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TAMAMLAYICILIK KURUMU OLARAK VAKIFLAR VE LONCALAR

Yıl 2021, Cilt: 5 Sayı: 3, 779 - 799, 05.08.2021
https://doi.org/10.47525/ulasbid.895601

Öz

Osmanlı İmparatorluğu’nda kozmoloji teoloji ile dergâhlarda birbirine entegre ediliyordu. Dergâhların ve üzerinde kuruldukları vakıfların sosyal ve zamansal gerilemeleri, loncaların yükselişi ile ele ele gider. Çalışmada, vakıflar ve loncaların bu eşzamanlılığı Weber’in ideal tip yöntemi ile entegrasyon ve dahil etme kavramları kapsamında iki farklı sosyal koordinasyon türü olarak işlenecek. Toplum normlarına dayalı entegrasyon, vakıfların etik ve/veya etnik liderin çıkarlarını genelleştirmeye yetebilir. Ancak, loncalar gibi araçsal akıl üzerine kurulu bir organizasyonda birlikteliğe dahil etme, tarihsel kişiliklerden çok sözleşme temelinde modern hukuk sisteminden beklenmektedir. Osmanlı İmparatorluğu’nda, vakıflar merkezli bir topluluktan loncalar çerçevesinde sembolik iletişime dayanan bir topluma geçişin en önemli aktörleri ayanlardır. Ayanlar hem bağlayıcı normlar yoluyla entegrasyonu hem de güç ve para yoluyla dahil edilmeyi talep ediyorlardı. Bu aynı anda iki tür sosyal eylemin koordinasyonu tamamlayıcılık olarak tanımlanacak. Çalışma, bu bağlamda modernitenin önkoşullarının incelenmesinden sonra, bu biçim değişikliğine kurumsal düzeyde teorik bir çerçeve sunmaktadır.

Kaynakça

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VAKIFLAR AND GUILDS AS AN INSTITUTION OF COMPLEMENTARITY

Yıl 2021, Cilt: 5 Sayı: 3, 779 - 799, 05.08.2021
https://doi.org/10.47525/ulasbid.895601

Öz

In Ottoman Empire cosmology was integrated with theology in the religious orders. Temporally and socially their descent goes hand in hand with the rise of the guilds. This coexistence of vakıflar and guild explained with the ideal type method of Weber with the two different type of social coordination, which are integration and inclusion. An integration based on the community norms could be achieved by generalizing the interest of the ethical and/or ethnic leader in vakıflar. On the other hand, inclusion within an organization of an instrumental rationality is expected less from historical personalities and more from the modern legal system on the basis of the contract. Within the Ottoman Empire, the most crucial actors of the transition from a community based on vakıflar to a society based on the symbolic communication inside guilds are the ayans. Ayans would need both integration through norms and inclusion through power and money. The coordination of these two types of social action is called complementarity. Following an examination of the preconditions of modernity, the article offers a theoretical frame for these change of form on the institutional level.

