Fatma

The current study aims to deepen how special kinds of relations are fictionalised in the common world perspective in classical poetry and architecture considered in the Ottoman arts with an inspiration of Heidegger, who thought that building and dwelling are basically poetical practises. It is because it was not actually a modern human experience to dwell in the world that Heidegger inhabits in relation, he mentions meaningful poetically. According to Heidegger, the measurement of spaces could be taken by means of algebra as an example; however, when something becomes a measure of another thing on the basis of human experiences, space attains the identity of a place in the positive relation of human being with his environment. This qualification attributed by Heidegger to the so-called measurement approach reminds us that Ottoman artists exhibit their criticisms directly through works of art instead of linear reasoning. If works of art in the Ottoman Empire are regarded as the existence of a common world of mind both in poetry and architecture, they become critical dialogues within the relation of all these fields of production. These dialogues were not only a way of artistic criticism but also a way of showing respect to masters. In Tanpınar’s words, these dialogues developed through various techniques turn art production into collective “atelier work” beyond timely limits. At this stage, it was pointed out in the study that the creations of Ottoman artists could be regarded as the measurement and therefore criticism of each other with an indication of the dialogues within the tradition. The idea that the experiences comprising the existence in the Ottoman episteme are coupled and integrated required the admittance of the existence of a common design thought around these arts. If we look at architectural practises in terms of the common ground of poetry and building on the basis of the Ottoman episteme, notably the situation is no different. It can be said that the socially sanctioned structures that represent the transcendental knowledge of architects in the Ottoman Empire have the quality of a "source text" for the structures that follow them, and therefore architects "rewrite" such structures in a new language and in a new context. As a matter of fact, Ottoman art, as in the Western tradition, is not shaped by the individual will of the subjects and it does not have its pushing power from different seeking of reality by the artists. Walter G. Andrews mentioned that it&nbsp;was believed that life in the Ottoman Empire was in an ideal unity. Nevertheless, works of art proceeded according to the determined rules of unity within tradition and by feeding from a limited symbolic repertoire or present materials. This tight aesthetic control order was a possibility for forming dialog chains beyond the times between artists by creating a cultural pattern. For that reason, depending on the idea of a faith and culture attributed to a static selfimagination of a case, some reservations were made for the explanations given with the idea that these institutions are the part determining the artistic practises on behalf of reciprocity in the study. It was also indicated that artistic practises can shape the traditional cultural pattern in the setting of a dialog. In addition, it was emphasised that the relation between poetry and architecture cannot be perceived with modern analysis techniques such as interdisciplinarity by highlighting the unmeritedness of this togetherness. As for its evidence, it was sought in the nazir (simile) traditions in both poetry and architecture. Interaction styles such as “terbi’” (tetralogy) and “tahmis” (quintet) in the close distance “musammats” (a poetry style) between mental construction and physical and linguistic construction were also discussed. It was made clear that techniques such as “terbi’” and “tahmis” both in poetry and architecture when a homology is set make the productions inconstant, turning it into a virtual and dynamic activity field. In this way, the discussion universe of classical poetry and architecture in the Ottoman Empire was investigated with its common bases depending on the ways of sight and the world of mind.

Şiir ve Mimari: Osmanlı Sanatında Kültürel Örüntü

Elif

İlkay Canan

Originating in the early 1910s through the spontaneous actions of Futurists in Italy and Dadaists in France, performance art became a significant production of 20th-century art by challenging traditional art forms and questioning art-market dynamics, institutional aspects, and spatial concepts. While discussing the modern history of performance art, the article also discusses Wagner’s Gesamtkunstwerk [total work of art] proposal and reveals the contributions of avant-garde movements to performance art. However, the history of performance is much longer compared to the relatively shorter history of performance art. Performance, which is the basis of performance art, is connected to a wide range of disciplines beyond visual art productions and therefore emerges as a controversial situation in terms of the definition and history of art. Particularly with regard to performance art having been explained by theatre theory and ritual studies having determined the character of this art. This article aims to define performance art, which has been one of the most influential fields of production in contemporary art since the 1960s, by examining its ritual roots as well as by revealing its differences from other performance arts that are fed by those roots, especially theatre. Therefore, this article attempts to define performance art by investigating its ancient ritual origins. Being able to make this definition is important for two reasons. One is that many artists who practice performance art have constructed this art as a ritual, and the second is that the number of performance examples being implemented as neo-shamanic rituals is increasing. This article aims to define performance art in line with its origins by utilizing ritual studies, thus locating performance art theoretically as a mode of production in contemporary art. As articulated by Thomas McEvilley, ritual-based performance studies trace their connections among neolithic fertility rituals, paleolithic shamanic practices, and the performances of the 1960s-1970s.* These performances exemplify a dynamic interplay between shamanic elements and the pursuit of transformative experiences. Shamanism as a term prompts exploration due to its ambiguous nature; it reveals shared beliefs in a spirit world, trance-inducing rituals, and the shaman’s pivotal role in addressing community challenges. Performance art that resembles neo-shamanic rituals transforms not only the creator but also the audience into participants in a sensory experience. Amidst the confinement of modernist high aesthetics within the artistic space, performance art can be interpreted as an intervention into human life, one that reconnects life with art. Rooted in action derived from life, a naturalistic approach underlies performance art. When examining examples specifically linked to shamanic rituals, both practitioners and viewers are seen to experience a neo-shamanic revival. The longing to reconnect with nature in the modern world has led to a rapid increase in performances treated not just as rituals. Therefore the article analyzes such artists as Joseph Beuys, Anna Halprin, Kim Kum-Hwa, and Linda Montano, who know shamanism and consider themselves as shamans (neo-shaman). The article also examines Marina Abramović, who has researched not shamanism specifically but rather pagan religions, emphasizing how she has applied her research to her performance practices. The article also analyzes artists such as Hermann Nitsch, Kim Jones, and Paul McCarthy, who make use of these ancient belief rituals and techniques in their performance practices, even if they make no mention of shamanism or pagan religions in their own development. This article claims that the performances produced by artists who work with a transcendentalist motivation by performing such actions as sacrifice ceremonies, experiencing pain, aiming for healing/ catharsis, lighting fire, disguising as animals, and beating drums reveal the characteristics of shamanic rituals. The article also underlines the transformative effect of performance art that resembles neo-shamanic rituals and claims that the connection to its ritual roots that had been broken in the modern period has been re-established. As a result, the article’s originality lies in its claim that performance art and its neo-shamanic characteristics are not limited to the art world but have emerged as a transformative force that spreads its influence to various aspects of life.&nbsp;

Performansın Köklerine İnmek/Sınırlarını Belirlemek: Neo-Şamanist Bir Ritüel Olarak Performans Sanatı

Ülkü

Architecture in the period of Mustafa III included a great deal of repair and reconstruction activities, especially due to the heavy destruction caused by the 1766 Istanbul earthquake. Following the construction of the Ayazma and Laleli social complexes, the Fatih Mosque, which was a redesign-production structure after the earthquake, was built. These three large mosques joined the Istanbul skyline during this important period of construction and reconstruction. From the image of the city to the decorative detail of the sultan’s lodge, there is a style that imperial mosques have and exhibit. This study also examines the designs, preferences, and reasons for these preferences by considering the Nuruosmaniye Mosque, which was the pioneer of the three mosques of the period and is a frequent comparison element in the literature over its decorations.During the imperial period, an imperial mosque had two distinct main users. The first of these was the public who experienced the mosque from its courtyard (if the building had one) or from its exterior facades to the prayer hall, where worship takes place indoors, and to the mihrab, which is part of this praying hall. Another user group was the Sultan and state dignitaries. The sultan, who was much superior in position, had the authority to use every area of the structure while the state dignitaries were allowed in the areas to the extent permitted by the Sultan. This situation created two different routes of use in the mosques. In this study, an attempt was made to understand the style of the period by examining all columns, semicolumns, and pilasters on these two usage routes. When defining the columns, first the pedestals, then the column body, and finally the column capitals were described based on the construction sequence.The columns located on the route used by the public, where they experience the mosque both with its facades and interior space, differ from the columns followed on the route used by the Sultan. The column capitals on the public route are those with more intense ornaments and more craftsmanship. Exhibiting and presenting the “newest”, “most distinctive” and “most different” in the areas used by “the others”, people other than the Sultan, can be considered a way of expressing the empire itself in the process of change. In all of the mosques examined, more “modest” and plain capitals were preferred in the areas used by the Sultan compared with the other areas. It has been determined that the “corner leaf” column capitals, which represent the differentiation in the architectural style of the period, were not used on the Sultan’s route. So much so that the preferred pedestals here are also unadorned. The pedestals, which are like a prism without a profile, seem to have been specifically applied in the sultan’s ramp and pavilions.This study, in which the columns’ design of the Mustafa III Period mosques are compared in detail with the pioneer Nuruosmaniye Mosque, and in which the reasons for application of these decorations are examined, aims to look at the architectural style and decor elements of the period from a different angle. Comparing the buildings has enabled us to form a new interpretation of design preferences and representations. This study, in which designs were reinterpreted according to patrons, the people for whom the mosques were built, and the users, questions the existence of design codes in 18th century Ottoman Architecture. The study also paves the way for more comprehensive studies that can be conducted on other decor elements by seeking answers to this question through analysing columns.&nbsp;

