This is a platform and network hub for historical studies
about the Greek Orthodox communities of late Ottoman Istanbul / Constantinople
(c. 1821-1923).
Here you will find links to the latest scholarship, memoirs, and primary source documents, as well as discussion and emerging scholarship about the many layers of community involving the Greek Orthodox of “The City” during the long nineteenth century.
Sample post: Kuzguncuk/Κουσκουντζούκ
Kırmızı: red EN[1]
i. (Ar. ḳirmiz
> ḳirmizі “kırmızla
ilgili”den)
1. Kan rengi, al renk: “Kırmızı ona hiç yakışmaz.”
2. kısa. (Trafikte) Kırmızı ışık: “Kırmızı yandı, dur!”
3. sıf. Bu renkte olan: Zil, şal ve gül. Bu bahçede raksın bütün hızı / Şevk akşamında Endülüs üç def’a kırmızı (Yahyâ Kemal). Kara sütunlar, kırmızı işâretler, mor noktalar ve çizgiler, çizgiler… (Refik H. Karay). Gemilerim kırmızı bayraklı (Orhan V. Kanık).
Kırmızı dipli bal mumu ile dâvet etmedik ya: Gelmesi için
yalvarmadık ya.
Kırmızımsı sıf. (< kırmızı+msı) Kırmızıya çalan,
kırmızıya kaçan.
Kırmızımtırak sıf. (< kırmızı+mtırak) Kırmızıya çalan, kırmızımsı.
Beyaz: white EN [2]
(ﺑﻴﺎﺽ)
i. (Ar. beyāż)
1. Kar renginde olan rengin adı, ak. Karşıtı: SİYAH: “Beyaz
ona çok yakışır.”
2. Teninin rengi açık olan kimse. Karşıtı: ESMER: Beyazların
adı var / Esmerlerin tadı var / Yine geçme beyazdan / Esmerin inadı var (Mâni).
3. Bir yazının temize çekilmiş şekli. Karşıtı: MÜSVEDDE:
Evvelâ müsveddesini gören ulemâ beyazını ricâ ettiklerinden dolayı “ha” harfine
varıncaya kadar birinci cildi beyaz edilerek zamânın âlimlerine arzolunmuş idi
(Kâtip Çelebi’den Seç.).
4. argo. Eroin.
5. sıf. Kar renginde olan, ak renkli: Gerer beyaz kuğular
nâzenin boyunlarını (Yahyâ Kemal). Başında bulutlardan beyaz örtüsü / Büyük
annem namaz kılmaktadır (Câhit S. Tarancı).
6. sıf. ve i. Beyaz ırktan olan (kimse): “Afrika beyazlara karşı direnmeye başladı.” Mısır vekîlinin yalısı da beyaz ve siyah bir halayık (…) kadrosuyle medeniyet ve ihtişam devirlerinin son merkezlerinden biriydi (Sâmiha Ayverdi).
Beyaz bayrak çekmek: Teslim olmak: Müdâfaa etmeye çalıştıkları kaleye beyaz bayrak çekmek zamânını sabır ve ıztırapla beklemekte idiler (Sâmiha Ayverdi). Beyaz (Beyazlar) giymek: Beyaz renkli elbise giymek: “Beyazlarını giy, sana çok yakışıyor.” Sarı giyme söz olur / Beyaz giyme toz olur (Mâni).
Beyaz harf: matbaa. Baskıda açık renk (tabiî renkte) çıkan harf çeşidi [Koyusuna siyah harf denir].
Beyaz üzerine buyrultu: târih. Sadrâzamlar tarafından doğrudan doğruya verilen yazılı emir. Beyaz üzerine fermân-ı âlî (hatt-ı hümâyun): târih.
