By Dror Zeevi
In keeping with micro-level learn of the District of Jerusalem, this publication addresses one of the most an important questions about the Ottoman empire in a time of challenge and disorientation: decline and decentralization, the increase of the extraordinary elite, the urban-rural-pastoral nexus, agrarian relatives and the encroachment of eu financial system. even as it paints a brilliant photo of lifestyles in an Ottoman province. via integrating courtroom checklist, petitions, chronicles or even neighborhood poetry, the e-book recreates a historic global that, although lengthy vanished, has left an indelible imprint at the urban of Jerusalem and its atmosphere.
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Extra info for An Ottoman Century: The District of Jerusalem in the 1600s (S U N Y Series in Medieval Middle East History)
The shari'a's partnership laws also made it possible for people to invest in tiny fragments of such property. Townspeople, as well as villagers and even total strangers, could, for example, buy one qirat—one part in twenty four—of a luxurious, wellsituated house, which would then be rented out, providing a steady income. These purchases reflected neither the buyer's status, nor his choice of residence. Still, there are indications of alignment along economic and social lines, at least in the Muslim community.
45 The city's population was relatively small. On the basis of demographic data from the previous century, it can be assumed that the population did not exceed ten thousand inhabitants throughout the century. Maps drawn by travelers and pilgrims, though inaccurate, convey a sense of large open spaces, and no density of population anywhere in the city. In a research based on sixteenth century Ottoman tax surveys,46 Amnon Cohen and Bernard Lewis have found that whereas in the Mamluk period the city's quarters had some homogeneous character based on ethnic communities or social distinctions, this state of affairs gave way to a much more heterogeneous mix, both socially and ethnically, at the beginning of the Ottoman period.
Muslim homes displayed relatively few items of wooden or metal furniture. Records of inheritance in the sijill do not mention wooden or metal beds, tables or chairs. In some Christian and Jewish houses, however, tables and chairs were part of the furniture. These items did not become part of the Muslim house until the nineteenth century. 72 Braudel, who discusses this basic difference, stresses the existence of two different cultures that merge only seldom. In fact, the only place where the two furnishing styles coexisted was China, which apparently adopted desks and chairs in the sixth century, but chose to use them for separate functions and to retain the old "Oriental"style furniture.
An Ottoman Century: The District of Jerusalem in the 1600s (S U N Y Series in Medieval Middle East History) by Dror Zeevi