18. Yüzyıl Camilerinde Sütunlara Karşılaştırmalı Bir  Bakış: Avludan Mahfile Teşhir ve İzlenim

Arif

In the Ottomans, one of the most important architectural cultures in the Mediterranean, the theory of ratio-proportion is a subject that has not been elucidated due to the lack of historical sources for the theoretical explanation of the art of architecture and the scarcity of academic studies in terms of quantity. The persistence of this problem leaves many questions unanswered, such as the Ottomans’ idea of art and architecture, their understanding of beauty, and the theoretical principles by which they created a work of art. This study aims to identify the main principle of architectural theory, the system of proportions, by using the theoretical sources of the period and the method by which it was applied.This research is limited in many ways because of the detailed and broad scope of the subject. Therefore, we focus on a theoretical analysis of the monumental Ottoman mosque architecture and the influence of the Edirne Selimiye Mosque (1574), one of the most important buildings designed by Mimar Sinan, on the Ottoman mosques built after him. Since an important aspect of the study is to examine the design approach of the mosques built after Mimar Sinan, the most competent work of Mimar Sinan, which is considered to have a similar approach in terms of method among the buildings he built, was preferred. In this respect, the mosques of (Istanbul) Çarşamba Mehmed Ağa (1585), (Istanbul) Zeynep Sultan (1769), and (Bursa) Emir Sultan (1804-5), which were built in different periods and have different dimensional characteristics but similar structural formations, were also analysed. In addition, because this study focuses on theoretical analysis, the Safranbolu Köprülü Mehmed Pasha (1661) and Şebsefa Hatun (1788) mosques, which were built in different periods and have different structural systems, were also included in the analysis.First, the research assumes that the structural principles in the spatial design of the mosques under study are determined vertically and that the formal qualities of the covering and structural elements are used as a form of aesthetic expression. In addition, the integrity of the form is considered to have been created with a rational understanding of beauty. Based on this context, an attempt is made to develop a new method that answers the questions that arise in the analysis of ratio-proportion theory for Ottoman architecture using an interdisciplinary approach. Taking into account the practical construction techniques and scientific studies of the period, this method reveals how Ottoman artists applied ratio and the system of proportion.Due to the limitations of the research, only the part-to-whole relationship was analysed. For this reason, the heights of the architectural elements were proportioned to the total height of the interior, and these ratios were shown as 0-1.00 to facilitate the narrative. Two-dimensional&nbsp;analysis was obtained by proportioning the same height measurements to the width of the interior. After the ratio research, the results were briefly evaluated and discussed. This evaluation and discussion section guides the second phase of the study. This section focuses on answering data such as the ratio values determined in one and two dimensions, the use of rational and irrational numbers, and the differences in the form and size of architectural elements on a theoretical basis. Therefore, theoretical sources that nourish the art of architecture have been used. This situation made it necessary to act within the framework of the sources in the inventory, especially the Ottoman Palace Library, which historically influenced the Mimar Sinan period, and the historical origins of these sources. Moreover, due to the context of the identified sources, it was necessary to follow the traditions of thought (theoretical methods) in the Islamic world to identify the theory of ratio and proportion in Ottoman mosques. However, limiting the scope of the study, in order to analyse the design theory and the study of form of Ottoman mosques, we first focus on the tradition of geometry (hendesiyyun), where the mathematical form of the object is represented by a continuous quantity (megethos/magnitude). Second, to solve the problems encountered during the research, we focus on the tradition of calculation (hisâb: arithmetic-algebra-applied geometry), which was used in many fields in the Islamic world until the Ottoman period. Indeed, a new (mental, algebraic) conception of quantity with unknowns, in other words the possibility of solving a mesāha (applied geometry) problem with algebra, enabled Ottoman architects to construct the integrity of spatial design in accordance with theory and practise (despite all variable conditions). The presence of this scientific knowledge in Ottoman libraries, especially in the inventory of the Ottoman Palace Library, can be confirmed by the identified works (in the fields of calculus, algebra, hendese and mesāha). Thus, for the first time, it has been understood how beauty was created in Ottoman architectural art using the theory of ratio-proportion, and an important contribution has been made to studies in this field.

“Oranlamak Dahi Kadîm Türkîdir”: Osmanlı Cami  Mimarisinde (Geometrik) Oran-Orantı İlkesi

Ö. Eren

This study provides a comprehensive overview of the development of “authentic” American modern painting while, specifically situating Barnett Newman and his painting Onement I within this context to elucidate its distinctive contribution to expanding the boundaries of authentic American modern art.The path towards establishing a unique American artistic identity, spanning various historical periods and art movements from the late 18th century to the 20th century, is first explored by the study. It is noted that, while a unique American artistic identity was aimed for by these movements, influences from European art were also carried, albeit with a distinctive American nuance. The evolution of American modern painting is discussed within this context, referring to key events like Paul Durand-Ruel’s introduction of American Impressionism and the 1913 International Exhibition of Modern Art (Armoury Show). These moments, while important, also showcased the ongoing American interpretation of European artistic styles.The examination of American Abstract Expressionism, which represented a pivotal development signifying the creation of authentic American modern art, is undertaken in the subsequent section. Within this analysis, the movement is placed in the context of the postWorld War II period, allowing for the reflection of the unique political and psychological atmosphere of that period.Characterised by an abstract approach, American Abstract Expressionism is noted for its emphasis on American freedom and the free-market economy, with a core focus on personal freedom, autonomy and the addressing of anxieties stemming from post-war trauma and a possible nuclear war. Within this narrative, the approaches and guidance for shaping American Abstract Expressionism by art critics Harold Rosenberg and Clement Greenberg are also highlighted as key points. Rosenberg argues that painting becomes an act, transforming the painter’s approach to the canvas while distinguishing it from modern European art. A focus on visual form rather than the visible world is emphasised by Greenberg, and it is approached from a formalist standpoint. These perspectives collectively contribute to the definition of American Abstract Expressionism as a movement that effectively combines abstraction and action. At this point, problematics in the Turkish terminology of the field are also addressed. The section continues by elaborating on the development of American modern painting through a Greenberg-based approach, which views it as an abstract art form that accentuates the physical impact of paint. This approach underscores the application of paint on the canvas and its physical effects, and Greenberg coined the term “Painterly Abstraction” to describe this phase. Over time, this approach evolved into “Post-Painterly Abstraction”, marked by a deliberate departure from the painterly trace of the artist in abstract painting.In the next section, the focus is directed towards Barnett Newman’s art, with a particular emphasis on his work, Onement I and its connexion to Clement Greenberg’s concept of “Colour Field Painting” within American Abstract Expressionism. Newman’s art is steeped in a mystical approach aimed at evoking the sublime, transcendence, and infinity, challenging traditional aesthetic notions of beauty in European art and underscoring the uniqueness of American modern art: Newman’s belief that the physical world inhibits the representation of the sublime leads him to adopt an abstract, non-representational style that emphasises the physicality of painting and the effect of paint. The “Onement” series epitomises this approach with its expansive colour fields and minimal gestures, creating a meditative experience through the expressive use of colour.What makes Newman’s Onement I unique is that he highlights that the painting aims to provide viewers with a momentary visual experience rather than exploring the artist’s inner world or external realities. This approach aligns with the notion of an immediate visual effect that triggers the viewer’s own nature of experience, akin to a metaphysical confrontation, parallel to Maurice Merleau-Ponty’s theory of perception.In conclusion, this study outlines the transition from artist-centred modern painting to viewer-focussed art, with Barnett Newman’s Onement I serving as a significant turning point. It prioritises the viewer’s experience over the artist’s perspective, departing from traditional painterly techniques and aligning with the Post-Painterly Abstraction movement, which emphasises the physicality of paint and its impact on the viewer’s experience. This represents a significant shift in modern art and establishes Onement I as a central and pivotal element in the maturation of authentic American modern painting.&nbsp;

“Özgün” Modern Amerikan Resmi ve Postmodern Sanata Geçiş Sürecinde Öncü Bir Resim: Barnett Newman’ın Onement I’i

Türker

Birer Pastiş Olarak Nuri Bilge Ceylan Kareleri: Caspar David Friedrich ve Ilya Glazunov