Pâdişahların doğrudan doğruya kendileri yazmak veya yazdırmak sûretiyle verdikleri emir: Hekimbaşı efendiye beyaz üzerine fermân-ı âlî ısdârıyle tenbih ve te’kid (…) fî-mâba’d müceddeden tabip ve cerrah ve ispençiyar dükkânı küşat ettirilmemesi… (Mec. Um. Bel.). I. Abdülhamid, “Benim bir vaktim yoktur ki kalem elimden düşmez, vallâhü’l-azim düşmez” diyen ve en fazla beyaz üzerine hatt-ı hümâyun yazan dikkate değer bir şahsiyettir (Beşir Ayvazoğlu).
Beyaza çekmek (Beyaz etmek): eski. Müsvedde hâlinde olan bir yazıyı temize çekmek: Birinci cilt beyaz edilerek zamânın âlimlerine arzolunmuş idi (Kâtip Çelebi’den Seç.).
(Bem)beyaz Bk. BEMBEYAZ
Beyazımsı sıf. (< beyaz+ı+msı) Beyaza çalan, beyaza
yakın, beyazımtırak.
Beyazımtırak sıf. (< beyaz+ı+mtırak) Beyaza yakın, beyazımsı.
[1] red(adj.1)
"of a bright, warm color resembling that of blood or of
the highest part of the primery rainbow" [Century Dictionary], Middle
English rēd, redde, read, reid, from Old English rēad, used of various shades
of purple, crimson, scarlet, pink, etc.; also red clothes, dye, ink, wine, or
paint, also "having a ruddy or reddish complexion; red-haired,
red-bearded;" from Proto-Germanic *rauthan (source also of Old Norse
rauðr, Danish rød, Old Saxon rod, Old Frisian rad, Middle Dutch root, Dutch
rood, German rot, Gothic rauþs).
This is reconstructed to be from a PIE root *reudh-
"red, ruddy," the only color for which a definite common PIE root
word has been found. It also is the root of native ruddy, rust, and, via Latin,
ruby, rubric, russet, etc.
Along with dead, bread (n.), lead (n.1), its long vowel
shortened in or after Middle English. The surname Read, Reid, Reade, etc.
represents the old form of the adjective and retains the original Old English
long vowel pronunciation. It corresponds to Brown, Black, White; Red itself
being rare as a surname. As the color designation of Native Americans in
English from 1580s.
In fixed comparisons, red as blood (Old English), roses
(mid-13c.), cherry (c. 1400). From Old English as the color characteristic of
inflammation, blistering, etc. Of the complexion, lips, etc., "ruddy,
rosy, red" (c. 1200); also of person with a healthy complexion or skin
color; to be red in the face as a result of powerful emotion or agitation is by
c. 1200; to see red "get angry" is an American English expression
attested by 1898.
Red as the characteristic color of "British possessions" on a map is attested from 1885. Red-white-and-blue in reference to American patriotism, from the colors of the flag, is from 1840; in a British context, in reference to the Union flag, 1852.
crimson(n.)
"highly chromatic deep red color," early 15c., cremesin, "cloth dyed deep purplish-red," also as an adjective, "of a crimson color," from Old Italian carmesi, cremesi (c. 1300), later carmisino, cremesinus, "crimson color; cochineal dye," from Arabic qirmizī (see kermes). For similar transfer of the dye word to generic use for "red," compare Old Church Slavonic čruminu, Russian čermnyj"red," from the same source. The French form in 15c.-16c. when the word entered English was cramoisin. "The word in Italian came from Arabic, and the word in all other European languages came from Italian via exports of silk cloths from Italy." ["English Words of Arabic Ancestry"]
kermes(n.)
c. 1600, "shield louse (Coccus ilicis) that yields a red dye" (1590s of the tree on which the insects live), from Medieval Latin cremesinus (also source of French kermès, Italian chermes, Spanish carmes), from Arabic qirmiz "kermes," from Sanskrit krmi-ja a compound meaning "(red dye) produced by a worm."The word crimson traces back through Spanish, Arabic, Persian, and ultimately to Sanskrit, describing a deep red dye from the kermes insect, meaning "produced by a worm" (kṛmi-ja). It entered English in the Middle Ages (Middle English cremesin, Old French cramoisin) to name the prized color from the insect dye, signifying luxury, passion, and power in clothing.
