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TALE OF SULTAN MURAD / Menk be-i Sultan Murad  [PDF]
Assoc. Prof. Dr. Mehmet Dursun ERDEM,Muhammet KUZUBA? (M.A.H.)
Turkish Studies , 2007,
Abstract: In this article Menk be-i Sultan Murad named manuscript is done transcription and language study. In introduction part of this article information about work and manuscript is gived. And after this part there are language study and transcription of manuscript.
Le corps du sultan ottoman The Body of the Ottoman Sultan
Nicolas Vatin
Revue des Mondes Musulmans et de la Méditerranée , 2006, DOI: 10.4000/remmm.2981
Abstract: La personne du sultan est la clef de vo te de l’état ottoman. C’est son existence qui assure le bon ordre du monde. Il n’est donc pas étonnant que la société ottomane n’ait jamais admis la possibilité d’une solution de continuité dynastique et ait, de ce fait, accordé une importance considérable à la présence physique de la personne du souverain. Ainsi le corps vivant du sultan, s’il n’était pas à proprement parler sacré, était cependant d’une nature surhumaine, d’une valeur supérieure qui était plus que symbolique et dépassait sa personne individuelle.En conséquence, mort ou déposé, le sultan n’était plus rien et aucun respect particulier n’était d à sa personne physique. Bien au contraire, alors que, en cas de décès, il devenait en théorie un musulman comme un autre, sa qualité d’ancien souverain faisait qu’il avait moins de droits qu’un autre. Son corps pouvait subir des traitements plus ou moins dégradants dictés par des considérations politiques, à commencer par le refus de toute solution de continuité dynastique qui obligea plus d’une fois à maintenir le décès secret et à retarder de plusieurs semaines l’inhumation du défunt.On peut cependant discerner des éléments de sacralisation du corps mort du sultan, voire même les traces d’un culte qui aurait pu se développer. Mais celui-ci était sans doute trop pa en pour s’imposer dans un état qui tendit au cours des siècles à renforcer l’orthodoxie de ses pratiques et à accorder une place croissante à la dynastie au détriment de la personne des sultans individuels. The sultan’s person is the keystone of the Ottoman Empire. Its very existence secures the world’s order. It is not surprising, then, that the Ottoman society never accepted the possibility of a break in the dynastic continuity, attaching a great importance to the physical presence of the monarch’s person. That’s why the living body of the sultan, if not exactly sacred, was nevertheless of a more than human nature, which superior value was more than symbolic and went beyond his own individual person.Consequently, when the sultan was dead or dethroned, he was nobody anymore and no special reverence was due to his physical person. On the contrary, while by dying he became in theory a Muslim as any other one, he had actually less rights than anybody else, precisely because he was an ancient monarch. His corpse could suffer degrading treatments dictated by political considerations: first of all, the rejection of any break in the dynastic continuity compelled more than once to keep secret the sultan’s death and to delay his burial for several weeks
On Missing the Revolution  [cached]
Jane Simon
Cultural Studies Review , 2011,
Abstract: A review of Margaret Henderson, Marking Feminist Times: Remembering the Longest Revolution in Australia (Peter Lang, Bern, 2006) .
Djoko Marihandono
Makara Seri Sosial Humaniora , 2008,
Abstract: Since his younger age, Sultan Hamengku Buwono II indicated that he always refused the Dutch intervention in the sultanate’s palace of Yogyakarta. He became rival of the Dutch governments because of his opinion that the Dutch had intervented too much in the cultural and noble life’s sultanate of Yogyakarta. After his coronation as a sultan in Yogyakarta in 1792, he kept his mind to guard the Java’s glorious tradition and the traditional power of the Sultan. Thiscondition caused a great conflict between the Sultan and the Dutch government. Sultan HB II tried to refuse all the intervention of Dutch Government. As consequences of his character, the colonial government proposed to replace the Sultan with the crownprince. During his life, he accepted twice decoronation (in 1811 by Gouvernor General Daendels and in 1812 by Leutnant General Raflles) and he was exiled three times (Penang in 1812, Ambon in 1817 and Surabaya in 1825). Finally, the Dutch Government recalled him to be a sultan in Yogyakarta to persuade all princes who supported Prince Diponegoro’s revolt. Unfortunately, till his death, he still refused to cooperate with the colonial government. To the present, there are many works of this sultan as: literary works, philosophy, arts dan physical buildings, which describes his characters toward the colonial government.
Electronic Journals and its Role in the Scientific Research at Sultan Qabos University Library
Saif Ben Abdullah Al Jabry
Cybrarians Journal , 2005,
Abstract: A Research about the role of e-journals in the scientific research, it study the collection of e-journals in Sultan Qabos University Library in Oman, it deals the importance of electronic publishing, and converting from traditional to electronic journals. It defines Sultan Qabos University Library.