Mehmet

The subject of this study is a group of unglazed ceramic pots found in the Amorium excavations. Amorium, which is a mediaeval city settled by many civilisations such as Hittites, Phrygians, Romans, Byzantines, Seljuks, Beyliks, and Ottomans since 2000 BC, is located in Hisarkoy, which is approximately 12 km east of Emirdag, Afyonkarahisar. Unglazed ceramics, which were unearthed in the Amorium excavations and used to cook, heat, or store various foods, are important archaeological data in terms of reflecting daily life in Amorium and especially the cuisine culture. Although there are few studies on unglazed ceramic finds, this type of find is extensively found in many centres. A total of 55 unglazed ceramic finds were found in the Inner Wall excavations in the Upper City region of the city. Unglazed ceramics exhibiting two different clay structures consist of cookware finds and covers and bottom pieces. In general, these finds are mostly in similar form regardless of region or date range. The common need to cook, heat, store, or serve various foods likely led to the emergence of similar cookware forms. In fact, similar samples discovered in Amorium, Karacahisar Castle, Smyrna Excavation, Komana Excavation, Savsat Castle, Bitlis Castle, Taskun Castle, Kemah Castle, Tille Mound Excavation, Bayburt Castle, and Harran Excavation in Anatolia are dated to different periods. In addition to these centres, it is possible to discover many samples with a similar form dated to a wide geographical distribution and time interval. Therefore, it would be more useful to focus on the areas where Amorium cookware finds are discovered in the dating suggestion of the finds and to make an evaluation through the find-space relationship. Amorium cookware was discovered in the Inner Wall area where excavations started in 2014. In the works continuing until today, the Inner Walls and tower structures dating back to the Byzantine Period have been unearthed with all their lines. With the end of the Byzantine presence in the city following the 11th century, the Inner Wall may have been preferred as a sheltered living space for the settlers of the Turkish-Islamic Period in the 13th-15th centuries. In fact, many hearthstone-niched spaces were found in the area. In these spaces, where these new settlers of the city met their daily shelter needs, glazed ceramic pots dating back to the periods of Seljuks, Beyliks, and Early Ottomans, glazed brick samples, tools, horseshoe finds, bronze weights, and door fittings were discovered in addition to cookware. Moreover, the burn &nbsp;marks on the cookware and quarries uncovered in these spaces clearly reveal the relationship between the cookware finds and the hearthstones.It is not possible to express what kind of foods were cooked and prepared with Amorium cookware finds dating back to the 13th-15th centuries. Nevertheless, at this point, an evaluation can be made on the basis of the table culture of the period. Food and soup varieties made from meat and cereal products in the Seljuk, Beyliks, and Ottoman Periods were consumed daily. It is possible to mention the habit of similar consumption of Amorium during the Turkish Islamic period. In fact, various agricultural activities were carried out in the city based on the agricultural tools found in the excavations of the Inner Wall and narrations by Ebul Fida. Furthermore, cattle horseshoes and animal bones found in the Inner Wall area provide clues regarding the animal husbandry activities of the settlers. Based on these data, it is possible to claim that meat and various cereal products may have been prepared for consumption with the Amorium cookware in accordance with the nutritional habits of the period.

Amorium İç Sur Kazılarında Bulunan Türk-İslam Dönemi (13-15. Yüzyıl) Sırsız Seramikleri: Pişirme Kap Buluntuları

Mustafa Özer

Our aim in this study is not to discuss the establishment, functioning, and types of foundation institutions in detail. Our main aim is to emphasise the effects of the complexes, which are a collection of buildings and structures with different functions built within the foundation system in the Ottoman Period, on the construction, settlement, and therefore the physical development of cities and towns.With the zoning and construction activities carried out on cities, towns, and roads within the foundation institution, the needs of society in the fields of religion, education, trade, social, cultural, etc. were met. In addition, a significant part of the infrastructure (roads, bridges, water systems, etc.) works on cities, towns, and roads were carried out within the foundation system.While preparing this article, previous research and publications on this subject and our field studies based on many years have been utilised. The sources and publications used in the study are provided at the end of the article.In the establishment and development of Ottoman cities, social complexes and religious and social building communities were established in different parts of the cities and directed the formation of crowded districts.In Turkish-Islamic cities, complexes were generally designed and built within the framework of a plan and programme. Within the complexes, there are structures with different functions that meet the needs of the people of the city and town. These complexes can be found in almost all Ottoman cities and towns, especially in capitals such as Bursa, Edirne, and Istanbul. They also appear as benzil social complexes built on the main roads connecting these cities and towns.&nbsp;&nbsp;In this way, in addition to the physical shaping and development of cities and towns, the needs of their inhabitants were also met.&nbsp;New neighbourhoods bearing the same name as the social complexes emerged around these complexes built within the foundations, and thus, the new population coming to the city settled in these neighbourhoods.In addition to the three capitals of the Ottoman Empire (Bursa, Edirne, Istanbul), we can often see this situation in Balkan cities such as Skopje, Ishtip, Tetovo, Salonica, Sarajevo, Mostar, Banja Luka, Dimetoka, Elbasan, Berat, Prizren, Plovdiv, Rhodes, Crete, Zigetvar, and Peç; Anatolian cities such as Konya, Kayseri, Manisa, Amasya, Trabzon, and Diyarbakr; and cities in countries such as Morocco, Tunisia, Algeria, Egypt, Iraq, and Crimea.These cities, which were within the borders of the Eastern Roman Empire before they came under Ottoman rule, gained the character of Ottoman cities in a short period of time with the rapid reconstruction and settlement activities initiated after their conquest.In these and other Ottoman cities and towns, the zoning and settlement policies explained in detail above were implemented. Thanks to the foundations established in this direction, complexes, almshouses, mosques and masjids, and tekkes and dervish lodges were built, each of which was the centre of the neighbourhood or district they were named after. To cover the maintenance and repair costs of these buildings, the salaries of the staff, and other expenses, commercial buildings (shops, bazaars, inns, mills, etc.) called “akar” were built in the commercial and production areas of the city. Thus, both the development of trade and production areas and the establishment of new districts and neighbourhoods where the population migrating to the city would reside were ensured. Undoubtedly, those who pioneered and contributed to the physical, commercial, economic, cultural, and social development of cities and towns (as in the cases of Bursa, Edirne and Istanbul) were state rulers and their families, senior administrators, Muslim judges, scholars, merchants, sheikhs, etc. through the foundations they established.In addition, the benzil social complexes, which were built on the roads connecting the cities and towns, at a distance from dawn to dusk, and whose centre of gravity was composed of inns and caravanserais for trade and accommodation purposes, enabled the places where they were located to flourish and turn into towns and cities over time.In the reconstruction and settlement policy implemented by the Ottoman Empire in the cities and towns included within its borders, those who came to the forefront through the foundations they established were members of the dynasty, high-level administrators and soldiers, Muslim judges, scholars, merchants, sheikhs, and people with status in society.Newly captured cities were rapidly Turkified and Islamised through a conscious reconstruction and settlement policy pursued through the foundation system.The foundation institution, whose founders, functioning, purpose of establishment, zoning, and construction activities to meet the needs of the people living in cities and towns in the Ottoman period were explained above, continues its existence and activities in a diversified and enriched manner today.

Osmanlı Şehir ve Kasabalarının İmarında Vakıfların Rolü

Mustafa

Azure painting with gilded stars was implemented on the ceilings of numerous monumental buildings built during different periods, initially from ancient Egyptian architecture to ancient Roman, Byzantine, gothic, and Renaissance architecture. Prominent examples include XIX. Dynasty tombs in Thebes, Galla Placidia Mausoleum and San Vitale Church in Ravenna, San Marco Church in Venice, Sistine Chapel in Vatican, and Sainte-Chapelle in Paris. Apparently, it moved from Egypt to Roman territories, including the capital city of Constantinople, and spread to Europe in the Middle Ages through mutual cultural interaction with the Byzantine Empire. Through the revivalist architectural styles dominant in the 19th century, azure painting with gilded stars became a substantial component of neoclassical architecture and especially neogothic architecture in Western culture.&nbsp;British architect and architectural historian William Richard Lethaby provides in-depth information about these ceilings’ origin and appearance in different periods in the chapter “Ceilings Like The Sky” of his book “Architecture, Myth and Mysticism” published in 1892. In the chapter, Lethaby addresses the ceilings painted with an azure background, a blue resembling the sky and gilded yellow stars dispersed on top of it.&nbsp;Lethaby explains that the decoration’s first appearance was in the Ancient Egyptian period on the ceilings of temples and tombs. In ancient Egyptian architecture, there are numerous examples of paintings with azure colour and dispersed gilded stars, especially on the ceilings of temples such as Esna, Dendara, Erment and tombs of the 19th Dynasty.According to Lethaby, later in the late antique period, the decoration of azure paintings with gilded stars was associated with Byzantine architecture and the capital Constantinople. One of the earliest examples of Roman architecture was the dome of Galla Placidia Mausoleum in Ravenna from the 5th century AD. Lethaby also asserts that the dome of Hagia Sophia in Constantinople originally had a similar decoration on its inner surface.&nbsp;&nbsp;The decoration became an Eastern-origin component of gothic architecture, as its use became widespread in gothic churches in European states in contact with the Byzantine Empire. In particular, Sainte Chapelle in Paris was one of the prominent examples of this decoration. In the 19th century, when the neogothic style emerged, it pervaded again in Europe and the United States. Not only neogothic architecture but also other revivalist styles, such as neoclassicism, adopted it in the same period. The pioneer of neogothic architecture, Augustus W. N. Pugin impacted the proliferation of decoration.The 19th century was in the same way the period of revivalism and eclecticism in the westernised Ottoman architecture as in Europe and the United States. Many churches built in the 19th century in Istanbul, especially Greek Orthodox and Latin Catholic examples, contain the mentioned ceiling decoration. Among those there are St. Peter and St. Paul Church, St. Benoit Church, Santa Maria Draperis Church, and Aya Triada Church, all in the Galata and Pera region.&nbsp;Yet in the period of Sultan II. Abdülhamid (1876-1909) the same decoration was also used in mosques and synagogues in Istanbul. Among the mosques, the Yıldız Hamidiye Mosque, Osman Reis Mosque, and Darülaceze Mosque are prominent examples. In particular, Yıldız Hamidiye, as an imperial mosque, seemed to have a strong influence on the sanctuaries not only in the capital but also in the close vicinity of the city, such as the Grand Synagogue of Edirne and the Mevlevi lodge in Gallipoli. Galata Ashkenazi Synagogue and Zülfaris Synagogue, having the same ceiling decoration, indicate that azure painting with gilded stars came into fashion among all abrahamic religions in the Ottoman capital city at the end of the 19th century and the beginning of the 20th century.&nbsp;&nbsp;