Sanskrit: kṛmija
(कृमिज) - "born
of a worm" (kṛmi =
worm, -ja = born/produced).
Middle Persian/Arabic: qirmiz / qirmizī (قرمزی) - referring to the kermes
insect and its red dye.
Old Spanish/Medieval Latin:cremesín / carmesinus - adopted
the Arabic term for the dye.
Old French: cramoisin - the French form of the word.
English: crimson / cremesin - entered English in the 15th
century, initially for the dyed cloth, later the color itself.
Connection to Dye
The word's origin is tied to the kermes insect, which lives
on oak trees and produces a vibrant red dye, highly valued for royal and
ecclesiastical garments in medieval times.
Other words like carmine and even vermilion share similar
roots from the same insect source, highlighting the importance of this dye in
history.
[2] white(adj.)
As a surname, originally with reference to fair hair or
complexion, it is one of the oldest in English, being well-established before
the Conquest. By late 13c. as the color of hair in old age. In early use also
the color of lustrous metal, especially "silver," hence such
expressions as white the hand "bribe" (early 14c.).
The meaning "morally pure" was in Old English. In
Middle English the figurative use was "gracious, friendly,
favorable." The color's association with royalist causes dates to late
18c.
The slang sense of "honorable, fair" is by 1877,
American English, based on race prejudice. The meaning "of those races
(chiefly European or of European extraction) characterized by light
complexion" is recorded from c. 1600; the meaning "characteristic of
or pertaining to white people" is from 1852, American English. White
folks for "white people" in Black English is by 1929.
White supremacy is attested from 1868
[John H. Van Evrie, M.D., "White Supremacy and Negro Subordination,"
New York, 1868]. White-chauvinism is by 1946. White
flight of caucasians out of inner-city areas is attested by 1966,
American English. White privilege, "preferential
treatment of caucasians" is from 1960, originally in South African
contexts, although there is an isolated American use from 1928.
White way "brightly illuminated street in a
big city" is from 1908. The white flag of truce or
surrender is attested from c. 1600. White lie is attested from
1741. White Christmas in reference to snow is attested from
1847. White water "river rapids" is recorded from
1580s. White lightning "inferior whiskey" is from
1921.
White Russian "language of
Byelorussia" is recorded from 1850; the mixed drink is by 1968 (with the
note of the alternative name Russian Bear.) Astronomical white
dwarf is from 1924. White witch, one who uses the power
for good, is from 1620s. White House as the name of the U.S.
presidential residence is recorded from 1811.
Germanic cognates include Old Saxon and Old Frisian hwit,
Old Norse hvitr, Dutch wit, Old High German hwiz,
German weiß, Gothic hveits.
The PIE root is also reconstructed to be the source of
Sanskrit svetah "white;" Old Church Slavonic sviteti "to
shine," svetu "light;" Lithuanian šviesti "to
shine," švaityti "to brighten."
Middle English whit, "of the color of milk
or snow, fully luminous and devoid of hue," from Old English hwit "bright,
radiant; clear, fair," also as a noun (see separate entry), from
Proto-Germanic *hweit-, according to Watkins from suffixed form of
PIE root *kweit- "white; to shine."
As a surname, originally with reference to fair hair or
complexion, it is one of the oldest in English, being well-established before
the Conquest. By late 13c. as the color of hair in old age. In early use also
the color of lustrous metal, especially "silver," hence such
expressions as white the hand "bribe" (early 14c.).
The meaning "morally pure" was in Old English. In
Middle English the figurative use was "gracious, friendly,
favorable." The color's association with royalist causes dates to late
18c.
