall of Ottoman absolutism in 1908, we hope to offer a broad overview of these Ottoman borderlands and their peoples during a period of relative stability in terms of confessional relations.

In an age of heightened sectarian strife in the region, it is urgently important to remember and take seriously the fact that it was not always this way, and that, even under explicitly confessional states, various communities found ways to live together in meaningful ways, even as they cultivated their differences. This is of course not to paint a rosy picture of ideal harmony, but merely to take as a point of departure the simple fact that different confessional communities shared these wide borderlands peacefully most of the time.