Information Revolution  [PDF]
Akshar Bharati,Vineet Chaitanya,Rajeev Sangal
Computer Science , 2003,
Abstract: The world is passing through a major revolution called the information revolution, in which information and knowledge is becoming available to people in unprecedented amounts wherever and whenever they need it. Those societies which fail to take advantage of the new technology will be left behind, just like in the industrial revolution. The information revolution is based on two major technologies: computers and communication. These technologies have to be delivered in a COST EFFECTIVE manner, and in LANGUAGES accessible to people. One way to deliver them in cost effective manner is to make suitable technology choices (discussed later), and to allow people to access through shared resources. This could be done throuch street corner shops (for computer usage, e-mail etc.), schools, community centers and local library centres.
The Darwinian revolution
Revista chilena de historia natural , 2010, DOI: 10.4067/S0716-078X2010000200004
Abstract: the scientific revolution probably began at 16th century with the heliocentric theory of the eminent astronomer nicolaus copernicus, but it was culminated with the masterful discoveries of galileo galilei and isaac newton at 17th century who revealed that planet movements around the sun and other similar phenomena can be explained by simple mechanical laws of physics and astronomy. however, the origin, complexity and configuration of living beings remained in the mystery until 19th century, with the publication of "on the origin of species". in this essay i discuss the importance of the darwinian scientific revolution, its beginnings, and the main objections of creationists to his evolutionary ideas. darwin demonstrated that the origin and complexity of living beings can be explained by natural processes, without the intervention of a supernatural being. however, the beginnings of the darwinian revolution were particularly difficult and 128 years after his death, the controversy between evolutionists and creationists still persists.
Fiction on Revolution
Moslem Zolfagharkhani
Studies in Literature and Language , 2012, DOI: 10.3968/2255
Abstract: The present study aims at showing Joseph Conrad’s Under Western Eyes as the author’s major deep concern about revolution and revolutionaries. Indeed the book is his memoire of both his past life and his mother country. The novel focuses on Razumov the central character and his unwanted involvement in political activities. Hence two worlds are depicted, one is the individual world of Razumov the student and the other is the communal world of the revolutionists. Under Western Eyes is a site for Conrad’s sentiments and inner responses where one comes across his obsessions about man and his society. Key words: Fiction; Joseph Conrad; Under Western Eyes; Revolution
17. Yüzy lda Bir Valide Sultan n Günlük Hayat : Valide Had ce Turhan Sultan//// Daily Life of a Sultan’s Mother in the Seventeenth Century: Valide Had ce Turhan Sultan
?smail K?vr?m
History Studies : International Journal of History , 2013, DOI: http://dx.doi.org/10.9737/historys_734
Abstract: This article examines the estate book of Had ce Turhan Sultan, the mother of Ottoman Sultan IV. Mehmed (1648-1687). Compiled after her death, the estate book contains a detailed list of all her belongings and reflects the lifestyles of women in the Ottoman harem. Her living and bedroom furniture, her clothes and the type of their fabrics, her furs, jewels, clocks and make up materials as well as the kitchen utensils, coffee sets, cups, spoons and glasses are listed on her estate book. In conclusion, her belongings reflect that Had ce Turhan Sultan lived a life that match to the power and glory of the Ottoman Empire.K
Turkish Studies , 2011,
Abstract: This work examines “The Child who holds the Sun” the long story of Sultan Rayev from Kirgizistan. In his work the writer narrates the tragic life of a child who kept his innocence and purity among those others made by the Soviet regime. The social situation of individuals who were ripped off their tradition and the truth is narrated. The head of the region Basit Reis while being unconscious and about to die sees a shepard who is digging his grave because the soil is not accepting him. The reason was that he did not or could not defend the truth in his life. Bu al mada K rg z yazar Sultan Rayev’in “güne i tutan ocuk” adl hikayesi incelenecektir. Sultan Rayev’in hikayesindeki Sovyet d neminde sistem taraf ndan tekile tirilen/mankurtla t r lan insanlar kar s nda saf ve temiz kalm bir ocu un trajik yküsü anlat lmaktad r. yküde zellikle gizlenen hakikat ve geleneklerinden kopar lan bireylerin durumu aktar l r. Kolhoz ba kan Bas t Reis’in, lüm d e indeki uur kaymalar ve bu anlarda kendi mezar n kazan oban ile kar la mas ilgin bir hadise olarak yer almaktad r. oban hayatta iken inand hakikati yeterince savunamad i in toprak kendisini kabul etmemektedir.
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