The Status of Sultan Mehmed Reşad’s Kadınefendis in the Harem: Hierarchy and Palace Representation
Lale UçanThe 19th century marked significant social transformations, particularly in the structure of family life in major cities, reflecting the broader currents of change. When examining Sultan Mehmed Reşad’s palace during the Second Constitutional Era, a key point to consider is the absence of a vâlide sultan (queen mother) in the harem. This study explores the origins of the kadınefendis (consorts) and their integration into palace life within the hierarchical structure of the harem. By analyzing the kadınefendis’ roles in representing the palace, this research seeks to provide insight into the final form of this long-established institution. The study also examines the status of the kadınefendis in social life beyond the palace walls, drawing attention to the significance of their visits to various locations both within and outside the harem. These activities will be analyzed as extensions of their daily lives, highlighting their participation in the broader social fabric. Furthermore, the study situates Sultan Mehmed Reşad’s consorts within the context of women’s status in Ottoman society, exploring how their roles reflect the evolving dynamics of gender and social hierarchy during this transformative period.
Hiyerarşi ve Sarayın Temsili Bağlamında Sultan Mehmed Reşad’ın Kadınefendilerinin Haremdeki Konumları
Lale Uçan19. yüzyılla birlikte oluşan yeni toplumsal anlayış, büyük kentlerde aile yapısını kuşatırken köklü dönüşümler ifadesi bu ortamı izah eder. II. Meşrutiyet perspektifinden Sultan Mehmed Reşad’ın sarayına bakıldığında unutulmaması gereken önemli bir nokta; valide sultanın olmadığı bir haremden bahsedildiğidir. Buradan hareketle, haremde hiyerarşi bağlamında kadınefendilerin kökenleri ve saraya gelişleri tartışılacaktır. Kadınefendilerin sarayı temsil vazifeleri çözümlenirken, aslında bu köklü müessesenin son şeklini görmeye çalışacağız. Saray dışında, sosyal yaşam içerisinde kadınefendilerin statüsü de ele alınacaktır. Haremde ve saray dışında mekân ziyaretlerinin bize neler söylediğine kapı aralayacağız. Onların haremdeki gündelik yaşantılarının uzantısında sosyal hayata katılma pratikleri, çalışmaya dâhil edilecektir. Sultan Mehmed Reşad’ın eşleri, Osmanlı toplumundaki kadının statüsü ve bu statünün değişen dinamikleri bağlamında değerlendirilecektir.
Understanding the Ottoman palace harem requires an analysis that accounts for temporal shifts, local dynamics, and the human factor. During the classical period, the presence of concubines from various geographies within the palace harem symbolized the ruler’s power, prestige, and wealth, serving as an extension of the dynasty’s authority. Studies focusing on the 18th century reveal that most court concubines were identified as the daughters of fathers listed as slaves, while their mothers’ identities were often obscure. These women were frequently recorded as binti Abdullah, and details about their mothers and siblings, who might have served as their heirs, are rarely mentioned. This lack of familial connection underscores how the ties of concubines with their biological families were severed, with their sense of belonging being redefined through the palace hierarchy rather than through familial bonds. A 1908 document examined in this study offers valuable insights into the evolving structure of the Ottoman palace harem. This document highlights detailed and specific information about the concubines, reflecting a broader transformation within the institution. Among these changes was the phenomenon of voluntary captivity practiced by Circassian tribes, which contributed to the shifting dynamics of the harem. Unlike the rootless concubines of earlier periods, these women were often the daughters of families rooted in the aristocratic traditions of the Caucasian tribes, bringing with them a distinct sense of identity and prestige. This study sheds light on the transition of the harem institution, emphasizing the role of these aristocratic women in redefining its social and cultural dimensions.
In the Hanedan Defteri (Imperial Family Register), where the names of Mehmed Reşad’s family members are recorded, the Sultan’s wives are listed after the names of his father and mother. They are identified as Başkadın Kâmres (Kamures), Second Lady Mihrengiz, Third Lady Nazperver, and İkbâl Dilfirib Hanımefendi. Notably, the term menkûha, meaning “married wife”, is used in reference to the kadınefendis. This terminology suggests that Mehmed Reşad’s wives were not concubines but formally wedded spouses. This distinction reflects the broader societal perception of women and family being promoted during the Second Constitutional Era, as evidenced in palace practices.
In traditional Ottoman court life, the valide sultan derived her legitimacy in the harem through her son, the reigning sultan. However, during Sultan Mehmed Reşad’s reign, which began when he ascended the throne at the age of 65, legitimacy within the harem was derived directly from the elderly sultan himself, as there was no valide sultan. It is essential to underline that Mehmed Reşad’s reign marked a period devoid of a valide sultan, traditionally regarded as the “sultan of the harem.” This unique circumstance highlights Mehmed Reşad’s harem as a historical first. During this period, the kadınefendis, from the Başkadınefendi (Chief consort) to the other consorts, played significant roles in various ceremonial functions. These included hosting guests within the harem and participating in representation activities in social life. What sets this era apart in the context of harem life is the visibility of Mehmed Reşad’s wives in settings outside the confines of the harem.
On March 21, 1910, during the visit of Bulgarian King Ferdinand and Queen Eleonora to Istanbul, the queen was hosted by Başkadınefendi Kâmres. Similarly, during the visit of Emperor Karl of Austria-Hungary and Empress Zita, the Empress expressed a desire to see the harem, and Sultan Mehmed Reşad introduced his wives to her. These events illustrate the kadınefendis’ role in representing the palace, as seen in their acts of hospitality and participation in religious ceremonies, such as the visit to the Hırka-i Saâdet.
In the absence of a valide sultan, the women of the harem assumed roles and responsibilities in social life, particularly in representing the palace. Within the context of patriotism and nationalism, the Hilal-i Ahmer Society (Red Crescent Society) provided a platform for Ottoman women to participate in public activities. In 1912, Başkadınefendi Kâmres served as the honorary president of the Ladies’ Branch of the Ottoman Hilal-i Ahmer Society. She awarded diplomas to 28 women who successfully completed a course organized by the society. This event marked a significant first, as Başkadınefendi Kâmres not only attended the ceremony but also delivered a prepared speech, highlighting her role in fulfilling a representative duty entrusted to her.
Similarly, Nazperver Kadınefendi played a prominent role in the Mamulât-ı Dâhiliye İstihlâkı Kadınlar Cemiyeti (Domestic Products Consumption Women’s Society), serving as its patron and as the honorary president of the Muâvenet-i Askeriye (Military Aid) Commission within the organization. She also presided over the abovementioned society’s first meeting. The society aimed to align production with the public’s needs in accordance with zevk-i milli (national taste) and public opinion, supporting the national economy and promoting national fashion. Beyond their philanthropic efforts, these women also contributed economically to the state’s ability to finance the war through their active engagement in such initiatives.
Başikbâl Dilfirib Hanımefendi’s presidency of the Society for the Protection of Children further illustrates the roles of harem women in the Constitutional Monarchy. Their involvement in such organizations demonstrates not only their representative responsibilities on behalf of the palace but also their expanding sphere of influence within social life during this transformative period.
