travelogue for ottoman mentality
the seyahatname of evliya celebi
Figure 1. http://betweentheseas.wordpress.com/2011/04/
This figure is part of a painting presented at the Benakis Museum of Islamic Art in Athens. In 2011 there was an exhibition about the interconnection between the Ottoman and British Empires, According to the website it is a beautiful exhibition about the architecture, religion and daily life in the cities of the Ottoman Empire, through Evliya Celebi's eyes.
This figure is part of a painting presented at the Benakis Museum of Islamic Art in Athens. In 2011 there was an exhibition about the interconnection between the Ottoman and British Empires, According to the website it is a beautiful exhibition about the architecture, religion and daily life in the cities of the Ottoman Empire, through Evliya Celebi's eyes.
Introduction
Since 9/11 there is a new focus on the relationship between the Western and Islamic world occurred, especially focusing on their differences. This not only happens in the public sphere, but also in the scientific. The West is profiled as an individualistic and secular society, whereas the Islamic world is associated with intolerance and despotism, being an entity wherein no distinction between different groups is made. An important author who emphasizes this vision is Edward Said who wrote the book Orientalism. In his book he describes the dichotomy between the West and the Rest. In this research there will be a focus on the unity of the Ottoman Empire and the inclusion in the global trade network. Next to that a primary source, namely the Seyahatname by Evliya Celebi (1611 - ±1682) will be used. The source is an example of the nationalistic historiography of the early modern period. The journey reflects the Ottoman mentality and especially the one of the Ottoman elite. In this travelogue the main focus will be on the forty-one year lasting journey of Celebi.
Since 9/11 there is a new focus on the relationship between the Western and Islamic world occurred, especially focusing on their differences. This not only happens in the public sphere, but also in the scientific. The West is profiled as an individualistic and secular society, whereas the Islamic world is associated with intolerance and despotism, being an entity wherein no distinction between different groups is made. An important author who emphasizes this vision is Edward Said who wrote the book Orientalism. In his book he describes the dichotomy between the West and the Rest. In this research there will be a focus on the unity of the Ottoman Empire and the inclusion in the global trade network. Next to that a primary source, namely the Seyahatname by Evliya Celebi (1611 - ±1682) will be used. The source is an example of the nationalistic historiography of the early modern period. The journey reflects the Ottoman mentality and especially the one of the Ottoman elite. In this travelogue the main focus will be on the forty-one year lasting journey of Celebi.
Celebi’s Journey
In 1640, at the age of twenty-nine Celebi started his journey through the Ottoman Empire. He would also cross its boundaries, travelling through Europe, Asia and parts of Africa. After his return he started writing about his experiences, what would later become the Seyahatname (English translation: travelogue) The Ottoman Empire stretched from the Black Sea to the eastern part of the Mediterranean Sea. In the Seyahatname the city Islambol (that we know as Istanbul) is central. This has to do with the fact that Celebi grew up in the capitol and therefore every city he describes is compared to Istanbul. Two striking things come forward when reading the Seyahatname. First of all is that the travelogue reflects the “Ottoman mentality”. Celebi’s vision is formed by the Islam, Persian culture and Turkish language and traditions. Second Celebi’s work reflects an ideal type of Ottoman. He not only focuses on administration and institutions but this also stretches out to the field of religion, culture and even self-reflection. |
Non-Muslims in the political community
In the sixteenth and seventeenth century the Ottoman Empire had the biggest Jewish community in the world. This community was not only important in for the demography of the Empire but also in the field of materials, knowledge and culture. During the Jewish Diaspora, from 587 BCE with the conquest on Jerusalem until the crusades, millions of Jews fled Spain and other European countries and settled in the Ottoman Empire, where a certain tolerance prevailed and they could practice their religion more freely. With them the Jews brought their knowledge and network of contacts that caused a revival in the Ottoman Empire. Many Jews also participated in the umma the Ottoman political community.
Mehmed II, sultan of the Ottoman Empire from 1444 to 1446 and 1451 to 1481, also known as the Conqueror, encouraged the migration of Jews. According to Celebi many infidels like the Jews and the Christians feared the army of Mehmed II. He describes the conquest of Constantinople in 1453 in which after twenty days the city is on fire and the infidels fled the city or joined the Ottoman army.
