Papers by Vanessa R . de Obaldía
Parole de l'Orient 50, 2024
Freedom of Religion or Belief and Gender Equality in Turkey, edited by Mine Yildirim & Zehra Yılmaz. In Religion & Human Rights Vol. 18, Issue 3 (Dec 2023): 135-155., 2023
The main aim of this study is to demonstrate the principle of gender equality in relation to its ... more The main aim of this study is to demonstrate the principle of gender equality in relation to its spatial and practical implementation in Alevi places of worship (cemevi and dergah) and in participatory roles within Alevi institutions from two perspectives. Firstly, in terms of women’s empowerment and participation at the administrative level through case studies of Hazreti Ali Cemevi in Sultangazi and Karaağaç Bektaşi Dergah in Sütlüce, both of which are presided over by women presidents. Secondly, in relation to spatial access and participation in rituals and religious festivities at the small Adalar Cemevi located on the multi-faith Burgaz Island analysed in comparative perspective with the extensive Kartal Cemevi situated in the Muslim majority district of Kartal. This study also briefly addresses the erosion of Alevi gender principles within the urban setting and its attributing factors.
Latin Catholicism in Ottoman Istanbul: Properties, People and Missions, edited by Vanessa R. de Obaldía and Claudio Monge, 139-163. Istanbul: The Isis Press., 2022
This chapter consists of an historical and legal study of the Dominican Church of Notre Dame du R... more This chapter consists of an historical and legal study of the Dominican Church of Notre Dame du Rosaire (Our Lady of The Rosary) and its affiliated properties in Makrıköy from the period of the Reform Movement (Tanẓīmāt) of 1839-1876 until the foundation of the Turkish Republic in 1923. This research analyses the complexities around the construction of a new Latin Catholic place of worship within the confines of Ottoman legal doctrine (a combination of Islamic law -şerīʿat- and imperial law - ḳānūn) while situating it within the wider context of the non-Muslim presence in Makriköy. The study also treats the impact of local and international realities: the former being contentions over state imposition of tax on previously exempted ecclesiastical properties, and the latter being the power struggle between two major Catholic powers, France and Italy, resulting in the deferral of the former of its status of protector of Catholicism in Ottoman lands and the transferal of church properties to the latter.
REMMM - Alcohol in the Muslim World: History, Geography, Practices and Policies (15th – 21st centuries) 151 , 2022
Open access: https://journals.openedition.org/remmm/16407
The Conversion of Spaces and Places of Worship in Anatolia. International Conference Proceedings, 10-11 April 2021, edited by Vanessa R. de Obaldía. Istanbul: ADO., 2022
Since the dissolution of the Latin Empire in 1261, Latin Catholic churches in Constantinople expe... more Since the dissolution of the Latin Empire in 1261, Latin Catholic churches in Constantinople experienced the occasional conversion and transformation. With the Ottoman conquest two centuries later, they were subjected to gradual but systematic expropriation and conversion for either religious or secular purposes. Two of the best documented cases consist of the conversion of the Dominican church of St. Paul into Galata Mosque in 1476 and that of the Conventual Franciscan complex of St. Francis into Galata New Mosque in 1698. With the passage of the centuries, the transformation of Latin Catholic places of worship took a variety of different forms, from mosques and depos to cultural centres and even a Turkish bath, thereby satisfying religious, demographic, political, and economic needs.
This study will provide a general overview of the conversion of Latin Catholic churches from the period of the Ottoman conquests before presenting a detailed case study of the conversion of a Latin Catholic church into a children’s library in the Black Sea city of Giresun. The history the former church established by the Capuchins in Giresun is of particular interest because firstly, it had the shortest lifespan (1910-1967) of all of the Capuchin churches in the Ottoman Empire and secondly, its conversion into a children’s library preserved the essence of two important roles played by the Capuchin mission in Ottoman territories: the edification of society and the provision of children’s education. While the topics of conversion and shared space are not new ones, this case study shall shed light on other significant issues relating to the status and importance of the Capuchin’s church prior to and following the foundation of the Turkish Republic in 1923 as well as to the political and social dynamics of the twentieth-century Black Sea region. This study will also address questions surrounding conceptions about the religious space of the “other” in terms of recognition of its validity / invalidity as a space of worship and consequently its right to maintain its original function.
