The main aim of this article is to investigate the life and teachings of the wali known as Koyun Baba in Turkish-Islamic culture. The other aim of this study is to investigate the existence and ...effects of Koyun Baba in the Balkan region. The researcher personally visited most of the tombs that are believed to belong to Koyun Baba in Turkey during the study. In particular, tomb of Koyun Baba in Çorum Osmancik province was emphasized since all of the handwritten manuscripts of Koyun Baba usually point there. The researcher also visited tomb of Koyun Baba near the village of Sipkoviça, Kalkandelen in Macedonia twice in different years while investigating Koyun Baba’s traces in the Balkans. As a result of literature review, the identity, teachings and traces of Koyun Baba in the Balkans were tried to be uncovered.Ottoman Explorer Evliya Çelebi talks about Koyun Baba in his travelbook Seyahatname: “Koyun Baba, personally is the caliph of Haci Bektash Veli.” As a result of the legends about him, it is understood that Koyun Baba was born in Khorasan. His real name is Seyyid Ali and he is accepted as 12th son of the imam-sect leader Rıza. Koyun Baba left Khorasan and after visiting Karbala, he went to pilgrimage to Mecca after which he came to Anatolia and visited the city of Bursa. There he became a shepherd of a wealthy person called Abdullah and he made a deal with this wealthy man: when a sheep gave a birth to twins Koyun Baba had the right to obtain one of them. After a while, he came to Osmancık with forty sheep he had received in Bursa. Koyun Baba’s fame has reached the present day as a result of his 30 miraculous deeds and anecdotes. In so-called ‘velâyetname’ books which are about the lives of walis like Otman Baba and Piri Baba Koyun Baba was mentioned. In addition, the anecdotes about the Koyun Baba were written in both verse and prose which have reached the present day as manuscripts. One can find lots of Koyun Baba Tombs all over Turkey. However, there are two Koyun Baba tombs in the Balkans, one in Romania and the other inMacedonia. After mentioning Koyun Baba’s life, doctrine and research carried out on him, we will talk about sending his evlat (son) Erişti Ali for spiritual and ethic guide to the Balkans from Çorum, Osmancık and his influence in the Balkans. We will first talk about the Koyun Baba tomb in Romania and then the one in Tetovo, Macedonia, making comparisons with the narratives in Turkey.
Analysing the speech of Aleksandar Vučić delivered in the National Assembly on 28 May 2019, this paper argues that his aim is to re-establish nationalist discourse in Serbia. Vučić uses only the ...negative common features of Serbs as a foundation for the emotional continuity of the nation while ignoring existing attachments such as the territorialization of memory and sanctification of territory. Furthermore, since he believes that the question of Kosovo's status (a central theme of both attachments), and political continuity have been lost because of the irresponsible politics of previous governments and severe pressure from the Western powers, Vučić links a compromise with the Kosovo Albanians to the question of Serbia's survival. The paper leaves it to the reader to assess whether this change would be ideal for Serbia or morally permissible. In addition, the question of whether the existing attachments, built through education and collective memory for decades - even centuries - are sufficiently solidified to reject the change, remains largely unexplored.
Metal shaft-hole axes were an important status tool for the Balkan Bronze Age societies. These axes are spread over a wide geographical area and are divided into many different subclasses. One of ...these subclasses is the Veselinovo group. Several bronze axes were donated to the Edirne Museum in 2020, five of which were of Veselinovo I type. It was recorded that these axes were found in a field near the Uzunköprü district of Edirne province. The geographical area where this type of axe is most frequently found is northern Greece, Thrace, the Carpathians, the steppe and forest-steppe regions of Ukraine, the Caucasus and Anatolia. These artefacts provide important information about the distribution routes of similar axes that spread in these regions in the Bronze Age. Two axes with similar form have been recorded in Anatolia. One comes from northeastern Anatolia, close to the Caucasus Region, and the other is from inner western Anatolia. It is known that western Anatolia was in contact with the cultures of the Thracian region during the Bronze Age. The bronze axes in the Edirne Museum shed new light on this communication network. There is a very strong possibility that the Vesselinovo I type axes from central western Anatolia were brought to the region from Thrace. It is noteworthy that the Uzunköprü-Keşan valley line in Eastern Thrace was decisive in the transport of this axe type from Thrace to Anatolia.
