By Robert Curzon
Initially published in 1854, this books is an soaking up account of Ottoman provincial lifestyles, sooner than the ultimate loss of life of the Ottoman kingdom. Written through a student, statesman, and old school imperialist, Curzon displays at the harsh uplands of Ottoman Armenia. Humourous all through, he tells us concerning the virtues of tezek, the pitfalls of wintry weather trip, trout fishing at Tortoum, in addition to relatives among neighborhood Armenians, Kurds and Turks. a few of his notions in regards to the background of the zone, even if faulty, supply us insights onto ecu perceptions at the moment. Curzon's Armenia: A 12 months in Erzeroom is an exellent advent to the geography, ethnography and politics of this turbulent region.
SPECIAL observe: the current reproduction of Armenia: A 12 months in Erzeroom, and the Frontiers of Russia, Turkey, and Persia is from the 1854 e-book of this name through Harper & Brothers, ny.
Read or Download Armenia: A Year in Erzeroom and on the Frontiers of Russia, Turkey, and Persia PDF
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Additional resources for Armenia: A Year in Erzeroom and on the Frontiers of Russia, Turkey, and Persia
P. Thompson and Clifford Geertz, who emphasized the importance of popular Islam, the role of religion in politics and the local cultural roots of nationalism. Also taken into account are Max Weber’s insights into how belief systems shape group behavior and notions of legitimate authority, Karl Marx’s ideas on the dynamics of class formation, Joseph Shumpeter’s theory about the genesis of the bourgeoisie, and Durkheim’s concept of anomie. In addition, the concluding chapters on nationalism have benefited from the classical writings on nationalism, for example, Hans Kohn, and the more recent works of E.
Because the revivalists’ powerful populist bases enabled them to appeal to centuries-old cultural and religious values as well as to worldly aspira tions shared by the Muslim masses, they forced many crowned heads, including Abdulhamid—who supported all Islamic movements, provided that they did not challenge his power—to acknowledge the power of the masses. The belief in the power of the masses produced new types of leaders ready to challenge the political estab lishment. Abdelkader of Algeria and 1eyh 1amil carried on a brief correspondence as the new popular leaders of Islam because the Ottoman caliph was passive toward French and Russian expansion, but their own limited resources undermined their anticolonial initiative.
Thus, through the vakif, a person could sponsor a series of social, educational, and cultural activities to fulfill a religious obligation and help maintain the Islamic character of society and also to give it a specific direction according to the donor’s ideas. The vakif was a mechanism of social adaptation and subtle engineering but it took out of the market substantial amounts of property, including land; in the last quarter of the eighteenth century about 30 percent of the land in the Ottoman state was in the hands of the vakifs.