Imagining the Turkish House: Collective Visions of Home

Notes

notes introduction 1. Terdiman, Present Past. 2. In Simulacra and Simulation, Jean Baudrillard argues that our postmodern culture is a world of signs that have fundamentally broken with any reference to reality. 3. A portion of this work appears in preliminary form in Bertram, “The Ottoman House in the Turkish Imagination.” 4. Thompson, “Reception Theory and the Interpretation of Historical Meaning,” 251 (emphasis mine). See also Holub, Reception Theory. 5. See almost any analysis of the work of Mahmoud Darwish, but also Parmenter, Giving Voice to Stones. 6. See Khan, “Memory Work: The Reciprocal Framing of Self and Place in Émigr é Autobiographies,” and Bastea’s “Storied Cities: Literary Memories of Thessaloniki and Istanbul.” Also see how Bastea includes the literary imagination as a player in The Creation of Modern Athens, where the city is shown to be “a remarkable balancing act between a radiant myth and a miserable reality,” as Georgiadis puts it in his review of this book in The Journal of the Society of Architectural Historians. 7.Evin,Origins and Development of the Turkish Novel;Sönmez,“TurkishWomen”; Parla, Babalar ve Oğullar. 8. Lachmann, Memory and Literature, 15. But see also Vervliet, Methods for the Study of Literature as Cultural Memory. 9. Duben, “Nineteenth and Twentieth Century Ottoman Turkish Family and Household Structure”; Duben and Behar, Istanbul Households. 10. Kandioti, “Gendering the Modern.” 11. Göçek, Social Constructions of Nationalism in the Middle East. 12. His major works are listed in the Bibliography. He is also discussed in Chapter 5. See also Bozdoğan et al., Sedad Eldem. 13. See the still useful Küçükerman, Anadolu’daki Geleneksel Türk Evinde Mekân Organizasiyonu Açısından Odalar. More recently, see Kuban, The Turkish Hayat House. 14. Modernism and Nation Building was published in 2001, two years after my manuscript was presented as a doctoral dissertation entitled “The Turkish House: An Effort of Memory” (1999, Department of Art History, ucla). Although I have incorporated as much of the current literature as is feasible in revising the dissertation for publication, most of my references to Bozdoğan are to her earlier work. 15. A term introduced by Pierre Nora to describe places of collective memory that hold ideas about the nation, which may include actual places, such as buildings or monuments, but also, and more tellingly, political traditions, rituals, national celebrations , and textbooks. In my work I have used Nora, Realms of Memory. 16. Benjamin, “Theses on the Philosophy of History,” 168. 17. James, The Principles of Psychology, 425. 18. Ibid. chapter  1. Lefebvre, The Production of Space, 39. 2. Üstünkök, “Ten Years with Seventeen-Ten.” 3. For a discussion of the Türkiye Tarihi Evleri Koruma Derneği from its inception through 1993, see Balcı, Türk Evi ve Biz. 4. The word taht comes from the Arabic tah ˙ ta, meaning “below, under”; tahtani thus means “the lower floor” of a two-story building. 5. Fevkani derives from Arabic fawqa, “above, over”; Ar. fawqānī is used to refer to the upper levels of the house, in opposition to the tahtani. See A. T. Altıner, Konak Kitabı. For a discussion of an Anatolian konak, see M. Winfield, “The Yakupoğlu Konak.” 6. Hayat means life; thus, the hayat could be considered analogous to a living room. 7. The word oda is seen to derive from the word otağ, or tent. 8. The Arabic word haram, “harem” in Turkish, refers to a space restricted to those who follow certain rules, where anything profane is prohibited. It is thus a sanctuary. An example is the Haram as-Sharif, or Noble Sanctuary, which is the platform that supports the Dome of the Rock and the Al-Aqsa Mosque in Jerusalem . The ultimate haråm is the Ka’ba, the holy sanctuary at Mecca. In the house, the harem is a sanctuary restricted to women and those men who meet requirements of relationship or age. 9. For a discussion of how the structure of a house, such as door and window sizes, has been approached for social information, see Pavlides, “Architectural Change in a Vernacular Environment.”  | notes to pages – 10. Hutchins et al., “Sign and Symbol,” 730. Augustine, in the fourth century, was discussing the spiritual truth of the Eucharist. 11. For the conception of space as a symbolic structure of relations created by society and modeled after social relations, see Durkheim, The Rules...