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It has often been assumed that the subjects of the Ottoman sultans were unable to travel beyond their localities--since peasants needed the permission of their local administrators before they could legitimately leave their villages. According to this view, only soldiers and members of the governing elite would have been free to travel. However Suraiya Faroqhi's extensive archival research shows that this was not the case. Pious men from all walks of life went on pilgrimage to Mecca, slaves fled from their masters and craftspeople travelled in search of work. Faroqhi shows that even those craftsmen who did not travel extensively had some level of mobility and that the Ottoman sultans and viziers, who spent so much effort in attempting to control the movements of their subjects, could do so only within often very narrow limits. Challenging existing historiography and providing an important new perspective, this book will be essential reading for students and scholars of Ottoman history.
It has often been assumed that the subjects of the Ottoman sultans were unable to travel beyond their localities - since peasants needed the permission of their local administrators before they could legitimately leave their villages. However Suraiya Faroqhi's extensive archival research shows that this was not the case. Pious men from all walks of life went on pilgrimage to Mecca, slaves fled from their masters and craftspeople travelled in search of work. Faroqhi shows that even those craftsmen who did not travel extensively had some level of mobility. Challenging existing historiography and providing an important new perspective, this book will be essential reading for students and scholars of Ottoman history.
It has often been assumed that the subjects of the Ottoman sultans were unable to travel beyond their localities - since peasants needed the permission of their local administrators before they could leave their villages. According to this view, only soldiers and members of the governing elite would have been free to travel. However, Suraiya Faroqhi's extensive archival research shows that this was not the case; pious men from all walks of life went on pilgrimage to Mecca, slaves fled from their masters and craftspeople travelled in search of work. Most travellers in the Ottoman era headed for Istanbul in search of better prospects and even in peacetime the Ottoman administration recruited artisans to repair fortresses and sent them far away from their home towns. In this book, Suraiya Faroqhi provides a revisionist study of those artisans who chose - or were obliged - to travel and those who stayed predominantly in their home localities. She considers the occasions and conditions which triggered travel among the artisans, and the knowledge that they had of the capital as a spatial entity. She shows that even those craftsmen who did not travel extensively had some level of mobility and that the Ottoman sultans and viziers, who spent so much effort in attempting to control the movements of their subjects, could often only do so within very narrow limits. Challenging existing historiography and providing an important new revisionist perspective, this book will be essential reading for students and scholars of Ottoman history.
The newly awakened interest in the lives of craftspeople in Turkey is highlighted in this collection, which uses archival documents to follow Ottoman artisans from the late 15th century to the beginning of the 20th. The authors examine historical changes in the lives of artisans, focusing on the craft organizations (or guilds) that underwent substantial changes over the centuries. The guilds transformed and eventually dissolved as they were increasingly co-opted by modernization and state-building projects, and by the movement of manufacturing to the countryside. In consequence by the 20th century, many artisans had to confront the forces of capitalism and world trade without significant protection, just as the Ottoman Empire was itself in the process of dissolution.
The manufacture and trade in crafted goods and the men and women who were involved in this industry - including metalworkers, ceramicists, silk weavers, fez-makers, blacksmiths and even barbers - lay at the social as well as the economic heart of the Ottoman empire. This comprehensive history, by leading Ottoman historian Suraiya Faroqhi, presents the definitive view of the subject, from the production and distribution of different craft objects to their use and enjoyment within the community. Faroqhi sheds new light on all aspects of artisan life, setting the concerns of individual craftsmen within the context of the broader cultural themes that connect them to the wider world. Combining social, cultural, economic, religious and historical insights, this will be the authoritative work on Ottoman artisans and guilds for many years to come.
In Islamic law the world was made up of the 'House of Islam' and the 'House of War' with the Ottoman Sultan - successor to the early Caliphs - as supreme ruler of the Islamic world. However, in this ground-breaking study of the Ottoman Empire in the early modern period, Suraiya Faroqhi demonstrates that there was no 'iron curtain' between the Ottoman and 'other' worlds but rather a long-established network of connections - diplomatic, trading and financial., cultural and religious. These extended beyond regional contacts to the empires of Asia and the burgeoning 'modern' states of Europe - England, France, the Netherlands and Venice. Of course, military conflict was a constant factor in these relationships, but the overriding reality was 'one world' and contact between cultured and pragmatic elites - even 'gentlemen travelling for pleasure' - as well as pilgrimage and close artistic contact with the European Renaissance. Faroqhi's book is based on a huge study of original and early modern sources, including diplomatic records, travel and geographical writing, as well as personal accounts. Its breadth and originality will make it essential reading for historians of Europe and the Middle East.
