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Crimea is a region full of historic monuments from different periods including Seijuk, Golden Horde, Ottomans, and Crimean Khanate. Beginning with the thirteenth century, Islam began to spread widely in the Crimean peninsula. As a result, many Muslim architectural monuments such as mosques, baths, madrasahs, and tombs were built in Crimea. Among these, tombs are of great importance in terms of understanding the nature and development of architectural typology in the region. Traces of most historical tombs in Crimea have disappeared either due to natural or political events. That is why in this paper only the tombs intact today are presented. The information on these monuments comes from in situ observations, measured drawings, photographs, and historical sources. There are many studies conducted previously on the historic monuments in Crimea, but they are either out-dated or just give limited general knowledge about these monuments without measured drawings and deep research on condition assessments and typology studies. Hence, the aim of this paper is to make a thorough evaluation of tombs in Crimea, thus drawing attention to their conservation and for the promotion of cultural diversity. [ABSTRACT FROM AUTHOR]

The article offers information on the Turkish people's adaptation to the society in Vienna, Austria through their domestic architecture and possessions. As the migrants on the foreign land, Turkish people constructed their homes which collectively displayed aesthetic patterns of their own culture and blends with the Diaspora relations of Vienna. The house structure is a combination of two cultures which expresses past traditions and objects associated with them. An overall presentation of the Turkish dwellings show conflicts, ambiguities, and competitions which portrays the aesthetics of everyday.

Vakifs, pious foundations that provided various religious and social services, were critical institutions of the Ottoman Empire. They were severely undermined during Turkey’s transition from an empire into a nation-state because their autonomous character and religious premises were incompatible with the modernist, secular, and homogenizing principles of the new regime. Because vakifs were major landowners, the process of dismantling them had a strong spatial component. Focusing on the confiscation of a vakif cemetery during the construction of Turkey’s new capital, Ankara, this essay demonstrates how structural changes within the state and its institutions triggered unprecedented contestations over space by opening it to new uses and users while displacing the old, thereby profoundly transforming the urban cultural landscape. [ABSTRACT FROM AUTHOR]