By Dror Zeevi
In response to micro-level learn of the District of Jerusalem, this publication addresses the most an important questions about the Ottoman empire in a time of trouble and disorientation: decline and decentralization, the increase of the extraordinary elite, the urban-rural-pastoral nexus, agrarian family members and the encroachment of ecu economic climate. while it paints a bright photo of lifestyles in an Ottoman province. through integrating court docket checklist, petitions, chronicles or even neighborhood poetry, the publication recreates a ancient global 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)
The governor of a province (vali, beylerbey) was, in addition to his other duties, a regiment commander in the sipahi corps. When called to the flag, a governor and his sipahis were expected to join the march of the imperial army and wage war against the empire's enemies. Until the midsixteenth century, two main sources supplied the empire's military and administrative manpower. One was the devsirme (literally, "gathering"). Every few years the sultan dispatched his troops to Christian villages in the Balkans and in Anatolia, to look for promising youths who would constitute the empire's future elite.
Islamic cities vary a great deal, as regards their structure, and the relationship between various functions within them, but the shared historical and cultural heritage did create a measure of resemblance, which unites all Islamic urban settlements. Suraya Faroqhi adds another dimension to the debate. The importance attributed to religion in defining the structure of the city is exaggerated, she claims. It certainly has a role in defining the shape and structure of Page 18 buildings and cities, but ascribing so much importance to religion implies that there are no real changes over time in moral and social normative systems.
The fifth is the mu'temedbasi (chief purser). The sixth is the sarrafbasi, head of the money changers, who pays the ulema their yearly Sultanic grant. The seventh aga is the veznedarbasi (treasurer). The eighth is the subasi (in charge of public order). The ninth is the bazarbasi (market supervisor). The tenth is the sehir Kethüdasi (city deputy) and the eleventh is the bezazistan kethüdasi (deputy in charge of the inner market). Finally, every day all heads of merchant guilds (esnafin seyhleri) present themselves at the council to perform their duties.
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