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Year 2020, Volume: 33 Issue: 2, 279 - 295, 01.06.2020
https://doi.org/10.35378/gujs.576146

Abstract

References

  • [1] Hardy, William J., “Remarks on the History of Seat-Reservation in Churches.” Archaeologia: or Miscellaneous Tracts relating to Antiquity, 53: 95-106, (1892). https://doi.org/10.1017/S026134090001122X.[2] Aston, M., “Segregation in Church,” in W.J. Sheils and Diana Wood (ed.), Studies in Church History, Oxford: Blackwell, 27: 237-294, (1990).[3] Internet: Safrai, S., “Were Women Segregated in the Ancient Synagogue?” Jerusalem Perspective, 52: 24-36, (1997). https://www.jerusalemperspective.com/2792/, (2018). [4] Safrai, S., “The Place of Women in First-Century Synagogues: They Were Much More Active in Religious Life Than They Are Today.” The Academic Journal of CBE International: Priscilla Papers, 16(1): 9-12, (2002).[5] Raguin, V. C. & Stanbury, S., (eds.), Women's Space: Patronage, Place, and Gender in the Medieval Church. Albany: State University of New York Press, (2005).[6] Schleif, C., “Men on the Right-Women on the Left: (A) Symmetrical Spaces and Gendered Places,” in Virginia Chieffo Raguin and Sarah Stanbury (eds.), Women’s Space: Patronage, Place, and Gender in the Medieval Church, 207-249. Albany: State University of New York Press, (2005).[7] Tibbetts-Schulenburg, J., “Space, Sacred: And Church,” in Margaret C. Schaus (ed.), Women and Gender in Medieval Europe: An Encyclopedia, 771-773. New York, NY: Routledge, (2006).[8] Author 2015. This reference has been given with limited information.[9] Author 2017. This reference has been given with limited information.[10] Mazumdar, S. and Mazumdar, S., “Religion and Place Attachment: A Study of Sacred Places.” Journal of Environmental Psychology, 24(3): 385-397, (2004). https://doi.org/10.1016/j.jenvp.2004.08.005.[11] Türkoğlu, İ, “Yahudi Geleneğinde Sinagog.” Toplumsal Tarih, 112: 10-17, (2003).[12] Strange, J. F., “Synagogues, Ancient Times,” in Jacob Neusner, Alan J. Avery-Peck, and William Scott Green (eds.), Encyclopedia of Judaism, Volume III, P-Z, 1374-1383. Leiden, Boston, Köln: Brill, (2000).[13] Gutmann, J., “Synagogue Origins: Theories and Facts,” in Joseph Gutmann (ed.), Ancient Synagogues the State of Research (Brown Judaic Studies 22), 1-6. Chico, CA: Scholars Press, (1981).[14] Zeren, M. T., İzmir’de Sefarad Mimarisi ve Sinegoglar, İstanbul, Yalın Yayıncılık, (2010).[15] Türkoğlu, İ, “Anadolu’da Museviler I.” Arkeoloji ve Sanat, 22/ 65: 15-27, (2000).[16] Brooten, B. J., “Inscriptional Evidence for Women As Leaders In The Ancient Synagogue,” in Kent Harold Richards (ed.), Society of Biblical Literature 1981 Seminar Papers 117th Annual Meeting December 19-22, 1981, 10-17. San Francisco, California: Scholars Press, (1981).[17] Milson, D., “Aspects of the Impact of Christian Art & Architecture on Synagogues in Byzantine Palestine.” Ph.D. thesis, University of Oxford, Oxford, (2001).