Hubbry Logo
EffendiEffendiMain
Open search
Effendi
Community hub
Effendi
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Effendi
Effendi
Effendi
View on Wikipedia
from Wikipedia
A Turkish Effendi (1862)
Figurine of an effendi, circa 1770, hard-paste porcelain, height: 10.8 cm, Metropolitan Museum of Art (New York City)

Effendi or effendy (Turkish: efendi [eˈfændi]; Ottoman Turkish: افندی, romanized: efendi; originally from Medieval Greek: αφέντης [aˈfendis]) is a title of nobility meaning sir, lord or master, especially in the Ottoman Empire and the Caucasus. The title itself and its other forms are originally derived from Medieval Greek aphentēs which is derived from Ancient Greek authentēs meaning lord.[1]

It is a title of respect or courtesy, equivalent to the English Sir. It was used in the Ottoman Empire and Byzantine Empire. It follows the personal name, when it is used, and is generally given to members of the learned professions and to government officials who have high ranks, such as bey or pasha. It may also indicate a definite office, as hekim efendi, chief physician to the sultan. The possessive form efendim (my master) was formerly used by slaves, and is commonplace in formal discourse, when answering the telephone, and can substitute for "excuse me" in some situations (e.g. asking someone to repeat something).[2]

In the Ottoman era, the most common title affixed to a personal name after that of agha was efendi. Such a title would have indicated an "educated gentleman", hence by implication a graduate of a secular state school (rüşdiye), even though at least some if not most of these efendis had once been religious students, or even religious teachers.[not verified in body]

Lucy Mary Jane Garnett wrote in the 1904 work Turkish Life in Town and Country that Ottoman Christians, women, mullahs, sheiks, and princes of the Ottoman royal family could become effendi, a title carrying "the same significance as the French Monsieur" and which was one of two "merely conventional designations as indefinite as our 'Esquire' has come to be [in the United Kingdom]".[3]

The Republican Turkish authorities abolished the title c. the 1930s.[4]

Etymology

[edit]

The Ottoman Turkish word افندی, in modern Turkish efendi, is a borrowing of the Medieval Greek αφέντης aféndēs, from Byzantine Greek ἀφέντης aphéntēs, from Ancient Greek αὐθέντης authéntēs, "master, author, doer, perpetrator" (from which authentic).[5][6][7][8] The word was widely used as a Greek title for Byzantine nobles as late as 1465, such as in the letters of Cardinal Bessarion concerning the children of Thomas Paleologus.[9]

Other uses

[edit]
  • Effendi (Egyptian Arabic pronunciation: [æˈfændi]) was also considered a title for a man of high education or social standing in an eastern (Mediterranean or Middle Eastern) country. It was an analogous to esquire, and junior to bey in Egypt during the period of the Muhammad Ali dynasty, and was used a lot among the Egyptians.[10]
  • Effendi is still used as an honorific in Egypt, Jordan, and Turkey (as well as some other former Ottoman states), and is the source of the word أفندم؟ afandim?, Turkish: efendim, a particularly polite way of saying, "Excuse me?",[11] and can be used in answering the phone.[citation needed]
  • The colonial military forces of British East Africa and German East Africa were built from a stock of Sudanese soldiers of the Egyptian army, which was nominally under the Ottoman Empire. These units entered East Africa with some officers who brought their title of effendi with them and, thus, it continued to be used for non-European officers of the two colonial forces. Up to the present the Swahili form afande is a way to address officers in the armies of Kenya, Tanzania[12] and recently in Rwanda with the coming to power of RPF.[13]
    • Effendi (Governor's Commissioned Officer) was the highest rank that African soldiers could reach in the King's African Rifles (KAR) and other British Colonial Auxiliary Forces units until 1961 (from then, promotions to commissioned officers became possible). They were equivalent to the Viceroy's Commissioned Officers in the British Indian Army. An Effendi's authority was confined to other KAR troops (askaris), and he could not command white troops. The KAR rank came into disuse during the 1930s and was reintroduced in 1956.[14]
    • Effendi was also a non-European's officer rank in the Schutztruppe of German East Africa. Similar to the practice, Effendis were promoted by a governor's warrant, not by a kaiser's commission, as white commissioned officers were. Effendis had no authority over white troops. In the Schutztruppe this rank was used, together with other ranks of Ottoman origin like "Tschausch" (sergeant) and "Ombascha" (corporal).[15] During the First World War askari NCOs were promoted to the rank of Effendi for exemplary service and leadership.[16]
  • In Bosnia and Herzegovina "Efendija" refers to Muslim clerics.[citation needed]
  • In Indonesia and Malaysia, "Effendi" can be used as a masculine first name.[citation needed]
  • In Pakistan and India, "Effendi" is the surname of some families whose ancestors migrated from Turkey or Afghanistan.[citation needed]
  • In Afghanistan, some members of the former ruling Barakzai clan of Durranis also use "Effendi" or a variant "Affandi" as their surname.[citation needed]
  • In China, "Effendi" (阿凡提) often refers to Nasreddin.[citation needed]
  • Jazz pianist McCoy Tyner has one composition named "Effendi". It appears on his debut album, Inception.[17]
  • Shoghi Effendi, born Shoghí Rabbání, acquired the title from ʻAbdu'l-Bahá in his youth.

