By Yaron Ayalon
This booklet explores the heritage of average failures within the Ottoman Empire and the responses to them at the nation, communal, and person degrees. Yaron Ayalon argues that non secular obstacles among Muslims and non-Muslims have been a ways less important in Ottoman society than normally believed. additionally, the emphasis on Islamic rules and the presence of Islamic symbols within the public area have been measures the kingdom took to augment its attractiveness and political capital - occasional discrimination of non-Muslims used to be just a derivative of those measures. This examine sheds new gentle on flight and behavioral styles in line with coming near near failures by way of combining historic proof with stories in social psychology and sociology. utilising an process that combines environmental and social historical past with the psychology of failures, this paintings asserts that the dealing with of such failures used to be the most important to either the increase and the autumn of the Ottoman Empire.
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Additional resources for Natural Disasters in the Ottoman Empire: Plague, Famine, and Other Misfortunes
Not so the grief for him’: Sources, structure, and content of al-Sakhawi’s consolation treatise for bereaved parents,” Poetics Today 14 (1993), 2:367–86. 5 This dearth of data stands in contrast to the plethora of theoretical discussions on various natural phenomena, again, mostly on epidemics, by local authors. One should use caution, however, when relying on such works as sources for actual history, as the link between theory and reality could be merely circumstantial. For example, it is hard to tell to what extent Muslim treatises on plague reflected popular perceptions and practices regarding disease and death.
644), were consolidating their rule in the area, having conquered Syria and Palestine in the 630s. The Plague of ‘Amwas required the Muslim community (umma) to address the question of right behavior under such challenging circumstances. The foundations for considering the issue were laid during an earlier, smaller epidemic in Syria. ‘Umar and a group of his followers were on their way from Medina to Syria, when they met Abu ‘Ubayda (commander of the Muslim armies and a companion of the Prophet; d.
Not quite the primary divider in Ottoman society, religious faith was one of many factors that shaped people’s socioeconomic status and day-to-day realities. In Chapter 3, I explore communal responses to disasters, relying mostly on the example of Jewish and Christian communities in Syria. I first discuss the role of the religious community in the lives of Ottoman urbanites, showing that there were alternative forums to it and arguing that the model of religious autonomy should be applied cautiously.