[18] Brooten, B J.., “Women Leaders in the Ancient Synagogue: Inscriptional Evidence and Background Issues,” in Brown Judaic Studies 36: 103-138. Chico, CA: Scholars Press, (1982).[19] Strange, J. F., “Ancient Texts, Archaeology as Text, and the Problem of the First Century Synagogue,” in Howard Clark Kee and Lynn H. Cohick (eds.), Evolution of the Synagogue: Problems and Progress, 27-45. Harrisburg, Pennsylvania: Trinity Press International, (1999).[20] Spigel, Chad, “Reconsidering The Question Of Separate Seating In Ancient Synagogues,” Journal of Jewish Studies, vol. 63 no 1, 2012, 62-83. DOI: 10.18647/3072/JJS-2012. [21] Mann, Vivian B. “Synagogues, Medieval and Modern,” in Jacob Neusner, Alan J. Avery-Peck, and William Scott Green (eds.), The Encyclopedia of Judaism III, P-Z, 1383-97. Leiden, Boston, Köln: Brill, (2000).[22] Safrai, H., “Women and the Ancient Synagogue,” in Susan Grossman and Rivka Haut (eds.), Daughters of the King: Women and the Synagogue, 39-50. Philadelphia: The Jewish Publication Society, (1992).[23] Ertürkmen, B. S. “Ankara Yahudi Mahallesi Birlik Sokak’ta Bulunan Ankara Sinagogu ile Albukrek ve Araf Konutlarının 19.yy Osmanlı Batılılaşması Bağlamında İncelenmesi.” Master’s thesis, Gazi University, Ankara, (2013).[24] Güleryüz, N., “İber’den Günümüze Türk Yahudilerinin 500 Yıllık Yolculuğu.” Görüş Dergisi Türkiye Yahudileri, Special Issue, 14-22, (2003).[25] Göncüoğlu, S. F., “Haliç Yahudileri ve Sinagogları.” In Dünü ve Bugünü ile Haliç Sempozyum Bildirileri, 139-165. Istanbul: Kadir Has University Press, (2004).[26] Türkoğlu, İ., “Haliçin İki Yakasındaki Sinagoglar Üzerine Gözlemler,” In Dünü ve Bugünü ile Haliç Sempozyum Bildirileri, 479-498. Istanbul: Kadir Has University Press, (2004).[27] Kuzgun, Ş., Türklerde Yahudilik ve Doğu Avrupa Yahudilerinin Menşeii Meselesi, Hazar ve Karay Türkleri. Ankara: Alıç Matbaacılık, (1993).[28] Internet: Encyclopaedia Britannica. “Christianity: The Church”. https://global.britannica.com/topic/church-Christianity, (2017). [29] Majeska, G. P., Russian Travelers to Constantinople in the Fourteenth and Fifteenth Centuries. Washington DC: Dumbarton Oaks, (1984).[30] Taft, Robert F., “Women at Church in Byzantium: Where, When-And Why?” Dumbarton Oaks Papers, vol. 52, 1998, 27-87. DOI: 10.2307/1291777. [31] Douglas, M., Purity and Danger, An Analysis of Concepts of Pollution and Taboo. London and New York: Routledge, Taylor and Francis, (2001).[32] Gilchrist, R., Gender and Material Culture: The Archaeology of Religious Women. London and New York: Routledge, (1993).[33] Stewart, C., Simpson's History of Architectural Development Vol. II, Early Christian, Byzantine and Romanesque Architecture. Longmans, Green And Co: London, New York, and Toronto, (1954).[34] Doorn-Harder, N. V., “Christianity: Coptic Christianity,” in Thomas Riggs (ed.), Worldmark Encyclopedia of Religious Practices 1, Religions and Denominations, 160-165. Thomson Gale, (2006).[35] Roeber, A. G., “Christianity: Eastern Orthodoxy,” in Thomas Riggs (ed.), Worldmark Encyclopedia of Religious Practices 1, Religions and Denominations, 173-182. Detroit, MI: Thomson Gale, (2006).