II. Abdülhamid Dönemi İstanbul İbadethanelerinde  bir Tavan Süslemesi Modası: Gök Mavisi Üzerine Altın  Renginde Yıldızlı Kalemişi Bezeme

Emre

Münteha

Grenades were formed with the development of "Greek Fire" by various civilizations in the arms race that emerged as a result of humanity's efforts to destroy each other. In particular, it is known that Greek Fire started to be used during the Byzantine period and that this invention, the content of which is not yet known for certain, was placed in terracotta or glass containers and used as a destructive weapon power. It is seen that the Muslim Arabs and Crusaders took this grenade from the Byzantines and developed it, and that this instrument of war continued to be used by the army (land and naval) during the Ottoman period. The greatest technological or chemical advance in the development of the grenade launcher began in the 7th century AD with the invention of the so-called "Greek Fire", and this discovery was best known for stopping the Muslim Arabs advancing towards the Byzantine Empire. The discovery and use of Greek Fire by the Byzantines was an important development in the technology of warfare. Especially during the Arab sieges of Constantinople in 678 and 717-718, the Byzantines used a liquid containing some components such as petroleum and sulfur in siphons as well as grenades, possibly placed in terracotta or glass containers, to defend the city. Shortly after its introduction in Europe, Ottoman glass art made great progress. Istanbul was the glass production center of the Ottoman Empire. In addition to the use of glass in various fields over thousands of years, the first use of glass in the Ottoman Empire Period was as a gunpowder in the battlefields during the siege of Rhodos in 1522. During this period, which coincided with the reign of Kanuni Sultan Süleyman (1520-1566), mortars made of glass were used. Fragments of glass mortars were also found in various excavations in Rhodos. The glass furnaces and craftsmen in the Ottoman artilleries are proof of the use of glass as a war material. In the 17th century, it was understood that Kağıthane mud suitable for casting glass humbara was secretly smuggled to Europe at night by English, Genoese, French and Dutch merchants, which was later banned by the administration. The Demirköy/Kırklareli Enterprise, known as the Fatih Foundry, supplied the Ottoman Army and Navy with cannonballs, rounds (humbara) and cannonballs, referred to as grains. It is estimated that the humbaraci class, which belonged to the pedestrian section of the Kapıkulu Quarries, was established between the 15th and 16th centuries. According to Mustafa Nuri Pasha, the humbara was invented during the reign of Fatih Sultan Mehmet and used in the 1475 Siege of Iskodra.&nbsp;As stated in the text, the use of glass as a humbara came after the terracotta examples. With the transformation of the Greek Fire into the humbara with pyrotechnic developments and the change in the materials used in the humbara, it took its place in the army as an effective&nbsp;weapon for many years. The Ottoman Empire, with its expanding borders, used this weapon effectively in its army. Although written sources indicate that the Ottomans started to use glass grenades during the reign of Kanuni Sultan Süleyman, it is likely that they first saw glass grenades during the reign of Fatih Sultan Mehmet (1451-1481) when they were used against them in the conquest of the island of Lesbos, because during the reign of Fatih Sultan Mehmet, although it is not known whether glass was used as a material, the humbaracı quarry was established and these were used in the Siege of Iskodra. In addition, it is known from written sources that glass craftsmen from Tabriz were brought to Istanbul with the emphasis on eastern campaigns during the reign of Yavuz Sultan Selim (1512-1520) before the reign of Kanuni Sultan Süleyman, which suggests that the Ottoman army may have used glass grenades earlier than known.&nbsp;&nbsp;In the light of the current archaeological data, it is possible to conclude that the Çanakkale glass grenade was used between the 15th and 16th centuries AD based on datable analogies. Unfortunately, although they are one of the rarest examples compared to other forms of glass, they are included in the inventories of museums and private collections, but the different definitions for the name of the form make it difficult for researchers to access these forms. In the future, there will be an increase in the number of publications on glass humbaras, especially those with a known findspot, and analysis on this subject.

Camın En Tehlikeli Hali: Çanakkale Müzesi’nden Bir Humbara

Gülsen

Esra

Taraklı is a quiet district 65 km from Adapazarı in Sakarya, in the southeast of the Marmara Region. Due to its location, Taraklı, which was in the Bithynia region in ancient times, was important as a small castle town that was connected to Bursa province during the Byzantine period. It was also significant during the Ottoman period as a district of the Hüdavendigar Province of the Sanjak of Kocaeli, which developed and grew rapidly because of its location on important roads. Its geographical features also helped preserve its historical and cultural texture. The Yunus Pasha Mosque, Yunus Pasha Bath, Rüştiye School, Hacı Atıf Inn, and examples of such civil architecture within the district from the Ottoman era indicate that construction activities continued at every stage of the classical and westernisation period in terms of cultural heritage.Despite not being clearly stated in the sources by whom or when the Yunus Pasha Mosque was built, it is believed to have been built by Yunus Pasha, the vizier of Yavuz Sultan Selim, between 1516 and 1517, on his way to the Sultan’s Ridaniye Expedition. It does not have an inscription or a waqf certificate charter. The mosque features a square layout and was built in the architectural style of classical single-domed Ottoman mosques. It is covered with a large dome and has a three-domed last congregation area adjoining it. The exterior walls and minaret of the building are made of light-yellow hewn stone.&nbsp;As a consequence of the restoration effort undertaken by the General Directorate of Foundations in 2023, the original patterns of the hand-drawn decorations before the restoration of 1993 were revealed through a mechanical scraping process made in the harim. In this research, the old and new versions of these hand-drawn decorations have been studied comparatively and evaluated on the basis of their style and compositional features. In addition, the place where these decorations stood in the decorative programme of the Ottoman Westernisation Period was discussed. Although some of the hand-drawn decorations have failed to remain intact until the present day because of faulty repairs in the building, it is evident that the decorative programme, which began to gain popularity in the 18th century, was repeated here.In the building, the dome, the dome skirt, the trumpets, which are the transition elements to the dome, flower bouquets tied from the stems on the walls of the harim, curtain motifs, writing, geometric decoration, inscribed medallions, decorations of these medallions that give the impression of being attached to a nail with a rope in the shape of ribbon, oil lamp motifs, and chain patterns are hand-drawn. At the same time, the depiction of medallions with their nails as a painting on the wall, which is not found in other examples of religious architecture, reveals how rich a decorative programme was applied and that it was made by an artist or artists with a strong imagination. What we usually see in religious architecture in Anatolia, such as the depictions of Mecca, Medina, and mosque on the mihrab wall, and still life and landscape depictions, have been replaced by floral and geometric decoration in this mosque. Black, yellow, brick colour, blue and red were mainly used to colour these decorations. When the decorations, which are believed to be the work of local artists, are examined on the basis of their style and composition, it is seen that two different periods stand out. These periods, dated to the latter half of the 19th century and the early 20th century, are also significant in terms of revealing varied elements in the decorative programme.

