An examination of the historical figure and architectural patronage of Hadice Turhan Sultan, this study shows how a queen mother from the Ottoman court shaped the political and cultural agenda of the empire during the latter half of the seventeenth century. Lucienne Thys-Senocak demonstrates how Turhan Sultan, through her generous patronage of architectural works-including a large mosque, a tomb, a market complex in Istanbul, and two fortresses at the entrance to the Dardanelles-legitimated her new political authority as a valide, or queen mother. Based on archival research and archaeological fieldwork, this study makes original contributions to current debates in the fields of art history, cultural history and gender studies.

Examined here is the historical figure and architectural patronage of Hadice Turhan Sultan, the young mother of the Ottoman Sultan Mehmed IV, who for most of the latter half of the seventeenth century shaped the political and cultural agenda of the Ottoman court. Captured in Russia at the age of twelve, she first served the reigning sultan's mother in Istanbul. She gradually rose through the ranks of the Ottoman harem, bore a male child to Sultan Ibrahim, and came to power as a valide sultan, or queen mother, in 1648. It was through her generous patronage of architectural works-including a large mosque, a tomb, a market complex in the city of Istanbul and two fortresses at the entrance to the Dardanelles-that she legitimated her new political authority as a valide and then attempted to support that of her son. Central to this narrative is the question of how architecture was used by an imperial woman of the Ottoman court who, because of customary and religious restrictions, was unable to present her physical self before her subjects' gaze. In lieu of displaying an iconic image of herself, as Queen Elizabeth and Catherine de Medici were able to do, Turhan Sultan expressed her political authority and religious piety through the works of architecture she commissioned. Traditionally historians have portrayed the role of seventeenth-century royal Ottoman women in the politics of the empire as negative and de-stabilizing. But Thys-Senocak, through her examination of these architectural works as concrete expressions of legitimate power and piety, shows the traditional framework to be both sexist and based on an outdated paradigm of decline. Thys-Senocak's research on Hadice Turhan Sultan's two Ottoman fortresses of Seddülbahir and Kumkale improves in a significant way our understanding of early modern fortifications in the eastern Mediterranean region and will spark further research on many of the Ottoman fortifications built in the area. Plans and elevations of the fortresses are published and analysed here for the first time. Based on archival research, including letters written by the queen mother, many of which are published here for the first time, and archaeological fieldwork, her work is also informed by recent theoretical debates in the fields of art history, cultural history and gender studies.

At the beginning of the eighteenth century, the Ottoman Empire remained the grandest and most powerful of Middle Eastern empires. One hitherto overlooked aspect of the Empire's remarkable cultural legacy was the role of powerful women - often the head of the harem, or wives or mothers of sultans. These educated and discerning patrons left a great array of buildings across the Ottoman lands: opulent, lavish and powerful palaces and mausoleums, but also essential works for ordinary citizens, such as bridges and waterworks. Muzaffer OEzgule? here uses new primary scholarship and archaeological evidence to reveal the stories of these Imperial builders. Gulnu? Sultan for example, the favourite of the imperial harem under Mehmed IV and mother to his sons, was exceptionally pictured on horseback, travelled widely across the Middle East and Balkans, and commissioned architectural projects around the Empire. Her buildings were personal projects designed to showcase Ottoman power and they were built from Constantinople to Mecca, from modern-day Ukraine to Algeria. OEzgule? seeks to re-establish the importance of some of these buildings, since lost, and traces the history of those that remain. The Women Who Built the Ottoman World is a valuable contribution to the architectural history of the Ottoman Empire, and to the growing history of the women within it.

During war time, the everyday experiences of ordinary people - and especially women - are frequently obscured by elite military and social analysis. In this pioneering study, Elif Mahir Metinsoy focuses on the lives of ordinary Muslim women living in the Ottoman Empire during the First World War. It reveals not only their wartime problems, but also those of everyday life on the Ottoman home front. It questions the existing literature's excessive focus on the Ottoman middle-class, using new archive sources such as women's petitions to extend the scope of Ottoman-Turkish women's history. Free from academic jargon, and supported by original illustrations and maps, it will appeal to researchers of gender history, Middle Eastern and social history. By showing women's resistance to war mobilization, wartime work life and the everyday struggles which shaped state politics, Mahir Metinsoy allows readers to draw intriguing comparisons between the past and the current events of today's Middle East.

This multi-disciplinary volume reflects the wealth of recent scholarship devoted to early modern Istanbul. It embraces manifold perspectives on the city through new subjects and questions, while offering fresh approaches to older debates, crisscrossing the socioeconomic, political, cultural, environmental, and spatial.

