The life story of the Cemberlitaş hamam: From bath to tourist attraction
Başlık çevirisi mevcut değil.
- Tez No: 400315
- Danışmanlar: CATHERİNE B. ASHER
- Tez Türü: Doktora
- Konular: Mimarlık, Tarih, Turizm, Architecture, History, Tourism
- Anahtar Kelimeler: Belirtilmemiş.
- Yıl: 2005
- Dil: İngilizce
- Üniversite: University of Minnesota
- Enstitü: Yurtdışı Enstitü
- Ana Bilim Dalı: Mimarlık, Planlama ve Tasarım Ana Bilim Dalı
- Bilim Dalı: Belirtilmemiş.
- Sayfa Sayısı: 597
Özet
Özet yok.
Özet (Çeviri)
This dissertation traces the life story of the Çemberlitaş Hamam, Istanbul. The hamam?s genealogy considers the development of baths, from Ancient Greece and Rome over Late Antiquity to the Early Islamic Period in Arabia and Iran, to Medieval Anatolia and, finally, to Ottoman Istanbul. The following chapter outlines some of the hamams? multifarious meanings: religious, social, political, and medical. The economic significance of the Çemberlitaş Hamam is examined in the context of the bath?s family network: Nurbanu Sultan?s endowed mosque complex in Üsküdar. Together with its siblings, three other hamams in Istanbul, it had to provide income for this family. The circumstances of the hamam?s birth in 1583/84 are the subject of Chapter Four. The chapter ?Making Money? examines the business aspects of the hamam, such as employees, guilds, regulations, and entrance fees. The eighteenth century was a period of renovations and repairs, as four hundred years of wear and tear, fires and earthquakes had started to take its toll; Chapter Five investigates these renovation activities. Between 1800 and 1923, the hamam entered a new economic context, as it was administratively severed from its family network. Concurrently, it took on new values in an Ottoman Empire attempting to define itself as European and modern. While hamams were featured among the Ottoman pavilions at nineteenth-century World Fairs, the Çemberlitaş Hamam suffered mutilation at the hands of the Commission for Road Improvement. In the Early Republic, attitudes towards the Ottoman built heritage were laden with similarly ambiguous sentiments. However, in the second half of the twentieth century the hamam took on a new identity: that of a tourist attraction. Now the bath has become a space contested/shared by its employees and managers, by Turkish and foreign visitors. A discussion of the hamam as a node in a network of global flows underscores how this institution has exchanged its place viin the endowment?s network for the network of global tourism. In that sense, the Çemberlitaş Hamam has never been a strictly local institution, but has always extended beyond its physical location.
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