Few months ago I've been talking about the situation of the Greeks within the Ottoman Empire until the Greek Revolution (1821). Now it is time to address the situation of Ottoman Greeks after Greece's independence. ⬇️ Until the middle of the 19th C “Rum” was an indicator of confessional affiliation but gathered people from very diverse cultural and linguistic background all united around the same Byzantine Orthodox rite...⬇️

When we talk about Turco-sogdian relations we often talk about the influence of Sogdians on Turks but less often mention the influence of the Turks on Sogdians.⬇️ As Turks and Sogdians cohabited for centuries diglossia was not uncommon, and as much as Turkic elites knew Sogdian, Sogdians knew Turkic. And as much as this situation led Sogdian to influence Turkic, Turkic influenced Sogdian as well.⬇️

Continuation of this thread below
Part III : The term "Turk" during the rise of national identities

https://twitter.com/FranseviEfendi/status/1623092772621131776

During the 2nd half of the 19th C the meaning and use of the term “Turk” gradually change. Even if it still has a negative connotation in the mouth of the elites for whom it still carries the meaning of the Anatolian peasant of Turkish language, ⬇️

Continuation of this thread below ⬇️
Part II: The term "Turk" in the Classical Ottoman era

https://twitter.com/FranseviEfendi/status/1623086202457931778

In the Ottoman documentation, the word “Turk” isn’t used to refer to the Empire nor to their Muslim subjects before the 19th C.⬇️

We often call the Ottoman Empire, the Turkish Empire and for the most of us Turk and Ottoman are interchangeable terms. But before the birth of our modern concept of nation-state what was a Turk in the context of the Ottoman plurality ? Thread in 3 parts
Part I: Intro The ethnonym of “Turk” is mentioned as early as the 6th C. in the Chinese sources and the inscriptions of the Köktürks (6th to 8th C.) found in the Orkhon valley nowadays in Mongolia and datable to the 1st half of the 8th C.⬇️

When talking about the Ottoman society there is topic that we often forget or appears somewhat obscure to us : Sex and Sexuality⬇️ During the Classical era, Ottoman upper classes had a complex idea of sexuality. These ideas expressed through sexual advice guides which was a kind of literature pre-existing to the Ottomans and pretty widespread in the islamic world. ⬇️

An example of orientalism and anti-orientalism, comparison of two representation of a same scenery : On the right, Jean-Jospeh Benjamin-Constant’s representation of the Fall of Constantinople (1876). Inhere all the negative elements of orientalism are present :

When we think to Cossacks, one of the first image that comes to our mind is this most famous painting from Ilya Repin depicting Cossacks mocking the Sultan of Constantinople. But did you know that some of them joined the Ottomans ?

Cossacks in the Ottoman Empire Part I : According to Avidgor Levy, from the late 18th century various Cossacks sought refuge in the Ottoman Empire where they’d be resettled and employed in various auxiliary roles.⬇️

Michal Czajkowski, or Sadık Pasha (his Turkish name) was born 19 September 1804 in Halchyn, near the town of Berdychiv in the Province of Volhynia, which had been annexed to the Russian Empire at the end of the 18th century.⬇️ He died on 18 January 1886, in Borky, in central Ukraine. He was a Polish writer on Cossack themes and a political emigre who worked both for the resurrection of Poland and also for the reestablishment of a Cossack Ukraine.⬇️

In Ilkhanid Iran, under Hulagu’s regn, Christians were favoured, as they’ve been spared during the slaughter of Baghdad for instance. This favour is mainly due to this monarch’s main spouse, Doquz Khatun Doquz Khatun (lit. “Lady Nine” in Turkic, as this number has an auspicious meaning among Turks and Mongols), was a Keraite princess, niece of the last Keraite king the most famous Ong Khan Toghrul.