By Uzi Baram, Lynda Carroll
Archaeology within the heart East and the Balkans hardly ever focuses at the fresh previous; for this reason, archaeologists have mostly missed the cloth continues to be of the Ottoman Empire. Drawing on a wide selection of case reports and essays, this quantity records the rising box of Ottoman archaeology and the connection of this new box to anthropological, classical, and old archaeology in addition to Ottoman experiences.
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Additional resources for A Historical Archaeology of the Ottoman Empire: Breaking New Ground (Contributions To Global Historical Archaeology)
Braudel called the Ottoman Empire ‘a major historiographical problem, a zone of formidable uncertainty’ (1972: 13) Part of that uncertainty comes from being in a Mediterranean which speaks with many voices. In the present century, many of those voices have competed to construct histories to either claim a singular heritage for their ancestral land, or record the lives of only some groups of people. Rather than focusing solely on the heritage of the Ottoman elite, in an Ottoman archaeology we potentially can find a new methodology to focus on the lives of women as well as the men of the past; the lower as well as the upper classes; ethnic and religious groups; the urban poor; the peasantry; and the nomads.
In addition, the Islamic world has historically and philosophically been connected, (if not always united) to many regions throughout the Middle 1. The Future of the Ottoman Past 19 East, Africa, and Asia, as well as other parts of the globe. The Islamic world was (and is) a world-system in its own right, including an extensive network of sociopolitical and economic connections, including histories of ethnic and religious interactions. However, Islam itself is not a culture, and therefore, it would be inappropriate for archaeologists to examine the Islamic period as one unified entity (Grabar 1971:197); there is great cultural variation throughout the Islamic world, both spatially and temporally.
This will allow archaeology to expand on the relationship between ideas and the physical world (Grabar 1971:198). One example is the presence of intoxicating stimuli in the archaeological record. The Quran is explicit about avoiding such things 20 Uzi Baram and Lynda Carroll that muddle the mind. The presence of naghiles, tobacco pipes, and coffee cups raises issues for the practice of the people during the Ottoman centuries (see Baram 1996; also Rosenthal 1977; Hattox 1985). Court documents reveal the debates about the use of these objects and commodities; the archaeology of Ottoman Islam provides insights into the differences between ideological models of how people should live versus their actual lives, as well as the tensions and changes caused by entanglements of material worlds within the past several centuries.
A Historical Archaeology of the Ottoman Empire: Breaking New Ground (Contributions To Global Historical Archaeology) by Uzi Baram, Lynda Carroll