Anadolu’da İnanç Mekânlarında Dönüştürmeler. Uluslararası Konferans Bildiriler, 10-11 Nisan 2021, dir. Fatih Demir. İstanbul: ADO., 2022
Latin İmparatorluğunun 1261’de dağılmasından sonra, Konstantinopolis’deki Latin Katolik kiliseler... more Latin İmparatorluğunun 1261’de dağılmasından sonra, Konstantinopolis’deki Latin Katolik kiliseleri za-man zaman dönüştürülmeye maruz kaldı. İki yüzyıl sonra Osmanlıların fethiyle birlikte aşamalı olarak dini veya seküler amaçlarla sistematik el koyma uygulamalarına tabi tutuldu. En iyi belgelenen iki olay 1476’da Domini-ken St. Paul Kilisesi’nin Galata Camisi’ne dönüştürülmesi St. Francis manastır kompleksinin Galata Yeni Ca-misi’ne dönüştürülmesidir. Yüzyıllar geçtikçe, Latin ibadet mekanlarının dönüştürülmesi çok farklı biçimlere büründü, cami ve depolar kültür merkezlerine, hatta Türk hamamına dönüştürülerek dini, demografik, siyasi ve ekonomik gereksinimleri yerine getirdi.
Bu araştırma, Karadeniz’deki Giresun şehrinde bir Latin Katolik kilisesinin çocuk kütüphanesine dönüş-türülmesinin detaylı örnek olay araştırmasını sunmadan önce, Osmanlı fetihleri döneminden başlayarak Latin Katolik kiliselerin genel bir incelemesini sunacaktır. Giresun’da Fransiskenler tarafından yapılan eski kilisenin tarihi özel bir ilgiye konu olmuştur, öncelikle Osmanlı İmparatorluğu dönemindeki bütün Fransisken kilise-leri arasında ömrü en kısa olanıdır (1910-1967), ikinci olarak çocuk kütüphanesine dönüştürülmesi Osmanlı ülkesinde Fransisken misyonunun oynadığı iki önemli rolün ruhunu korumuştur: toplumun aydınlatılması ve çocuklara eğitim verilmesi. Ortak mekanların dönüştürülmesi konuları yeni olmamakla birlikte bu örnek olay araştırması, 1923’de Türkiye Cumhuriyetin kurulmasından önce ve sonra Fransisken kilisesinin statüsüne ve önemine ilişkin diğer konulara ve ayrıca, Karadeniz bölgesinin siyasi ve sosyal dinamiklerine ilişkin diğer önemli konulara ışık tutacaktır. Bu araştırma ayrıca, ‘öteki’’nin dini mekanının geçerliğiliğinin/geçersizliği-nin tanınmasına ilişkin kavramları çevreleyen soruları ve sonuç olarak orijinal fonksiyonunu korunmasına iliş-kin soruları ele alacaktır.
Annali, Sezione Orientale 80, 2020
In the predominantly Christian district of Galata, churches were vulnerable to the frequent confl... more In the predominantly Christian district of Galata, churches were vulnerable to the frequent conflagrations which spread through the wooden buildings that predominated the urban landscape. The Latin Catholic Church of St. George was a victim to three fires during the seventeenth century and one in the early eighteenth century. This
study aims to explore this history of the church, the preservation of its properties and of its historical claim to the land in the light of Ottoman documents. The status of the church building and land according to Ottoman law in addition to the processes for the acquisition and preservation of its properties carried out within the Ottoman legal
framework will be analysed. The different types of Ottoman documents used in the process for the repair or reconstruction of church properties damaged in the fires from the initial petition presented at the Sublime Porte to the post-construction survey will be touched upon.
