Erdogan: Cooperation between Syria, Turkey and Iran is Important for Peace in the Region
Oct 27, 2009
http://www.sana.sy/eng/22/2009/10/27/252448.htm
Tehran, (SANA- Syrian nes agency) - Cooperation between Syria, Turkey and
Iran is important for peace in the Middle East, and the existence of foreign
forces in the region is not the way to achieve this peace, said Turkish
Prime Minister Recep Tayyip Erdogan on Tuesday.
In a speech given before Iranian and Turkish businessmen in Tehran, Erdogan
called on the countries of the region to cooperate to achieve stability and
prosperity, stressing that the only way to achieve solutions is by
establishing stability in the region.
He also called for exerting efforts and cooperation between the countries in
the Middle East and those of the Caucasus region, noting that both of which
are regions that are facing problems in establishing peace and stability.
H. Sabbagh ========== Ahmadinejad Lauds Erdogan's Anti-Israeli Stance
News number: 880805149517:20 | 2009-10-27Foriegn Policy
http://english.farsnews.com/newstext.php?nn=8808051495
TEHRAN (FNA)- Iranian President Mahmoud Ahmadinejad on Tuesday praised
Turkish Prime Minister Recep Tayyip Erdogan for his stance against the
Zionist regime of Israel.
"Your clear stance against the Zionist regime (of Israel) produced positive
effects in the world of Islam and the entire world, and no doubt this
position of yours gladdened all nations," Ahmadinejad said in a meeting with
visiting Turkish prime minister.
Erdogan arrived in Tehran Monday night heading a high-ranking delegation
which includes several cabinet ministers, parliament members,
representatives of the private sector and media.
"The reality is that the Zionist regime is a threat to all nations, and if
it finds the chance, it will annex all regional states," Ahmadinejad went on
saying.
"It (Israel) does not want any other powerful state in the region," he
noted.
Prior to his visit to Tehran, the Turkish Prime Minister slashed at Israel
in Ankara on Monday, saying that keeping silent about the use of weapons of
mass destruction by Israel in Gaza will be unfair.
"Phosphorus bombs are weapons of mass destruction. Remaining silent over
this would be unfair," Erdogan said.
Relations between Israel and Turkey have soured since the Israeli war
against Palestinians in Gaza last January.
Earlier this month, Turkey canceled a joint military exercise in which
Israeli pilots were planned to participate.
Elsewhere, in the meeting with the Turkish premier, Ahmadinejad thanked
Erdogan for his support for Iran's peaceful nuclear program.
Commenting upon Tehran-Ankara relations, President Ahmadinejad said,
"Cooperation between Iran and Turkey will serve the interests of the two
nations, the region and the entire world." ============================================
Religious Tourism_balat-fener paper-20 Oct. 2009.doc
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Religious Tourism_balat-fener paper-20 Oct. 2009
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TURKEY - FAITH AND RELIGION BASED TOURISM AND THE CLASH/ALLIANCE OF CIVILIZATIONS IN THE MEDITERRANEAN REGION1
This article was written within the context of the data and conclusions of a project titled "Encompassing the Cibali, Fener, Balat and Ayvansaray Neighborhoods" in a new program of faith and religion based tourism which was implemented as a Scientific Research Project funded by Kadir Has University.
INTRODUCTION
The purpose of this paper is to introduce a new dimension to two important topics. The first is the discussion on the topic of ‘Clash of Civilizations’ as enunciated by Bernard Lewis in 1957. Samuel Huntington in 1993 in an article and in 1996 in a book claimed that future wars will not be based on ideology or economics but on the clash between seven or eight civilizations. 2
The second dimension deals with the evolution of religious tourism which has existed and will continue to exist for a very long time, especially if we replace the word tourism with the word travel.
We discuss these two topics with a specific and narrow reference to a small neighborhood in Istanbul Turkey. The reason we observe and attempt to analyze the Fener-Balat neighborhood is to prove Huntington wrong when we try to apply his theory on a micro level to a specific neighborhood. Huntington is a political scientist and therefore may not subscribe to the importance played by economics, trade, investment and commercial relations between nations in determining the course of history in the past or their influence in the future.