See also

[edit]

Notes

[edit]

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Effendi

View on Grokipedia
from Grokipedia
Effendi (Turkish: efendi) is a title of respect historically used in the to denote men of , learning, or social standing, roughly equivalent to "" or "master." The term follows the personal name and was commonly applied to bureaucrats, teachers, and members of the educated within Ottoman society. Originating from Ottoman Turkish افندی (efendi), the word derives etymologically from Byzantine Greek αφέντης (aféntis), the vocative form of αφέντης meaning "lord" or "master," which traces back to αὐθέντης (authéntēs). In modern , following the abolition of traditional titles in , "efendi" persists as a polite form of address akin to "Mr." During the Ottoman , it signified a class of Westernized intellectuals and officials, often contrasted with more traditional or ranks like or . The title's usage extended beyond into other regions influenced by Ottoman administration, such as and the , where Arabicized or localized variants appeared.

Etymology and Linguistic Origins

Roots in Greek and Turkish

The term effendi originates from the authentēs (αὐθέντης), denoting "," "master," or "doer," a word composed of auto- ("") and hentēs ("doer" or ""), implying one who acts independently with authority. This root evolved in Byzantine Greek into forms such as aphentēs (ἀφέντης) or the colloquial vocative afénti (αφέντη), reflecting everyday usage in the Eastern Roman Empire's multilingual environment. Through prolonged contact between Byzantine Greeks and emerging Turkic groups in Anatolia, the term was borrowed into Ottoman Turkish as efendi (افندی in Arabic script), with phonetic adaptations softening the initial au- to e- and adjusting for Turkish vowel harmony. This adoption occurred amid the Ottoman beylik's expansion in the 14th century, when Seljuk and early Ottoman elites interacted with Greek-speaking populations in western Anatolia and Thrace, facilitating linguistic exchanges prior to the full consolidation of Ottoman dominance. Early spellings in Ottoman documents show variations like efendi or afendi, preserving the Greek vocative inflection while aligning with Turkish phonology. Initially, efendi in Turkish signified a gentleman of standing or a figure wielding personal authority, echoing the Greek sense of self-mastery without yet implying formalized bureaucratic or religious hierarchies. Its integration into the Ottoman Turkish lexicon by the 16th century marked a stabilization, as evidenced by increased attestations in administrative and literary texts from that era, though the core connotation remained tied to respected mastery rather than rank-specific titles.

Semantic Evolution Across Languages

The term effendi, upon entering as afandi (أَفَنْدِي), underwent a semantic adaptation emphasizing respect for educated scholars and civil officials, particularly in Ottoman-influenced dialects like , where it denoted a gentlemanly figure of learning or administrative . This shift retained the core notion of mastery from its Greek-Turkish origins but layered on connotations of intellectual refinement and courteous , distinct from broader lordship. In usage, afandi functioned as a following personal names, signaling social elevation through rather than hereditary or martial status. In Persian, the borrowing as âfandi (آفندی) mirrored this evolution, applying to individuals of scholarly or refined demeanor within Persianate contexts exposed to via administrative and cultural exchanges. Semantic nuances here stressed intellectual mastery and polite erudition, adapting the term to environments where Persian literary traditions intersected with Turkish honorifics. Similarly, in Balkan languages such as Serbian, Ottoman Turkish dissemination introduced variants conveying respect for educated elites, evolving the meaning toward civilian sophistication amid regional linguistic hybridization. Linguistically, effendi and its derivatives diverged from related Ottoman-era titles like bey—denoting tribal or junior leadership—and pasha, signifying high military governorship—by prioritizing connotations of civilian education and gentlemanly conduct over command or lineage. This distinction underscored effendi's focus on personal accomplishment in literacy and administration, fostering a semantic emphasis on merit-based respect across adapted languages.