Sakarya’da Batılılaşma Dönemi’nden Saklı Kalmış Bir Hazine: Taraklı Yunus Paşa Camii Kalem İşi Bezemeleri

Abdül

Born as one of the three sons of Ghiyath al-Din Kay-Khusraw I, Ala ad-Din Kay-Qubad I became the Malik of Tokat in 601 (1205 A.D.) after his father had become sultan, and was declared ruler in 616 (1220 A.D.) upon the death of his brother Izz al-Din Kay-Qawus I. After ascending to the throne, he endeavoured to take measures against the Mongol danger and organised expeditions against some principalities to ensure Anatolian Turkish unity. Ala ad-Din Kay-Qubad I, who attached importance to commercial relations in addition to his successful politics, reinforced commercial moves with the caravanserais he built in Anatolia.&nbsp;In this study, coins belonging to the sultanate period of Ala ad-Din Kay-Qubad I, now registered in the inventory of the Bursa Archaeology Museum, were analysed within the scope of our study. In the inventory, 220 coins were identified, 72 of which were introduced by excluding repetitive ones from the catalogue. Most of the works, all of which were produced using the forging technique, are in good condition today. The earliest works are 616 AH (1219-1220 AD), while the latest are dated 633 AH (1235-1236 AD). Most of the examples dated 617 AH (1220-1221 AD) have reached the present day. The names of the caliphs of the period, most notably en-Nâsır-Lidînillâh, ez-Zahir-Biamrillah, and al-Mustansir-Billah, are mentioned in the lines of the inscription. Silver and copper materials were used in the coins, all of which were produced using the forging technique. The average diameter of the silver coins is 23,28 mm and the average weight is 2,89 g. The average diameter of the copper coins is 22,56 mm and the average weight is 3,25 g. Sivas, Konya, Kayseri, Bilveran, and Kayseri were the centres of minting. Of these, most coins were minted in Sivas.Floral and geometric ornaments are seen on the coins. The rumi, the only element of floral ornamentation seen on the artefacts, is a motif that originated in Central Asia and developed under the influence of the animal style. The motif took on a style closer to stylised animal figures with the Anatolian Seljuks. Its widespread use in coins and other works of Turkish art is also seen in Anatolian Seljuk art. The motif appears in three different types in the studies we examined. Some examples of the group we named the third type appear as a stylised interpretation of the dragon motif. These examples, reminiscent of a dragon with a curved body and an open mouth at the top, show the origin of the motif and the change it underwent towards a stylised animal figure with the Anatolian Seljuks. Geometric ornamental elements constitute the most preferred group of elements in the works. Among these, the pearl string kerb is the most frequently used. Other geometric ornamentation elements include knots, three spots, stars, circles, pearl strings and kerbs with flat surfaces.Seljuk thuluth and kufic calligraphy were mostly used in the inscription lines. While Seljuk thuluth is seen in a several dates, it is noteworthy that the use of kufic calligraphy began after 1226 AD (623 AH) with Caliph al-Mustansir-Billah. In the arrangement of the inscriptions, horizontal main text in the centre on both sides and a peripheral text around it.&nbsp;The coins minted by Ala ad-Din Kay-Qubad I, one of the most important sultans of the Anatolian Seljuk State, are remarkable for their rich ornamental elements and for providing information about the history and economy of the period. Among these that bear direct traces of the Central Asian animal style, the widespread use of the rumi motif is important. In addition, the use of ornamental elements such as three spots, stars, string of pearls, and knots seen in these works is important in terms of containing the elements that were widely preferred in the decorative arts of the period. The coins of the period of Alaaddin I not only bear direct traces of the artistic understanding that preceded it but also stand out as an important group in terms of their influence on the process that continued after them.

Bursa Arkeoloji Müzesindeki I. Alaaddin Keykubad’ın Sultanlık Dönemi Sikkeleri

This research article presents an interesting section about the reconstruction works of the large provinces and the modernisation of these cities during the period of the Union and Progress government of the Ottoman Empire (1908-1918) within the scope of Turkish-German relations. This research was conducted with three-month scholarship support from the German Academic Exchange Service (DAAD). Most of the information and documents used in the research were obtained through research conducted in the German Federal Archives (Bundesarchiv) and Foreign Affairs Archives (Politisches Archiv des Auswärtiges Amts) and the Presidential Ottoman Archives of the Republic of Turkey (BOA) at the end of 2010 and the beginning of 2011. This information and documents have not been previously researched or published.To turn the research into a scientific text, hundreds of pages of original documents obtained from the archives of both countries were scanned, transliterated, and translated by us and used in this publication. As it is understood from the documents obtained within the scope of this research, the Ottoman Empire’s Union and Progress Government (1908-1918) initiated a large-scale development move, especially towards the Anatolian provinces, and in 1910, a decree was issued by the Ministry of Trade and Public Works. With this decree, it was stated that the railway, highway (road) and harbour and irrigation of the lands, drying of the swamps, construction of dams, and hydroelectric power plants were foreseen in the Anatolian Provinces. Within the framework of this idea, the Union and Progress Government also aimed to modernise and rebuild some provincial centres in Anatolia. In these cities, it was aimed to equip the neighbourhoods and streets, which were built very narrow according to the Eastern lifestyle, with wide roads and ornate boulevards as in Europe. Within the framework of this zoning policy, the Ottoman Minister of Commerce and Public Works, Bedros Hallaçyan, wrote a two-page French letter to the German Embassy in Istanbul on April 14, 1910.&nbsp;In this letter, he requested from the German Government to recruit foreign engineers and architects to the Turkish service to perform the duty of road and bridge construction inspector in his ministry. Later, in the announcements made for this purpose throughout Germany, it was required that the foreigners to be assigned in the road and bridge construction works of the Turkish Public Works Ministry must first speak French and have professional experience in the field of road construction, due to the use of French in foreign relations. Among the German citizens who applied in the first stage to switch to Turkish service to work in the specified fields, there were names like: Bauingenieur/Civil Engineer Georg Neuendorf, Ingenieur/Engineer R. Huber, Kaiserlicher Kreisinspektor-Wege- and Brückenbauingenieur/Imperial District Inspector, Road and Bridge Engineer Meyer, Oberingenieur/Chief Engineer H. R. Pohesel (?), Regierungsbaumeister/Government Architect Lasomann, Regierungsbaumeister/Government Architect Gottlob Nast, Ingenieur/Engineer Teodor Julians Jakel, Ingenieur/Engineer Hugo Frenz, Ingenieur/Engineer Heinrich Schultz, 19- Architekt/Architect Sepp Spannmacher and Ingenieur u. Baumeister/Engineer and Architect Hubert von Graeve. However, some of them were eliminated because of their lack of knowledge of French, and some of them because they did not meet the other requirements. After the preliminary evaluation made by the German Government after the applications were received, the final list of names was delivered to the Turkish Ministry of Public Works at the end of August 1910 through the German Embassy in Istanbul.In line with the criteria previously announced by the Ministry of Public Works, only four of them were selected and invited to Istanbul to sign the contract. Those people were; From Zerbst, Dr. Engineer Köhler, city construction consultant Beutner from Landau, Greifenberg district architect Weisse, and the Bremen regional Architect Buch. A contract (Annexe 04) was signed with these four German engineers and architects, who were called to Istanbul, according to the copy prepared by the Ottoman Council of Ministers in accordance with the Tezkerei-Sami dated 5 August 1326 (18 August 1910) and numbered 307. The authority in this regard has been given to the Ministry of Public Works by the Council of Ministers. These four engineers and architects, who came to Istanbul at different times, were sent to the provinces where they would work after signing the contracts. Of these people, Dr. Engineer Köhler was assigned to Istanbul, construction consultant Beutner was assigned to Hüdavendigar (city of Bursa), and regional architect Weisse was assigned to Erzurum province.This research aims to find out how many or which of the projects prepared by German engineers or architects, who were put into Turkish service within the framework of the renovation and modernisation programme that the Union and Progress Government (1908-1918) tried to carry out in four different province centres and the roads connected to them, by the Ministry of Public Works. however, how many or which ones have occurred, except for a few examples that are tried to be explained in the text, is not fully understood. However, from a military and strategic point of view, in the preparation and construction of important structures, it has also been understood that the desired results could not be achieved. for example; It has been understood that the projects of the Kop Mountain pass and some bridges were prepared and tried to be built, but the desired results could not be achieved due to the economic difficulties and war conditions of the country (Balkan, Çanakkale and World War I).&nbsp;Another important result of this research is that; as in the political and military fields, it has been understood that the two great powers of the period, France and Germany, were in a war of hegemony in the Ottoman Empire in the construction and administration of construction works, the employment of foreign experts, and the purchase of materials. This issue is understood from correspondence and reports prepared for the protection of German interests.This situation is also important in terms of showing the German foreign policy of the period.

XX. Yüzyıl Başında Osmanlı Devleti’nin Anadolu Vilayetlerinde Başlattığı Yol ve Köprü Yapım İşleriyle (1908-1918) Bu İşlerde Görevlendirilen Alman Mimar ve Mühendisler

Ayça

Mehmet İnsan (İhsan Hoca) Tunay

Vesile

Assoc. Prof.

MAKALE ÇAĞRISI-2024

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Jale Özlem

Assist. Prof.

HAZAR DÖNEMİ SARKEL ŞEHRİ, KALESİ VE BİR KISIM ARKEOLOJİK BULUNTU ÖRNEKLERİ (ORTA VE İÇ ASYA TÜRK SANATI BAĞLANTILARI)

Nesrin Çiçek

MİMAR SİNAN CAMİLERİNDE SEMBOLİZM ÜZERİNE BİR DEĞERLENDİRME

@JOURNAL_BOX_FEATURED

Okan

Res. Assist.