There is no doubt that some parts of Huntington’s theory on conflict and international relations may have significant relevance to the world order from 1950 to 2050 or perhaps from 1900 to 2100. However, the problem lies whether this theory will hold water in the longer term. In the past, civilizations have come and gone and have left archeological and written evidence of their existence and accomplishments. In this context Sumerian, Egyptian, Aztec, Maya and Inca Civilizations come to mind, which despite their brilliant existence and accomplishments moved on from the world scene. Although the civilization has disappeared the descendants of those that created it are among us. Even if we take the year 2000 as a pivotal year and go back 500 years and another 500 years into the future we believe that the focus of religion will be relegated to second place after economics and finance.
THE CONCEPT OF CLASH OF CIVILIZATIONS prompted strong reactions especially from two important sources: Edward Said from Columbia University, and the United Nations, Said in his article "The Clash of Ignorance" engages in argumentum ad hominem against Bernard Lewis and Samuel Huntington.3 Said uses his intellectual prowess and erudition accusing these two social scientists of ignorance and demagoguery and ends up as an intellectual agent provocateur and apologist for terrorism and terrorists. He called the group of terrorists involved in 9/11 ‘A tiny band of crazy fanatics’ who wanted to capture big ideas for criminal purposes. He did not mention the rumor that the Americans engineered this attack which is widely believed in the Middle East. He did not mention either the other absurdity that there were no Jews in the World Trade Center because the Israelis engineered the attack. Strange as it may seem these two lies are widely believed to be true in the Middle East and other parts of the world.
Our principal point is that some 10 thousand people of different religions have lived in relative peace and harmony in an important urban neighborhood in Istanbul, Turkey for close to 500 years. The Fener-Balat neighborhood was home to Muslims, Christians and Jews up to 50 or 75 years ago when significant migration changed the social, economic and religious characters of the neighborhood. Religious rituals are exercised and regular services still take place in the holy establishments freely for the different groups of faith in this area, as well as in the other churches and synagogues in Turkey.
The purpose of refuting Huntington is tied to the modern evolution of religious tourism which brings us to emphasize the importance of highlighting, restoring and preserving close to 100 religious sites (excluding baths, public water faucets but including schools affiliated by religion) in a 3.5 kilometer square area called Fener Balat Districts of Istanbul including Cibali in the north and Ayvansaray in the south.
We believe it is critically important to understand the characteristics of the population mix of current residents in this neighborhood, educate them on the importance of restoring and preserving these sites and underline the importance of keeping such a unique ‘Historical, Archaeological and Multiculturally Precious’ sample of ‘Peaceful Alliance of Civilizations’ of three different religions so long, encourage them to participate in the decision making process to restore and preserve the sites and emphasize the positive impact of such activities on their incomes and standards of living. Designers of ‘Social Environment Projects’ should be very careful to consider the crucial focus that each action and decision should be filtered through ‘cultural sensitivity’ and respect to both human rights and religious considerations.
It must be noted that in the year 2009 almost 100% of the 13.000 residents are migrants and not descendants of the Sephardic Jews who arrived from Spain and Portugal in the 15th and 16th century or Greeks or Armenians who still exercise religious rituals and regular daily services in their own holy temples freely, some of whom may have been residents prior to the conquest of Istanbul in 1453.
It is hoped that the conventional and controversial ideas in this paper will encourage further research into the areas mentioned above.