Historical Development in the Ottoman Empire

Early Adoption and Initial Meanings

The title effendi, of Greek origin denoting a master or , entered usage by the fifteenth century as an for various dignitaries, including local elites who supported the empire's early administrative needs during its consolidation in . This period marked the transition from the empire's foundational phase under (r. c. 1299–1326) and (r. 1326–1362) into more structured governance under (r. 1362–1389) and (r. 1389–1403), followed by resurgence after the Timurid , where effendi signified individuals of standing amid the integration of Byzantine, Persian, and Turkic elements. Initially, effendi connoted educated gentlemen, often applied to members of the ulema—religious scholars who interpreted Islamic and provided doctrinal support for Ottoman legitimacy—and early bureaucrats handling local affairs in conquered territories. Ottoman records from this era, such as those referencing scribal and judicial functionaries, illustrate its use for those bridging tribal customs with imperial Islamic orthodoxy, distinct from military titles like prevalent in pre-Ottoman Anatolian principalities. Unlike the nomadic-derived , which denoted tribal chieftains in Seljuk-era beyliks such as or Germiyan, effendi emphasized scholarly authority and urban refinement, aiding the centralization of diverse Anatolian populations under sultanic rule without implying hereditary nobility. This early application underscored effendi's role in fostering a merit-based cadre of advisors, as seen in fifteenth-century endorsements of Ottoman expansion by ulema figures who legitimized conquests through fatwas, thereby unifying fragmented regional loyalties into a cohesive imperial identity.

Expansion in Administrative and Religious Roles

During the 16th to 18th centuries, the effendi title increasingly denoted scribes (kâtibs) within the Ottoman scribal , who handled imperial correspondence, legal documentation, and administrative records essential to . These functionaries, often rising through competence in the centralized chancery system, exemplified merit-based advancement, as the prioritized skills in and over hereditary privilege, drawing from both palace-trained converts and medrese-educated Muslims. In religious spheres, effendi was applied to judges (kadis) and legal scholars who adjudicated courts, overseeing endowments, guardianship, and provincial justice as intermediaries between the and subjects. Prominent examples include high-ranking ulema like Feyzullah Efendi, whose career trajectory from provincial to sheikh ul-Islam illustrated the title's association with judicial authority earned via scholarly merit rather than noble birth. Similarly, teachers (müderrises) in madrasas bore the effendi designation, instructing in and theology, with figures such as Kınalızâde Ali Efendi serving as professors in major institutions like Süleymaniye before judicial appointments in cities including and . This expansion reflected the Ottoman emphasis on functional expertise in the devshirme-influenced administrative framework, where effendis in scribal and ulema roles bridged military and civilian domains, though primarily within literate urban elites. Court and tax records from the period, such as those in and provincial centers, frequently list effendi titles among educated taxpayers and officials, indicating their prevalence in cities like and , where they comprised a notable segment of the administrative class amid growing bureaucratic complexity.

19th-Century Transformations and the Effendiyya Class

During the Tanzimat era from 1839 to 1876, the title effendi evolved to primarily designate Ottoman bureaucrats and professionals who integrated Western education, dress, and administrative methods into the empire's governance structures. This transformation aligned with the Gülhane Edict of November 3, 1839, which initiated reforms to reorganize the military, judiciary, and fiscal systems, creating demand for a cadre of modern administrators. Effendis filled roles in emergent institutions like the Ministry of Foreign Affairs and the Council of State, executing policies that centralized authority and standardized legal practices across provinces. The effendiyya emerged as a distinct social stratum bridging Ottoman traditionalism and European influences, often comprising graduates of new secular institutions such as the Imperial School of Administration (Mekteb-i Mülkiye), established in 1859 to train civil servants. These individuals adopted the fez and European-style suits as symbols of reform, reflecting mandates from earlier modernizing efforts under Sultan Mahmud II and intensified during to project a unified administrative elite. Their adoption of Western discourse facilitated translations of legal codes and economic treatises, enabling the implementation of reforms like the 1856 Reform Edict, which extended equality principles to non-Muslims and bolstered bureaucratic efficiency. In Ottoman records and contemporary accounts, effendiyya denoted this group's pivotal causal role in modernization, as they staffed advisory councils and provincial offices, enforcing under the 1858 Ottoman Land Code and reforms that increased state revenue by integrating rural economies into centralized systems. This class's hybrid orientation—retaining Islamic scholarly roots while embracing positivist and liberal ideas—positioned them as agents of continuity amid upheaval, though tensions arose from resistance by entrenched ulema and ayan notables. By 1876, their proliferation underscored the Tanzimat's success in forging a professional bureaucracy, setting precedents for post-empire nation-states.