Eurasian Studies, 2019
Santa Maria della Purificazione was the first in a series of Latin Catholic churches built by the... more Santa Maria della Purificazione was the first in a series of Latin Catholic churches built by the Friars Minor Capuchin in the Black Sea Region during the post-Tanzimat period. The place of worship was one of the fruits of the religious order which sought refuge in the region following their expulsion from Russian Georgia where they had been based since the mid-seventeenth century. This study examines the history of the Capuchins upon their advent to Trabzon in 1845 and the establishment of their church, friary, school and cemetery which served the needs of the local and foreign Latin Catholic residents of the city. The theme is furthermore historically contextualised in terms of the demographic and urban effects of Islamisation on the city following the Ottoman conquest of 1461 and the legal impact of the Tanzimat on church construction.
Collectanea Franciscana 3-4, 2019
One of the most significant roles of the Capuchin mission in the Ottoman capital was the friars’ ... more One of the most significant roles of the Capuchin mission in the Ottoman capital was the friars’ ministry to the Latin Catholic slaves incarcerated in the prisons of the bagnes and the Seven Towers. The ritual and spiritual dimensions were accompanied by efforts to secure their manumission which were facilitated by the political and financial support of the major Catholic powers. France in particular succoured Christian slaves through its diplomatic representatives who succeeded in obtaining favourable outcomes in the capitulatory treaties and other formal negotiations with the Sublime Porte during the three centuries under study.
ENDS 2 (2), 2018
In May 1696, a devastating conflagration spread through Galata causing great damage to Latin Cath... more In May 1696, a devastating conflagration spread through Galata causing great damage to Latin Catholic ecclesiastical properties, and most significantly the destruction of the Conventual Franciscan church complex of St. Francis. The land was subsequently seized by the Ottoman state and the remaining structure was converted into the imperial mosque of Galata Yeni Cāmiʿ by the reigning sultan’s mother. This study examines the history and shared functions of these two places of worship through the mosque’s endowment deed (vaḳfiye) and additional Ottoman and European contemporary sources. Moreover, local and regional historical contextualisation provides an insight into how both European-Ottoman political relations and internal socioreligious tendencies influenced Ottoman policy towards Galata’s most prominent Latin Catholic church during the late seventeenth century.
While much research has been done on the Church and friary of Ss. Peter and Paul situated in the ... more While much research has been done on the Church and friary of Ss. Peter and Paul situated in the historic Christian hub of the Ottoman Empire's capital, Istanbul, the focus of the majority has been from historical and architectural perspectives. This study looks at the French protectorate and influence over Ss. Peter and Paul from a legal approach through the careful analysis of a series of firmāns (imperial edicts) issued to the church and its friary by different Ottoman sultans and the legal implications of such.
This paper aims to examine the definition of the term slave (specifically kul) as vakıf founder a... more This paper aims to examine the definition of the term slave (specifically kul) as vakıf founder and the relationship between the term kul in legal doctrine, as established in the Hanafī juridical texts, and the legal practice of the Ottoman Empire as exemplified by the foundation of a vakıf by the Chief Eunuch of the imperial harem, Osman Ağa.
According to Islamic legal doctrine the conditions (shurūṭ) for the founder of a vakıf were three: that the individual be of sound mind (‘āqil), adult (bāligh) and free (ḥurr). The latter condition was based on the legal restriction forbidding slaves from possessing property according to the legal norm that he who is owned cannot own. Consequently, all that a slave possessed was also considered the property of their master. Nevertheless, the juridical language of fiqh was not always conformed to by juridical reality, as best demonstrated in the Ottoman legal practice permitting the foundation of vakıfs by men and women who had the status of slaves of the sultan (kul) as documented in numerous instances in which kapıkulları (slaves of the Porte) and eunuchs (hadım ağaları) established vakıfs.