[36] Freston, P., “Christian Congregation,” in Peter B. Clarke (ed.), Encyclopedia of New Religious Movements, 118-120. New York: Routledge, (2006).[37] Ortaylı, l., Osmanlı İmporatorluğu’nda İktisadi ve Sosyal Değişim, Makaleler I. Ankara: Turhan Kitabevi, (2000).[38] Samb, A., “Masdjid,” in Bosworth, C.E., Van Donzel, E., Heinrichs, W.P., Pellat, C.H. (eds.), Encyclopedia of Islam VI, New Edition, 644-707. Leiden: Brill, 1991.[39] Imam Hafiz Abu Dawud Sulaiman bin Ash’ath. English Translation of Sunan Abu Dawud I. Translated by Abu Ammar Yasir Qadhi. Riyadh: Darussalam Global Leader in Islamic Books, (2008).[40] Söylemezoğlu, H. K., İslam Dini, İlk Camiler ve Osmanlı Camileri. İstanbul: İstanbul Teknik Üniversitesi Mimarlık Fakültesi Yayınları, (1954).[41] Avcı-Erdemli, K., “Cami Mimarisinde Kadınların Yeri ve İstanbul Müftülüğü Camilerin Kadınlar Bölümünü Güzelleştirme Projesi (3T Projesi),” in 1. Ulusal Cami Mimarisi Sempozyumu Gelenekten Geleceğe Cami Mimarisinde Çağdaş Tasarım ve Teknolojileri Bildiri Kitabı, 115-130, Ankara: Diyanet, (2013).[42] Internet: Zandberg, E., Women’s Sections in Shul: Separate, Unequal. Haaretz, 23 Sep. 2014. http://www.haaretz.com/jewish/features/.premium-1.617295, (2017). [43] Paliou, E., “Visibility Analysis in 3D Built Spaces: A New Dimension to the Understanding of Social Space,” in Eleftheria Paliou,Undine Lieberwirth, and Silvia Polla (eds.), Spatial analysis and social spaces: Interdisciplinary approaches to the Interpretation of Prehistoric and Historic Built Environments, 91-114. Berlin and Boston: De Gruyter, (2014).[44] Sargın, H.,“Havra, Kilise ve Cami İç Mekânlarina İbadethane Kimliğini Kazandıran Mekânsal İmge ve Sembollerine İlişkin Ortak Kavramlar.” Master’s thesis, Anadolu University, Eskisehir, (2012).[45] Internet: Joseph, N. B., Mechitzah: Separate Seating in the Synagogue, My Jewish Learning, 2011. http://www.myjewishlearning.com/article/mehitzah-separate-seating-in-the-synagogue, (2017). [46] Mathews, T. F., The Early Churches of Constantinople Architecture and Liturgy. University Park: Pennsylvania State University, (1971).[47] Tanman, M. B., “Mahfil,” in Türkiye Diyanet Vakfı İslam Ansiklopedisi, 27: 331-333. Ankara: Türkiye Diyanet Vakfı Yayınları, (2003). [48] Çam, N., Müezzin Mahfilleri ve Gaziantep Camilerinin Ahşap Müezzin Mahfili (Turkish). In Proceedings Book of 9th International Congress of Turkish Art. Ankara: Kültür Bakanlığı Yayınları, 541-556, (1995).[49] Holmes-Katz, M., Women in the Mosque: A History of Legal Thought and Social Practice. New York: Columbia University Press, 17-110, (2014).[50] Arslantaş, N. “Abbasîler ve Fatimîler Döneminde Yahudiler (132-656/750-1258).” Ph.D. thesis, Marmara University, Istanbul, (2007).[51] Özonur, Z., “İsrail İç Siyasetinde Ordu-Havra İlişkisi.” Master’s thesis, Kocaeli University, Kocaeli, (2009).[52] Wortzman, H., “Jewish Women in Ancient Synagogues: Archaeological Reality vs. Rabbinical Legislation.” Women in Judaism: A Multidisciplinary e-Journal, 5(2): 1-17, (2008).