METHODOLOGY
The constructionist movement came into its own in the 1960s with the linguistic studies by Claude Levi-Strauss, Roland Barthes, Louis Althusser, Michel Foucault and Jacques Lacan. (As well as reflected in the developing research on ‘Culture and Foreign Policy’ by Valerie M. Hudson under the ‘Sponsorship of Mershon International Studies’ in the U.S.A., and ‘Culture as Shared Value Preferences’ of the same author influencing young researchers in the field of International Relations because of his ‘Multidisciplinary’ approach applied especially in the contributions to ‘Actor-Specific Theory’ and the ‘Empirical Ground for International Relations’. A second author Kenneth Walz can be mentioned on this occasion in reference to his book on ‘Man, the State and War’, as he proposes ‘a three-image view’ of looking at international relations behavior. The first image was the individual and the human nature, the second image the nation-state, and the third image the international system. In ‘Theory of International Relations’, Waltz elaborates many of the core principles of neorealist international relations theory, adopting ‘A Structural Perspective’ that sets him apart from earlier (Classical) ‘Realists’ like E.H. Carr and Hans Morgenthau, and later giving rise to the ‘Neoclassical Realist Movement’. Randall Schweller, Jack Snyder, Thomas J. Christensen, etc. tries to incorporate ‘A Structural Component’ while emphasizing the ‘State-Society’ relationship that mitigates ‘structural forces’ of multicultural composition of the population in a specific locality, region, society, or nation in building up ‘Tolerance & Understanding’ toward an alliance among religions and people of various faiths.
In the constructionists approach individuals are conceptualized as a result of Social Relations within the group. While this methodology started off with linguistics it has spread out to the social sciences in the last fifty years. Our focus is on trying to explain the cultural meaning and significance of the social and economic relations with a multi ethnic neighborhood over a span of several hundred years. (In summary, ‘Culture’ can be defined as membership in a discourse community that shares a common social space and history, and common imaginings. Even when they have left that community, its members may retain, wherever they are, a common system of standards for perceiving, believing, evaluating, and acting. These standards are what is generally called their ‘Culture’. Remember Jewish Immigrants that voluntarily left Turkey for the newly established State of Israel and how they still live and interact with the other groups of immigrants in that country as a typical group of individuals reflecting the ‘Turkish Culture’ in their daily lifestyles. Cultures are not only heterogeneous and constantly changing, but they are the sites of struggle for power and recognition. Lets try to illuminate several aspects of culture:
Culture is always the result of human intervention in the biological processes of nature.
Culture both liberates and constrains. It liberates by investing the randomness of nature with ‘meaning, order, and rationality by providing safeguards against chaos. It constrains by imposing a structure on nature and by limiting the range of possible meanings created by the individual.
Culture is the product of socially and historically situated discourse communities, created and shaped by language.
A community’s language and its material achievements represent ‘A Social Patrimony’ and a symbolic capital that serve to perpetuate relationships of power and domination.
But because cultures are fundamentally heterogeneous and changing, they are a constant site of struggle for recognition and legitimation.
The different ways of looking at culture and its relationship to language raise a fundamental question: To what extent are the ‘World Views’ and mental activities of members of a social group shaped by, or dependent on, the language they use4.
Given the absence of concrete quantified data we make assumptions which provide an informational base as the first of our modular blocks. The second and third block are documentary and observational data on groups belonging to different religions being able to live and thrive side by side in urban neighborhoods over long periods of time and finally there are historical experiences and selected local examples from the Fener Balat neighborhood to support our particular approach.
It is important to note that we have not undertaken any research to generate primary data with residents that lived there in the past. Based on our random conversations with local residents, we estimate they are less than 50 non-Muslim individuals out of a total population of 13.000 in this neighborhood in 2009. Most of these 50 are Greek Orthodox individuals who work at the Patriarchate (approx.200 with the administrative staff and voluntary Chorus of young adults), and Armenians as administrative staff and religious priests and functionaries of one church still servicing people at the same location of Balat District, in addition to other staff who look after the building which used to be a high school and is currently a furniture factory.
There is also a furniture store owned and operated by a Jewish businessman who does not live in the neighborhood.
DESCRIPTION OF THE AREA
The area of the Fener-Balat neighborhood is of special interest to the faculty and staff of Kadir Has University (KHU). The university is situated practically at the center of the neighborhood facing the Golden Horn. The neighborhood is bound by the neighborhoods of Zeyrek and Fatih in the north, Eyup Sultan in the west, Süleymaniye and historical peninsula on the east, and the Golden Horn in the south. (See Map 1) The area is approximately 3.5 square kilometers.
