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"Islamic architecture Turkey Istanbul."
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Constantinopolis/Istanbul : cultural encounter, imperial vision, and the construction of the Ottoman capital
\"Studies the reconstruction of Byzantine Constantinople as the capital city of the Ottoman empire following its capture in 1453, delineating the complex interplay of socio-political, architectural, visual, and literary processes that underlay the city's transformation\"--Provided by publisher.
Book
Urban Neoliberalism with Islamic Characteristics
This paper discusses the changing urban policy framework in Turkey through a detailed analysis of a unique coupling of neoliberalism and Islamism. In this, rather than political projects with clear ultimate ends, both neoliberalism and Islamism are approached as distinct political rationalities aiming to reconfigure all aspects of social life. Turkey's Justice and Development Party has successfully established networks of economic and political interdependence (or has tapped into existing networks) by appeasing both the emergent Islamic capitalist class through lucrative contracts and business-friendly reforms, and the urban poor through gracious gestures ingrained in traditional Islamic community values and morality. The working of this co-articulation is examined in the case of an urban renewal project in a peripheral neighbourhood in Istanbul.
Journal Article
Ideologizing the Past
Because the ideological landscape of the present does not match the ideological configurations of the past, the past and present of national monuments often collide in ways that complicate their utility as “patrimony” and “heritage.” In Spain, Islamic monuments such as the Alhambra Palace (built in Granada by Nasrid monarchs in the 13th and 14th centuries) exist in the present as popular tourism sites and points of entry for an imaginative encounter with the Iberian peninsula's Andalusi past. The past evoked is a recognized part of Iberian history and yet, as patrimony, it is simultaneously admired as something that distinguishes Spain from the rest of Europe and resisted as something belonging to an exiled people who left long ago for places like Fez and Istanbul. Under Franco's dictatorship (1947–73), Spain was adamantly Catholic and, despite a small wave of conversions to Islam and the recent immigration of Muslims from northern Africa, it remains predominantly Christian.
Journal Article
Perspective and Istanbul, the Capital of the Ottoman Empire
The ideal town plans of the Renaissance had a radial scheme with a centre like the single viewpoint of the perspective, the ‘owner-controller-ruler’s’ place.2 Until the eighteenth century, however, this scheme was seldom applied. Its popularity reached a climax in the second half of the nineteenth century in Haussmann's reorganization of Paris, which became a model of urban modernization for other countries. In nineteenth-century Istanbul, the capital of the Ottoman Empire, a radial scheme was first applied in Pera where large number of Europeans lived and later within the city walls of the ancient peninsula, the traditional centre of Istanbul. In neither part of the city did it function as in Paris. The aim of this article is to discuss why the radial plan scheme did not become a more important element in the modernization process of Istanbul, and to discuss whether it worked there as it did in Paris. This discussion will involve comparing the Ottoman and Western European understandings of the world as given visual expression in painting and reflected in the design of cities.
Journal Article