Regional Variations and Extensions

Usage in Arab and North African Contexts

In post-Ottoman Arab societies such as and , the title effendi persisted into the as a marker for educated urban elites, including landowners, bureaucrats, and professionals who embodied modern administrative roles and Western-influenced dress following the reforms. This usage reflected continuity in designating a middle stratum distinct from both the traditional ruling bashawiyya elite in and rural peasants, often termed fellah, whom effendis viewed as unlettered agrarian laborers. For instance, in rural contexts, the effendi represented either absentee landowners exploiting peasant labor or low-level literate officials like teachers, underscoring sharp class divides observable in interwar social structures. The effendiyya played a pivotal role in nationalist movements, producing writings and ideologies that framed them as bearers of progress against colonial oversight and feudal remnants; in , this class drove early 20th-century discourse on modernization, while in , effendi-led military elements executed the 1949 coup, signaling their integration into post-independence governance. Similarly, in Mandate Palestine (1920–1948), the title denoted notable families and intellectuals who retained influence through property holdings and alliances with British administration, as seen in advisory council members like Yacoub Effendi Farraj (Orthodox Christian representative) and Alfred Effendi Rock (Catholic representative). These effendis often preserved Ottoman-era honorifics amid colonial bureaucracies, facilitating their roles in local governance until the Mandate's end. In North African contexts like and , formerly Ottoman provinces, effendi usage echoed this pattern but waned faster post-independence due to French and Italian colonial impositions, which prioritized European administrative titles over Ottoman legacies; nonetheless, it lingered among urban educated classes into the mid-20th century as a nod to pre-colonial status. Overall, the term's adaptation highlighted a transitional bridging Ottoman traditions with nascent nation-states, though its decline accelerated with coups and socialist reforms that marginalized such designations in favor of egalitarian rhetoric.

Adoption in Southeast Asia and Other Muslim Regions

The title effendi reached primarily through Ottoman diplomatic, trade, and religious networks across the , where it was adapted for envoys, consuls, and scholars rather than broad societal use. In regions like and , indirect influences via Hadrami Arab intermediaries and Pan-Islamic ties facilitated its application to local Muslim elites, particularly engaged in cross-regional scholarship. This adoption occurred outside direct Ottoman administration, reflecting localized prestige for educated or diplomatically connected figures amid 19th-century colonial pressures from European powers. In , the title appeared in 1873 when Habīb ‘Abdur-Rahmān az-Zāhir, a Hadrami envoy from the Acehnese Sultanate, was addressed as efendi in Ottoman records during negotiations in , underscoring its role in affirming status during appeals for caliphal support against Dutch expansion. Similarly, in Java-based Batavia (modern ), Ottoman consuls such as Syed Aziz Effendi in 1882 and Galip from 1883 to 1886 employed effendi and related honorifics to denote authority in representing the sultanate's interests among Muslim trading communities. Malay scholars like Sheikh Ahmad Fatani Effendi and Sheikh Dawud Fatani Effendi, active in Mecca's Ottoman provincial printing house, used the title while producing Jawi texts, linking it to roles in disseminating Islamic knowledge back to the . Among Balkan Muslim minorities post-Ottoman dissolution, effendi persisted as a marker of religious and communal leadership, tied to Turkish or elite lineages resisting assimilation. In , figures like Bali Efendi of (d. circa 1553, with legacy enduring) and Mustafa Efendi of Dospat, a at the turn of the , exemplified its use among scholars and officials navigating successor states' ethnic policies. Albanian patriots such as Wassa Effendi (, 1825–1892) invoked it in nationalist writings, while in Bosnia, including Husein Effendi Kavazović, elected chief in 2012, retained it for clerical authority amid post-Yugoslav fragmentation. This limited continuity highlighted effendi's association with Ottoman-era and , often in minority contexts resisting secular or majority-nationalist reforms.