A Comparative Research on Space of Women in Prayer Place Interiors of Celestial Religions: Cases from Istanbul

Year 2020, Volume: 33 Issue: 2, 279 - 295, 01.06.2020
https://doi.org/10.35378/gujs.576146

Abstract

Cross-cultural comparison has been used in architecture mostly to discuss the components of culture, knowledge, and value systems, yet to date there is not a specific comparative study on gendered architecture in prayer places of celestial religions, namely Judaism, Christianity, and Islam. Hence, this study aims to reveal how attendance of women in prayer places with different national, historic, religious, and cultural characteristics shaped architectural space organization and to assess potential similarities and differences of women’s section in prayer spaces of celestial religions by examining literature survey, archival and historic research, including field observations. In addition to general observations in building scale, some exemplary historic synagogues, churches, and mosques in Istanbul still in use have been chosen as case studies, and their plan typologies, as well as types and locations of women’s galleries/sections have been discussed. Cross-cultural comparison parameters were; development of women’s section in prayer places as a structured architectural space and basic architectural terminologies used to define women’s section. The major conclusion of the study is that originally women had right to worship in prayer spaces without any physical separation in all three religions, yet in time the place of women had a more defined/divided/structured character especially in Islam and Judaism. The study also indicates that while at present day, gendered architecture is still the predominant approach in Islam and in Orthodox Judaism; mix congregation in a single-unsegregated space for both sexes is more common in contemporary society of Christianity.

