1652-1727 yılları arasında yaşamış olan Hollandalı ressam ve seyyah Cornelis de Bruyn, 1 Ekim 1674'te Lahey'den başladığı uzun bir Avrupa seyahatinden sonra(1). İtalya üzerinden deniz yoluyla 17 Temmuz 1678'de İzmir'e gelmiştir(2). Beş aya yakın İzmir'de kalan De Bruyn(3), 4 Aralık'ta İstanbul'a yolculuk yapan bir Türk subaşı ile bir ağanın kafilelerine katılarak bu kentten ayrılmış ve başka bir Hollandalı tüccar ve iki Fransız ile birlikte, karadan Manisa ve Balıkesir yoluyla Bandırma'ya ve oradan da bir gemi ile 14 Aralık'ta İstanbul'a ulaşmıştır(4). Bir buçuk yıl kadar İstanbul'da kalan(5) De Bruyn, 1 Temmuz 1680'de buradan ayrılmış ve deniz yoluyla 6 Temmuz'da tekrar İzmir'e dönmüştür(6).

During the Renaissance and in the post-Renaissance period, the European idea of travel was based on two fundamental paradigms: exploration and cultivation. However, especially from the eighteenth century onwards, with the worldwide expansion of European imperialism and colonialism, in addition to these two paradigms, various other and often antagonistic paradigms, which were intrinsically associated with the imperial ideology, came to characterize European travellers' attitude towards other peoples, cultures, and geographies in general and towards the Orient and Turkey in particular. It was in this context that a growing number of English travellers, who visited Turkey, began to write detailed and descriptive accounts of their observations and impressions of Turkish life, society, culture, history, institutions, and geography. On the one hand, by situating Turkey within the traditional myth of the exotic and mysterious East, and, on the other, by perceiving it as the inhospitable geography of alien others, most of these accounts display a blend of fact and fiction and embody a contradictory attitude of innocent romanticism and arrogant realism. In essence, they seem to exhibit a dichotomy arising from the opposition of the self and the other. This is most clearly seen, for instance, in Lady Montagu and Richard Chandler in the eighteenth century, in Alexander Kinglake in the nineteenth century and in Gertrude Bell and Freya Stark in the twentieth century. Since travel is essentially a confrontation of two cultures alien to each other and is informed through the cultural distance between the self and the alien other, in the writings of these English travellers this confrontation is voiced sometimes openly and sometimes implicitly with reference to various aspects of Turkey. One important aspect, which has not yet received full critical attention, is the dichotomic depiction of the Turkish geography. So this paper, which mainly focuses on Montagu, Chandler, Kinglake, Bell, and Stark, is an exegetical and critical study of the changing ways in which the Turkish landscape has been perceived and represented by English travellers.

As a young reporter, Ernest Hemingway visited İstanbul and the Thracian part of Turkey between 29 September and 18 October 1922. During his stay, he closely followed the military and political consequences of the Great Offensive, which was a major stage in the Turkish War of Independence, and also witnessed at first hand the Greek evacuation of eastern Thrace. His impressions of the İstanbul under occupation and also his observations of the events and developments at the time were included in the short stories which he wrote later on. In his fictions, he described and represented his observations fronı a point of view which was against Mustafa Kemal and Turkey, and, since he wrote in a mood supportive of the Allies and their invading forces, he failed to grasp the principles of righteousness and national independence, upon which the Turkish War of Independence was fought. This article is a study, within the context of the Turkish War of Independence, of Hemingway's anti-Turkish attitude crystallized in his desriptions and fıctions related to Turkey.

When the American Board of Commissioners for Foreign Missions appointed Cyrus Hamlin to Istanbul as a missionary, his immediate reaction was one of enthusiasm and joy but his rooted perception of the city was that it was a place "on the borders of civilization." However, the main concern of this paper is to decribe Hamlin's philanthropic achievements as a missionary educator both with reference to the modern theory of philanthropy and within the historical context of the American missionary work in Turkey in the nineteenth century.