The term kul was used to refer to a member of the slave class that was of the sultan’s household. While some were employed for domestic service in the imperial household, others who received their training and education in the palace could obtain positions of influence in the military and bureaucracy. By means of their status as kuller they obtained privileges that were denied to ordinary slaves according to Islamic doctrine by accumulating property, founding vakıfs and even owning slaves. It was through the obtainment of imperial permission that the stipulation of freedom for a vakıf founder could be waived and is a demonstration of how sultanic authority took precedence over the authority established in legal texts.
An example of how the status of kul was not defined as a legal impediment to the foundation of vakıfs was the case of Ottoman vakıfs established by eunuchs of the imperial palace during the reign of Sultan Mehmed III (r. 1003/1596-1011/1603), son of Sultan Murad II and Safiye Sultan. A particularly interesting example of the latter was the foundation of a vakıf in Cairo by Osman Ağa who was the Chief Eunuch of the imperial harem at Topkapı Palace (Dârüssaâde Ağası) in 1007/1598 in the form of a mosque with a graveyard which was completed in 1019/1610. Regardless of Osman Ağa’s status as a slave of the sultan’s household (kul), the fact that he was commissioned to found the vakıf is supported by the vakıf deed dated 1010/1601 which stated that upon orders of the sultan he was given full disposition of the estates and court protocol likewise attested that he had founded the vakıf by imperial permission. It should however, be noted that following Osman Ağa’s death, his vakıf was invalidated by Safiye Sultan who transferred all his properties, including the that of the vakıf, to her possession. She justified her decision on the ground that she, as Osman Ağa’s owner, had not manumitted him nor had he received permission to found the vakıf. Thus, the tension between the textual and historical definitions of kul as vakıf founder is clearly exemplified.
Conference Presentations by Vanessa R . de Obaldía
At the online workshop titled Ottoman Archives in Christian Orthodox Monasteries: Methodological ... more At the online workshop titled Ottoman Archives in Christian Orthodox Monasteries: Methodological issues and research perspectives, 18 November 2022.
At the online international conference titled The Ottoman Monuments in Greece Revisited. A Tribut... more At the online international conference titled The Ottoman Monuments in Greece Revisited. A Tribute to Machiel Kiel, 4-6 November 2022.
On the double panel titled The Law of Waqf Endowments in the Islamicate World: Theory and Praxis.... more On the double panel titled The Law of Waqf Endowments in the Islamicate World: Theory and Praxis. At Insaniyyat - International Forum for Humanities and Social Sciences (online), 23 September 2022.
At the workshop titled Les Communautés Chrétiennes de L’Empire Ottoman Pendant les Réformes des T... more At the workshop titled Les Communautés Chrétiennes de L’Empire Ottoman Pendant les Réformes des Tanzimat du XIXe Siècle. Held on 8 July 2022 at XIII Symposium Syriacum et XIe congrès d’études arabes chrétiennes.
At the IHR Lectures on Archives and Manuscripts. Held on 10 May 2022 at the Institute of Historic... more At the IHR Lectures on Archives and Manuscripts. Held on 10 May 2022 at the Institute of Historical Research.
At Kolloquien zur Turkologie und Orientalistik. At the Department of Turkology of Johannes Gutenb... more At Kolloquien zur Turkologie und Orientalistik. At the Department of Turkology of Johannes Gutenberg University of Mainz, held on 21 April 2022.
At the international symposium titled "BEKTASHISM IN THE SOUTHERN BALKANS: An e-Symposium in Memo... more At the international symposium titled "BEKTASHISM IN THE SOUTHERN BALKANS: An e-Symposium in Memory of Efstratios Zeginis" held on 30-31 October 2021.