References

  • [1] Hardy, William J., “Remarks on the History of Seat-Reservation in Churches.” Archaeologia: or Miscellaneous Tracts relating to Antiquity, 53: 95-106, (1892). https://doi.org/10.1017/S026134090001122X.[2] Aston, M., “Segregation in Church,” in W.J. Sheils and Diana Wood (ed.), Studies in Church History, Oxford: Blackwell, 27: 237-294, (1990).[3] Internet: Safrai, S., “Were Women Segregated in the Ancient Synagogue?” Jerusalem Perspective, 52: 24-36, (1997). https://www.jerusalemperspective.com/2792/, (2018). [4] Safrai, S., “The Place of Women in First-Century Synagogues: They Were Much More Active in Religious Life Than They Are Today.” The Academic Journal of CBE International: Priscilla Papers, 16(1): 9-12, (2002).[5] Raguin, V. C. & Stanbury, S., (eds.), Women's Space: Patronage, Place, and Gender in the Medieval Church. Albany: State University of New York Press, (2005).[6] Schleif, C., “Men on the Right-Women on the Left: (A) Symmetrical Spaces and Gendered Places,” in Virginia Chieffo Raguin and Sarah Stanbury (eds.), Women’s Space: Patronage, Place, and Gender in the Medieval Church, 207-249. Albany: State University of New York Press, (2005).[7] Tibbetts-Schulenburg, J., “Space, Sacred: And Church,” in Margaret C. Schaus (ed.), Women and Gender in Medieval Europe: An Encyclopedia, 771-773. New York, NY: Routledge, (2006).[8] Author 2015. This reference has been given with limited information.[9] Author 2017. This reference has been given with limited information.[10] Mazumdar, S. and Mazumdar, S., “Religion and Place Attachment: A Study of Sacred Places.” Journal of Environmental Psychology, 24(3): 385-397, (2004). https://doi.org/10.1016/j.jenvp.2004.08.005.[11] Türkoğlu, İ, “Yahudi Geleneğinde Sinagog.” Toplumsal Tarih, 112: 10-17, (2003).[12] Strange, J. F., “Synagogues, Ancient Times,” in Jacob Neusner, Alan J. Avery-Peck, and William Scott Green (eds.), Encyclopedia of Judaism, Volume III, P-Z, 1374-1383. Leiden, Boston, Köln: Brill, (2000).[13] Gutmann, J., “Synagogue Origins: Theories and Facts,” in Joseph Gutmann (ed.), Ancient Synagogues the State of Research (Brown Judaic Studies 22), 1-6. Chico, CA: Scholars Press, (1981).[14] Zeren, M. T., İzmir’de Sefarad Mimarisi ve Sinegoglar, İstanbul, Yalın Yayıncılık, (2010).[15] Türkoğlu, İ, “Anadolu’da Museviler I.” Arkeoloji ve Sanat, 22/ 65: 15-27, (2000).[16] Brooten, B. J., “Inscriptional Evidence for Women As Leaders In The Ancient Synagogue,” in Kent Harold Richards (ed.), Society of Biblical Literature 1981 Seminar Papers 117th Annual Meeting December 19-22, 1981, 10-17. San Francisco, California: Scholars Press, (1981).[17] Milson, D., “Aspects of the Impact of Christian Art & Architecture on Synagogues in Byzantine Palestine.” Ph.D. thesis, University of Oxford, Oxford, (2001).[18] Brooten, B J.., “Women Leaders in the Ancient Synagogue: Inscriptional Evidence and Background Issues,” in Brown Judaic Studies 36: 103-138. Chico, CA: Scholars Press, (1982).[19] Strange, J. F., “Ancient Texts, Archaeology as Text, and the Problem of the First Century Synagogue,” in Howard Clark Kee and Lynn H. Cohick (eds.), Evolution of the Synagogue: Problems and Progress, 27-45. Harrisburg, Pennsylvania: Trinity Press International, (1999).[20] Spigel, Chad, “Reconsidering The Question Of Separate Seating In Ancient Synagogues,” Journal of Jewish Studies, vol. 63 no 1, 2012, 62-83. DOI: 10.18647/3072/JJS-2012. [21] Mann, Vivian B. “Synagogues, Medieval and Modern,” in Jacob Neusner, Alan J. Avery-Peck, and William Scott Green (eds.), The Encyclopedia of Judaism III, P-Z, 1383-97. Leiden, Boston, Köln: Brill, (2000).[22] Safrai, H., “Women and the Ancient Synagogue,” in Susan Grossman and Rivka Haut (eds.), Daughters of the King: Women and the Synagogue, 39-50. Philadelphia: The Jewish Publication Society, (1992).[23] Ertürkmen, B. S. “Ankara Yahudi Mahallesi Birlik Sokak’ta Bulunan Ankara Sinagogu ile Albukrek ve Araf Konutlarının 19.yy Osmanlı Batılılaşması Bağlamında İncelenmesi.” Master’s thesis, Gazi University, Ankara, (2013).[24] Güleryüz, N., “İber’den Günümüze Türk Yahudilerinin 500 Yıllık Yolculuğu.” Görüş Dergisi Türkiye Yahudileri, Special Issue, 14-22, (2003).[25] Göncüoğlu, S. F., “Haliç Yahudileri ve Sinagogları.” In Dünü ve Bugünü ile Haliç Sempozyum Bildirileri, 139-165. Istanbul: Kadir Has University Press, (2004).[26] Türkoğlu, İ., “Haliçin İki Yakasındaki Sinagoglar Üzerine Gözlemler,” In Dünü ve Bugünü ile Haliç Sempozyum Bildirileri, 479-498. Istanbul: Kadir Has University Press, (2004).