Map 1
In past centuries the area facing the Golden Horn had a large number of warehouses used to store goods that were off loaded from boats docked near them. Goods discharged by these boats were stored prior to their distribution to the rest of the city and the country. There are remnants of such a warehouse in the sub-basement of the current campus buildings of KHU.
There are significant number of myths and stories associated with the Golden Horn that have circulated over past years. The most recent was an offer by Litton industries in the 1950s to dredge the Golden Horn in its entirety; build a road and a boardwalk all around the coast of the Golden Horn at no cost to the Turkish Government. In return it is said Litton wanted to keep all they could find during the dredging operation. Both the residents of Istanbul and the Turkish Government believe in the existence of enormous wealth in the ships that sank in the last 5 to 10 centuries. The offer was turned down by the government of Turkey.
There are close to 200 historical sites in the Fener-Balat area, 97 of which have been identified as religious sites (Appendix 1) and include present and past schools affiliated with various churches of different faiths. These 97 religious sites include the headquarters of the Greek Orthodox Church referred to as the "Fener Patriarchate" which is considered Primus Entre Pares of world Orthodox churches. This first among equals status include the Armenian Patriarchate, the Bulgarian Patriarchate, the Russian Patriarchate and the Jerusalem Patriarchate.
There are a total of 12 churches in the Fener-Balat neighborhood most of which have congregants and occasionally are open to weddings, funerals and tourist groups. The Church in the courtyard of the Greek Patriarchal Authority is open each and everyday of the week. The neighborhood has remnants of perhaps 20 synagogues only one of which is open for services. The Ahrida Synagogue was restored and is open for services and to visitors. The Yanbol and Kastorya Synagogues are closed and in need of restoration. There are Greek Orthodox, Jerusalem Orthodox, Armenian Orthodox (Gregorian), Armenian Catholic, Bulgarian Orthodox churches, in addition to mosques, religious schools (madrasahs) and Muslim holy burial sites (turbes)
The density of religious sites in such a small area is indicative of the population density that has existed for centuries.
III. ANALYSIS
It is interesting to note that some political scientists have a tendency to ignore factors outside political science in interpreting the past and predicting the future.
It seems that both Lewis and Huntington have a tendency discount or ignore political economy in their analysis of relations between nation states and so called "civilizations". Considering political economy together with political science would point out the difficulty of nation states adhering to Islam to act in concert for mutual political and economic benefit. Even though Turkey is one of the more politically and economically advanced countries in the Islamic world most of the other countries would hesitate and perhaps reject its leadership as too modern. One of course has to define carefully the measure of advancement.
In terms of applying Sharia law Saudi Arabia’s Wahabis, Iran’s Ayatollahs can be considered more advanced than the others. By more advanced we mean they are much stricter in applying Sharia law. This is a very narrow definition of the word ‘advanced’ in fact strict application of Sharia law may be considered stultifying and stifling rather than liberating. If nuclear capability is a measure of advancement, then it can be considered as an achievement for the psychological confidence of the Iranian population and used as a propaganda leverage for the Molas to reign and retain their so called LEGITIMACY of AUTHORITY at hand and the consequent ability to threaten the United States and Israel, and perhaps in the future, Iraq and Saudi Arabia then Iran may be considered the most advanced. However, using other western oriented social, political and economic indicators Turkey would be up front.
On the other hand the alliance of the Sinic and Islamic countries against the West seems illogical. There are ideological, economic and geopolitical considerations which point out to close collaboration between China, 2 Koreas, Japan, India and all the other Asian countries excluding Russia, Pakistan, Bangladesh, Indonesia and Malaysia.