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Papers by Vanessa R . de Obaldía
This study will provide a general overview of the conversion of Latin Catholic churches from the period of the Ottoman conquests before presenting a detailed case study of the conversion of a Latin Catholic church into a children’s library in the Black Sea city of Giresun. The history the former church established by the Capuchins in Giresun is of particular interest because firstly, it had the shortest lifespan (1910-1967) of all of the Capuchin churches in the Ottoman Empire and secondly, its conversion into a children’s library preserved the essence of two important roles played by the Capuchin mission in Ottoman territories: the edification of society and the provision of children’s education. While the topics of conversion and shared space are not new ones, this case study shall shed light on other significant issues relating to the status and importance of the Capuchin’s church prior to and following the foundation of the Turkish Republic in 1923 as well as to the political and social dynamics of the twentieth-century Black Sea region. This study will also address questions surrounding conceptions about the religious space of the “other” in terms of recognition of its validity / invalidity as a space of worship and consequently its right to maintain its original function.
Bu araştırma, Karadeniz’deki Giresun şehrinde bir Latin Katolik kilisesinin çocuk kütüphanesine dönüş-türülmesinin detaylı örnek olay araştırmasını sunmadan önce, Osmanlı fetihleri döneminden başlayarak Latin Katolik kiliselerin genel bir incelemesini sunacaktır. Giresun’da Fransiskenler tarafından yapılan eski kilisenin tarihi özel bir ilgiye konu olmuştur, öncelikle Osmanlı İmparatorluğu dönemindeki bütün Fransisken kilise-leri arasında ömrü en kısa olanıdır (1910-1967), ikinci olarak çocuk kütüphanesine dönüştürülmesi Osmanlı ülkesinde Fransisken misyonunun oynadığı iki önemli rolün ruhunu korumuştur: toplumun aydınlatılması ve çocuklara eğitim verilmesi. Ortak mekanların dönüştürülmesi konuları yeni olmamakla birlikte bu örnek olay araştırması, 1923’de Türkiye Cumhuriyetin kurulmasından önce ve sonra Fransisken kilisesinin statüsüne ve önemine ilişkin diğer konulara ve ayrıca, Karadeniz bölgesinin siyasi ve sosyal dinamiklerine ilişkin diğer önemli konulara ışık tutacaktır. Bu araştırma ayrıca, ‘öteki’’nin dini mekanının geçerliğiliğinin/geçersizliği-nin tanınmasına ilişkin kavramları çevreleyen soruları ve sonuç olarak orijinal fonksiyonunu korunmasına iliş-kin soruları ele alacaktır.
study aims to explore this history of the church, the preservation of its properties and of its historical claim to the land in the light of Ottoman documents. The status of the church building and land according to Ottoman law in addition to the processes for the acquisition and preservation of its properties carried out within the Ottoman legal
framework will be analysed. The different types of Ottoman documents used in the process for the repair or reconstruction of church properties damaged in the fires from the initial petition presented at the Sublime Porte to the post-construction survey will be touched upon.
According to Islamic legal doctrine the conditions (shurūṭ) for the founder of a vakıf were three: that the individual be of sound mind (‘āqil), adult (bāligh) and free (ḥurr). The latter condition was based on the legal restriction forbidding slaves from possessing property according to the legal norm that he who is owned cannot own. Consequently, all that a slave possessed was also considered the property of their master. Nevertheless, the juridical language of fiqh was not always conformed to by juridical reality, as best demonstrated in the Ottoman legal practice permitting the foundation of vakıfs by men and women who had the status of slaves of the sultan (kul) as documented in numerous instances in which kapıkulları (slaves of the Porte) and eunuchs (hadım ağaları) established vakıfs.
The term kul was used to refer to a member of the slave class that was of the sultan’s household. While some were employed for domestic service in the imperial household, others who received their training and education in the palace could obtain positions of influence in the military and bureaucracy. By means of their status as kuller they obtained privileges that were denied to ordinary slaves according to Islamic doctrine by accumulating property, founding vakıfs and even owning slaves. It was through the obtainment of imperial permission that the stipulation of freedom for a vakıf founder could be waived and is a demonstration of how sultanic authority took precedence over the authority established in legal texts.