Ottoman naval technology underwent a transformation under the rule of Sultan Selim III. New types of sailing warships such as two- and three-decked galleons, frigates and corvettes began to dominate the Ottoman fleet, rendering the galley-type oared ships obsolete. This period saw technological innovations such as the adoption of the systematic copper sheathing of the hulls and bottoms of Ottoman warships from 1792-93 onwards and the construction of the first dry dock in the Golden Horn. The changing face of the Ottoman Navy was facilitated by the influence of the British, Swedish and French in modernising both the shipbuilding sector and the conduct of naval warfare. Through such measures as training Ottoman shipbuilders, heavy reliance on help from foreign powers gave way to a new trajectory of modernization. Using this evidence Zorlu argues that although the Ottoman Empire was a major and modern independent power in this period, some technological dependence on Europe remained.
From 1326 to 1402, Bursa, known to the Byzantines as Prousa, served as the first capital of the Ottoman Empire. It retained its spiritual and commercial importance even after Edirne (Adrianople) in Thrace, and later Constantinople (Istanbul), functioned as Ottoman capitals. Yet, to date, no comprehensive study has been published on the city's role as the inaugural center of a great empire. In works by art and architectural historians, the city has often been portrayed as having a small or insignificant pre-Ottoman past, as if the Ottomans created the city from scratch. This couldn't be farther from the truth. In this book, rooted in the author's archaeological experience, Suna Çagaptay tells the story of the transition from a Byzantine Christian city to an Islamic Ottoman one, positing that Bursa was a multi-faith capital where we can see the religious plurality and modernity of the Ottoman world. The encounter between local and incoming forms, as this book shows, created a synthesis filled with nuance, texture, and meaning. Indeed, when one looks more closely and recognizes that the contributions of the past do not threaten the authenticity of the present, a richer and more accurate narrative of the city and its Ottoman accommodation emerges.
At the beginning of the eighteenth century, the Ottoman Empire remained the grandest and most powerful of Middle Eastern empires. One hitherto overlooked aspect of the Empire's remarkable cultural legacy was the role of powerful women - often the head of the harem, or wives or mothers of sultans. These educated and discerning patrons left a great array of buildings across the Ottoman lands: opulent, lavish and powerful palaces and mausoleums, but also essential works for ordinary citizens, such as bridges and waterworks. Muzaffer OEzgule? here uses new primary scholarship and archaeological evidence to reveal the stories of these Imperial builders. Gulnu? Sultan for example, the favourite of the imperial harem under Mehmed IV and mother to his sons, was exceptionally pictured on horseback, travelled widely across the Middle East and Balkans, and commissioned architectural projects around the Empire. Her buildings were personal projects designed to showcase Ottoman power and they were built from Constantinople to Mecca, from modern-day Ukraine to Algeria. OEzgule? seeks to re-establish the importance of some of these buildings, since lost, and traces the history of those that remain. The Women Who Built the Ottoman World is a valuable contribution to the architectural history of the Ottoman Empire, and to the growing history of the women within it.
"The Crescent and the Eagle" examines the awakening of Albanian national identity from the end of the 19th century to the outbreak of the First World War - a period of intense nationalism in the Balkans - from an Ottoman perspective. Drawing on Ottoman and European archival material, the book undermines the customary negative stereotypes of Ottoman rule, offering a more nuanced interpretation. Gawrych provides a critical but objective examination of the evolution of government policies toward Albanians, from attempts to mould them into an "iron barrier" to the establishment of a uniform system of administration. He argues that this was a result of a complicated set of conflicting allegiances and identities, rather than a simply adversarial struggle between government imposition of policy and Albanian resistance. The author also analyses the general problems of endemic violence and misadministration at the provincial level, and examines Albanian efforts to gain nationality rights and maintain local privileges and tribal autonomy. Weaving his analysis of these events into a chronological framework, he concludes that Albanian independence resulted from a confluence of foreign and domestic developments rather than from the design and will of the Albanians themselves. This stimulating study offers many fresh insights into the dynamics of power within the Ottoman Empire and contributes a new perspective to the study of the development of Albanian nationalism.