By Zeynep Yürekli
In accordance with a radical exam of structures, inscriptions, archival files and hagiographies, this e-book uncovers the political value of Bektashi shrines within the Ottoman imperial age. It therefore offers a clean and entire account of the formative means of the Bektashi order, which began as a community of social teams that took factor with Ottoman imperial rules within the overdue 15th century, used to be counseled imperially as a part of Bayezid II's (r. 1481-1512) delicate strength coverage, and stored lower than fee via imperial specialists because the Ottoman method of the Safavid clash hardened in the course of the remainder of the 16th century. This publication demonstrates that it used to be a mixture of 2 collective actions that tested the first parameters of Bektashi tradition from the past due 15th century onwards. One used to be the writing of Bektashi hagiographies; they associated hitherto precise social teams (such as wandering dervishes and warriors) with one another during the lives of historic figures who have been their id markers (such because the saint Hac Bektas and the martyr Seyyid Gazi), whereas incorporating them into Ottoman heritage in artistic methods. the opposite one was once the architectural remodelling of the saints' shrines. when it comes to type, imagery and content material, this interrelated literary and architectural output finds a sophisticated strategy of negotiation with the imperial order and its cultural paradigms. tested in additional element within the publication are the shrines of Seyyid Gazi and Hac Bektas and linked legends and hagiographies. notwithstanding demonstrated as autonomous associations in medieval Anatolia, they have been joined within the rising Bektashi community below the Ottomans, turned its central centres and underwent radical architectural transformation, commonly lower than the patronage of raider commanders established within the Balkans. They therefore got here to occupy an middleman socio-political sector among the Ottoman empire and its contestants within the 16th century.
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Additional info for Architecture and Hagiography in the Ottoman Empire: The Politics of Bektashi Shrines in the Classical Age
Mariya Kiprovska, The Military Organization of the Akıncıs in Ottoman Rumelia, MA thesis, Bilkent University, 2004. 10 On the development of Kızılbaş communities in the Ottoman empire, see Ayfer Karakaya-Stump, Subjects of the Sultan, Disciples of the Shah: Formation and Transformation of the Kizilbash/Alevi Communities in Ottoman Anatolia, PhD thesis, Harvard University, 2008. 8 9 30 Architecture and Hagiography in the Ottoman Empire of the Safavids encouraged the politicization of Shiʿite and millenarian groups around Sufi shrines beyond the Safavid lands.
As a result, the general history of Islamic shrines is fraught with lacunae. 39 Although it remains unclear exactly when and where mausolea developed into multifunctional complexes,40 there is An exception to the exclusion of shrines from general surveys of Islamic art and architecture is Robert Hillenbrand, Islamic Architecture: Form, Function and Meaning (New York, 1994). In a chapter devoted to the mausoleum as a building type (pp. 253–330), Hillenbrand points out the social functions of shrines (pp.
8 9 30 Architecture and Hagiography in the Ottoman Empire of the Safavids encouraged the politicization of Shiʿite and millenarian groups around Sufi shrines beyond the Safavid lands. The remodelling of the shrines of Hacı Bektaş and Seyyid Gazi started at a time of mounting religio-political turmoil in the region. 11 When shaykh Junayd (d. 1460), a descendant of shaykh Safiuddin (d. 1324), was exiled from his shrine in Ardabil by the Karakoyunlu ruler Jahanshah (r. circa 1438–67), he travelled to the west and asked Murad II (r.
Architecture and Hagiography in the Ottoman Empire: The Politics of Bektashi Shrines in the Classical Age by Zeynep Yürekli