Niğde

Having had hosted economic, social, religious, and artistic activities of different ethnic communities, in other words, civilizations, this geography possesses unrivalled cultural wealth. The creative processes that have existed over centuries provide us with the means to better understand the
cultural accumulation of our modern day society, shed light upon ethnological, geographic and economic structures. They also constitute reference points for the future. These patterns also play a key role in analyzing concepts related to the identity formation such as traditionality, change, diversity and westernization.
The monuments and artifacts created by the different peoples living in present day Turkey have greatly contributed to the creation of common esthetic values. They all generated added value to our cultural heritage. In this context, the architectural products of different ethnic groups throughout history on Anatolian and Thracian soil prove to be quite significant. It is important that these items of architectural heritage currently facing oblivion, unprotected and endangered by nature and by
human intervention be documented and protected, and that the future survival of these cultural products be ensured for shedding light upon historical development and architectural history. Thus, with the aim of protecting these artifacts and ensuring that they reach future generations, it is first and foremost necessary to raise the awareness of the people, draw the attention of local and national authorities to the matter, and create public awareness regarding the protection of cultural heritage.
This book presents the results of architectural heritage assessment visits carried out by Anadolu Kultur and the Association for the Protection of Cultural Heritage in a number of cities during 2015-2016. In light of the expertise and professional experience of the participants, the architectural
styles, plans, current state and location of these structures were assessed and comparative risk analyses were made during the field visits.
The main goals of this work are to emphasize the necessity of emergency interventions to historical structures at risk, facilitate decision-making processes for the authorities, and relay accurate information to the Ministry of Culture and Tourism. Just as different stakeholders may benefit from
these assessment reports, we hope the information and findings within them will provide guidance for current and future restoration projects along with preservation strategies.
We believe that current and future projects of documentation and assessment are significant contributions to the protection of cultural heritage. The cultural heritage of Anatolia, which reflects a synthesis -and at times a paradoxical combination- of different styles of expression belong
to humanity at large. As people currently living on this land, we believe that it is our common responsibility to safeguard for the future generations the monuments and artifacts left by those communities who are no longer living here.

Künye : Yıldız Kısacık, S., & Arar, M. B. (2021). Niğde-Bor’da sivil-dini mimarlık örneği: Ahmet Kuddusi Konutu & Çilehanesi. Turkish Studies, 16(1), 427-435.

