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| 1 |
ID:
139907
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| Summary/Abstract |
This article examines the extensive intellectual and social exchange that resulted from the Ottoman imperial incorporation of Arab lands in the 16th century. In the years immediately after the 1516–17 conquest of the Mamluk Sultanate that brought Egypt, Greater Syria, and the Hijaz under Ottoman rule, Turkish-speaking Ottomans from the central lands (Rumis) found that their political power was not matched by religious and cultural prestige. As the case of Damascus shows, scholarly gatherings called majālis (sing. majlis) were key spaces where this initial asymmetry was both acutely felt and gradually overcome. As arenas for discussion among scholars on the move, literary salons facilitated the circulation of books and ideas and the establishment of a shared intellectual tradition. As occasions where stories were told and history was made, they supported the formation of a common past. In informal gatherings and in the biographical dictionaries that described them, Rumis and Arabs came together to forge an empire-wide learned culture as binding as any political or administrative ingredient of the Ottoman imperial glue.
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| 2 |
ID:
139134
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| Summary/Abstract |
The protégé system that the Ottoman Empire encountered as the result of diplomatic relations with European powers later became a clear threat to the very existence of the empire. Among these powers, Britain, until the nineteenth century, executed its consular affairs via the Levant Company in the Middle East, but later employed local people, mostly non-Muslim Ottomans, as dragomans, consular agents and vice-consuls to execute its services in the region. The dragomans not only translated treaties and official documents, but also commented on the messages to and from the authorities and this gave them much more important roles. In this regard, members of the Mishaqa family served the British and later American interests under different posts ranging from dragoman, to consular agent and vice-consul. As they gained confidence, they were accorded British consular protection which provided them considerable privileges, and passed their duties to their sons. Unlike similar Levantine families who assumed dragomanship in the imperial centre as a household tradition, members of the Mishaqa family were deeply embedded in the local society and therefore could give insights on social and political changes in the Ottoman province of Damascus. After attaining British protection in 1840, members of the family served in British and American consulates until the beginning of the First World War. However, the protégé status of the family members paved the way for continued debates over their nationality and citizenship. This article attempts to present the basic codes of consular protection and Ottoman responses within the context of the story of Mishaqa family.
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