An example of how the status of kul was not defined as a legal impediment to the foundation of vakıfs was the case of Ottoman vakıfs established by eunuchs of the imperial palace during the reign of Sultan Mehmed III (r. 1003/1596-1011/1603), son of Sultan Murad II and Safiye Sultan. A particularly interesting example of the latter was the foundation of a vakıf in Cairo by Osman Ağa who was the Chief Eunuch of the imperial harem at Topkapı Palace (Dârüssaâde Ağası) in 1007/1598 in the form of a mosque with a graveyard which was completed in 1019/1610. Regardless of Osman Ağa’s status as a slave of the sultan’s household (kul), the fact that he was commissioned to found the vakıf is supported by the vakıf deed dated 1010/1601 which stated that upon orders of the sultan he was given full disposition of the estates and court protocol likewise attested that he had founded the vakıf by imperial permission. It should however, be noted that following Osman Ağa’s death, his vakıf was invalidated by Safiye Sultan who transferred all his properties, including the that of the vakıf, to her possession. She justified her decision on the ground that she, as Osman Ağa’s owner, had not manumitted him nor had he received permission to found the vakıf. Thus, the tension between the textual and historical definitions of kul as vakıf founder is clearly exemplified.
Conference Presentations by Vanessa R . de Obaldía
This study will provide a general overview of the conversion of Latin Catholic churches from the period of the Ottoman conquests before presenting a detailed case study of the conversion of a Latin Catholic church into a children’s library in the Black Sea city of Giresun. The history the former church established by the Capuchins in Giresun is of particular interest because firstly, it had the shortest lifespan (1910-1967) of all of the Capuchin churches in the Ottoman Empire and secondly, its conversion into a children’s library preserved the essence of two important roles played by the Capuchin mission in Ottoman territories: the edification of society and the provision of children’s education. While the topics of conversion and shared space are not new ones, this case study shall shed light on other significant issues relating to the status and importance of the Capuchin’s church prior to and following the foundation of the Turkish Republic in 1923 as well as to the political and social dynamics of the twentieth-century Black Sea region. This study will also address questions surrounding conceptions about the religious space of the “other” in terms of recognition of its validity / invalidity as a space of worship and consequently its right to maintain its original function.
Bu araştırma, Karadeniz’deki Giresun şehrinde bir Latin Katolik kilisesinin çocuk kütüphanesine dönüş-türülmesinin detaylı örnek olay araştırmasını sunmadan önce, Osmanlı fetihleri döneminden başlayarak Latin Katolik kiliselerin genel bir incelemesini sunacaktır. Giresun’da Fransiskenler tarafından yapılan eski kilisenin tarihi özel bir ilgiye konu olmuştur, öncelikle Osmanlı İmparatorluğu dönemindeki bütün Fransisken kilise-leri arasında ömrü en kısa olanıdır (1910-1967), ikinci olarak çocuk kütüphanesine dönüştürülmesi Osmanlı ülkesinde Fransisken misyonunun oynadığı iki önemli rolün ruhunu korumuştur: toplumun aydınlatılması ve çocuklara eğitim verilmesi. Ortak mekanların dönüştürülmesi konuları yeni olmamakla birlikte bu örnek olay araştırması, 1923’de Türkiye Cumhuriyetin kurulmasından önce ve sonra Fransisken kilisesinin statüsüne ve önemine ilişkin diğer konulara ve ayrıca, Karadeniz bölgesinin siyasi ve sosyal dinamiklerine ilişkin diğer önemli konulara ışık tutacaktır. Bu araştırma ayrıca, ‘öteki’’nin dini mekanının geçerliğiliğinin/geçersizliği-nin tanınmasına ilişkin kavramları çevreleyen soruları ve sonuç olarak orijinal fonksiyonunu korunmasına iliş-kin soruları ele alacaktır.
study aims to explore this history of the church, the preservation of its properties and of its historical claim to the land in the light of Ottoman documents. The status of the church building and land according to Ottoman law in addition to the processes for the acquisition and preservation of its properties carried out within the Ottoman legal
framework will be analysed. The different types of Ottoman documents used in the process for the repair or reconstruction of church properties damaged in the fires from the initial petition presented at the Sublime Porte to the post-construction survey will be touched upon.
