CONCUBINAGE IN THE MAMLUK SOCIETY
There are different interpretations of concubines due to the di... more CONCUBINAGE IN THE MAMLUK SOCIETY There are different interpretations of concubines due to the diversity of civilizations. Due to these various perceptions, a different perspective was tried to be presented and their status was mentioned during the period experienced. Concubines are not just slaves. They have different statuses. In the study, efforts were made to determine these statuses. In the study, the concept of concubines was compared by analyzing Eastern and Western cultures, and the value given to women in the east was in a very good position compared to the west. Another result of the study is that the activities of the concubines, who gained their freedom by taking the efforts of the slaves before they become free, were revealed. Subsequently, the subject of concubines was handled in five dimensions; political, social, economic, scientific and architectural fields, and classified inside and outside the palace. Mamluk period concubines were also summarized with ten main statuses that can come during his life. To enter the palace and being a sultan, -this is valid for Shajar al-Durr- rising to umm al-walad position as a sultan's wife and being a prince's mother such as Hong Togay, Hond Colban, White, Urdu, Hond Semra, Sul, and Surbay. To be responsible, - Sitt Hadak - to be an informant or spy, to act as a bridge between the master and the sultan, to be freed and married to one of the harem orders, be engaged in science, be active in the architectural field, is in the position of singer and maid and gathered under ten main status. Also, in the study, it was stated that they have different positions in subheadings other than this general classification and that they operate in these areas. Therefore, as a result of the issue obtained around the questions, the position of concubines was very different compared to other states. The biggest presumption of this was that the concubine was the sultan. Likewise, she became the status of a free woman as the wife of the sultan, took a mahr and inherited it. That is, a concubine was not bequeathed like a slave.
Bir devletin veya dönemin gündelik hayatı ile sosyal yapısında ne gibi farklılıklar ya da benzerl... more Bir devletin veya dönemin gündelik hayatı ile sosyal yapısında ne gibi farklılıklar ya da benzerliklerin olduğu, gelenekleri ve görenekleri, kadın statüsünde ne gibi çeşitliliğin olduğu ve günümüze nasıl taşındığı veya neden terkedildiği hakkında bilgi veren kaynaklar siyasi tarih kadar yeterli değildir. Bu konular hakkında bilgi içeren sosyal tarihe dair kaynaklar ise genelde kadınları özelde ise cariyeleri arka planda bırakmıştır. Ayrıca bu konuya dair kaynakların çoğu erkekler tarafından kaleme alındığı için erkeklerin penceresinden bakılmış ve cariyelerin statüleri gölgede kalmıştır. Oysa cariyelerin, sultan olması, âlime olması, hayırsever olması, mimari bakımdan önemli eserler ortaya koymaları, hizmetçi konumunda olması ve siyasi etkileri bilindiğinde bu algı değişecektir. Aynı zamanda cariyelerin sadece alternatif eş olmadıkları da anlaşılacaktır. Bu durum dolaylı olarak kadınlara bakışı da etkileyecektir. Dolayısıyla bu çalışmada farklı bir bakış açısıyla cariyelerin saray hayatı, gündelik hayatı, merasimleri, evlilikleri ve giyim-kuşamları üzerinde durularak sosyal hayatta faaliyetlerine değinilecektir.
ÖZ Burcî Memlükler, 1382 ile 1517 yıllarını kapsayan dönem aralığında yaşamış ve Bahri Memlükleri... more ÖZ Burcî Memlükler, 1382 ile 1517 yıllarını kapsayan dönem aralığında yaşamış ve Bahri Memlükleri'nden sonra varlığını sürdürmüştür. Bu makale söz konusu dönemde siyasi tarihten öte sosyal tarih üzerinden devlet adamlarının ve onların eşleri konumunda olan cariyelerin hayatını anlatmaktadır. Sultanlar ve önemli devlet adamları ebediyet duygusu ve soyunun devam edemeyeceği korkusunu çokça yaşadıkları için cariye almışlardır. Bu durum sultanların isteklerini yerine getirse de diğer yandan iç çatışmaları önleyememiştir. Makalede, bu dönemde yaşayan kadınlar çok eşlilik olgusunu nasıl kabul ettiler? Cariyeliğe karşı kadınların, çevrelerinin ve kendi eşlerinin tepkileri nasıldı? Burcî Memlüklerde sultanların cariyeleri ve rolleri nelerdi? Gibi sorular üzerinden bir değerlendirme yapıldı, cariyelerin harem içindeki vasıfları, devlet üzerindeki yansımaları ve ailevi ilişkileri aktarıldı. Ayrıca bu çerçevede Burcî Memlükler'in aile hayatı içinde cariyelerin avantajları ve dezavantajlarına da değinildi.
