Crafts and Craftsmen of the Middle East: Fashioning the by Randi Deguilhem, Suraiya Faroqhi

By Randi Deguilhem, Suraiya Faroqhi

This quantity provides learn on craft employees inside of and out of doors the guild constitution from the fashionable and modern Mediterranean global. a number of of the essays are in keeping with study on the subject of the overdue sixteenth-century Ottoman Empire whereas different reviews take care of conventional variety crafts in twentieth-century Turkey and Egypt akin to tanning or the handbook creation of copper vessels the place Ottoman craft traditions have been nonetheless of importance.

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Extra info for Crafts and Craftsmen of the Middle East: Fashioning the Individual in the Muslim Mediterranean (Islamic Mediterranean Series)

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20 UNDERSTANDING OTTOMAN GUILDS Working in the 1950s when only a small selection of documents was accessible to researchers, Mantran, of course, had little choice; willy-nilly, his book gives an impression of stability and order imposed from above. By contrast, in the perspective adopted by Eunjeong Yi, the guilds constitute merely a framework within which artisans negotiate among themselves vital matters such as taxation, deliveries demanded by the Ottoman army or, on a less official level, the delivery of raw materials or semi-finished goods from one guild to the next.

Fekete, 1976. Dávid and Fodor, 2002, p. 330. Inalcik, 1960; Sahillioğlu, 1985. Gerber, 1988, pp. 27, 63, see also Faroqhi, 1995b. , 1965. Akarlı, 1985–1986. On the complicated appointment process of a guild warden, compare Inalcik, 1986; Faroqhi, 2002 contains information on the disputes between kethüda and guildsmen arising in such a situation. Raymond, 1973–1974, v. 2, pp. 458–459, concludes that throughout the seventeenth and eighteenth centuries, the Copts of Cairo do not seem to have possessed guilds of their own.

199ff. But certain other guilds, such as the boatmen, had to provide the same service as well, presumably for purely practical reasons. Thus, it seems doubtful that even these ‘non-respectable’ persons really counted as outcasts in the Ottoman socio-political system. Mélikoff, 1964. Vovelle, 1982. Wallerstein, Decdeli and Kasaba, 1987. , 1981b. On the problems encountered when historians limit themselves to what they consider ‘hard’ evidence, see Kafadar, 1989. Thus, the account of guild activity in Mantran, 1962, pp.

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