Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Culture Essay
Orhan Pamuk’s Istanbul: Memories and the City represents the first twenty-two years of his life using various approaches from autobiographical details of his own childhood memories, photographs from his family album, newspaper articles, paintings and writings on Istanbul by luminaries from different walks of life. Pamuk, appears intermittently as both the narrator and author who narrates his experiences of the city.
The four famous Turkish stalwarts, Yahya Kemal, Ahmet Hamdi Tanpinar, Abdulhak Sinasi Hisar and Resat Ekrem Kocu, played a prominent role in the creation of Pamuk’s Istanbul hence providing him with an Istanbul he has never seen. Throughout the narrative, he refers to various Turkish and foreign authors who have lived, visited and written about his city. Although they had different styles, what these writers had in common was the love for the city. All four were influenced by the French tradition and attempted to express their feelings for Istanbul using Western style of writing.
The writings of these four writers have provided Pamuk with the perspective of an Istanbul that he did not experience even though he has been staying there since his birth. These writers, who had witnessed the fall of the Ottoman Empire and the birth of the Turkish Republic, aimed to reinvent the identity of their city. Their aim was to create an image for Istanbul to which the people of the Turkish Republic could relate. In their attempt to create a national image for their city, these writers went into the poor back streets of Istanbul. The ruins, poverty and neglect dominating those parts of the city functioned like witnesses of the adversities that the city and its people had undergone. The ruins of the Ottoman Empire were consoling memo...
... middle of paper ...
...hose parts of his city like a foreigner. He can thus become his own Westerner in the old neighborhoods, where he can feel like a stranger in the city where he has lived since his birth. The foreign gaze enables Pamuk to see the city as a new one, and explore it in a very peculiar manner because now a broken building means more than it did earlier. Before he read Gautier’s book about his experience in Istanbul a broken building was just a building destroyed due to the fall of the Empire, but now it has huzun, poetry and various other things that Pamuk can add to his narrative about his city of Istanbul.
Works Cited
Hande, Gurses. “Out of Place in Istanbul.” London: Ubiquity Press, 2010. Web. 7 Jan. 2014.
Pamuk, Orhan, and Maureen Freely. Istanbul: Memories and the City. New York: Vintage International, 2006. Print.
Surprisingly, fifty years later, artist John Sloan happen to meet all the qualifications Baudelaire has designed for Monsieur G— making urban life observations and drawing from memory. Sloan adopts and employs Baudelaire’s idea of urban watching and further expands it for an American audience. Born and raised in Philadelphia, John Sloan first begun his art career as a newspaper illustrator. After years of working, he developed his own artistic style and started making paintings and etchings. When he moved from Philadelphia to New York, he has found that city life scenes of great interest that he then started observing and making etchings for scenes of modern life. He was well-known and celebrated as the founder of the Ashcan School and was most celebrated for this urban genre scenes. (Lobel, Chapter1)
Hooker, Richard. "The Ottomans: The 17th and 18th Centuries." Washington State University - Pullman, Washington. 1996. Web. 06 Apr. 2011. .
Wells, Walter. "John Updike's 'A&P': a return visit to 'Araby.'" Studies in Short Fiction 30, 2 (Spring 1993)
Ebel, Kathryn A. "Representations of the Frontier in Ottoman Town Views of the Sixteenth Century." Imago Mundi 60, no. 1 (January 2008): 1-22. Academic Search Premier, EBSCOhost (accessed April 20, 2011).
In the following essay, I will be comparing the Hagia Sophia in the City of Istanbul, and the Suleymaniye Mosque of Istanbul. Both of these pieces of art are very significant to the in modern-day Turkey. The art pieces will be covered in more detail further on in this comparative essay, and finally, I will be judging the pieces at the end of this essay
...’s book accomplishes a lot in its timid three hundred pages, it lacks more examples of modern architecture and historical landmarks such as the ones discussed above. Also, the lack of chronological order is a new approach, but it might not appeal to all readers.
Unlike most “victimized” cultures of Western European domination, the Ottoman Empire was considerably successful and powerful for many years, particularly in the sixteenth and early seventeenth century under the rule of Sulayman the Magnificent (Haberman, 132). By 1520, the Ottoman Empire had secured much of the Arab Middle East, Belgrade and most of Hungary (Haberman, 132...