Post-Ottoman Persistence in Turkey

Following the establishment of the Republic of Turkey in 1923, the title efendi, once indicative of an educated or bureaucratic class in the Ottoman system, underwent significant curtailment through legal reforms aimed at fostering egalitarian nationalism and Western-style secularism. On June 21, 1934, the Surname Law mandated that all citizens adopt fixed Turkish surnames, explicitly prohibiting the use of traditional honorifics like efendi and bey in official documents and addresses to eliminate hierarchical Ottoman vestiges and promote uniformity. Complementing this, a September 30, 1934, decree further banned such titles in formal communication, reducing efendi to an informal equivalent of "Bay" (Mr.), stripped of its prior connotations of scholarly or administrative authority. These measures reflected broader language purification efforts under the Turkish Language Association, founded in 1932, which sought to divest Turkish of Arabic-Persian influences tied to imperial privilege. Official abolition accelerated the title's decline in bureaucratic and public spheres, aligning with Atatürk's vision of a where status derived from republican merit rather than hereditary or educational titles. By the mid-1930s, state records and media shifted to surname-based , with over 14 million citizens registering names by year's end, effectively sidelining efendi from legal identity. This contrasted sharply with its Ottoman role, where it often appended to names of clerks, teachers, or ulema to signify refinement; post-1934, and further eroded its formal prestige, as new professionals identified via professions or surnames alone. Informally, however, efendi endured into the mid-20th century as a colloquial marker of respect for elders, teachers, or polite individuals, particularly in rural or conservative settings where Ottoman cultural residues lingered. Its linguistic remnants persist in phrases like efendim ("sir" or "yes, please"), used deferentially in speech as late as the –, though diluted from its original stature. Oral histories and regional dialects from document sporadic application to respected figures, but by the , even this waned amid mass literacy campaigns and urban migration, rendering it archaic outside polite idioms.

Social and Cultural Implications

Indicators of Education, Status, and Authority

The title in the denoted individuals with demonstrated and , typically those trained in madrasas or equivalent institutions for roles in administration, scholarship, or clerical work requiring proficiency in and . Unlike the broader population, where rates remained below 10% into the early despite higher estimates among urban dwellers, effendis embodied access to written as a prerequisite for their status. This correlation persisted across eras, with the title signaling intellectual preparation over mere manual labor. Effendi status marked achieved authority through bureaucratic competence rather than hereditary privilege, enabling for capable entrants into urban professional networks. Ottoman bureaucracy favored merit in lower administrative ranks, where effendis served as scribes or officials, distinct from the personal, non-inheritable higher titles like . Analyses of court registers from the 16th to 19th centuries reveal that such titles reflected occupational attainment, with intergenerational mobility increasing modestly in the 18th century as urban guilds and administrative roles provided pathways for non-elite advancement. Economic indicators further underscored effendi prestige, as inheritance records from 1650 to 1918 show titled urban professionals, including effendis, holding higher average assets than untitled commoners, often through property in commercial hubs like . This wealth disparity arose from affiliations and state service, linking the title to tangible markers of authority such as land or trade holdings, though not on the scale of ayan notables. Such metrics highlight the effendi as a meritocratic buffer between peasantry and , rewarded for competence in empire-sustaining functions.