Öz-Medeniyetlerdeki çeşitlilik yüzünden cariyeler hakkında farklı yorumlar mevcuttur. Bu mütenevv... more Öz-Medeniyetlerdeki çeşitlilik yüzünden cariyeler hakkında farklı yorumlar mevcuttur. Bu mütenevvi algılamalardan dolayı farklı bir perspektif sunulmaya çalışılmış ve yaşanan dönem içinde statülerine değinilmiştir. Dolayısıyla cariyeler, sultanlara sadece eş olmamış, siyasette de etkin rol oynamışlardır. Böylece cariyelerin var olan köle statüsünün arkasında başka rolleri olduğunun farkına varılmış ve cariye denilince sadece alternatif eş algısının önüne geçmek için çaba gösterilmiştir. Akabinde Memlükler'de cariye statüsünün genel bir cariye konumundan uzak olduğu da açıklanmaktadır. Memlükler'de cariyeler ve cariye çocukları Emeviler, Abbasiler ve hatta Eyyûbîler'in aksine hür konumda bulunmuştur. Cariye veya cariye çocuğu olması, iktidar mücadelesine girmelerini de engellememiştir. Dahası cariyeye bile sultan yetkisi verilmiştir. Keza sultan eşi olarak hür kadın statüsünde olmuş, mehir almış, miras bırakmış ve hatta köle gibi bir başkasına miras bırakılmamıştır.
There are different interpretations of concubines due to the diversity of civilizations. Concubines were not only wives to the sultans, they played an active role in politics. Due to these various perceptions, a different perspective was tried to be presented and their status was mentioned during the period experienced. Thus, an effort was made to prevent alternative spouse perception only by realizing that concubines had several roles behind existing slave status and when concubine was said. Subsequently, it is explained that the concubine status in the Mamluks is far from a general concubine position. In the Mamluks, concubines and concubine children were in a free position, unlike the Umayyads, Abbasids and even Ayyubids. Moreover, the fact that she was a concubine or a concubine child did not prevent her steps in politics. The biggest presumption of this is that the concubine was the sultan. Likewise, she became the status of a free woman as the wife of the sultan, took a mahr, and inherited it. In other words, a concubine is not bequeathed like a slave.
CONCUBINAGE IN THE MAMLUK SOCIETY
There are different interpretations of concubines due to the di... more CONCUBINAGE IN THE MAMLUK SOCIETY There are different interpretations of concubines due to the diversity of civilizations. Due to these various perceptions, a different perspective was tried to be presented and their status was mentioned during the period experienced. Concubines are not just slaves. They have different statuses. In the study, efforts were made to determine these statuses. In the study, the concept of concubines was compared by analyzing Eastern and Western cultures, and the value given to women in the east was in a very good position compared to the west. Another result of the study is that the activities of the concubines, who gained their freedom by taking the efforts of the slaves before they become free, were revealed. Subsequently, the subject of concubines was handled in five dimensions; political, social, economic, scientific and architectural fields, and classified inside and outside the palace. Mamluk period concubines were also summarized with ten main statuses that can come during his life. To enter the palace and being a sultan, -this is valid for Shajar al-Durr- rising to umm al-walad position as a sultan's wife and being a prince's mother such as Hong Togay, Hond Colban, White, Urdu, Hond Semra, Sul, and Surbay. To be responsible, - Sitt Hadak - to be an informant or spy, to act as a bridge between the master and the sultan, to be freed and married to one of the harem orders, be engaged in science, be active in the architectural field, is in the position of singer and maid and gathered under ten main status. Also, in the study, it was stated that they have different positions in subheadings other than this general classification and that they operate in these areas. Therefore, as a result of the issue obtained around the questions, the position of concubines was very different compared to other states. The biggest presumption of this was that the concubine was the sultan. Likewise, she became the status of a free woman as the wife of the sultan, took a mahr and inherited it. That is, a concubine was not bequeathed like a slave.