Privileging both a transnational and a sociological approach, this volume explores the position of women in the early modern literary field, emphasising the international scope of their literature and examining their historical position, influence, network and dialogues.

The Military Revolution and Revolutions in Military Affairs updates two central debates in military history--the one surrounding the concept of military revolution, and the one on military affairs--whilst advancing original research in both fields. Only a handful of publications consider the military revolution and the RMA in tandem. This book breaks new ground conceptually and appeals to an exceptionally large and diverse readership. Comparative revisionist studies of the military revolution and RMA better enable us to comprehend the historical continuum and reveal the new RMA for what it is. And for what it is shortly to become. This book presents original contributions within the "epicentre" of the military revolution debate, the 1500s, with an emphasis on gunpowder revolution (offensively and defensively). The connections with the Revolution in Military Affairs are then made explicit by scholars, a practitioner, and an analyst, with an emphasis on airborne lethal autonomous weapons systems. This is a chronologically broad and unique methodological approach to a historical debate that begs for clarification as we enter an era where killer robots will almost certainly take from humans their monopoly on violence.

Eighteenth-century consumers of the Qing and Ottoman empires had access to an increasingly diverse array of goods, from home furnishings to fashionable clothes and new foodstuffs. While this tendency was of shorter duration and intensity in the Ottoman world, some urbanites of the sultans’ realm did enjoy silks, coffee, and Chinese porcelain. By contrast, a vibrant consumer culture flourished in Qing China, where many consumers flaunted their fur coats and indulged in gourmet dining. Living the Good Life explores how goods furthered the expansion of social networks, alliance-building between rulers and regional elites, and the expression of elite, urban, and gender identities. The scholarship in the present volume highlights the recently emerging “material turn” in Qing and Ottoman historiographies and provides a framework for future research. Contributors: Arif Bilgin, Michael G. Chang, Edhem Eldem, Colette Establet, Antonia Finnane, Selim Karahasanoglu, Lai Hui-min, Amanda Phillips, Hedda Reindl-Kiel, Martina Siebert, Su Te-Cheng, Joanna Waley-Cohen, Wang Dagang, Wu Jen-shu, Yıldız Yılmaz, and Yun Yan.

Women Telling Nations highlights how, from the 16th to the 19th centuries, European women, as readers and writers, contributed to the construction of national identities. The book, which presents twenty countries, is divided into four parts. First, we examine how women belonged to nations: they represented territories and political or religious communities in their own style. Second, we deal with the ways in which women wrote the nation: the network of relationships in which they were involved that were not necessarily national or territorial. The legitimation that women writers succeeded in finding is emphasised in the third section, while in the fourth we analyse how and why women were open to the outside world, beyond the country’s borders. Women Telling Nations underlines the quantitative importance of the circulation of these women’s writings and demonstrates the extent as well as the impact of the international cross-fertilisation of nations, especially by and for women: focusing on routes rather than roots.

This book uses the stories of early modern women in the Mediterranean who left their birthplaces, families, and religions to reveal the complex space women of the period occupied socially and politically. In the narrow sense, the word “renegade” as used in the early modern Mediterranean referred to a Christian who had abandoned his or her religion to become a Muslim. With Renegade Women, Eric R Dursteler deftly redefines and broadens the term to include anyone who crossed the era’s and region’s religious, political, social, and gender boundaries. Drawing on archival research, he relates three tales of women whose lives afford great insight into both the specific experiences and condition of females in, and the broader cultural and societal practices and mores of, the early Mediterranean. Through Beatrice Michiel of Venice, who fled an overbearing husband to join her renegade brother in Constantinople and took the name Fatima Hatun, Dursteler discusses how women could convert and relocate in order to raise their personal and familial status. In the parallel tales of the Christian Elena Civalelli and the Muslim Mihale Šatorovic, who both entered a Venetian convent to avoid unwanted, arranged marriages, he finds courageous young women who used the frontier between Ottoman and Venetian states to exercise a surprising degree of agency over their lives. And in the actions of four Muslim women of the Greek island of Milos—Aissè, her sisters Eminè and Catigè, and their mother, Maria—who together left their home for Corfu and converted from Islam to Christianity to escape Aissè’s emotionally and financially neglectful husband, Dursteler unveils how a woman’s attempt to control her own life ignited an international firestorm that threatened Venetian-Ottoman relations. A truly fascinating narrative of female instrumentality, Renegade Women illuminates the nexus of identity and conversion in the early modern Mediterranean through global and local lenses. Scholars of the period will find this to be a richly informative and thoroughly engrossing read.