Representations in Literature, Art, and Daily Life

In 19th-century Ottoman literature, the effendi figure often served as a moral archetype embodying diligence, self-education, and cultural authenticity amid modernization pressures. Ahmet Mithat Efendi's 1875 novel Felâtun Bey ve Râkım Efendi contrasts the titular Râkım Efendi—a resourceful, multilingual autodidact who rises through merit—with the foppish Felâtun Bey, whose blind adoption of European frivolities leads to ruin; this portrayal critiques superficial while idealizing the effendi as a steward of Ottoman values. Similar depictions appear in other Tanzimat-era works, where effendis represent enlightened intermediaries between tradition and reform, though classical divan poetry rarely features the term prominently, as it predates the title's widespread administrative connotation. Visual representations of effendis transitioned from stylized Ottoman miniatures—where educated figures in robes and turbans symbolize scholarly authority in courtly scenes—to 19th-century photography capturing the shift to Western attire. Early photographs, such as those from the 1860s, depict effendis in fezzes and European suits, reflecting the effendiyya's role in bureaucratic modernization under the Tanzimat reforms; these images, often posed in studios, emphasize poised intellect and hybrid identity. Ottoman miniatures from the 16th–18th centuries occasionally illustrate proto-effendi types as scribes or advisors in illuminated manuscripts, prioritizing flat, symbolic forms over realism. In daily Ottoman life, "effendi" functioned as a courteous akin to "sir" or "master," addressing educated men in markets, bazaars, and minor proceedings to denote respect for literacy and status without implying high . Traveler accounts, including Evliya Çelebi's 17th-century Seyahatname, record its use in interpersonal exchanges during travels across provinces, where it facilitated polite haggling with merchants or consultations with local scholars. This underscored the effendi's social intermediary role, bridging illiterate masses and elites in routine civic interactions.

Decline with Modernization and Nationalism

The establishment of the Republic of Turkey in 1923 marked a pivotal shift away from Ottoman hierarchical nomenclature, with Mustafa Kemal Atatürk's reforms explicitly targeting titles like effendi to foster republican equality and secular nationalism. Courtesy titles such as , , and effendi were abolished outside military contexts, reflecting a broader rejection of imperial distinctions in favor of standardized surnames and egalitarian address forms like beyefendi (later simplified). This aligned with the 1926 adoption of the Swiss-inspired Turkish Civil Code, which eliminated legal privileges tied to traditional status markers, including honorifics denoting education or office, thereby eroding effendi's administrative and social connotation in urban bureaucratic life. By , state-driven language reforms further diminished terms like effendi, replacing them with Turkified equivalents amid aggressive Westernization. In post-Ottoman Arab states, the effendiyya class—initially bearers of the title as modern-educated intermediaries—propelled nationalist movements but faced obsolescence as independent nation-states (e.g., in 1952, in 1946) prioritized egalitarian over colonial-era or Ottoman hierarchies. The title's association with Western-suited bureaucrats waned by the mid-20th century, supplanted by professional designations like muhandis () or duktur (doctor), as and state expanded access to modernity beyond elite exclusivity. Historical accounts from and document this gradual transition in the –, where surveys of urban address patterns showed effendi yielding to neutral or merit-based terms amid pan-Arab socialist reforms emphasizing class leveling. Nationalism's causal role lay in redefining authority through and rather than inherited or educational honorifics, though rural or conservative pockets retained informal usage into the 1970s. Despite these erosions, effendi exhibited adaptive persistence in diasporic Muslim communities, underscoring cultural resilience against total narratives. In South Africa's Muslim networks, Ottoman-influenced scholars like Fakih Emin Effendi (d. 1978) perpetuated the title for religious educators into the late , blending it with local Islamic authority structures. Similarly, Levantine émigré enclaves in the and Southeast Asian Muslim societies occasionally invoked it for community leaders, preserving Ottoman linguistic heritage amid host-nation assimilation pressures. This retention highlights not obsolescence but reconfiguration, where effendi survived as a marker of moral or scholarly standing in non-state contexts, defying uniform decline.

