By Dror Zeevi
In response to micro-level learn of the District of Jerusalem, this publication addresses one of the most the most important questions in regards to the Ottoman empire in a time of trouble and disorientation: decline and decentralization, the increase of the outstanding elite, the urban-rural-pastoral nexus, agrarian kin and the encroachment of ecu financial system. while it paints a bright photograph of lifestyles in an Ottoman province. through integrating court docket checklist, petitions, chronicles or even neighborhood poetry, the e-book recreates a historic international that, although lengthy vanished, has left an indelible imprint at the urban of Jerusalem and its atmosphere.
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Additional resources for An Ottoman Century: The District of Jerusalem in the 1600s (S U N Y Series in Medieval Middle East History)
It appeared to be a spontaneous reaction to circumstances, shared between several neighbors, who decided to take action on their own initiative. 49 It is harder to determine whether neighborhoods reflected social or economic differences. Did all members of the elite prefer to reside in the same areas? Were some areas considered more aristocratic than others? At first sight the sijill seems to suggest that people of every economic and social background, including villagers, bought houses everywhere, but in this respect evidence in the sijill might be misleading.
Records of inheritance in the sijill do not mention wooden or metal beds, tables or chairs. In some Christian and Jewish houses, however, tables and chairs were part of the furniture. These items did not become part of the Muslim house until the nineteenth century. 72 Braudel, who discusses this basic difference, stresses the existence of two different cultures that merge only seldom. In fact, the only place where the two furnishing styles coexisted was China, which apparently adopted desks and chairs in the sixth century, but chose to use them for separate functions and to retain the old "Oriental"style furniture.
The tribulations suffered by a French consul who arrived in the city in 1623 attest to this pervasive fear and suspicion. Jean Lempereur had obtained his nomination as consul in Jerusalem after a protracted series of negotiations by the French ambassador to the Porte. Bearing a royal Ottoman decree he proceeded to the city with an impressive entourage, and finally presented his credentials to a haughty and reserved local qadi. 41 Before long the new consul found himself at odds with the governor and the qadi.