The slang sense of "honorable, fair" is by 1877,
American English, based on race prejudice. The meaning "of those races
(chiefly European or of European extraction) characterized by light
complexion" is recorded from c. 1600; the meaning "characteristic of
or pertaining to white people" is from 1852, American English. White
folks for "white people" in Black English is by 1929.
White supremacy is attested from 1868
[John H. Van Evrie, M.D., "White Supremacy and Negro Subordination,"
New York, 1868]. White-chauvinism is by 1946. White
flight of caucasians out of inner-city areas is attested by 1966,
American English. White privilege, "preferential
treatment of caucasians" is from 1960, originally in South African
contexts, although there is an isolated American use from 1928.
White way "brightly illuminated street in a
big city" is from 1908. The white flag of truce or
surrender is attested from c. 1600. White lie is attested from
1741. White Christmas in reference to snow is attested from
1847. White water "river rapids" is recorded from
1580s. White lightning "inferior whiskey" is from
1921.
White Russian "language of
Byelorussia" is recorded from 1850; the mixed drink is by 1968 (with the
note of the alternative name Russian Bear.) Astronomical white
dwarf is from 1924. White witch, one who uses the power
for good, is from 1620s. White House as the name of the U.S.
presidential residence is recorded from 1811.
Germanic cognates include Old Saxon and Old Frisian hwit,
Old Norse hvitr, Dutch wit, Old High German hwiz,
German weiß, Gothic hveits.
The PIE root is also reconstructed to be the source of
Sanskrit svetah "white;" Old Church Slavonic sviteti "to
shine," svetu "light;" Lithuanian šviesti "to
shine," švaityti "to brighten."
For more than a millennium Ayanoros, better known to the West as Mount Athos, has been a spiritual beacon to Orthodox believers. Yet the world’s oldest political entity flourished most brilliantly under Ottoman rule. Two scholars who have had a lifelong interest in this jealously isolated community give a unique insider’s view. Anthony Bryer, the eminent Byzantanist, who visited Mount Athos for the first time 40 years ago and found this extraordinary community on the brink of the 20th century, gives a personal account. Graham Speake, as secretary of the Friends of Mount Athos, has been in a privileged position to take the photographs
Mount Athos is a peninsula east of Salonica cloaked in forests of oak and topped by a cloud-wreathed marble peak rising 2,033 metres out of the Aegean Sea. Since the tenth century, hermits and communities of monks have settled here. It is not the stunning beauty of the place that has attracted them, so much as the ascetic convenience of the Holy Mountain. A safe haven from the world, and the home since the 14th century of the influential Quietist movement, Athos has been a spiritual exemplar for the Byzantine and all Orthodox churches.
In 1958 I wanted to get to Byzantium: very fast. Between laying down pen as a National Serviceman and taking up arms as an undergraduate, there was not time to visit Turkey or Greece, but just enough to grow a beard and get to Athos.
Here was living Byzantium, where distances were measured in hours along ribbed mule tracks, where the hours of night were anyway only approximate at the solstices, where all clocks were wrong and the sure time was sunset, when the gates of the miniature walled towns called monasteries shut, leaving you out for the night on a bare mountain. So on August 19, AM 7466 of the Byzantine calendar, I presented myself to the Holy Fathers, who affixed a four-part seal to my visa to Athos, only the 748th issued that year.