Huntington discounts ideology and economy while Said and later the United Nations focuses on the Palestine- Israel issue as the focal area of future conflict. They prefer to omit the relative disinterest both in Islamic countries and the West to resolve this problem.5
We believe that existence of perhaps 10.000 individuals belonging to at least 4 religions in close proximity to each other for over 400 years disproves the clash of civilizations in the past or in the future. As Kofi Annan said in his introduction of professor Sayyad Hossein Nasr before the latter delivered a lecture titled "Islam and the West";
"Personally I don’t believe in such a clash, because I don’t believe that there are distinct and separate ‘civilizations’ in the world today".6
Perhaps some of us will remember that when we referred to a civilization, more often than not it was a connotation to a civilization of the past and not of the present or the future except perhaps in science fiction. Were it not for the translations of classics from antiquity which were undertaken by the Muslim Moors and Sephardic Jews of Spain, the so called western civilization would be missing much of its essential roots.
The Alliance of Civilizations as enunciated by Erdogan and Zapatero (14 March 2007) in the framework of UN is more of a response to the ‘clash’ theory than an alternative description or theory to the Clash of Civilizations. It is said that in international relations there are no friends only interests. History has proved that as interests change, allies become enemies and enemies become allies. Ignoring the importance of economics, trade and wealth accumulation seems like a blind man describing an elephant only touching its tusks or tail.
One of the critical human activities which bring about understanding is travel. Travel expands a humans’ comprehension of his environment and in a democratic setting increases his respect for other points of view. This brings us to the importance of travel in general and religion and faith based tourism in particular.
IV. RELIGIOUS AND FAITH BASED TOURISM (RFBT)
Religious and Faith based tourism can be considered a sub-sector of culture tourism. Culture tourism has been defined as "...non-degrading travel and visitation by tourists to sites, structures and remains of architectural, paleontological, historical religious , ethnographic or aesthetic value’’7
We believe that the less than 3.5 square kilometer area defined by the Fener- Balat neighbourhood has one of the most extensive religions sites concentrated in a small area. Therefore, it has the potential of attracting increasing number of tourists in the future. We have identified 10 kinds of impact that increasing tourism in Fener- Balat would generate:
Foreign Exchange Earnings
Employment Generation
Increases in Income
Higher Standars of Living (improved housing, higher levels of Consumption, Savings and Investment)
Seasonality of Employment (down in the winter and higher in the summer)
Changes in the prices brought about by demand created by tourists.
Distribution of benefits from tourism equitable vs skewed.
Ownership, control and decision making over direct and indirect resources.
Land use; land development, congested urbanization, illegal or semi legal high risk/high return ventures.
Changes in government revenue from tax and fee incomes received from tourist expenditures.
Increased recognition, prestige and public relations which lead to additional attraction for the country visited.
On the other hand we have observed significant deterioration of religious sites in the Fener-Balat area. Inquiring into the reasons we have identified the following factors:
Lack of Funds: Religious sites are in the preview of a wide range of organizations with no coordination among them.
Lack of authority and responsibility for oversight.
Lack of trained personnel
Occasional political unrest.
Lack of applied research facilities, personnel and budget for presentation technologies.
Lack of awareness of the value of religious heritage resources (Marc, 1914).
As mentioned earlier the Fener-Balat neighborhood was inhabited by Greeks, Armenians, Jews and Muslims for many centuries.
According to the deeds of trust of pious foundations in the conquest era of post 1453 the first Jewish inhabitants of Balat came from the region of Kastoria in the Greek region of Macedonia. As is customary among Jewish settlements over the Millenia the 100 poor Jewish families built the Kastoria Synagogue and a Cemetery. Subsequently in 1492 additional families arrived from Spain, in 1497 from Portugal and Italy and built the Cerush, Neve Shalom, Montias and Messino Synagogues.
Prior to the Turkish conquest of Istanbul in 1453 by Fatih Sultan Mehmet there were Jews living near Balat who were resettled in Balat after the great fires of 1660. These are referred to Romaniotte Jews.