According to Islamic legal doctrine the conditions (shurūṭ) for the founder of a vakıf were three: that the individual be of sound mind (‘āqil), adult (bāligh) and free (ḥurr). The latter condition was based on the legal restriction forbidding slaves from possessing property according to the legal norm that he who is owned cannot own. Consequently, all that a slave possessed was also considered the property of their master. Nevertheless, the juridical language of fiqh was not always conformed to by juridical reality, as best demonstrated in the Ottoman legal practice permitting the foundation of vakıfs by men and women who had the status of slaves of the sultan (kul) as documented in numerous instances in which kapıkulları (slaves of the Porte) and eunuchs (hadım ağaları) established vakıfs.
The term kul was used to refer to a member of the slave class that was of the sultan’s household. While some were employed for domestic service in the imperial household, others who received their training and education in the palace could obtain positions of influence in the military and bureaucracy. By means of their status as kuller they obtained privileges that were denied to ordinary slaves according to Islamic doctrine by accumulating property, founding vakıfs and even owning slaves. It was through the obtainment of imperial permission that the stipulation of freedom for a vakıf founder could be waived and is a demonstration of how sultanic authority took precedence over the authority established in legal texts.
An example of how the status of kul was not defined as a legal impediment to the foundation of vakıfs was the case of Ottoman vakıfs established by eunuchs of the imperial palace during the reign of Sultan Mehmed III (r. 1003/1596-1011/1603), son of Sultan Murad II and Safiye Sultan. A particularly interesting example of the latter was the foundation of a vakıf in Cairo by Osman Ağa who was the Chief Eunuch of the imperial harem at Topkapı Palace (Dârüssaâde Ağası) in 1007/1598 in the form of a mosque with a graveyard which was completed in 1019/1610. Regardless of Osman Ağa’s status as a slave of the sultan’s household (kul), the fact that he was commissioned to found the vakıf is supported by the vakıf deed dated 1010/1601 which stated that upon orders of the sultan he was given full disposition of the estates and court protocol likewise attested that he had founded the vakıf by imperial permission. It should however, be noted that following Osman Ağa’s death, his vakıf was invalidated by Safiye Sultan who transferred all his properties, including the that of the vakıf, to her possession. She justified her decision on the ground that she, as Osman Ağa’s owner, had not manumitted him nor had he received permission to found the vakıf. Thus, the tension between the textual and historical definitions of kul as vakıf founder is clearly exemplified.
Historical and Contemporary Dynamics in Turkey and Iran" held online on 17-20 June 2021 at the Orient-Institut Istanbul,Turkey.
The conference will be held online via Zoom on 10-11 of April 2021 in English and Turkish with simultaneous translation and will also be accessible on ADİP's Facebook page and YouTube channel.
English:
Website: http://konferans.adipanadolu.org/en-US/Home/Change/?languageSelect=en-US
YouTube: https://youtu.be/A2NVqFtY4xI
Facebook: www.facebook.com/AdipAnadolu
Turkish:
Website: http://konferans.adipanadolu.org/tr-TR/
YouTube: https://youtu.be/Y81HInbEh0s
Facebook: www.facebook.com/AdipAnadolu (same link with language options)
Questions surrounding the motivations and wider social implications of a Dominican friar's adoption of the Islamic faith are answered through a close examination of the particulars of the document. Moreover, insight is provided into the legal aspects of his conversion as well as material possessions which he claimed from the brethren at his former priory after renouncing his faith.