[27] Kuzgun, Ş., Türklerde Yahudilik ve Doğu Avrupa Yahudilerinin Menşeii Meselesi, Hazar ve Karay Türkleri. Ankara: Alıç Matbaacılık, (1993).[28] Internet: Encyclopaedia Britannica. “Christianity: The Church”. https://global.britannica.com/topic/church-Christianity, (2017). [29] Majeska, G. P., Russian Travelers to Constantinople in the Fourteenth and Fifteenth Centuries. Washington DC: Dumbarton Oaks, (1984).[30] Taft, Robert F., “Women at Church in Byzantium: Where, When-And Why?” Dumbarton Oaks Papers, vol. 52, 1998, 27-87. DOI: 10.2307/1291777. [31] Douglas, M., Purity and Danger, An Analysis of Concepts of Pollution and Taboo. London and New York: Routledge, Taylor and Francis, (2001).[32] Gilchrist, R., Gender and Material Culture: The Archaeology of Religious Women. London and New York: Routledge, (1993).[33] Stewart, C., Simpson's History of Architectural Development Vol. II, Early Christian, Byzantine and Romanesque Architecture. Longmans, Green And Co: London, New York, and Toronto, (1954).[34] Doorn-Harder, N. V., “Christianity: Coptic Christianity,” in Thomas Riggs (ed.), Worldmark Encyclopedia of Religious Practices 1, Religions and Denominations, 160-165. Thomson Gale, (2006).[35] Roeber, A. G., “Christianity: Eastern Orthodoxy,” in Thomas Riggs (ed.), Worldmark Encyclopedia of Religious Practices 1, Religions and Denominations, 173-182. Detroit, MI: Thomson Gale, (2006).[36] Freston, P., “Christian Congregation,” in Peter B. Clarke (ed.), Encyclopedia of New Religious Movements, 118-120. New York: Routledge, (2006).[37] Ortaylı, l., Osmanlı İmporatorluğu’nda İktisadi ve Sosyal Değişim, Makaleler I. Ankara: Turhan Kitabevi, (2000).[38] Samb, A., “Masdjid,” in Bosworth, C.E., Van Donzel, E., Heinrichs, W.P., Pellat, C.H. (eds.), Encyclopedia of Islam VI, New Edition, 644-707. Leiden: Brill, 1991.[39] Imam Hafiz Abu Dawud Sulaiman bin Ash’ath. English Translation of Sunan Abu Dawud I. Translated by Abu Ammar Yasir Qadhi. Riyadh: Darussalam Global Leader in Islamic Books, (2008).[40] Söylemezoğlu, H. K., İslam Dini, İlk Camiler ve Osmanlı Camileri. İstanbul: İstanbul Teknik Üniversitesi Mimarlık Fakültesi Yayınları, (1954).[41] Avcı-Erdemli, K., “Cami Mimarisinde Kadınların Yeri ve İstanbul Müftülüğü Camilerin Kadınlar Bölümünü Güzelleştirme Projesi (3T Projesi),” in 1. Ulusal Cami Mimarisi Sempozyumu Gelenekten Geleceğe Cami Mimarisinde Çağdaş Tasarım ve Teknolojileri Bildiri Kitabı, 115-130, Ankara: Diyanet, (2013).[42] Internet: Zandberg, E., Women’s Sections in Shul: Separate, Unequal. Haaretz, 23 Sep. 2014. http://www.haaretz.com/jewish/features/.premium-1.617295, (2017). [43] Paliou, E., “Visibility Analysis in 3D Built Spaces: A New Dimension to the Understanding of Social Space,” in Eleftheria Paliou,Undine Lieberwirth, and Silvia Polla (eds.), Spatial analysis and social spaces: Interdisciplinary approaches to the Interpretation of Prehistoric and Historic Built Environments, 91-114. Berlin and Boston: De Gruyter, (2014).[44] Sargın, H.,“Havra, Kilise ve Cami İç Mekânlarina İbadethane Kimliğini Kazandıran Mekânsal İmge ve Sembollerine İlişkin Ortak Kavramlar.” Master’s thesis, Anadolu University, Eskisehir, (2012).[45] Internet: Joseph, N. B., Mechitzah: Separate Seating in the Synagogue, My Jewish Learning, 2011. http://www.myjewishlearning.com/article/mehitzah-separate-seating-in-the-synagogue, (2017). [46] Mathews, T. F., The Early Churches of Constantinople Architecture and Liturgy. University Park: Pennsylvania State University, (1971).[47] Tanman, M. B., “Mahfil,” in Türkiye Diyanet Vakfı İslam Ansiklopedisi, 27: 331-333. Ankara: Türkiye Diyanet Vakfı Yayınları, (2003). [48] Çam, N., Müezzin Mahfilleri ve Gaziantep Camilerinin Ahşap Müezzin Mahfili (Turkish). In Proceedings Book of 9th International Congress of Turkish Art. Ankara: Kültür Bakanlığı Yayınları, 541-556, (1995).[49] Holmes-Katz, M., Women in the Mosque: A History of Legal Thought and Social Practice. New York: Columbia University Press, 17-110, (2014).[50] Arslantaş, N. “Abbasîler ve Fatimîler Döneminde Yahudiler (132-656/750-1258).” Ph.D. thesis, Marmara University, Istanbul, (2007).[51] Özonur, Z., “İsrail İç Siyasetinde Ordu-Havra İlişkisi.” Master’s thesis, Kocaeli University, Kocaeli, (2009).[52] Wortzman, H., “Jewish Women in Ancient Synagogues: Archaeological Reality vs. Rabbinical Legislation.” Women in Judaism: A Multidisciplinary e-Journal, 5(2): 1-17, (2008).
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Details