In 1599 a group of Sepharadic Jews who emigrated from the island of Rhodes also settled in Balat. In fact one of the authors has met two descendants from this group. He met the members of the Tarica family in Kinshasa and Lumumbashi, Zaire 1979-1985 and Dr. Marc Angel Sr. in New York City. Muslims came to live in Balat starting in the 16th century and with their arrival came new Mosques, Dervish Lodges, Prayer Rooms with Sumbul Tekke being the most famous. The area reached its zenith in the 17th century. During this period significant numbers of cargo ships and boats discharged goods which contributed to high levels of economic activity, income and wealth. In the following centuries the neighborhoods started losing trade activity and population. In addition the 1894 earthquake and subsequent fires, the attraction of newly developed sites in other parts of the city caused the Jewish population in Fener-Balat to move away.
The synagogues in the Balat area are Hevra, Selanica, Eliav, and Neve Salom, Yanbol, Veria, Ahrida, Pol Yaşan, Pol Hadas and the Çana Synagogue in Fener.
We may assume 100 to 200 families of 4 to 6 individuals each supporting a synagogue, therefore at its most dense period. We may assume there were up to 2000 families and perhaps 5 to 10.000 individuals. We must emphasize that this is most probably the maximum amount of Jews that lived in Balat at any one time.
Muslims did not move into this area in the 15th or 16th centuries, but started to settle in this area in the 17th century. Among the religious sites are;
Balat Mosque: Ferruh Kethüda Camii designed by the well known Ottoman architect Sinan.
Balat Station Mosque: Yusuf Şucaeddin Camii. This mosque was built in the late 15th century soon after the conquest, burned down in 1894 and was rebuilt.
Draman Mosque: Built on the main artery of Balat Center.
Hoca Kas m Günani Prayer Hall was also built in late 15th century.
Using our previous assumption of 100-200 families supporting/attending a mosque there were perhaps a maximum of 800 families and 5000 Muslim individuals living in the Fener-Balat area.
The churches in the area that we were unable to identify were as follows;
Balatkapı Ioannes Prodromos Metokhion Church: It is guessed that this church was built in the 14th century, burned down in 1640 and rebuilt in 1686 with the assistance of the Russian Ambassador.
Balatkap Panagia Balinou Church: Built in the 16th century. The church continues to be functional in its original location.
Balatkap Taksiarkhes Church: This church was also built in the 16th century.
Surp Hreşdagabet Church: Originally a Greek Orthodox Church was built in the 16th century under the name of Ayios Eustratios. It was transferred to the Armenian community in 1677.
Aghia Strati Church: Built in the 14th century as the Aghios Nikolaos in the 17th century after the 1940 Balat fire.
Sveti Stefan Church (The Iron Church): This Bulgarian Orthodox Iron Church built of iron and steel, was a prefab construction imported from Austria in the 19th century, designed built out of cast iron by an Ottoman Turk of Armenian origin.
Applying the same assumption of 100-200 families per church we reach the following conclusions;
4 Greek Orthodox Churches, 800 families, 3200 individuals
2 Churches connected to the Jerusalem Patriarchate serving Arabic speaking 300 families from Hatay region in Southern Turkey.
1 Armenian Church, 200 families, 1200 individuals
1 Bulgarian Church, 200 families, 1200 individuals
Perhaps with a significant margin of error the Fener-Balat neighborhood at its height had:
10.000 Jews
5.000 Muslims
3.200 Christians for a total of 18.000 individuals.
V. CONCLUSIONS
"The best protectors of heritage resources and Multicultural Social Pastrimony at Unkapanı / Zeyrek / Cibali / Fener / Balat Ayvansaray / Edirnekapı zones of FATİH District)in Istanbul are often the people who live near the resources and historical assets of immeasurable value which belong to humanity. Local communities must, therefore, be fully involved in formulating and developing the cultural tourism industry. When people participate in decision making they will be committed to consulting and managing the cultural heritage sites" 8
We believe that the fact that Istanbul was chosen as the 2010 European Capital of Culture will speed up this process of its becoming an important religious faith tourist location similar to the Vatican and Jerusalem as the northernmost center in the Mediterranean.
