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In a series of publications in the 1980s and early 1990s, Thomas Goodrich has offered an apt critique of pervasive Orientalist notions of Ottoman insularity and lack of curiosity about the world beyond the Empire’s borders. His meticulous research on the Tarih-i Hind-i garbî documented not only the enduring presence of New World spaces, flora and fauna in early modern Ottoman manuscript culture, but the complex circulation of tropes, texts, images, and representational strategies more broadly both over time (from the now-lost 1580s original to numerous manuscripts and eventual print editions in the eighteenth and nineteenth centuries) and across space.1 In particular, Goodrich pioneered the study—to become a sub-field in its own right—of spatial representations as an aspect of cultural interaction between early modern Ottoman elites and their non-Ottoman counterparts., Bu makale, İstanbul’da, Venedik balyosunun ikametgahında 1660 yılı civarlarında Venedikli bir diplomat, onun tercümanları, Osmanlı nakkaşları ve İtalyan teknik ressamlarının işbirliğiyle resmedilmiş olan bir minyatür albümünü incelemektedir. Makalenin savunduğu tez, bu elyazmasının, emektar Venedik katibi ve fiili elçisi Giovanni Battista Ballarino tarafından kendisinin yerine geleceğini umduğu halefi için Osmanlı toplumu hakkında bir rehber ve aynı zamanda Bâb-ı Âli’de Venedik diplomasisi için tercümanların hayati önemi hakkında uyarıcı bir hikaye olarak hazırlandığıdır. Bu elyazmasını, Girit Savaşı’nın doruğundaki özgül tarihi anı çerçevesinde ve Osmanlılar’ı temsil etmekte kullanılan (gerek Osmanlı gerekse Osmanlı dışından) çeşitli yazılı ve görsel türlerle bir ilişki içine yerleştirerek, bu makale, yerel (ve “yerelleştirilmiş”) aracıların bir Venedik-Osmanlı karşılaşma mekanı yaratmaktaki rolü hakkında sorular üretir. Özellikle bu elyazmasının üretiminde işbirliği etmeleriyle, tercümanların nasıl da aynı anda hem samimi hem de mesafeli, hem kozmopolit-İstanbullu hem de derinden Venedikli bir trans-emperyal perspektif sağladıklarını araştırarak bu iki devletin iç içe geçmiş erken modern tarihlerinin altını çizer

This essay thematizes the important contributions of the current volume to the study of non-ambassadorial diplomatic intermediaries in the early modern Mediterranean. It further suggests how attending to particular modalities of mediation, e.g. archiving and translation, might shed new light on processes of political, ethnolinguistic, and confessional boundary-making.

This chapter addresses the presumed relationship between confessional identity and juridical subjecthood in early modern Venetian narratives of conversion from Islam to Christianity and from Christianity to Islam (and to a lesser extent: conversion to Catholicism from Judaism and Protestantism). It suggests how the process of conversion, and converts' subjectivity itself, were differently articulated in various textual genres, including reports penned by Venetian diplomats in Istanbul about renegades who had 'Turned Turk', inquisitorial depositions by Muslim and Protestant subjects who sought reconciliation with the Church, and converts' baptismal records and matrimonial examinations. The chapter discusses how divergent assumptions about continuity and discontinuity of the convert's intending self relate to contemporary notions of gendered and confessional subjecthood.

Strong evidence links alcohol use to partner violence perpetration among adults, but the relation between youth alcohol use and dating violence perpetration (DVP) is not as well studied. The authors used meta-analytic procedures to evaluate current knowledge on the association between alcohol use and DVP among youth. The authors reviewed 28 studies published in 1985–2010; most (82%) were cross-sectional. Alcohol use was measured in 3 main ways: 1) frequency or quantity of use, 2) frequency of heavy episodic drinking, or 3) problem use. Collectively, results support the conclusion that higher levels of alcohol use are positively associated with youth DVP. With fixed-effects models, the combined odds ratios for DVP for frequency/quantity, heavy episodic drinking, and problem use were 1.23 (95% confidence interval (CI): 1.16, 1.31), 1.47 (95% CI: 1.17, 1.85), and 2.33 (95% CI: 1.94, 2.80), respectively. This association persisted even after accounting for heterogeneity and publication bias. No studies were designed to assess the immediate temporal association between drinking and DVP. Future research should assess whether there are acute or pharmacologic effects of alcohol use on youth DVP. Furthermore, few studies have been hypothesis driven, controlled for potential confounding, or examined potential effect measure modification. Studies designed to investigate the youth alcohol–DVP link specifically, and whether results vary by individuals’ gender, developmental stage, or culture, are needed.

This study explores how Venetian and Ottoman elites rearticulated religious and linguistic boundaries in a process that spanned both metropoles and their Dalmatian borderlands. It focuses on the case of a teenage daughter of an Ottoman-Bosnian governor, who in 1622 left her hometown for nearby Venetian territory, converted to Catholicism, and ended up in the Casa delle Zitelle, a Venetian boarding school for elite girls in “moral danger.” Five years later, when her enraged father arrived in Venice alleging she had been led astray, he was taken on two carefully orchestrated tours of the Zitelle, at the end of which he declared his satisfaction at the excellent treatment his daughter had received there. Diplomatic correspondence — especially reports by the two official interpreters who mediated the Ottoman dignitary’s interactions with his Venetian hosts — demonstrates how a potentially grave diplomatic incident was averted; it also shows how the protagonists’ competing ideas about the nature of the boundaries between Venetian and Ottoman societies, and, indeed, about conversion, subjecthood, and female piety, were ultimately commensurated. The ongoing, and at times mundane, ways in which religious, social, and political boundaries were drawn and redrawn in what is now understood as a circum-Mediterranean “Age of Confessionalization” reveals the historical contingency of these boundaries themselves.