References

  1. https://www.collinsdictionary.com/us/dictionary/english/effendi
  2. https://www.merriam-webster.com/dictionary/effendi
  3. https://www.wordreference.com/definition/effendi
  4. https://www.etymonline.com/word/effendi
  5. https://referenceworks.brill.com/abstract/entries/EIEO/SIM-2170.xml?language=en
  6. https://arabic-for-nerds.com/etymology/etymology-arabic-words-3/
  7. https://www.quora.com/What-does-effandy-mean-in-Arabic
  8. https://homepage.univie.ac.at/helmut.satzinger/Texte/Baklava.pdf
  9. https://preply.com/en/blog/turkish-titles/
  10. https://dokumen.pub/pashas-begs-and-effendis-a-historical-dictionary-of-titles-and-terms-in-the-ottoman-empire-9781463229894-a-4172266.html
  11. https://brill.com/display/book/9789004545809/BP000040.xml
  12. https://durham-repository.worktribe.com/output/1579119
  13. https://www.taylorfrancis.com/chapters/edit/10.4324/9781032668567-9/scribe-realm-peter-kitlas
  14. https://www.researchgate.net/publication/304869300_The_Life_of_Feyzullah_Efendi_A_Typical_Rocky_Career_Path_of_an_Alim
  15. https://files.eric.ed.gov/fulltext/EJ1304202.pdf
  16. https://brill.com/display/book/9789004384323/BP000005.xml
  17. https://elischolar.library.yale.edu/cgi/viewcontent.cgi?article=2116&context=egcenter-discussion-paper-series
  18. https://digitalcommons.lib.uconn.edu/cgi/viewcontent.cgi?article=1295&context=econ_wpapers
  19. https://www.cambridge.org/core/journals/international-journal-of-middle-east-studies/article/note-about-the-term-effendiyya-in-the-history-of-the-middle-east/0FDA40F35F2558C19D08AA3FCD2C0755
  20. https://www.britannica.com/event/Tanzimat
  21. https://www.researchgate.net/publication/240464750_Note_about_the_term_effendiyya_in_the_history_of_the_Middle_East
  22. https://www.britannica.com/place/Ottoman-Empire/The-Tanzimat-reforms-1839-76
  23. https://www.jstor.org/stable/40389288
  24. https://www.un.org/unispal/document/auto-insert-208860/
  25. https://www.palestine-studies.org/en/node/77870
  26. https://dkp.blob.core.windows.net/dkp-dergi-flippage/2024OttomanEmpireandSoutheastAsia.pdf
  27. https://www.jstor.org/stable/26195614
  28. https://www.jstor.org/stable/23076193
  29. https://onlinelibrary.wiley.com/doi/10.1111/muwo.12495
  30. http://www.albanianhistory.net/1878_Vasa/
  31. https://balkaninsight.com/2012/09/24/bosnian-muslims-chose-new-head-mufti/
  32. https://www.persee.fr/doc/cemot_0764-9878_1994_num_18_1_1116
  33. https://www.dailysabah.com/feature/2015/06/22/the-surname-law-a-profound-change-in-turkish-history
  34. https://www.ktb.gov.tr/EN-103945/1934.html
  35. https://www.ottomanhistorypodcast.com/2017/01/turkish-language-reform.html
  36. https://www.quora.com/How-is-the-word-effendi-used
  37. https://politurco.com/crafting-identity-the-story-of-surnames-in-the-turkish-republic.html
  38. https://www.dailysabah.com/feature/2015/09/11/literacy-in-ottoman-society-was-higher-than-believed/amp
  39. https://shs.hal.science/halshs-02136105/document
  40. https://papers.ssrn.com/sol3/papers.cfm?abstract_id=5266342
  41. https://www.researchgate.net/publication/358737007_The_Wealth_of_Ottoman_Individuals_by_Different_Socio-Economic_Groups_1650-1918_A_Descriptive_Analysis_in_the_Context_of_Institutional_Change
  42. https://www.complete-review.com/reviews/turkey/ahmet_mithat.htm
  43. https://www.amazon.com/Fel%25C3%25A2tun-Bey-R%25C3%25A2kim-Efendi-Translation/dp/0815610645
  44. https://www.ottomanhistorypodcast.com/2016/08/translating-ottoman-novel.html
  45. https://www.ottomanhistorypodcast.com/2015/08/ottoman-empire-photography-edhem-eldem.html
  46. https://istanbultarihi.ist/637-from-the-painting-treasury-of-the-palace-miniatures-in-ottoman-art
  47. https://archive.aramcoworld.com/issue/201102/the.unread.masterpiece.of.evliya.elebi.htm
  48. https://travelatelier.com/blog/evliya-celebi-his-book-of-travels-seyahatname/
  49. https://san.beck.org/16-2-OttomanFall&Turkey.html
  50. https://scholarlypublishingcollective.org/psup/bustan/article/6/1-2/161/312315/The-Age-of-the-Efendiyya-Passages-to-Modernity-in
  51. https://www.researchgate.net/publication/373035899_The_forgotten_Effendi_Ottoman_Muslim_theologian_Mahmud_Fakih_Emin_Effendi_and_the_real_story_of_the_Bo-Kaap_Museum_c1894-1978
  52. https://www.tandfonline.com/doi/full/10.1080/00263206.2025.2515050
Add your contribution
Related Hubs
User Avatar
No comments yet.