APPENDIX 1:
HISTORICAL STRUCTURES AND RELIGIOUS BUILDINGS LOCATED IN THE HISTORICAL PENINSULA
Golden Horn-Unkapani:
Cibali Kapısı (Spigas Kapı)
Theodosia (Eski Aya Kapı)
Tütün Fabrikası (Kadir Has Üniversitesi)
Baziliki Palatini (Balat Kapısı)
Anemas Kule ve Zindanı
The Eastern Orthodox Churches
Ayios Georgios Potiras Kilisesi
Panayia Balinu Kilisesi
Panayia Mouhlitissa Kilisesi
Panayia Vleherna Kilisesi
Taksiarkhes Aya Strati Kilisesi
Ayios Dimitrios Ksıloportas Kilisesi
Ayios Nikolaos
Ayios Yeoryios (Patrikhane Kilisesi )
Churches related to the Jerusalem Patriarchate:
Ayios Yeoryios Kudüs Metakhion Kilisesi
İoannes Hagius-Aya Yorgi Kilisesi (Tur-I Sina / Sina Dağı)
Bulgarian Orthodox Church:
Bulgar (Stafi Stefanos) Kilisesi
Armenian Orthodox Church:
Surp Hreşdagabad Kilisesi
Kumkapı Ermeni Patrikanesi
Samatya Ermeni Kilisesi
Jewish Synagogue and Hospital:
Or-Ahayim Musevi Hastanesi ve Sinangogu
Yanbol Sinagogu
Ahrida Sinagogu
Mosques:
Ali Yazıcı (Fener Kapısı Süzgeççi Yusuf) Camii
Aşık Paşa Camii
Balat Ferruh Kethüda Camii
Balat İskele Camii (Yusuf Şücaeddin Anbari Camii)
Cibali-Sivrikoz Camii
Çavuş (Hızır Cavuş-Sefer Çavuş Camii) Camii
Gül Camii (Aya Theodosia Kilisesi)
Hacı İsa (Kürkçe Camii)
Haraççı Kara Mehmet Camii
Hazreti Cabir Atik Mustafapaşa Camii
Kazasker İvaz Efendi Camii
Molla Aşki Camii
Şazeli Tekkesi Mescidi
Tahta Minare Camii
Tevki Cafer (Eski Nişancı) Camii
Üskibi (Çakırağa) Camii
Çınarlı Çeşme (Abuzer-El Gifari Mescidi)
Emir Buhari (Şeyh Selim Tekkesi Mescidi)
Emir Buhari Tekkesi Mescidi
Historic fountains:
Balat çeşmesi
Cibali Sivrikoz Çeşmesi
Cumhuriyet Çeşmesi
Çinili Çeşme
Hacı Kadın Çeşmesi
Hacı Ahmet Çeşmesi
Halil Ağa Çeşmesi
İdris Ağa Çeşmesi
İhramcı Hacı Mehmet Sadık Çeşmesi
İskender Bey Çeşmesi
Lütfullah Efendi Çeşmesi
Ruhi Bey Çeşmesi
Sermimar Hacı Mustafa Çeşmesi
Sinan Ağa Çeşmesi
Vezir Süleymanpaşa Çeşmesi
Yerköylü Ahmet Ağa Çeşmesi
Baths:
Arabacılar (Yatağan) Hamamı
Balat Hamamı
Havuzlu Hamam (Ayakapı Hamamı)
Küçük Mustafa Paşa Hamamı
Tahta Minare Hamamı
Primary Schools:
Hatice Sultan Sıbyan Mektebi
Historical Places:
Dimitri Kantemir Sarayı
Maraşlı Rum İlkokulu
Fener Rum Erkek Lisesi (Kırmızı Mektep)
Yuvakimyon Kız Lisesi
ASHAB-I KİRAM Grave and Chairs:
Abdullah El-Ensari
Abdullah El Hudri
Ahmed El Ensari
Ebu Şeybet El Hudri
Cabir Bin Abdullah
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