In his travelogue Celebi emphasizes the power of the army of the Islam. It was perceived as a good ally, since both the Andalusia and North-African Muslims asked for help. The Ottoman Empire promised their support because it did not make a distinction between expelled Muslims or Jews. Spain was herein the biggest opponent.
Mehmed II set himself the task to repopulate Istanbul and restore its economic prosperity. The Venetian districts were entirely destroyed by the conquest of Constantinople. These districts were for the most part responsible for the economic prosperity of the whole Ottoman Empire. This new lodgment system of Mehmed II is also know as the Sürgün. Documents of the year 1492 show that about 380 new Jewish families came to Istanbul.
Inclusion in the Global Trade Network
First it is important to explain the Social Network Theory by John Scott. This theory describe a social network as a structure that consists of individuals, this can be either persons or organizations and objects. These individuals are called “nodes”. These nodes are connected by one or more specific characters, called “links”, examples are kinship, same interests and financial transactions. The Social Network Analysis looks at social relations with the help of the network theory. In this research it is important to find the nodes and links in the Ottoman Empire and in what way they are connected to the rest of the trade network.
In the sixteenth and seventeenth century Christians migrants were well aware of the possibilities in trade and the new contacts with other Western traders. During the initial period of the Ottoman Empire there were only a few European residences in the Arabic cities. These residences participated in mutual trade. However the network of institutions and politics were restricted. When applying the Social Network Theory one could say the cohesion of networks is limited.
The Ottoman people began to understand that trade had not only a positive effect on the economy, but also diplomatic benefits. In the sixteenth century Venice was the most important trade city in the Levant. The Venetians were the rivals of the Ottomans in the Eastern part of the Mediterranean. Due to the dominance of the Ottoman Empire, they were able to make bond with other Western powers. In return the Western countries got special trade agreements and lower tariffs. In the Ottoman Empire these agreements were called Imtiyâzat, whereas the West referred to them as Capitulations. Almost every European country signed the Imtiyâzat. Thus the Ottoman Empire could form a block against the Venetian city.
Not only institutions were formed in the sixteenth century, but also diplomatic trade in the Levant. With the advent of share trading, the monopoly of the Ottoman Empire was in danger. In the West the East India Company was formed, in the East the Turkish Company of Trades was formed in 1592.
Conclusions and discussion
The primary source of Evliya Celebi shows that most Christians and Jews in the Ottoman world were active in the umma. Especially in the sürgün established by Mehmed II was place for Jews. In the beginning of the Ottoman Empire in the fourteenth century, cities were connected by trade relations. In the sixteenth century these cities, or “nodes” were more connected through the Capitulations and more cohesion occurred. The diplomats and traders provided for many trading possibilities. This created an inclusion in the global trade network.
Groningen, June 2014.
L.H.
In the sixteenth and seventeenth century the Ottoman Empire had the biggest Jewish community in the world. This community was not only important in for the demography of the Empire but also in the field of materials, knowledge and culture. During the Jewish Diaspora, from 587 BCE with the conquest on Jerusalem until the crusades, millions of Jews fled Spain and other European countries and settled in the Ottoman Empire, where a certain tolerance prevailed and they could practice their religion more freely. With them the Jews brought their knowledge and network of contacts that caused a revival in the Ottoman Empire. Many Jews also participated in the umma the Ottoman political community.
Mehmed II, sultan of the Ottoman Empire from 1444 to 1446 and 1451 to 1481, also known as the Conqueror, encouraged the migration of Jews. According to Celebi many infidels like the Jews and the Christians feared the army of Mehmed II. He describes the conquest of Constantinople in 1453 in which after twenty days the city is on fire and the infidels fled the city or joined the Ottoman army.
In his travelogue Celebi emphasizes the power of the army of the Islam. It was perceived as a good ally, since both the Andalusia and North-African Muslims asked for help. The Ottoman Empire promised their support because it did not make a distinction between expelled Muslims or Jews. Spain was herein the biggest opponent.