Bir devletin veya dönemin gündelik hayatı ile sosyal yapısında ne gibi farklılıklar ya da benzerl... more Bir devletin veya dönemin gündelik hayatı ile sosyal yapısında ne gibi farklılıklar ya da benzerliklerin olduğu, gelenekleri ve görenekleri, kadın statüsünde ne gibi çeşitliliğin olduğu ve günümüze nasıl taşındığı veya neden terkedildiği hakkında bilgi veren kaynaklar siyasi tarih kadar yeterli değildir. Bu konular hakkında bilgi içeren sosyal tarihe dair kaynaklar ise genelde kadınları özelde ise cariyeleri arka planda bırakmıştır. Ayrıca bu konuya dair kaynakların çoğu erkekler tarafından kaleme alındığı için erkeklerin penceresinden bakılmış ve cariyelerin statüleri gölgede kalmıştır. Oysa cariyelerin, sultan olması, âlime olması, hayırsever olması, mimari bakımdan önemli eserler ortaya koymaları, hizmetçi konumunda olması ve siyasi etkileri bilindiğinde bu algı değişecektir. Aynı zamanda cariyelerin sadece alternatif eş olmadıkları da anlaşılacaktır. Bu durum dolaylı olarak kadınlara bakışı da etkileyecektir. Dolayısıyla bu çalışmada farklı bir bakış açısıyla cariyelerin saray hayatı, gündelik hayatı, merasimleri, evlilikleri ve giyim-kuşamları üzerinde durularak sosyal hayatta faaliyetlerine değinilecektir.
ÖZ Burcî Memlükler, 1382 ile 1517 yıllarını kapsayan dönem aralığında yaşamış ve Bahri Memlükleri... more ÖZ Burcî Memlükler, 1382 ile 1517 yıllarını kapsayan dönem aralığında yaşamış ve Bahri Memlükleri'nden sonra varlığını sürdürmüştür. Bu makale söz konusu dönemde siyasi tarihten öte sosyal tarih üzerinden devlet adamlarının ve onların eşleri konumunda olan cariyelerin hayatını anlatmaktadır. Sultanlar ve önemli devlet adamları ebediyet duygusu ve soyunun devam edemeyeceği korkusunu çokça yaşadıkları için cariye almışlardır. Bu durum sultanların isteklerini yerine getirse de diğer yandan iç çatışmaları önleyememiştir. Makalede, bu dönemde yaşayan kadınlar çok eşlilik olgusunu nasıl kabul ettiler? Cariyeliğe karşı kadınların, çevrelerinin ve kendi eşlerinin tepkileri nasıldı? Burcî Memlüklerde sultanların cariyeleri ve rolleri nelerdi? Gibi sorular üzerinden bir değerlendirme yapıldı, cariyelerin harem içindeki vasıfları, devlet üzerindeki yansımaları ve ailevi ilişkileri aktarıldı. Ayrıca bu çerçevede Burcî Memlükler'in aile hayatı içinde cariyelerin avantajları ve dezavantajlarına da değinildi.
Öz-Medeniyetlerdeki çeşitlilik yüzünden cariyeler hakkında farklı yorumlar mevcuttur. Bu mütenevv... more Öz-Medeniyetlerdeki çeşitlilik yüzünden cariyeler hakkında farklı yorumlar mevcuttur. Bu mütenevvi algılamalardan dolayı farklı bir perspektif sunulmaya çalışılmış ve yaşanan dönem içinde statülerine değinilmiştir. Dolayısıyla cariyeler, sultanlara sadece eş olmamış, siyasette de etkin rol oynamışlardır. Böylece cariyelerin var olan köle statüsünün arkasında başka rolleri olduğunun farkına varılmış ve cariye denilince sadece alternatif eş algısının önüne geçmek için çaba gösterilmiştir. Akabinde Memlükler'de cariye statüsünün genel bir cariye konumundan uzak olduğu da açıklanmaktadır. Memlükler'de cariyeler ve cariye çocukları Emeviler, Abbasiler ve hatta Eyyûbîler'in aksine hür konumda bulunmuştur. Cariye veya cariye çocuğu olması, iktidar mücadelesine girmelerini de engellememiştir. Dahası cariyeye bile sultan yetkisi verilmiştir. Keza sultan eşi olarak hür kadın statüsünde olmuş, mehir almış, miras bırakmış ve hatta köle gibi bir başkasına miras bırakılmamıştır.
There are different interpretations of concubines due to the diversity of civilizations. Concubines were not only wives to the sultans, they played an active role in politics. Due to these various perceptions, a different perspective was tried to be presented and their status was mentioned during the period experienced. Thus, an effort was made to prevent alternative spouse perception only by realizing that concubines had several roles behind existing slave status and when concubine was said. Subsequently, it is explained that the concubine status in the Mamluks is far from a general concubine position. In the Mamluks, concubines and concubine children were in a free position, unlike the Umayyads, Abbasids and even Ayyubids. Moreover, the fact that she was a concubine or a concubine child did not prevent her steps in politics. The biggest presumption of this is that the concubine was the sultan. Likewise, she became the status of a free woman as the wife of the sultan, took a mahr, and inherited it. In other words, a concubine is not bequeathed like a slave.