XVI. yüzyıldan itibaren Kafkasya’yı hâkimiyeti altına almaya yönelik bir politika izlemeye başlayan ve 1864 yılında Kuzey Kafkasya’yı işgal eden Rusya, bölgede yaşayan Çerkesleri Osmanlı Devleti ...topraklarına göç etmeye zorlamıştır. 1850’lerde başlayan Çerkes göçleri 1862-1865 yılları arasında yoğunlaşmış ve 1860’ların sonuna kadar devam etmiştir. Sürekli isyanların yaşandığı Balkanlar’da Çerkeslerin savaşçılığından yararlanmak ve Müslüman nüfusunu arttırmak isteyen Osmanlı Devleti, bu dönemde 400.000’den fazla Çerkes’i Rumeli’ye yerleştirmiştir. 9.000-11.000 civarında Çerkes de Kosova’ya iskân edilmiştir. Kosova’ya gelen Çerkesler burada köyler kurmuşlardır. Yeni vatanlarında tarım ve hayvancılıkla uğraşmaya başlamışlardır. Ancak, Kosova’ya yerleştirilen Çerkeslerin büyük bir kısmı burada kalıcı olmamıştır. Avrupa devletlerinin 23 Aralık 1876’da toplanan İstanbul Konferansı’nda Çerkeslerin Balkanlar’ı terk etmesini istemesi ve 1877-1878 Osmanlı-Rus Savaşı, Kosova’da yaşayan Çerkeslerin bir kısmının Anadolu’ya ve Ortadoğu’ya göç etmesine sebep olmuştur. Kosova’da geriye kalan Çerkeslerin büyük çoğunluğu da Balkan Savaşları sırasında ve sonrasında bölgeden ayrılmıştır.
Bu çalışmada, 1864-1865 yıllarında Kosova’ya yapılan Çerkes göçü ve iskânını hazırlayan gelişmeler, göç ve iskân sırasında karşılaşılan sorunlar ve bu sorunların çözümü için izlenen politikalar ele alınmıştır.
This is the first study on cuticular wax variability of Abies alba, A.×borisii‐regis and A. cephalonica, using 18 native populations from the assumed hybrid zone in the Balkan Peninsula. Presence of ...13 n‐alkanes with chain‐lengths ranging from C21 to C33, one primary alcohol, two diterpenes, one triterpene and one sterol was determined in hexane extracts of 269 needle samples. The multivariate statistical analyses at the population level entirely failed in supporting circumscription of Balkan Abies taxa and therefore, in identifying hybrid populations. However, performed at the species level, these analyses revealed a certain tendency of differentiation between A. alba and A. cephalonica, while individuals of A.×borisii‐regis were largely overlapped by the clouds of both parent species. Finally, the correlation analysis suggested that the observed variation of wax compounds was probably genetically conditioned and that it does not represent an adaptive response to various environmental factors.