Mehmed II set himself the task to repopulate Istanbul and restore its economic prosperity. The Venetian districts were entirely destroyed by the conquest of Constantinople. These districts were for the most part responsible for the economic prosperity of the whole Ottoman Empire. This new lodgment system of Mehmed II is also know as the Sürgün. Documents of the year 1492 show that about 380 new Jewish families came to Istanbul.
Inclusion in the Global Trade Network
First it is important to explain the Social Network Theory by John Scott. This theory describe a social network as a structure that consists of individuals, this can be either persons or organizations and objects. These individuals are called “nodes”. These nodes are connected by one or more specific characters, called “links”, examples are kinship, same interests and financial transactions. The Social Network Analysis looks at social relations with the help of the network theory. In this research it is important to find the nodes and links in the Ottoman Empire and in what way they are connected to the rest of the trade network.
In the sixteenth and seventeenth century Christians migrants were well aware of the possibilities in trade and the new contacts with other Western traders. During the initial period of the Ottoman Empire there were only a few European residences in the Arabic cities. These residences participated in mutual trade. However the network of institutions and politics were restricted. When applying the Social Network Theory one could say the cohesion of networks is limited.
The Ottoman people began to understand that trade had not only a positive effect on the economy, but also diplomatic benefits. In the sixteenth century Venice was the most important trade city in the Levant. The Venetians were the rivals of the Ottomans in the Eastern part of the Mediterranean. Due to the dominance of the Ottoman Empire, they were able to make bond with other Western powers. In return the Western countries got special trade agreements and lower tariffs. In the Ottoman Empire these agreements were called Imtiyâzat, whereas the West referred to them as Capitulations. Almost every European country signed the Imtiyâzat. Thus the Ottoman Empire could form a block against the Venetian city.
Not only institutions were formed in the sixteenth century, but also diplomatic trade in the Levant. With the advent of share trading, the monopoly of the Ottoman Empire was in danger. In the West the East India Company was formed, in the East the Turkish Company of Trades was formed in 1592.
Conclusions and discussion
The primary source of Evliya Celebi shows that most Christians and Jews in the Ottoman world were active in the umma. Especially in the sürgün established by Mehmed II was place for Jews. In the beginning of the Ottoman Empire in the fourteenth century, cities were connected by trade relations. In the sixteenth century these cities, or “nodes” were more connected through the Capitulations and more cohesion occurred. The diplomats and traders provided for many trading possibilities. This created an inclusion in the global trade network.
Groningen, June 2014.
L.H.
Bibliography
- Primary Sources
Von Hammer, Ritter Joseph, trans. Seyahatname. Londen: Oriental Translation Fund, 1834.
- Secondary Sources
Dankoff, Robert. An Ottoman Mentality:The World of Evliya Celebi. Boston: Brill, 2006. Geraadpleegd op 25 maart 2014.
Inalcik, Halil. “Foundations of Ottoman-Jewish Cooperation.” In Jews, Turks, Ottomans: A Shared History, Fifteenth Through the Twintieth Century, edited by Avigdor Levy, 3-14. New York: Syracuse University Press, 2002.
Masters, Bruce. Christians and Jews in the Ottoman Arab World: The Roots of Sectarianism. Cambridge: Cambridge University Press, 2001.
Scott, John. Social Network Analysis: A Handbook. Londen: Sage, 1991.
- Images
http://betweentheseas.wordpress.com/2011/04/
https://openlibrary.org
- Primary Sources
Von Hammer, Ritter Joseph, trans. Seyahatname. Londen: Oriental Translation Fund, 1834.
- Secondary Sources
Dankoff, Robert. An Ottoman Mentality:The World of Evliya Celebi. Boston: Brill, 2006. Geraadpleegd op 25 maart 2014.
Inalcik, Halil. “Foundations of Ottoman-Jewish Cooperation.” In Jews, Turks, Ottomans: A Shared History, Fifteenth Through the Twintieth Century, edited by Avigdor Levy, 3-14. New York: Syracuse University Press, 2002.
Masters, Bruce. Christians and Jews in the Ottoman Arab World: The Roots of Sectarianism. Cambridge: Cambridge University Press, 2001.
Scott, John. Social Network Analysis: A Handbook. Londen: Sage, 1991.
- Images
http://betweentheseas.wordpress.com/2011/04/
https://openlibrary.org