The observations of a 16th-century Habsburg ambassador to Constantinople.

A native of western Flanders, Ogier Ghiselin de Busbecq served in several posts as diplomatic representative for the Habsburg ruler Ferdinand I (King of Bohemia and Hungary, 1526–64, and Holy Roman Emperor, 1556–64). Busbecq's most famous mission was undoubtedly to the Ottoman Empire at the zenith of its power and glory during the reign of Suleiman the Magnificent. In four letters to his friend Nicholas Michault—who had been Busbecq's fellow student in Italy and afterwards was imperial ambassador to the Portuguese court—he details impressions on everything he saw and experienced in Turkey, including landscapes, plants, animals, Islam, ethnic groups, architecture, slavery, military matters, court practices, clothing, gender and domestic relations, and the Sultan himself. Suleiman (spelled Soleiman in the translation) the Magnificent is perhaps the most distinguished figure in Turkish history, and his reign saw the greatest extension of Turkish power. His devotion to his own religion and his tolerance of other faiths, his munificence and generosity, won him the fidelity of his subjects and the respect of his enemies. Busbecq was given the assignment of using diplomacy to check the raids of the Turks into Hungary, and he proved very effective with his quick sympathy, appreciation of the Turkish character, and untiring patience. He returned from Constantinople in the autumn of 1562 with an established reputation as a diplomatist. Busbecq's Turkish Letters is a treasure of early travel literature, reflecting Busbecq's rich literary talent, classical education, love for collecting antiquities, and remarkable power of observation. Delightfully entertaining reading, it also offers invaluable lessons on understanding and bridging cultural divides.

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Istanbul, capital of two great empires, confluence of Asia and Europe, has called forth poetry throughout her long history, from paupers and sultans, natives and visitors alike. When Mehmed the Conqueror first wandered through the ruins of the Byzantine palace, it was with the words of the Persian poet Ferdowsi on his lips: "The spider spins his web in the Palace of the Caesars/ An owl hoots in the towers of Afrasiyab". Since then the silhouette of thousand-year-old domes and tapering minarets, the sunsets reflected nightly in a thousand palace windows and the bustle of her markets have inspired Sultan Suleyman, W B Yeats and Nazim Hikmet, amongst others, to salute one of the world's most remarkable cities.

The French poets Ronsard and Du Bartas enjoyed a wide but varied reception throughout early modern Europe. This volume is the first book length monograph to study the transnational reception histories of both poets in conjunction with each other.

Introduction: on being Osman -- Discovering Osman: a short history of the text -- A note on translation -- A note on transcription from Ottoman Turkish -- Surrender -- Ransom -- Crime and punishment -- Death and resurrection -- Respite -- Bonds of love -- To the capital -- A friend in need -- An unexpected turn of events -- Trouble on the Danube -- Grifters -- Border run -- The end -- Appendix: main characters in Osman's narrative.

In a crucial shift within posthumanistic media studies, Bernhard Siegert dissolves the concept of media into a network of operations that reproduce, displace, process, and reflect the distinctions fundamental for a given culture. Cultural Techniques aims to forget our traditional understanding of media so as to redefine the concept through something more fundamental than the empiricist study of a medium’s individual or collective uses or of its cultural semantics or aesthetics. Rather, Siegert seeks to relocate media and culture on a level where the distinctions between object and performance, matter and form, human and nonhuman, sign and channel, the symbolic and the real are still in the process of becoming. The result is to turn ontology into a domain of all that is meant in German by the word Kultur. Cultural techniques comprise not only self-referential symbolic practices like reading, writing, counting, or image-making. The analysis of artifacts as cultural techniques emphasizes their ontological status as “in-betweens,” shifting from firstorder to second-order techniques, from the technical to the artistic, from object to sign, from the natural to the cultural, from the operational to the representational. Cultural Techniques ranges from seafaring, drafting, and eating to the production of the sign-signaldistinction in old and new media, to the reproduction of anthropological difference, to the study of trompe-l’oeils, grids, registers, and doors. Throughout, Siegert addresses fundamental questions of how ontological distinctions can be replaced by chains of operations that process those alleged ontological distinctions within the ontic. Grounding posthumanist theory both historically and technically, this book opens up a crucial dialogue between new German media theory and American postcybernetic discourses.