The article provides preliminary notes on traditional beliefs and ideas about good and bad and happy and unhappy days known to Tatars in Dobrudja and Polish-Lithuanian Tatars. For this purpose, ...beliefs related to the days of the week from M. Mollova work (published in French, Mefküre Mollova, “Croyances, que les turcs de Balkans attachment au jours de la semaine”, in: Acta Orientalia Academiae Scientiarum Hungaricae, 1969, XXIII (3), p. 361–376) and beliefs about happy and unhappy days from Alexandrovich’s hamail, Tatar manuscript of the 19th century (Marek M. Dziekan, “Opisanie dni miesięcznych z chamaiłu Aleksandrowicza”, in: Tatarzy polscy – adoptowani do narodu, Cz. Łapicz i M. Lewicka (red.), Litteraria Copernicana, 2 (18), 2016, s. 91–101) are analysed. They are supplemented by materials from the author’s field studies. By their nature, these are oral and written texts that have a practical purpose and are associated with popular fortune-telling and predictive practices. The scope of permitted or prohibited actions on certain days is indicated, as well as the justification for this with the help of events and personalities from the history of Islam in accordance
The article provides preliminary notes on traditional beliefs and ideas about good and bad and happy and unhappy days known to Tatars in Dobrudja and Polish-Lithuanian Tatars. For this purpose, beliefs related to the days of the week from M. Mollova work (published in French, Mefküre Mollova, “Croyances, que les turcs de Balkans attachment au jours de la semaine”, in: Acta Orientalia Academiae Scientiarum Hungaricae, 1969, XXIII (3), p. 361–376) and beliefs about happy and unhappy days from Alexandrovich’s hamail, Tatar manuscript of the 19th century (Marek M. Dziekan, “Opisanie dni miesięcznych z chamaiłu Aleksandrowicza”, in: Tatarzy polscy – adoptowani do narodu, Cz. Łapicz i M. Lewicka (red.), Litteraria Copernicana, 2 (18), 2016, s. 91–101) are analysed. They are supplemented by materials from the author’s field studies. By their nature, these are oral and written texts that have a practical purpose and are associated with popular fortune-telling and predictive practices. The scope of permitted or prohibited actions on certain days is indicated, as well as the justification for this with the help of events and personalities from the history of Islam in accordance with what is written in the Holy Quran. They reflect the traditional lifestyle and calendar beliefs of the common people. An attempt was made to systematize the permitted and unacceptable activities on certain days related to agriculture, family, wedding, childbirth, travel, illness, dreams, etc. By means of their comparative analysis, the manifestations of the so-called folk (popular) Islam, the connection with the common Turkic and all-Islamic heritage are revealed, the role of the contexts of the Balkan and Baltic cultures is outlined.
It is assumed that what has been preserved from the beliefs of the Tatars in Dobrudja and the Polish-Lithuanian Tatars reflects the relationship between the spoken and written word: for the Tatars in Dobrudja it is rather an oral, everyday version, while the Polish-Lithuanian Tatars have a written primary source. In the perspectives of the research, it is possible to look for traces of the spread of written sources of a similar nature in the Balkans. Also, to reveal the universal dimensions of beliefs in good days and bad days, as similar beliefs are known among other ethnic groups and denominations.
В статье представлены предварительные заметки о традиционных верованиях и представлениях о хороших и плохих / счастливых и несчастливых днях, известных татарам в Добрудже и польско-литовским татарам. Для этой цели анализируются верования, связанные с днями недели, опубликованные на французском языке (Mefküre Mollova, «Croyances, que les turcs de Balkans attachment au jours de la semaine», in: Acta Orientalia Academiae Scientiarum Hungaricae, 1969, XXIII (3), p. 361–376) и верования о счастливых и несчастливых днях из хамаила Александровича, татарской рукописи XIX в. (Marek Dziekan, «Opisanie dni miesięcznych z chamaiłu Aleksandrowicza», in: Tatarzy polscy – adoptowani do narodu, redakcją Cz. Łapicza i M. Lewickiej, Litteraria Copernicana, 2 (18), 2016, s. 91– 101). Они дополнены материалами полевых исследований автора, которые представляют собой устные и письменные тексты, имеющие практиче- ское назначение и связанные с популярными гаданиями и прогностическими практиками. В статье обозначены разрешенные или запрещенные действия в определенные дни, а также обоснование этого с помощью со- бытий и личностей из истории ислама в соответствии с текстом Священного Корана. Они отражают традиционный образ жизни и календарные верования простых людей. Предпринята попытка систематизировать разрешенные и запрещенные виды деятельности в определенные дни, связанные с сельским хозяйством, семьей, свадьбой, родами, путешестви- ями, болезнями, сновидениями и т. д. Путем сравнительного анализа вы- являются проявления так называемого «народного (популярного) ислама» связи с общетюркским и всеисламским наследием, очерчивается роль контекстов балканской и балтийской культур.