Ahmet Kuddusi was originally from Marash and was born in Bor district of Niğde province.
His father, Seyyid İbrahim Efendi, is a Naqshbandi sheikh who came from Marash to Bor and settled. After the
death of his father, Ahmet Kuddusi paid a visit to Tokat Turhal and then to the holy lands such as Mecca and
Medina to complete his madrasa education and returned to Anatolia to take part in the Ottoman-Russian war. After
the war, he visited Istanbul, which was the capital city, many times, and held face-to-face meetings with the sultans.
Ahmet Kuddusi became an important literary figure when he lived, and he signed many works written in Sufism,
called vasiyetname (testament) and pendname (a kind of text about advice) and icazetname (a kind of text about
permit). In his works, he also wrote a divan (a collection of poems), along with examining sect issues, mystical
facts, dervish atmosphere and sociocultural issues. For this reason, in addition to his sufi identity, he was also
known as the Divan poet. In addition to his literary identity, he is also politically influential. It is evident with
archive documents that he was mentioned as a lofty, virtuous and wise person by the administrators in particular
in Niğde, and he received and sent documents from the office of grand vizierate. In his testament, he wanted to be
shrouded with fabric woven from Niğde cloth, and asked that his corpse be buried with little participation so that
no one would go to trouble. Ahmet Kuddusi, who died in Bor in 1848-1849 AD (Hijri 1265), became a considerable,person by the influential people even after his death, and it was determined by archive documents that his allotment
was raised from the Ministry of Finance when his son's financial situation deteriorated. In Sufism, the disciple
needs education.
This education is given scientifically in dervish lodges and madrasahs. Spaces where spiritual, physical
and spiritual human objectivation can be completed is also needed. Suffering houses (çilehane) is at the top of
these places. Çile is a word of Persian origin and as a word meaning “suffering place”. Suffering houses (çilehouse)
constitute an important building group of the Islamic tradition. The places where sheikhs and dervishes belonging
to various sects are closed for a certain period of time in order to be close to Allah, to obtain his consent and to
fulfill the requirements of the religion have gained a place in our culture as “çilehane-halvethane”. "Halvet" is a
word of Arabic origin and means to desire to be secluded and to be alone. These types of buildings can be grouped
as dervish lodges, mosques or rooms in tomb, suffering houses built in natural formations, and self-built suffering
houses. Ahmet Kuddusi’s the structure of suffering house (Çilehane), which constitutes the subject of the research,
is located in Bor district of Niğde province. Bor is 12 km from Niğde province and is the largest district. This
building, which we have determined, extends in a rectangular plan in the north-south direction of Sarı Saltuk Street
in three adjacent masses about 20 meters. The building, which has a single-storey establishment, is divided into
four sections in total in the interior. These places are arranged as selamlik (a room for men), suffering house
(çilehane) unit, bath and water tank. While the bath unit exhibits an approximately square plan in terms of plan,
all other units extend in a rectangular direction. All the door and window openings belonging to the building are
in the west direction, which is the main facade. There are two door openings and three window openings in total.
As the construction material, rough cut and smooth cut stones are used in the body walls, wood and roofing tile in
the covering system, wood material in the panels in the doors, windows and niche openings in the interior and
exterior spaces. There is a 6 meter deep water well in its courtyard. Wooden panels and screens placed in niches
that provide visual and movement in the interior of the building, which was built in a single-storey and masonry
order, were recently included in the structure. The building is like a small sized house. Among the suffering houses
(çilehane) in Anatolia, such a structure built independently and in individual purposes has not been encountered
in the sources and field studies. It is quite different from Somuncu Baba in Çanakkale Gallipoli, Bursa, Aksaray
and Darende and the suffering house (çilehane) units established in Konya and Afyon Mevlevihane. Ahmet
Kuddusi's features such as sufi, sect and divan poet have brought his religious personality to the forefront. He
associated these features with religion around the architecture more, and the living spaces caused the entire
residence to be called as suffering house (çilehane). Ahmet Kuddusi followed in the footsteps of his father and
joined the Kadiri tariqat in the following years. For this reason, it is accepted as a valid name in both tariqats. Even
though he faced various adversities he experienced, he is one of the most important ones that are remembered with
goodness after his death. Ahmet Kuddusi's house is a quite different and unique work in terms of architectural and
plan features, although it shows the characteristics of the period with the 18th and 19th century works built in the
region in terms of material features. In this context, although it is the only building that has been identified so far
in the province with its religious characteristics of the suffering house (çilehane), it has been culturally designed
independently from the surrounding civil architecture. The structure, whose plan typology is composed of mixed
masses, is built in a simple construction, it is different from other examples in Anatolia. The residence, which is
evaluated in terms of both religious and civil architecture, contributes to Bor's spiritual life, urban texture, cultural
memory, faith tourism and Anatolian Architecture History. The name and personality of Ahmet Kuddusi was
mentioned in this residence (Çilehane) and took place in the foundation culture in nearby cities such as Aksaray
and Konya. It contributed to the spiritual life, urban memory, religious and civil architecture of Bor district, and
gained a unique place in Anatolian Turkish architecture.

NİĞDE KALESİ VE ÇEVRESİ KÜLTÜREL MİRASINI TEHDİT EDEN İNSAN KAYNAKLI RİSKLER ÜZERİNE BİR İNCELEME Öz Geçmiş, günümüz ve gelecek arasındaki bağlantıyı kuran kültürel miras değerleri birçok risk unsuruna maruz kalarak yok olma tehlikesi altındadır. Erozyon, dep-rem, sel gibi doğa kaynaklı riskler; iskân ve bayındırlık gelişmeleri, yönetimsel so-runlar ve benzeri insan kaynaklı riskler kültürel miraslarının özgünlüğünü ve sür-dürülebilir olarak korunmasını tehdit etmektedir. Bu risklerle karşı karşıya kalan değerlerin korunması, yaşatılması ve geleceğe aktarılması büyük önem arz etmek-tedir. Yerel kimliğini koruyan, kültürel miras değerlerine sahip Niğde ilinde bulu-nan kale ve çevresi yerel halkın kolektif belleğinde önemli bir yer tutmaktadır. Ça-lışmada, Niğde kentsel arkeolojik sit alanı içerisinde yer alan Niğde Kalesi ve çev-resindeki tarihi yerleşim dokusunun maruz kaldığı insan kaynaklı riskler üzerine incelemeler yapılarak, koruma-kullanım dengesinin sağlanması için öneriler su-nulmaktadır. Çalışma kapsamında, literatür incelemesi ve Koruma Amaçlı İmar Planı'ndan elden edilen veriler doğrultusunda kültürel mirasların maruz kaldığı in-san kaynaklı riskler haritalar üzerinde belirtilmiştir. Çalışma alanında tespit edilen