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Thesis Chapters by Esra Yavuz
There are different interpretations of concubines due to the diversity of civilizations. Due to these various perceptions, a different perspective was tried to be presented and their status was mentioned during the period experienced. Concubines are not just slaves. They have different statuses. In the study, efforts were made to determine these statuses. In the study, the concept of concubines was compared by analyzing Eastern and Western cultures, and the value given to women in the east was in a very good position compared to the west.
Another result of the study is that the activities of the concubines, who gained their freedom by taking the efforts of the slaves before they become free, were revealed. Subsequently, the subject of concubines was handled in five dimensions; political, social, economic, scientific and architectural fields, and classified inside and outside the palace. Mamluk period concubines were also summarized with ten main statuses that can come during his life. To enter the palace and being a sultan, -this is valid for Shajar al-Durr- rising to umm al-walad position as a sultan's wife and being a prince's mother such as Hong Togay, Hond Colban, White, Urdu, Hond Semra, Sul, and Surbay. To be responsible, - Sitt Hadak - to be an informant or spy, to act as a bridge between the master and the sultan, to be freed and married to one of the harem orders, be engaged in science, be active in the architectural field, is in the position of singer and maid and gathered under ten main status. Also, in the study, it was stated that they have different positions in subheadings other than this general classification and that they operate in these areas.
Therefore, as a result of the issue obtained around the questions, the position of concubines was very different compared to other states. The biggest presumption of this was that the concubine was the sultan. Likewise, she became the status of a free woman as the wife of the sultan, took a mahr and inherited it. That is, a concubine was not bequeathed like a slave.
Papers by Esra Yavuz
There are different interpretations of concubines due to the diversity of civilizations. Concubines were not only wives to the sultans, they played an active role in politics. Due to these various perceptions, a different perspective was tried to be presented and their status was mentioned during the period experienced. Thus, an effort was made to prevent alternative spouse perception only by realizing that concubines had several roles behind existing slave status and when concubine was said. Subsequently, it is explained that the concubine status in the Mamluks is far from a general concubine position. In the Mamluks, concubines and concubine children were in a free position, unlike the Umayyads, Abbasids and even Ayyubids. Moreover, the fact that she was a concubine or a concubine child did not prevent her steps in politics. The biggest presumption of this is that the concubine was the sultan. Likewise, she became the status of a free woman as the wife of the sultan, took a mahr, and inherited it. In other words, a concubine is not bequeathed like a slave.
There are different interpretations of concubines due to the diversity of civilizations. Due to these various perceptions, a different perspective was tried to be presented and their status was mentioned during the period experienced. Concubines are not just slaves. They have different statuses. In the study, efforts were made to determine these statuses. In the study, the concept of concubines was compared by analyzing Eastern and Western cultures, and the value given to women in the east was in a very good position compared to the west.
Another result of the study is that the activities of the concubines, who gained their freedom by taking the efforts of the slaves before they become free, were revealed. Subsequently, the subject of concubines was handled in five dimensions; political, social, economic, scientific and architectural fields, and classified inside and outside the palace. Mamluk period concubines were also summarized with ten main statuses that can come during his life. To enter the palace and being a sultan, -this is valid for Shajar al-Durr- rising to umm al-walad position as a sultan's wife and being a prince's mother such as Hong Togay, Hond Colban, White, Urdu, Hond Semra, Sul, and Surbay. To be responsible, - Sitt Hadak - to be an informant or spy, to act as a bridge between the master and the sultan, to be freed and married to one of the harem orders, be engaged in science, be active in the architectural field, is in the position of singer and maid and gathered under ten main status. Also, in the study, it was stated that they have different positions in subheadings other than this general classification and that they operate in these areas.
Therefore, as a result of the issue obtained around the questions, the position of concubines was very different compared to other states. The biggest presumption of this was that the concubine was the sultan. Likewise, she became the status of a free woman as the wife of the sultan, took a mahr and inherited it. That is, a concubine was not bequeathed like a slave.
There are different interpretations of concubines due to the diversity of civilizations. Concubines were not only wives to the sultans, they played an active role in politics. Due to these various perceptions, a different perspective was tried to be presented and their status was mentioned during the period experienced. Thus, an effort was made to prevent alternative spouse perception only by realizing that concubines had several roles behind existing slave status and when concubine was said. Subsequently, it is explained that the concubine status in the Mamluks is far from a general concubine position. In the Mamluks, concubines and concubine children were in a free position, unlike the Umayyads, Abbasids and even Ayyubids. Moreover, the fact that she was a concubine or a concubine child did not prevent her steps in politics. The biggest presumption of this is that the concubine was the sultan. Likewise, she became the status of a free woman as the wife of the sultan, took a mahr, and inherited it. In other words, a concubine is not bequeathed like a slave.