Kaynakça

  • Ahbab, Y. (2017). „Kalkandelen Para Vakıfları.“ Journal of Ottoman Civilization Studies, 3(5),49-71. URL: https://dergipark.org.tr/en/pub/osmed/issue/28672/309239 10.03.2021.
  • Akçay, C. (2019). “Yeni Vakıfların İşlevselliği: Seçilmiş Vakıflar İçin bir İnceleme,” Akademi Sosyal Bilimler Dergisi, 7(20),58-81. URL: https://dergipark.org.tr/tr/pub/asbider/issue/54336/737844 10.03.2021.
  • Akdağ, M. (1999). Türk Halkının Dirlik ve Düzenlik Kavgası. Celali Isyanları. Ankara: Barış.
  • Akgündüz, A. (2002). “Osmanlı Hukukunda Vakıflar, Hükümleri ve Çeşitleri”. Türkler, (10),447-460.
  • Akgündüz, A. (2009). “Shari’ah Courts and Shari’ah Records: The Application of Islamic Law in the Ottoman State.” Islamic law and society, 16 (2), 202–230.
  • Anderson, B. (1983). Imagined communities: reflections on the origin and spread of nationalism. London: Verso.
  • Arendt, H. (1992). Vita activa oder Vom tätigen Leben. München: Piper.
  • Baer, G. (1970). “The Administrative, Economic and Social Functions of Turkish Guilds.” International Journal of Middle East Studies, 1(1), 28–50. DOI: https://doi.org/10.1017/S0020743800023898 10.03.2021.
  • Baldwin, D.A. (1971). “Money and Power.” The Journal of Polities (33): 578-614.
  • Barakat, N. (2015). “Regulating Land Rights in Late Nineteenth-Century Salt: The Limits of Legal Pluralism in Ottoman Property Law.” Journal of the Ottoman and Turkish Studies Association, 2(1),101-119. URL: https://www.jstor.org/stable/10.2979/jottturstuass.2.1.101 10.03.2021.
  • Barkan, Ö. L. (1942). “Osmanlı İmparatorluğunda bir Îskân ve Kolonizasyon Methodu olarak Vakıflar ve Temlikler I. İstila Devirlerinin Kolonizatör Türk Dervişleri ve Zâviyeler.” Vakıflar Dergisi, (2),279-353.
  • Barkey, K. (1994a). Bandits and bureaucrats: The Ottoman route to state centralization. Ithaca: Cornell University Press.
  • Barkey, K. (1996b). “In different times: Scheduling and social control in the Ottoman Empire, 1550 to 1650.” Comparative Studies in Society and History, 38(3),460–483. DOI: https://doi.org/10.1017/S0010417500020028 10.03.2021.
  • Bayram, S. (2012). „Osmanlı Devleti’nde Ekonomik Hayatın Yerel Unsurları: Ahilik Teşkilatı ve Esnaf Loncaları.“ İstanbul Üniversitesi ilahiyat Fakültesi Dergisi, 0(21),81-115. URL: https://dergipark.org.tr/tr/pub/iuilah/issue/983/11077 10.03.2021.
  • Berkes, N. (1964). The development of secularism in Turkey. Montreal: Mc Gill University Press.
  • Bohr, N. (1937). “Causality and Complementarity.” Philosophy of Science, 4(3),289–298.URL: https://www.journals.uchicago.edu/doi/10.1086/286465 10.03.2021.
  • Bulut, M. and Korkut, C. (2016). „A Comparison Between Ottoman Cash Waqfs (CWs) and Modern Interest-free Financial Institutions.“ Vakıflar Dergisi, (46),23-45. URL: https://dergipark.org.tr/en/download/article-file/268925 10.03.2021.
  • Cengiz A. (2019). “Yeni Vakıfların İşlevselliği: Seçilmiş Vakıflar İçin bir İnceleme,” Akademi Sosyal Bilimler Dergisi, 7(20),58-81. URL: https://dergipark.org.tr/tr/pub/asbider/issue/54336/737844 10.03.2021.
  • Çelik, B. (2019). “Yeniçerilerin Esnaflaşmasında Orducu Görevinin Rolüne Dair Bazı Tespitler.” Belgi Dergisi, 2(18): 1683–1700.URL: https://doi.org/10.33431/belgi.525956 10.03.2021.
  • Çizakça, M. (2019). “İktisat Tarihi Açısından Vakıflar Waqfs from the Perspective of History of Economics.” Vakıflar Dergisi, 80 (80th Year Special Issue),74–84. URL: https://doi.org/10.16971/vakiflar.586069 10.03.2021.
  • Demir, A. (2017). „Eine rechtssoziologische Analyse des islamischen waqf-Systems.“ In: The Electronic Journal of Islamic and Middle Eastern Law (EJIMEL), (5),55–79. URL:http://www.zora.uzh.ch/138126/1/A.Demir_Eine_rechtssoziologische_Analyse_des_islamischen_waqf-Systems.pdf 10.03.2021.
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  • Kuran, T. (2016c). “Legal Roots of Authoritarian Rule in the Middle East: Civic Legacies of the Islamic Waqf.” American Journal of Comparative Law, 64(2),419–454. URL: https://doi.org/10.5131/AJCL.2016.0014 10.03.2021.
  • Lewis, B. (1937). “The Islamic Guilds.” The Economic History Review, 8(1),20–37. URL: https://doi.org/10.1111/j.1468–0289.1937.tb01703.x 10.03.2021.
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  • Luhmann, N. (1997e). Die Gesellschaft der Gesellschaft. Frankfurt a.M.: Suhrkamp.
  • Luhmann, Niklas (1995d): Die Soziologie und der Mensch. Opladen: Westdeutscher Verlag.
  • Luz, N. (2014). The Mamluk city in the Middle East: history, culture, and the urban landscape. New York: Cambridge University Press.
  • Mahiroğulları, A. (2008). „Selçuklu/Osmanlı döneminde kurumsal bir yapı: Ahilik/Gedik teşkilatı ve sosyo-ekonomik işlevleri.“ Sosyal Siyaset Konferansları Dergisi, 0(54),139-154. URL: https://dergipark.org.tr/tr/pub/iusskd/issue/899/10100 10.03.2021.