I had spent the previous night (being September 1, 1958 AD, secular time) in the tower of Andronikos II at Prosphori. The difference of date (which is why the Russian October Revolution actually happened in November) gave just enough time to grow a beard out of which a comb kept falling, to demonstrate my gender, for women and eunuchs do not cross the border at Prosphori…
Here was living Byzantium, where distances were measured in hours along ribbed mule tracks, where the hours of night and day were anyway only approximate at the solstices, where all clocks were wrong and the only sure time was sunset, when the gates of the miniature walled towns called monasteries shut, leaving you out for the night on a bare mountain…
This is a platform and network hub for historical studies about the Greek Orthodox communities of late Ottoman Istanbul/Constantinople (c. 1821-1923). Here you will find links to the latest scholarship, memoirs, and primary source documents, as well as discussion and emerging scholarship about the many layers of community--legal, administrative, and ecclesiastical, but also social, cultural, and political--in which the Greek Orthodox of The City of the long nineteenth century were involved. Data projects about the historical demography, residential and migration patterns, and professional and class identities of Rum residents will be displayed here. While this site serves as a clearinghouse and an incubator for data, mapping, and other Digital Humanities and conventional scholarly projects related to the Greek Orthodox of Istanbul, it is meant to connect up to the many other projects underway that map the many other communities in the same urban space. It is also meant to make accessible the wealth of knowledge in Greek-language histories of the constituent parish and neighborhood communities of the city, and to bring those together with Ottoman state archival materials, to work toward a three-dimensional understanding of what community meant, and how it worked, and changed, for Greek Orthodox Christians in the final century of the Ottoman Empire. We are open to considering new proposals for subgroups/research teams on relevant topics, so please contact us with your ideas!
Christine Philliou, Professor in the Department of History at University of California Berkeley and Director of the Modern Greek/Hellenic Studies and Turkish, Ottoman and Post-Ottoman Studies (TOPOS) programs there, specializes in the connected histories of the Balkans and Middle East since the 17th century, focusing particularly on the emergence of the Greek and Turkish nation-states out of the Ottoman Empire in the 19th and 20th centuries. She has worked, and is interested more broadly in comparative empires and in interfaces between cultures and histories in Europe and the Middle East. Her books, Biography of an Empire: Governing Ottomans in an Age of Revolution (2011), and Turkey: A Past Against History (2021), have been translated into both Greek and Turkish, and she has published widely in scholarly journals as well as in broader forums such as PublicBooks and Jadaliyya.
Firuzan Melike Sümertaş is currently a lecturer in the Department of History at University of California Berkeley and Assist. Prof. in the Department of Interior Design at Istanbul Kent University. Her research focuses on the urban/architectural/visual culture of the late Ottoman Empire and its capital city Istanbul, with a particular interest in the Greek-Orthodox community. She holds a PhD. in History from Boğaziçi University, Istanbul and B.Arch and M.A degrees from Middle East Technical University in Ankara, Department of Architecture, and Program in Architectural History. Besides IstanΠόλις, she collaborates with Namık Erkal, Haris Theodorelis Rigas and ANAMED at Koç University, Istanbul under the project entitled “Phanariot Materialities.”
Panagiotis C. Poulos is Assistant Professor in Ethnomusicology at the Department of Music Studies at the National and Kapodistrian University of Athens. He studied ethnomusicology with a focus on the musical traditions of the Middle East at the School of Oriental and African Studies (University of London), where he also completed his doctoral dissertation on Ottoman classical music, funded by the Arts and Humanities Research Board. His research centers on the musical traditions of the Islamic world, the cultural history of late Ottoman and Turkish music and arts, and the history of everyday life in Ottoman cities. Panagiotis C. Poulos is one of the founding members of the research team sonorCities, which has been funded by the John S. Latsis Public Benefit Foundation for the project Learning Culture through City Soundscapes. He is co-editor of Ottoman Intimacies, Balkan Musical Realities (2013, Finnish Institute at Athens) and author of Music in the Islamic World: Sources, Perspectives, Practices (e-book, 2015, Hellenic Academic Libraries Link). In 2013 he was awarded an honorable mention Ömer Lütfi Barkan Award by the Ottoman and Turkish Studies Association for his article Rethinking Orality in Turkish Classical Music: A Genealogy of Contemporary Musical Assemblages (MEJC 4, 2011). His current research project is entitled Intercommunal musical geographies of late Ottoman Istanbul, funded by the Hellenic Foundation of Research and Innovation.