Primary Language English
Subjects Engineering
Journal Section Architecture & City and Urban Planning
Authors

Gülşen Dişli 0000-0003-2620-0492

Zühal Özcan 0000-0001-6041-4983

Publication Date June 1, 2020
Published in Issue Year 2020 Volume: 33 Issue: 2

Cite

APA Dişli, G., & Özcan, Z. (2020). A Comparative Research on Space of Women in Prayer Place Interiors of Celestial Religions: Cases from Istanbul. Gazi University Journal of Science, 33(2), 279-295. https://doi.org/10.35378/gujs.576146
AMA Dişli G, Özcan Z. A Comparative Research on Space of Women in Prayer Place Interiors of Celestial Religions: Cases from Istanbul. Gazi University Journal of Science. June 2020;33(2):279-295. doi:10.35378/gujs.576146
Chicago Dişli, Gülşen, and Zühal Özcan. “A Comparative Research on Space of Women in Prayer Place Interiors of Celestial Religions: Cases from Istanbul”. Gazi University Journal of Science 33, no. 2 (June 2020): 279-95. https://doi.org/10.35378/gujs.576146.
EndNote Dişli G, Özcan Z (June 1, 2020) A Comparative Research on Space of Women in Prayer Place Interiors of Celestial Religions: Cases from Istanbul. Gazi University Journal of Science 33 2 279–295.
IEEE G. Dişli and Z. Özcan, “A Comparative Research on Space of Women in Prayer Place Interiors of Celestial Religions: Cases from Istanbul”, Gazi University Journal of Science, vol. 33, no. 2, pp. 279–295, 2020, doi: 10.35378/gujs.576146.
ISNAD Dişli, Gülşen - Özcan, Zühal. “A Comparative Research on Space of Women in Prayer Place Interiors of Celestial Religions: Cases from Istanbul”. Gazi University Journal of Science 33/2 (June 2020), 279-295. https://doi.org/10.35378/gujs.576146.
JAMA Dişli G, Özcan Z. A Comparative Research on Space of Women in Prayer Place Interiors of Celestial Religions: Cases from Istanbul. Gazi University Journal of Science. 2020;33:279–295.
MLA Dişli, Gülşen and Zühal Özcan. “A Comparative Research on Space of Women in Prayer Place Interiors of Celestial Religions: Cases from Istanbul”. Gazi University Journal of Science, vol. 33, no. 2, 2020, pp. 279-95, doi:10.35378/gujs.576146.
Vancouver Dişli G, Özcan Z. A Comparative Research on Space of Women in Prayer Place Interiors of Celestial Religions: Cases from Istanbul. Gazi University Journal of Science. 2020;33(2):279-95.