GNOSTİSİZM, GÜL-HAÇ VE TEOZOFİ*  IŞIĞINDA İKİ KARE ÖRNEĞİ: “KOYU KARANLIKLAR” (ROBERT FLUDD) VE “SİYAH KARE” (KAZIMIR MALEVİÇ)

Bahman

17. YÜZYIL’DA AVRUPA GÖRSEL SANAT ESERLERİNİN İRAN’IN GELENEKSEL RESMİNE ETKİSİ

@JOURNAL_BOX_MOSTREAD

Sanat Tarihi Yıllığı – Journal of Art History, 1964-65 yılında İstanbul Üniversitesi Sanat Tarihi Enstitüsü’nün yayın organı olarak Oktay Aslanapa, Şerare Yetkin ve Metin Sözen tarafından yayına hazırlanan ilk sayı ile yayın hayatına başlamıştır. İstanbul Üniversitesi, Edebiyat Fakültesi’ne bağlı Sanat Tarihi Araştırma Merkezi’nin bilimsel, hakemli, açık erişimli süreli yayını olarak yılda bir kere yayınlanır. Yayın dili Türkçe ve  İngilizce ’dir. 2024 itibariyle basılı versiyon durdurulmuştur. Dergi sadece online olarak yayınlanmaktadır.

Sanat Tarihi Yıllığı, sanat tarihi disiplininin tüm alanlarında yüksek kalitede bilimsel içeriğe sahip özgün makaleler yayınlayarak bilim dünyasına katkıda bulunmayı amaçlamaktadır.

Sanat Tarihi Yıllığı, Bizans sanatı, Türk-İslam sanatları, Batı sanatı ve çağdaş sanat alanları başta olmak üzere sanat tarihi disiplini çerçevesinde üretilmiş özgün makaleler için yayın olanağı sağlamaktadır. Bu kapsamda Sanat Tarihi Yıllığı’na gönderilen makaleler başka bir yerde yayınlanmamış, özgün çalışmalar olmalıdır.

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Scopus

Emerging Sources Citation Index (ESCI)

EBSCO

ERIH PLUS

TR Dizin

DOAJ

SOBIAD

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@METRIC_ISSUES

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Sanat Tarihi Yıllığı

@INFO_TAB_ABOUT

Editor in Chief

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@INFO_TAB_BOARDS

Sanat Tarihi Yıllığı, sanat tarihi disiplininin tüm alanlarında yüksek kalitede bilimsel içeriğe sahip özgün makaleler yayınlayarak bilim dünyasına katkıda bulunmayı amaçlamaktadır.Sanat Tarihi Yıllığı, Bizans sanatı, Türk-İslam sanatları, Batı sanatı ve çağdaş sanat alanları başta olmak üzere sanat tarihi disiplini çerçevesinde üretilmiş özgün makaleler için yayın olanağı sağlamaktadır. Bu kapsamda Sanat Tarihi Yıllığı’na gönderilen makaleler başka bir yerde yayınlanmamış, özgün çalışmalar olmalıdır. Makaleler Türkçe ve İngilizce dil&#65279;lerinde gönderilebilir.

Amaç ve Kapsam

Web of Science Core Collection – Emerging Sources Citation Index (ESCI)SCOPUSTÜBİTAK-ULAKBİM TR DizinDOAJ<a href="https://kanalregister.hkdir.no/publiseringskanaler/erihplus/periodical/info.action?id=502895" target="_blank">ERIH PLUS</a>EBSCO Central &amp; Eastern European Academic SourceSOBİAD

Dizinler

Dergi yayın etiğinde en yüksek standartlara bağlıdır ve <a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>, <a href="https://doaj.org/apply/transparency/#principles-of-transparency-and-best-practice-in-scholarly-publishing" target="_blank">Directory of Open Access Journals (DOAJ)</a>, <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a> ve <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> tarafından yayınlanan etik yayıncılık ilkelerini benimser; Principles of Transparency and Best Practice in Scholarly Publishing başlığı altında ifade edilen ilkeler için: <a href="https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing</a> Gönderilen makaleler derginin amaç ve kapsamına uygun olmalıdır. Orijinal, yayınlanmamış ve başka bir dergide değerlendirme sürecinde olmayan, her bir yazar tarafından içeriği ve gönderimi onaylanmış yazılar değerlendirmeye kabul edilir. Makale yayınlanmak üzere Dergiye gönderildikten sonra yazarlardan hiçbirinin ismi, tüm yazarların yazılı izni olmadan yazar listesinden silinemez ve yeni bir isim yazar olarak eklenemez ve yazar sırası değiştirilemez.İntihal, duplikasyon, sahte yazarlık/inkar edilen yazarlık, araştrma/veri fabrikasyonu, makale dilimleme, dilimleyerek yayın, telif hakları ihlali ve çıkar çatışmasının gizlenmesi, etik dışı davranışlar olarak kabul edilir. Kabul edilen etik standartlara uygun olmayan tüm makaleler yayından çıkarılır. Buna yayından sonra tespit edilen olası kuraldışı, uygunsuzluklar içeren makaleler de dahildir.İntihal Ön kontrolden geçirilen makaleler, iThenticate yazılımı kullanılarak intihal için taranır. İntihal/kendi kendine intihal tespit edilirse yazarlar bilgilendirilir. Editörler, gerekli olması halinde makaleyi değerlendirme ya da üretim sürecinin çeşitli aşamalarında intihal kontrolüne tabi tutabilirler. Yüksek benzerlik oranları, bir makalenin kabul edilmeden önce ve hatta kabul edildikten sonra reddedilmesine neden olabilir. Makalenin türüne bağlı olarak, bunun oranın %15 veya %20'den az olması beklenir.Çift Kör Hakemlikİntihal kontrolünden sonra, uygun olan makaleler baş editör tarafından orijinallik, metodoloji, işlenen konunun önemi ve dergi kapsamı ile uyumluluğu açısından değerlendirilir. Editör, makalelerin adil bir şekilde çift taraflı kör hakemlikten geçmesini sağlar ve makale biçimsel esaslara uygun ise, gelen yazıyı yurtiçinden ve /veya yurtdışından en az iki hakemin değerlendirmesine sunar, hakemler gerek gördüğü takdirde yazıda istenen değişiklikler yazarlar tarafından yapıldıktan sonra yayınlanmasına onay verir.

Politikalar

Dergi açık erişimlidir ve derginin tüm içeriği okura ya da okurun dahil olduğu kuruma ücretsiz olarak sunulur. Okurlar, ticari amaç haricinde, yayıncı ya da yazardan izin almadan dergi makalelerinin tam metnini okuyabilir, indirebilir, kopyalayabilir, arayabilir ve link sağlayabilir. Bu <a href="https://www.budapestopenaccessinitiative.org/translations/turkish-translation" target="_blank">BOAI</a> açık erişim tanımıyla uyumludur. Derginin açık erişimli makaleleri Creative Commons Atıf-GayrıTicari 4.0 Uluslararası (<a href="https://creativecommons.org/licenses/by-nc/4.0/deed.tr" target="_blank">CC BY-NC 4.0</a>) olarak lisanslıdır.

Derginin tüm giderleri İstanbul Üniversitesi tarafından karşılanmaktadır. Dergide makale yayını ve makale süreçlerinin yürütülmesi ücrete tabi değildir. Dergiye gönderilen ya da yayın için kabul edilen makaleler için işlemleme ücreti ya da gönderim ücreti alınmaz.

Yazarlar dergide yayınlanan çalışmalarının telif hakkına sahiptirler ve çalışmaları  Creative Commons Atıf-GayrıTicari 4.0 Uluslararası (<a href="https://creativecommons.org/licenses/by-nc/4.0/deed.tr" target="_blank">CC BY-NC 4.0</a>) olarak lisanslıdır. CC BY-NC 4.0 lisansı, eserin ticari kullanım dışında her boyut ve formatta paylaşılmasına, kopyalanmasına, çoğaltılmasına ve orijinal esere uygun şekilde atıfta bulunmak kaydıyla yeniden düzenleme, dönüştürme ve eserin üzerine inşa etme dâhil adapte edilmesine izin verir.

Editörler, yayınlanan makalede, bulguları, yorumları ve sonuçları etkilemeyen küçük hatalar tespit edilirse düzeltme yayınlamayı düşünebilirler. Editörler, bulguları ve sonuçları geçersiz kılan büyük hatalar / ihlaller söz konusu olduğunda, makaleyi geri çekmeyi düşünmelidir. Yazarlar tarafından araştırma veya yayını kötüye kullanmaya yönelik olasılık söz konusu ise; bulguların güvenilir olmadığına ve yazarların kurumlarının olayı soruşturmadığına dair kanıtlar var veya olası soruşturma haksız veya sonuçsuz görünüyor ise, editörler endişe ifadesi yayınlamayı düşünmelidir. Düzeltme, geri çekme veya endişe ifadesi ile ilgili olarak <a href="https://publicationethics.org/resources/flowcharts/complete-set-english" target="_blank">COPE</a> ve <a href="https://www.icmje.org/recommendations/" target="_blank">ICJME</a> yönergeleri dikkate alınır.

Dergide yayınlanan tüm yazıların korunmasını ve kalıcı olarak erişilebilir olmasını sağlamak için makaleler, ulusal bir arşiv sitesi olarak hizmet veren ve aynı zamanda LOCKSS'in içeriği toplamasına, korumasına ve sunmasına izin veren Dergipark'ta saklanmaktadır.Ek olarak, yazarların kendilerinin makalelerinin son PDF sürümünü Open Archives Initiative (<a href="https://www.openarchives.org/" target="_blank">https://www.openarchives.org/</a>) standartlarına uygun açık elektronik arşivlerde arşivlemeleri önerilir. Yazarlar, yayınladıkları arşiv versiyonundan, İ.Ü. Yayınevinin dergi web sitesinin URL'sine bağlantı sağlamalıdır.