  • Mardin, Ş. (1969a). “Power, civil society and culture in the Ottoman Empire.” Comparative studies in society and history, 11(3),258–281. DOI: https://doi.org/10.1017/S0010417500005338 10.03.2021.
  • Mardin, Ş. (1992b). Türkiye`de Toplum ve Siyaset. Makaleler 1. İstanbul: İletişim.
  • Matuz, J. (2010). Das Osmanische Reich: Grundlinien seiner Geschichte. Darmstadt: Primus Verlag.
  • Mead, G. H. (1913). “The Social Self.” Journal of Philosophy, Psychology and Scientific Methods, (10), 374-380.
  • Morgan, C. (2001): “Islam and Civil Society: The Waqf.” The Good Society, 10(1),21–24.URL: https://www.jstor.org/stable/20710998 10.03.2021.
  • Mundy, M. and Smith, R. S. (2007). Governing property, making the modern state: law, administration and production in Ottoman Syria. London: Tauris.
  • Nizri, M. (2015). “Defining Village Boundaries at the Time of the Introduction of the Malikane System: The Struggle of the Ottoman State for Reaffirming Ownership of the Land.” Journal of the Ottoman and Turkish Studies Association, 2(1),37-57. URL: https://www.jstor.org/stable/10.2979/jottturstuass.2.1.37 10.03.2021.
  • Ogilvie, S. (2014). “The Economics of Guilds.” Journal of Economic Perspectives, 28(4),169–92.URL: https://www.aeaweb.org/articles?id=10.1257/jep.28.4.169 10.03.2021.
  • Olson, R. W. (1977a). “Jews, Janissaries, Esnaf and the Revolt of 1740 in İstanbul: Social Upheaval and Political Realignment in the Ottoman Empire.” Journal of the Economic and Social History of the Orient, 20(2),185–207. URL: https://www.jstor.org/stable/3631777?seq=1 10.03.2021.
  • Olson, R. W. (1979b). “Jews in the Ottoman Empire in Light of New Documents.” Jewish Social Studies, 41(1),75–88. URL: https://www.jstor.org/stable/4467038?seq=1 10.03.2021.
  • Ozil, A. (2019). “Whose Property Is It? The State, Non-Muslim Communities, and the Question of Property Ownership from the Late Ottoman Empire through the Turkish Nation State.” Journal of the Ottoman and Turkish Studies Association, 6(1),211-235. URL: https://www.jstor.org/stable/10.2979/jottturstuass.6.1.12 10.03.2021.
  • Parsons, T. (1937a). The structure of social action: a study in social theory with special reference to a group of recent European writers. New York: The Free Press.
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  • Parsons, T. and Edward A. S. (1962). Toward a General Theory of Action. Cambridge MA: Harvard University Press.
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  • Saraçoğlu, M. S. (2015). “Economic Interventionism, Islamic Law and Provincial Government in the Ottoman Empire.” Journal of the Ottoman and Turkish Studies Association, 2(1),59-84. URL: https://www.jstor.org/stable/10.2979/jottturstuass.2.1.59 10.03.2021.
  • Schoenblum, J. A. (1999). “The Role of Legal Doctrine in the Decline of the Islamic Waqf: A Comparison with the Trust.” Vanderbilt Journal of Transnational Law, (32),1191–1227. URL: https://heinonline.org/HOL/LandingPage?handle=hein.journals/vantl32&div=40&id=&page= 10.03.2021.
  • Singer, A. (2008). Charity in Islamic Societies. Cambridge: Cambridge University Press.
  • Suleiman, H. (2016). “The Islamic Trust waqf: A Stagnant or Riviving Legal Institution?” Electronic Journal of Islamic and Middle Eastern Law (EJIMEL), 4(23),25–43. URL: https://www.zora.uzh.ch/id/eprint/123754/1/Suleiman_Haitam_Waqf_Published.pdf 10.03.2021. Taeschner, F. (1951). “Das bosnische Zunftwesen zur Türkenzeit (1463–1878).” Byzantinische Zeitschrift, 44(1–2),551–559.
  • Uzunçarşı, İ. H. (1941). “Gazi Orhan Bey Vakfiyesi.” Belleten, 5(19):227-288. URL: https://belleten.gov.tr/tam-metin-pdf/665/tur 10.03.2021.
  • Van Leeuwen, R. (1999). Waqfs and Urban Structures: The Case of Ottoman Damascus. Leiden: Brill.
  • Weber, M. (1980a). Wirtschaft und Gesellschaft: Grundriss der verstehenden Soziologie. Tübingen: Mohr.
  • Weber, M. (1985b). „Die ‚Objektivität’ sozialwissenschaftlicher und sozialpolitischer Erkenntnis.“ In: Winckelmann, Johannes (Hrsg./Ed.): Gesammelte Aufsätze zur Wissenschaftslehre (p. 146-214). Tübingen: Mohr.
  • Weber, M. (1986c). Gesammelte Aufsätze zur Religionssoziologie. Tübingen: Mohr.
  • Weber, M. (1988d). Gesammelte politische Schriften. Tübingen: Mohr.
Toplam 84 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Bölüm Makaleler
Yazarlar

Ali Demir 0000-0002-7955-0085

Yayımlanma Tarihi 5 Ağustos 2021
Gönderilme Tarihi 12 Mart 2021
Yayımlandığı Sayı Yıl 2021 Cilt: 5 Sayı: 3

Kaynak Göster

APA Demir, A. (2021). VAKIFLAR AND GUILDS AS AN INSTITUTION OF COMPLEMENTARITY. Uluslararası Anadolu Sosyal Bilimler Dergisi, 5(3), 779-799. https://doi.org/10.47525/ulasbid.895601

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