It was followed by an epic film about the conquering of Istanbul, Conquest [Fetih ], and by a number of other TV shows across a variety of genres. This is not a singular explanation: production quality, timing, acting, and countless other aspects of each of these texts certainly had much to do with their ultimate success or failure. He shows doubt just once in the film, when the siege of the city is going badly, and this serves as the opportunity for him to receive a divine message from an Islamic sheikh that will spur him on to victory.
Nevertheless, the pattern exemplified is striking, and appears all the more so when highlighted with critical reactions from cultural intermediaries and lay viewers alike. Traditional arts such as paper marbling [ebru] are experiencing a revival, as is interest in the Ottoman language itself. This included rights to show Conquest as the first four episodes of a new TV drama that would continue after that point with an Aksoy-directed series in which Devrim Evin would reprise his role as Mehmed II from where the film left off Radikal Staff b. I did not specifically at The show was produced for and, according to initial director Akay, policed by the state-run channel TRT, which has close ties to the AK-Party government. Aksoy, making a film about one of the two most revered Ottoman sultans, would have known quite well the reaction to the portrayal of the other that was presented in Century.
Eldem 14A potentially more useful way of conceptualizing nostalgia is offered by Boym. Of the many attempts, so far, only Century and Conquest have seen commercial success, and yet their modes of telling and their approach to history are markedly different, leading to questions about what is necessary for historical drama to connect with a public. Aksoy, making a film about one of the two most revered Ottoman sultans, would have known quite well the reaction to the portrayal of the other that was presented in Century. With this incident, Mehmet properly gains dominion over his armies. Conquest was a 17 million USD production that premiered at on the seventeenth of February and quickly went on to become the biggest Turkish box office hit to that date, 20 surpassing multiple iterations of an Aksoy-produced comedy series as well as the nationalistic crime drama Valley of the Wolves Iraq.
Furthermore, its underlying mythos is very much in line with the pan-Turkist, pro-Ottoman, nationalist view highlighted by Onar and the presentation of this mythos includes a distinctly restorative nostalgia for the Ottoman past. These evaluations not only shed light on the different viewing formations the texts elicited, but also on some of the reasons for their success or failure. Critical approaches round out the typology and are characterized by a lack of reverence for the past and a relativistic understanding of its role in the present. I did not specifically at I have argued that the text itself could, in the dominant Turkish setting, be considered restorative.
He made Sultan Murat inherit the throne again in anticipation of the possibility of crusaders occupying Ottoman territories by taking advantage of Mehmet. This engagement has a commercial side, which is currently measured in terms of ratings for TV and in terms of box office for film, but it also includes many other dynamics such as the watching and discussion of the texts that takes place among family, friends, and acquaintances; the study, popularization, and retelling of history linked to the texts; the use and formation of social groups to share information and commentary on the texts and the history they depict; and the interactions between creators, critics, and lay viewers of the texts. While Boym distinguishes idealized types of nostalgia, I aim to alter this formula somewhat, exploring, instead, different texts and the interactions that take place amongst their publics. Eldem 14A potentially more useful way of conceptualizing nostalgia is offered by Boym. In the discussion that follows, I will present brief commentary on the modes of presentation of the most significant of these followers, building a case that restorative nostalgia is a difficult mode to maintain over a long-term format such as a series.
Both rest on the reinvention of an imagined golden age—the former with a secularist emphasis, and the latter with a focus on Islamic identity. The trailer was viewed by over 1.
Sultan Muhammad al-Fatih was given the throne by his father Murad II when he was 12; he learns of his father's death while governing the Sanjak of Saruhan. And both look back fondly on authoritarian regimes, which makes them all the less credible as political models for a democratic present and future. Ironically, there is hardly any difference between the nostalgia for Ataturk-era secularism and the A.
Mehmet was suspended from the throne and sent to the Sanjak of Saruhan. The film presents a very black and white version of history, with the Byzantine rulers portrayed as entirely corrupt and the Ottomans as pure-hearted. Nevertheless, the pattern exemplified is striking, and appears all the more so when highlighted with critical reactions from cultural intermediaries and lay viewers alike. While the metaphor may well have worn thin, the narrative and the discourse of conquest are still alive and well both across Istanbul and throughout Turkey today, and nowhere is this represented more clearly than in the awkward synthesis of conquest and tolerance enacted in the final scenes of the film. We know our responsibilities. This speaks to the possibility of two rather different publics for the productions.
The janissary was an ally of Grand Vizier Halil Pasha. Meral Okay emphasized this. His priority target is still the conquest of Constantinople. This speaks to the possibility of two rather different publics for the productions. This iteration, striking for its highly negative portrayal of non-Sunni Islamic communities Atay a , concluded in July of the same year.
Now, Mehmet succeeds to the throne again and is even more powerful.
The Islamic conquest-to-tolerance narrative, on the other hand, looks further to the past, revelling in the conquering of Istanbul and yet touting the tolerance for other religions displayed by the victorious Ottomans. At the outset, Mehmet decides that he should live in peace with contiguous countries until he makes the preparations for his campaign. The extent to which this is the case will become clearer as we proceed to other, very different, portrayals of the Ottoman past, examining what might have led to their success or failure to engage a public.