Download Living in the Ottoman Ecumenical Community: Essays in Honour by Markus Koller, Vera Costantini PDF
By Markus Koller, Vera Costantini
This publication devoted to Suraiya Faroqhi exhibits that the early sleek global used to be not just characterised via its having been cut up up into states with closed frontiers. Writing historical past 'from the bottom', via treating the Ottoman Empire and different international locations as 'subjects of history', reduces the significance of political borders for doing historic study. each one social, monetary and spiritual staff had its personal world-view and in lots of the situations the borders of those groups weren't exact with the political frontiers.Regarding the Ottoman Empire and the opposite early smooth states as platforms of other ecumenical groups instead of simply as political devices bargains a distinct method of a greater knowing of many of the ways that their topics interacted. during this context the time period ecumenical group designates social, non secular and fiscal teams increase cross-border groups. diversified ecumenical groups overlapped in the limitations of a kingdom or in a selected region and gave them their specific characters. This festschrift for Suraiya Faroqhi goals to explain a few of the shut contacts among quite a few ecumenical groups inside and past the Ottoman borders.
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Additional resources for Living in the Ottoman Ecumenical Community: Essays in Honour of Suraiya Faroqhi (Ottoman Empire and Its Heritage)
Example text
556. 44 It is to this point in time that Uzunçarşılı ascribes its inception on the Ilkhanid model; I. H. Uzunçarşılı, Osmanlı Devleti Maliyesinin Kuruluşu ve Osmanlı Devleti Iç Hazinesi, in “Belleten”, 42 (1978), pp. 67–92, p. 69. 45 Such institutions required able administrators with tax collectors and scribes under them. 46 This administrative structure reflects both the installation of Islamic services (the naib and mühtesib) and the development of the military/fiscal organization (the subaşı and katib).
Pp. 80–82, quotation on p. 97. See Nizam alMulk, pp. 22–23, 32, 128–29. There is a copy of the Siyasetname in Istanbul dated 1330; I. Kafesoğlu, Büyük Selçuklu Veziri Nizâmü’l-Mülk’un Eseri Siyâsetnâme ve Türkçe Tercümesi, in “Türkiyat Mecmuası”, 12 (1955), pp. 231–256, p. 233 n. 9. 27 R. Fazlullah, Jamiʿu’t-Tawarikh: Compendium of Chronicles, trans. W. M. Thackston, Vol. 3, Cambridge 1999, pp. 730–35. 28 Inalcık, The Ottoman Empire . . , p. 108. 29 Aşıkpaşazade . . , p. 23. 32 The big tımar holders could also donate some of their land in vakıf or serve as administrators and witnesses of the ruler’s evkaf.
P. 70; Neşri, Kitâb-i Cihan-Nümâ . . , p. 337. Ahmedi . . , p. 142. ”57 Another important criticism of Bayezid, cited as the main reason for his defeat by Timur, was his conquest of most of the other western Anatolian beyliks. 59 But to govern these conquests or even to contemplate doing so, the Ottomans’ administrative capacity must have expanded greatly. Some of the other recorded events of his reign suggest that, indeed, that was the case. The tımar system continued to expand and develop under Bayezid.