Предполагается, что то, что сохранилось от верований татар в Добрудже и польско-литовских татар, отражает соотношение между устным и письменным словом: для татар в Добрудже это скорее устная, повседневная версия, в то время как у польско-литовских татар имеется письменный первоисточник. Дальнейшие исследования, возможно, выявят следы распространения письменных источников аналогичного характе- ра на Балканах. Еще одним перспективным направлением исследований в данной области может стать вычленение универсальных верований в хорошие и плохие дни, так как похожие верования известны среди других этнических групп и конфессий.
The aim of the paper is the Museum of Vernacular Architecture of the Central Balkans. The paper presents two units in the Museum. In this paper, a courtyard of mountain villages, and a courtyard of ...villages in the valley of the river basin, is shown. The presented structures illustrate the development of the construction and organization of buildings. The courtyard of the mountain villages consists of a house, two vajats, two magaza, two kačara, a car canopy, the furnace, and the barn. Courtyard villages of the lower course of the river are illustrated by a house, three vajats, two magaza, two kačara, a furnace, a canopy for cars, a plum drier and a furnace. Each of the buildings is described through the organization, structure, method of construction and the role of the facility in the functioning of the rural family.
The monograph by Hungarian historian Antal Molnár summarizes many years of research into the age of Confessionalization in the Balkans in the space of collision and coexistence of Christianity and ...Islam. In the territories that fell under the rule of the Ottoman Porte in the 14th – 16th centuries, the Holy See undertook missionary activities, the most successful in which were the Bosnian Franciscans, and cooperated with the rich and influential communities of the Ragusan merchants. The author turns to the role of the Catholic Church in the early stages of nation-building among the Albanians who had had no state tradition and explains why the idea of church union among Orthodox Serbs actually failed. The end of the Confessionalization age came with the Great Turkish War (1683–99), which saw the return to Hungary of territories that had been under the Ottoman rule for a century and a half, but which also proved tragic for Catholics who remained in the Ottoman Empire. The book is based on Italian, Hungarian and Croatian archives and offers an analysis of the historiography of the issue in a number of European languages. The author makes extensive use of methods of microhistory and cultural history, going back to broad generalizations through a detailed examination of selected well-documented cases.
Questions about how farming and the Neolithic way of life spread across Europe have been hotly debated topics in archaeology for decades. For a very long time, two models have dominated the ...discussion: migrations of farming groups from southwestern Asia versus diffusion of domesticates and new ideas through the existing networks of local forager populations. New strontium isotope data from the Danube Gorges in the north-central Balkans, an area characterized by a rich burial record spanning the Mesolithic–Neolithic transition, show a significant increase in nonlocal individuals from ∼6200 calibrated B.C., with several waves of migrants into this region. These results are further enhanced by dietary evidence based on carbon and nitrogen isotopes and an increasingly high chronological resolution obtained on a large sample of directly dated individuals. This dataset provides robust evidence for a brief period of coexistence between indigenous groups and early farmers before farming communities absorbed the foragers completely in the first half of the sixth millennium B.C.
The Balkans are still an imprecisely defined and relatively unknown area in southeastern Europe. They are a historical‐political term, often provoking negative associations that are synonymous with ...underdevelopment, backwardness, and primitiveness. This research is aimed primarily at exploring how the Balkans are perceived by students of geography in Zagreb and Maribor and what associations they provoke. It further seeks to investigate whether the Balkans are primarily a cognitive construct that is spatially determined on an individual level, based on an individual’s own insights, attitudes, values, and other determinants. Therefore, a questionnaire survey regarding perceptions of the Balkans was conducted. The results indicate that the Balkans can be seen as a sort of vernacular anti‐region: the kind from which states in or near its boundaries attempt to exclude themselves, while simultaneously trying to include their neighbors to the south and east.
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