During our class discussions, the issue of identity in Marjane Satrapi’s novel, Persepolis (2004), became a contentious issue. The question was asked whether Persepolis might be understood to being in-dialogue with western ways of seeing and did the effects of modernization influence the identity of Marjane’s protagonist in Persepolis. How does the novel involve the issue of identity? I will extend the argument and, through the exploration of Marji’s changing ideologies, I will attempt to prove that Marji is caught between the traditional eastern culture and western modernization.
There are no longer humans in this city, which is evident because when talking about the beings in the city Lampman wrote “They are not flesh, they are not bone,/ They see not with the human eye”(33-34). This part of the poem is important because if there are no more humans left it is easy to assume that the only driving force of these “Flit figures with clanking hands”(31) is work. They work to make the city bigger and to build more than they already have.
In particular, when discussing the possession of cultural heritage, Appiah believes that from the point of view of cosmopolitanism, cultural and artistic objects do not belong to a particular nation or country, because artists absorbed the essence of diversified civilization and culture in the process of its creation. Therefore they should belong to all mankind. For exam...
Cicek, Kemal. “The Cambridge History of Turkey. Volume 3: The Later Ottoman Empire, 1603-1839.” Journal of the Economic &Social History of the Orient 52, no.1 (2009): 153-158. EBSCO.
Clow, Kate. "Ottoman Empire." Encyclopedia of Modern Asia. Ed. Karen Christensen and David Levinson. Vol. 4. New York: Charles Scribner's Sons, 2002. 398-401. World History in Context. Web. 30 Apr. 2014.
As mentioned in Armenian Genocide and the Christian Existence, after more than 75 years, the Armenian people have still not healed and are faced daily with the effects of the past. The Christian religion in this group of people has been exterminated since 1915 to some. And not even just the feeling of religion, but something exterminated during this time was the culture. (Guroian, 1991) With the notion of being “Turkified” many lost a sense of who they were and what their ethnicity and culture was during this time of hopeful survival and forced
The denial of the Armenian genocide and the use of the term “alleged” are insults to those who have agitated over the years in highlighting the genocide and the Armenian people themselves. The pictorial anger and anguish of this painful traumatic experience had left the survivors of this horrific event with deep scars beyond repairs. The late nineteenth and early twentieth centuries were a dark world for the Armenians who were held helpless and bound at the treacherous hand of the Muslim Turks of the Ottoman Empire in Turkey. The Armenian Genocide includes: the context of power of the Ottoman Empire, the plan of execution in different stages, trial, and the lack of support from their counterparts, the struggle for acceptance of the act as Genocide by Turkey government, and its refusal to acknowledge and provide support to the Armenian.
The history of turkey is a very long and detailed one. Turkey was originally settled by groups of farmers probably thousands of years ago. Today, historians call these people the Hittites. During their time, the Hittites were ruled by kings, and had their high officials buried in shaft tombs. Shortly after the Hittites moved in, Indo-Europeans moved into the area, and formed the kingdom of the Hittites, with the capital being Hattusa. The kingdom survived for hundreds of years. However environmental changes, migrations of new people, and a weak government ended the kingdom. After the downfall of the Hittite kingdom, Assyrians and Persians conquered the land and settled the kingdom of Lydia. But, this kingdom didn’t last long, as Alexander the Great conquered the Persians in the battle of Issus in 333 BC. to claim the land. In 63 BC., Roman general Pompey conquered the land and it became part of the massive Roman Empire. In 330 AD., Constantine, the emperor of the Roman Empire moved the Empire's capitol from Rome, to the city of Byzantium in modern day Turkey. Byzantium had its name changed to Constantinople when Constantine converted to Christianity. The Roman Empire split in 395 AD., and the Byzantine Empire continued to rule the land. During the early 1000's, the Seljuk Turks became one of the first Islamic peoples to rule in modern Turkey. The Seljuk Turks began to replace the area's Greek language and Christian religion with the Turkish language and the Islamic religion. The Seljuk ...