Sanat Tarihi Yıllığı, yayın etiğinde en yüksek standartlara bağlıdır ve <a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>, <a href="https://doaj.org/apply/transparency/#principles-of-transparency-and-best-practice-in-scholarly-publishing" target="_blank">Directory of Open Access Journals (DOAJ)</a>, <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a> ve <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> tarafından yayınlanan etik yayıncılık ilkelerini benimser; Principles of Transparency and Best Practice in Scholarly Publishing başlığı altında ifade edilen ilkeler için: <a href="https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing</a>Gönderilen tüm makaleler orijinal, yayınlanmamış ve başka bir dergide değerlendirme sürecinde olmamalıdır. Her bir makale editörlerden biri ve en az iki hakem tarafından çift kör değerlendirmeden geçirilir. İntihal, duplikasyon, sahte yazarlık/inkar edilen yazarlık, araştırma/veri fabrikasyonu, makale dilimleme, dilimleyerek yayın, telif hakları ihlali ve çıkar çatışmasının gizlenmesi, etik dışı davranışlar olarak kabul edilir.Kabul edilen etik standartlara uygun olmayan tüm makaleler yayından çıkarılır. Buna yayından sonra tespit edilen olası kuraldışı, uygunsuzluklar içeren makaleler de dahildir.

Etik

Sanat Tarihi Yıllığı araştırma etiğinde en yüksek standartları gözetir ve aşağıda tanımlanan uluslararası araştırma etiği ilkelerini benimser. Makalelerin etik kurallara uygunluğu yazarların sorumluluğundadır.<ul><li>Araştırmanın tasarlanması, tasarımın gözden geçirilmesi ve araştırmanın yürütülmesinde, bütünlük, kalite ve şeffaflık ilkeleri sağlanmalıdır.</li><li>Araştırma ekibi ve katılımcılar, araştırmanın amacı, yöntemleri ve öngörülen olası kullanımları; araştırmaya katılımın gerektirdikleri ve varsa riskleri hakkında tam olarak bilgilendirilmelidir.</li><li>Araştırma katılımcılarının sağladığı bilgilerin gizliliği ve yanıt verenlerin gizliliği sağlanmalıdır. Araştırma katılımcıların özerkliğini ve saygınlığını koruyacak şekilde tasarlanmalıdır.</li><li>Araştırma katılımcıları gönüllü olarak araştırmada yer almalı, herhangi bir zorlama altında olmamalıdırlar.</li><li>Katılımcıların zarar görmesinden kaçınılmalıdır. Araştırma, katılımcıları riske sokmayacak şekilde planlanmalıdır.</li><li>Araştırma bağımsızlığıyla ilgili açık ve net olunmalı; çıkar çatışması varsa belirtilmelidir.</li><li>Deneysel çalışmalarda, araştırmaya katılmaya karar veren katılımcıların yazılı bilgilendirilmiş onayı alınmalıdır. Çocukların ve vesayet altındakilerin veya tasdiklenmiş akıl hastalığı bulunanların yasal vasisinin onayı alınmalıdır.</li><li>Çalışma herhangi bir kurum ya da kuruluşta gerçekleştirilecekse bu kurum ya da kuruluştan çalışma yapılacağına dair onay alınmalıdır.</li><li>İnsan öğesi bulunan çalışmalarda, “yöntem” bölümünde katılımcılardan “bilgilendirilmiş onam” alındığının ve çalışmanın yapıldığı kurumdan etik kurul onayı alındığı belirtilmesi gerekir.</li></ul>

Makalelerin bilimsel ve etik kurallara uygunluğu yazarların sorumluluğundadır. Yazar makalenin orijinal olduğu, daha önce başka bir yerde yayınlanmadığı ve başka bir yerde, başka bir dilde yayınlanmak üzere değerlendirmede olmadığı konusunda teminat sağlamalıdır. Uygulamadaki telif kanunları ve anlaşmaları gözetilmelidir. Telife bağlı materyaller (örneğin tablolar, şekiller veya büyük alıntılar) gerekli izin ve teşekkürle kullanılmalıdır. Başka yazarların, katkıda bulunanların çalışmaları ya da yararlanılan kaynaklar uygun biçimde kullanılmalı ve referanslarda belirtilmelidir.Gönderilen makalede tüm yazarların akademik ve bilimsel olarak doğrudan katkısı olmalıdır, bu bağlamda “yazar” yayınlanan bir araştırmanın kavramsallaştırılmasına ve dizaynına, verilerin elde edilmesine, analizine ya da yorumlanmasına belirgin katkı yapan, yazının yazılması ya da bunun içerik açısından eleştirel biçimde gözden geçirilmesinde görev yapan birisi olarak görülür. Yazar olabilmenin diğer koşulları ise, makaledeki çalışmayı planlamak veya icra etmek ve / veya revize etmektir. Fon sağlanması, veri toplanması ya da araştırma grubunun genel süpervizyonu tek başına yazarlık hakkı kazandırmaz. Yazar olarak gösterilen tüm bireyler sayılan tüm ölçütleri karşılamalıdır ve yukarıdaki ölçütleri karşılayan her birey yazar olarak gösterilebilir. Yazarların isim sıralaması ortak verilen bir karar olmalıdır. Tüm yazarlar yazar sıralamasını <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/A88C0B0387DF4B7F9B828571B28F5417" target="_blank">Telif Hakkı Anlaşması Formunda</a> imzalı olarak belirtmek zorundadırlar.Yazarlık için yeterli ölçütleri karşılamayan ancak çalışmaya katkısı olan tüm bireyler “teşekkür / bilgiler” kısmında sıralanmalıdır. Bunlara örnek olarak ise sadece teknik destek sağlayan, yazıma yardımcı olan ya da sadece genel bir destek sağlayan, finansal ve materyal desteği sunan kişiler verilebilir.Bütün yazarlar, araştırmanın sonuçlarını ya da bilimsel değerlendirmeyi etkileyebilme potansiyeli olan finansal ilişkiler, çıkar çatışması ve çıkar rekabetini beyan etmelidirler. Bir yazar kendi yayınlanmış yazısında belirgin bir hata ya da yanlışlık tespit ederse, bu yanlışlıklara ilişkin düzeltme ya da geri çekme için editör ile hemen temasa geçme ve işbirliği yapma sorumluluğunu taşır.

Baş editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden, uyruğundan, dini inancından ve siyasi felsefesinden bağımsız olarak değerlendirir. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar. Gönderilen makalelere ilişkin tüm bilginin, makale yayınlanana kadar gizli kalacağını garanti eder. Baş editör içerik ve yayının toplam kalitesinden sorumludur. Gereğinde hata sayfası yayınlamalı ya da düzeltme yapmalıdır.Baş editör; yazarlar, editörler ve hakemler arasında çıkar çatışmasına izin vermez. Dergide yayınlanacak makalelerle ilgili nihai kararı vermekle yükümlüdür.Hakemlerin araştırmayla ilgili, yazarlarla ve/veya araştırmanın finansal destekçileriyle çıkar çatışmaları olmamalıdır. Değerlendirmelerinin sonucunda tarafsız bir yargıya varmalıdırlar. Gönderilmiş yazılara ilişkin tüm bilginin gizli tutulmasını sağlamalı ve yazar tarafında herhangi bir telif hakkı ihlali ve intihal fark ederlerse editöre raporlamalıdırlar.Hakem, makale konusu hakkında kendini vasıflı hissetmiyor ya da zamanında geri dönüş sağlaması mümkün görünmüyorsa, editöre bu durumu bildirmeli ve hakem sürecine kendisini dahil etmemesini istemelidir.Değerlendirme sürecinde editör hakemlere gözden geçirme için gönderilen makalelerin gizli bilgi olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri başka kişilerle makaleleri tartışamazlar. Hakemlerin kimliğinin gizli kalmasına özen gösterilmelidir. Bazı durumlarda editörün kararıyla, ilgili hakemlerin makaleye ait yorumları aynı makaleyi yorumlayan diğer hakemlere gönderilerek hakemlerin bu süreçte aydınlatılması sağlanabilir.

Daha önce yayınlanmamış ya da yayınlanmak üzere başka bir dergide halen değerlendirmede olmayan ve her bir yazar tarafından onaylanan makaleler değerlendirilmek üzere kabul edilir. Gönderilen ve ön kontrolü geçen makaleler iThenticate yazılımı kullanılarak intihal için taranır. İntihal kontrolünden sonra, uygun olan makaleler baş editör tarafından orijinallik, metodoloji, işlenen konunun önemi ve dergi kapsamı ile uyumluluğu açısından değerlendirilir.Seçilen makaleler en az iki ulusal/uluslararası hakeme çift taraflı kör hakemlik ile değerlendirmeye gönderilir; yayın kararı, hakemlerin talepleri doğrultusunda yazarların gerçekleştirdiği düzenlemelerin ve hakem sürecinin sonrasında baş editör tarafından verilir.

