By Dana Sajdi
Tulips and low are defining cultural items of the Ottoman eighteenth century, besides their similar associations of palace and coffeehouse. those cultural items carry a number of meanings within the historical past and historiography of the interval. they're linked to the way of life of universal humans and their sociabilities, at the one hand, and with the Ottoman court docket and imperial legitimacy, at the different. Ottoman Tulips, Ottoman espresso deals a severe exploration of definitive cultural phenomena of the Ottoman eighteenth century, reminiscent of, the espresso condominium, the printing press, imperial structure and royal pageantry and gala's. Chapters discover topics starting from the altering sorts of imperial ritual in Ottoman circumcision celebrations, to the heritage of the development of the famed palace of Saadabad, to the apparently failed venture of the 1st Ottoman printing press.
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Additional info for Ottoman Tulips, Ottoman Coffee: Leisure and Lifestyle in the Eighteenth Century
66 One of his major concerns is precisely the above-outlined separation carried out by modern scholars between the textual and the real in decline-consciousness literature. Kafadar does not want to dismiss the complaints and diagnostics of the nasihatname literature as mere inaccurate perceptions. 68 Yet, Kafadar’s conclusion is not one that confirms Ottoman decline, but rather sees that every ‘warp of decline’ was entangled in the ‘weft of renewal’. So, is the decline/anti-decline dialectic now resolved?
The divergence between the legal text and the practice of the law shows that previous conceptualizations of the Middle East that focused mainly on the morphology of the city and explained it in terms of Islamic law are both inaccurate and insufficient for an understanding of the urban experience and the functioning of the city. In short, a determinedly philological understanding of Islamic society that assumes an essential uniqueness embodied in the text is demonstrably fallacious. 51 Intellectual history: renewal, reform, enlightenment?
The idea that the Ottoman empire went through a short-lived but highly productive 42 THE PERCEPTION OF SAADABAD era of Westernization during Damad İbrahim Paşa’s tenure as sadr-i âzam (grand vizier) will be exposed as a product of intertextual cross-fertilization and teleological agendas. In the second section I reinterpret the building of Saadabad in an attempt to appreciate the actions of Damad İbrahim and his patron Sultan Ahmed III in the context of the Ottomans’ then current political and military concerns.