Papers by Derin Terzioglu
Entangled Confessionalizations?
Bedreddin, Inspirations, fols 16a-16b. I thank Samet Budak for bringing this passage to my attent... more Bedreddin, Inspirations, fols 16a-16b. I thank Samet Budak for bringing this passage to my attention. All translations into English are mine unless otherwise indicated. 3 Some Sufis also made a tripartite distinction between 'commoners', 'elites' and the 'most elites' (khāṣṣ al-khawāṣṣ), as discussed by Brown, 'The Last Days of Al-Ghazzālī', pp. 97-106. 4 Bauer, Die Kultur der Ambiguität; Ahmed, What is Islam? For a review essay that discusses both works, see Griffel, 'Contradictions and Lots of Ambiguity', pp. 1-21. 5 See, for instance, Schielke and Debevec eds, Ordinary Lives; Schielke, Egypt in the Future Tense; Deeb, An Enchanted Modern; Deeb and Harb, Leisurely Islam; Marsden, Living Islam. At the same time, this new ethnographic current has itself come under criticism for reproducing in a different form the old dichotomies between theory and practice, and for privileging ways of being Muslim that appeal to 'secular-humanist' sensibilities. For the critique and some responses to
there is a paradox inherent in late Medieval and early modern Sufism: 1 even though its practitio... more there is a paradox inherent in late Medieval and early modern Sufism: 1 even though its practitioners believed this world to be nothing but an apparition, and aspired to eschew it in their pursuit of divine reality, Sufi masters who had fully detached themselves from this world were also thought to be in possession of tremendous power in the here and now. Even if the rise of more powerful territorial empires-most notably, those of the Ottomans, Safavids, and Mughals-reined in the political ambitions of the Sufis in the early modern era, charismatic Sufi leaders continued to use their spiritual authority and worldly connections to weigh in on a variety of political matters in the new imperial contexts also. Because of a narrow conceptualisation of early modern Ottoman politics as the affairs of an increasingly bureaucratised state, however, Ottomanists have paid only scant attention to the political roles of Sufis after the fifteenth century. 2 † I dedicate this article to the memory of my dear friend Vangelis Kechriotis. He was a brilliant historian, a kind-hearted person, and a true embodiment of the Aristotelian idea of "man as a political animal". * Boğaziçi University. 1 The results of the present article are based on research funded by the European Research Council under the European Union's Seventh Framework Programme (FP/2015-2020)/ERC Grant Agreement 648498, 'The Fashioning of a Sunni Orthodoxy and the Entangled Histories of Confession-Building in the Ottoman Empire, 15 th-17 th centuries'. I wrote the final version of the article as a visiting researcher at the Institut für Islamwissenschaft at the Freie Universität in Fall 2016. I would like to thank Gudrun Krämer for having made this affiliation possible. I would also like to thank
Dimensions of Transformation in the Ottoman Empire from the Late Medieval Age to Modernity
This is an open access chapter distributed under the terms of the CC BY-NC 4.0 license.
This volume has its origins in a workshop entitled "(Re)Thinking Ottoman Sunnitization, ca. 1450-... more This volume has its origins in a workshop entitled "(Re)Thinking Ottoman Sunnitization, ca. 1450-1750," held at Central European University in Budapest on August 25-26, 2017. However, this was only the beginning of a conversation that continued for three years, and the provisional conclusions of which are presented in this collection. In the process we have all learned a lot from each other and from colleagues involved in various ways, either as commentators at the original workshop, as anonymous reviewers, or as interested readers providing valuable feedback.
Autobiographical Themes in Turkish Literature: Theoretical and Comparative Perspectives, 2007
Studia Islamica, 2002
... further below. 14. For a partial list of the manuscript copies of Hiid'i&amp... more ... further below. 14. For a partial list of the manuscript copies of Hiid'i's first person accounts, see Ziver Tezeren. Seyvid Aziz Mahmutd Hiicdc.i: Hayatt, uahsieti, Tarikati ve Eserleri (Istanbul, 1984-5), vol. 1. 71, 83-84. The copies ...
Muqarnas, 1995
In the year 1582 Sultan Murad III (r. 1574-95) celebrated the circumcision of his son Prince Mehm... more In the year 1582 Sultan Murad III (r. 1574-95) celebrated the circumcision of his son Prince Mehmed with a festival that lasted over fifty days. It was the longest and probably the most expensive and grandiose festival the Ottomans ever held. What this grand event signified ...
Studia Islamica, 2002
... further below. 14. For a partial list of the manuscript copies of Hiid'i&amp... more ... further below. 14. For a partial list of the manuscript copies of Hiid'i's first person accounts, see Ziver Tezeren. Seyvid Aziz Mahmutd Hiicdc.i: Hayatt, uahsieti, Tarikati ve Eserleri (Istanbul, 1984-5), vol. 1. 71, 83-84. The copies ...
Studia Islamica, 2002
... further below. 14. For a partial list of the manuscript copies of Hiid'i&amp... more ... further below. 14. For a partial list of the manuscript copies of Hiid'i's first person accounts, see Ziver Tezeren. Seyvid Aziz Mahmutd Hiicdc.i: Hayatt, uahsieti, Tarikati ve Eserleri (Istanbul, 1984-5), vol. 1. 71, 83-84. The copies ...
Political Thought and Practice in the Ottoman Empire (Halcyon Days in Crete IX), 2019
Uploads
Papers by Derin Terzioglu