Hakemlik Hakkında

Daha önce yayınlanmamış ya da yayınlanmak üzere başka bir dergide halen değerlendirmede olmayan ve her bir yazar tarafından onaylanan makaleler değerlendirilmek üzere kabul edilir. Ön değerlendirmeyi geçen makaleler iThenticate yazılımı kullanılarak intihal için taranır. İntihal kontrolünden sonra, uygun olan makaleler editör tarafından orijinallik, metodoloji, işlenen konunun önemi ve dergi kapsamı ile uyumluluğu açısından değerlendirilir.Baş editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden, uyruğundan, dini inancından ve siyasi felsefesinden bağımsız olarak değerlendirir. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar.Seçilen makaleler en az iki ulusal/uluslararası hakeme değerlendirmeye gönderilir; yayın kararı, hakemlerin talepleri doğrultusunda yazarların gerçekleştirdiği düzenlemelerin ve hakem sürecinin sonrasında baş editör tarafından verilir.Baş editör; yazarlar, editörler ve hakemler arasında çıkar çatışmasına izin vermez. Dergide yayınlanacak makalelerle ilgili nihai kararı vermekle yükümlüdür.Hakemlerin değerlendirmeleri objektif olmalıdır. Hakem süreci sırasında hakemlerin aşağıdaki hususları dikkate alarak değerlendirmelerini yapmaları beklenir.-Makale yeni ve önemli bir bilgi içeriyor mu?-Öz, makalenin içeriğini net ve düzgün bir şekilde tanımlıyor mu?-Yöntem bütünlüklü ve anlaşılır şekilde tanımlanmış mı?-Yapılan yorum ve varılan sonuçlar bulgularla kanıtlanıyor mu?-Alandaki diğer çalışmalara yeterli referans verilmiş mi?-Dil kalitesi yeterli mi?Hakemler, gönderilen makalelere ilişkin tüm bilginin, makale yayınlanana kadar gizli kalmasını sağlamalı ve yazar tarafında herhangi bir telif hakkı ihlali ve intihal fark ederlerse editöre raporlamalıdırlar. Hakem, makale konusu hakkında kendini vasıflı hissetmiyor ya da zamanında geri dönüş sağlaması mümkün görünmüyorsa, editöre bu durumu bildirmeli ve hakem sürecine kendisini dahil etmemesini istemelidir.Değerlendirme sürecinde editör hakemlere gözden geçirme için gönderilen makalelerin gizli bilgi olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri başka kişilerle makaleleri tartışamazlar. Hakemlerin kimliğinin gizli kalmasına özen gösterilmelidir.

DilDergide Türkçe ve İngilizce makaleler yayınlanır. Gönderilen makalelerde makale dilinde öz, İngilizce öz ve İngilizce geniş özet olmalıdır. Ancak makale İngilizce ise, İngilizce geniş özet istenmez. Yazıların Hazırlanması ve Yazım KurallarıAksi belirtilmedikçe gönderilen yazılarla ilgili tüm yazışmalar ilk yazarla yapılacaktır. Makale gönderimi online olarak <a href="https://dergipark.org.tr/tr/pub/iusty" target="_blank">https://dergipark.org.tr/tr/pub/iusty</a> sayfasından erişilen <a href="https://dergipark.org.tr/tr/login" target="_blank">http://dergipark.gov.tr/login</a> üzerinden yapılmalıdır. Gönderilen yazılar, makale türünü belirten ve makaleyle ilgili detayları içeren (bkz: Son Kontrol Listesi) <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/5617C956B18949D0A4FE4CCD9F892EF4" target="_blank">Kapak Sayfası</a>; yazının elektronik formunu içeren Microsoft Word 2003 ve üzerindeki versiyonları ile yazılmış elektronik dosya ve tüm yazarların imzaladığı <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/A88C0B0387DF4B7F9B828571B28F5417" target="_blank">Telif Hakkı Anlaşması Formu</a> eklenerek gönderilmelidir.1. Çalışmalar, A4 boyutundaki kağıdın bir yüzüne, üst, alt, sağ ve sol taraftan 2,5 cm. boşluk bırakılarak, 10 punto Times New Roman harf karakterleriyle ve 1,5 satır aralık ölçüsü ile hazırlanmalıdır. Ana makale dosyası, çift taraflı kör hakemlik gereği yazar bilgilerini içermemelidir.2. Yayınlanmak üzere gönderilen makale ile birlikte yazar bilgilerini içeren kapak sayfası gönderilmelidir. Kapak sayfasında, makalenin başlığı, yazar veya yazarların bağlı bulundukları kurum ve unvanları, kendilerine ulaşılabilecek adresler, cep, iş numaraları ve e-posta adresleri yer almalıdır (bkz. Son Kontrol Listesi).3. Giriş bölümünden önce 180-200 sözcük arasında çalışmanın kapsamını, amacını, ulaşılan sonuçları ve kullanılan yöntemi kaydeden Türkçe ve İngilizce öz ile 600-800 kelimelik İngilizce genişletilmiş özet yer almalıdır. Çalışmanın İngilizce başlığı İngilizce özün üzerinde yer almalıdır. İngilizce ve Türkçe özlerin altında çalışmanın içeriğini temsil eden 5 İngilizce, 5 Türkçe anahtar kelime yer almalıdır. İngilizce genişletilmiş özet İngilizce olmayan makaleler için zorunludur.4. Çalışmaların başlıca şu unsurları içermesi gerekmektedir: Başlık, Türkçe öz ve anahtar kelimeler; yabancı dilde başlık, İngilizce öz ve anahtar kelimeler; İngilizce genişletilmiş özet, ana metin bölümleri, son notlar ve kaynaklar.5. Araştırma makalelerinde metin içinde bölümlere ayrılabilir. Özellikle giriş ve sonuç bölümlerine vurgu yapan ara başlıkların konulması okuyucu açısından da yararlı olacaktır.6. Çalışmalarda tablo, grafik ve şekil gibi göstergeler numaralandırılarak, tanımlayıcı bir başlık ile birlikte verilmelidir.7. Referanslar derginin benimsediği referans stiline uygun olarak hazırlanmalıdır.8. Kurallar dâhilinde dergimize yayınlanmak üzere gönderilen çalışmaların her türlü sorumluluğu ve çalışmada geçen görüşler yazar/yazarlarına aittir.

Yazım Kuralları

<ul><li><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/A88C0B0387DF4B7F9B828571B28F5417" target="_blank" style="background-color: transparent;">Telif Hakkı Anlaşması Formu</a></li><li><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/803C60D8E34E45398D89B0F2DF5AC87F" target="_blank">Kapak sayfası</a></li><li><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/47B57980C50345748457B17B793A4410" target="_blank">Yazar Formu</a></li></ul>

Aşağıdaki listede eksik olmadığından emin olun:<ul><li>Makalenin türünün belirtilmiş olduğu</li><li>Başka bir dergiye gönderilmemiş olduğu</li><li>Sponsor veya ticari bir firma ile ilişkisi varsa, bunun belirtildiği</li><li>İngilizce yönünden kontrolünün yapıldığı</li><li>Referansların derginin benimsediği kaynakça edisyonuna uygun olarak düzenlendiği</li><li>Yazarlara Bilgide detaylı olarak anlatılan dergi politikalarının gözden geçirildiği</li></ul>● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/A88C0B0387DF4B7F9B828571B28F5417" target="_blank">Telif Hakkı Anlaşması Formu</a>● Daha önce basılmış materyal (yazı-resim-tablo) kullanılmış ise izin belgesi● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/803C60D8E34E45398D89B0F2DF5AC87F" target="_blank">Kapak sayfası</a><ul><li>Makalenin kategorisi</li><li>Makale dilinde ve İngilizce başlık</li><li>Yazarların ismi soyadı, unvanları ve bağlı oldukları kurumlar (üniversite ve fakülte bilgisinden sonra şehir ve ülke bilgisi), e-posta adresleri</li><li>Sorumlu yazarın e-posta adresi, açık yazışma adresi, iş telefonu, GSM, faks nosu</li><li>Tüm yazarların ORCID’leri</li><li>Finansal destek (varsa belirtiniz)</li><li>Çıkar çatışması (varsa belirtiniz)</li><li>Teşekkür (varsa belirtiniz)</li></ul>● Makale ana metni<ul><li>Önemli: Ana metinde yazarın / yazarların kimlik bilgilerinin yer almamış olması gerekir.</li><li>Makale dilinde ve İngilizce başlık</li><li>Öz: 180-200 kelime</li><li>Anahtar Kelimeler: 5 adet makale dilinde ve 5 adet İngilizce</li><li>İngilizce geniş özet: 600-800 kelime (İngilizce olmayan makaleler için)</li><li>Makale ana metin bölümleri</li><li>Kaynaklar</li><li>Tablolar-Resimler, Şekiller (başlık, tanım ve alt yazılarıyla)</li></ul><ul type="disc"> </ul>

Sayı Türü	Regular
Editör(ler)	Vesile Belgin Demirsar Arlı
Kapak (PDF)
Tam Metin (PDF)
Ön Sayfalar (PDF)

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