Article | Reşad Ekrem Koçu, | İstanbul Ansiklopedisi ve Arşivi
Reşad Ekrem Koçu’nun (1905-1975) İstanbul Ansiklopedisi, 1944 yılından 1974 yılına ka-dar arada duraklamalarla beraber fasikül-ler halinde yayınlanmış ve bilindiği üzereKoçu’nun ölümü nedeniyle G harfi tamamlanama-dan yarıda kalmıştır. Maddelerin yazım sürecindeKoçu tarafından derlenen malzemelerden oluşanve yayınlananların yanı sıra, ansiklopediye dahilolma fırsatı bulamamış maddelere dair belgeleri deiçeren bir arşivin varlığı uzun zamandır kamuoyun-da bilinmektedir. Bu arşiv, 2018 yılında Kadir HasÜniversitesi tarafından satın alınmış ve akabindeÜniversite ve SALT arasındaki ortak protokole daya-nan bir proje ile dijital ortama aktarılmasına başlan-mıştır.
Bu sürecin çıktıları yakında kamuya açılacakve araştırmacılar, hem ansiklopedi malzemesine hemde Koçu’nun ansiklopediye dair biriktirdiği arşivine istanbulansiklopedisi.org adresinde erişim sağlayabileceklerdir.Arşivin dijitalleştirme çalışmaları devam ederkenbir yandan da İstanbul Ansiklopedisi’ne olan ilgiyiarttırmak için Kadir Has Üniversitesi ve SALT bir-likte çeşitli etkinlikler düzenledi. Sergi, sunumlar, atölyeler, lisans ve lisansüstü dersler ile beraberansiklopedinin farklı yönlerini tartışmak, olanakları-nı incelemek ve İstanbul’daki sosyal yaşama katkısı-nı keşfetmek mümkün oldu. Bu etkinliklerin bazılarıansiklopediyi daha geniş kesimler etrafında tartışmaimkanı sunarken bazıları ise daha derin incelemelereönayak oldu.
Bu çerçevede biz de, Koçu’ya ve onun İstanbulu’nadair yeni ufuklara kapı aralayacağını düşündüğü-müz bu dosyayı, proje sürecinin önemli başka bir adı-mı olarak öngördük. Dosyayı, hem arşivin kamuya< kazandırılmasından başlayarak proje sürecini tarihenot düşmek için hem de proje dahilinde beraber ça-lışma ve Koçu üzerine tartışma olanağı bulduğumuzbazı araştırmacıların Koçu’ya, Koçu’nun tarihçiliği-ne ve arşive yönelik yaklaşımlarını aktaracak şekil-de kurguladık. Bu kapsamda Arzu Erdem, İstanbulAnsiklopedisi Arşivi’nin Kadir Has Üniversitesi ta-rafından satın alınması ve akabinde başlayan projesürecinin niyetlerini anlatırken, Meriç Öner, SALT’tadevam eden dijitalleştirme sürecini hedeeri ve yön-temi üzerinden tartışıyor. Emre Ayvaz, yazısındaKoçu’nun nasıl çalıştığını ve ansiklopedisini nasıl tasarladığını arşivdeki farklı aşamalardan malzeme-lerin yardımıyla izini sürerken, Selim Kuru, Koçu’yuçevreleyen erkek yazarlar topluluğunun Koçu’yuanlamak üzere araçsallaştırılmasını öne çıkarıyor.Edhem Eldem, İstanbul Ansiklopedisi üzerindenKoçu'nun tarihçiliğini tartışmaya açarken, MehmetKentel, yazısında yine ansiklopedi aracılığıyla Beyoğ-lu ve Galata’ya dair üretilen anlatıların dönüşümünüirdeliyor.Umuyoruz ki, projenin sonuç ürünü kamuya açıl-dığında Koçu’nun zihin dünyası ve deneyimlediğiİstanbul’un yansımalarını içeren ansiklopedisi ve ar-şivinde etraıca dolaşmak mümkün olacak. Bu dos-yanın ise Koçu’nun evrenine seyahate yönelik adım-lara ilham vermesini diliyoruz.
