Turkish Rule Research Articles

The Mineralogy, Geology, and Mining History of the Telluride District, San Miguel County, Colorado: A Historical Overview of the District and the Smuggler Union and Associated Mines and Veins of Marshall Basin

In 1875 Colorado was still a territory awaiting statehood, ulysses Grant was serving his second term as president, and Benjamin Disraeli was in his second term as prime minister of Creat Britain; parts of the South were still suffering under the reconstruction policies of the “Radical Republicans,” Georges Bizet's Carmen opened in Paris, and the city of London completed construction of its new sewerage system. Also in that year yet mother military buildup was taking place in Europe—Russia's standing army reached 3,360,000 men and Germany's 2,800,000; a period of unrest boiled over in the Balkans as Bosnia and Herzegovina rebelled against Turkish rule, and P. E. Lecoq discovered the new element gallium. The year 1875 saw the publication of Samuel Clemens's The Adventures of Tom Sawyer, while impressionist artist Claude Monet completed his painting Boating at Argenteuil—and John Fallon discovered gold and silver in the high mountains near where the town of Telluride would one day be located.

The role of local self-management in the realization of the system of social care of children

Local self-management, in its contemporary meaning, arose in the time modern state was created, at the transition from feudalism into capitalism. In the nineteenth and twentieth century, local self-management, in Europe above all, became a part of the uniform system of state government which had the following characteristics: the existence of proper territories, organizational independence of local institutions, the existence of certain financial and normative independence and the rights of citizens to freely choose in it a representative body or to directly decide on important matters of interest for the local community. The development of local self-management in our country has its roots as early as the Turkish rule, in the existence of principalities, at the end of the eighteenth century. In modern times, by the Constitution of the Republic of Serbia from 1990, a single-level local self-management was established and within it special decisions for cities. The district is the basic unit of local self-management in Serbia which has two kinds of jurisdiction: self-management or authentic and transferred or decentralized. The system of social care of children, by which certain goals of social and population policy of the state are achieved, recognizes two kinds of affairs which local self-management can carry out: authentic and entrusted. Authentic affairs refer to the institutions for children - preschool institutions and children?s recreation centers over which local self-management has all foundation rights. Entrusted affairs of local self-management are making decisions, in the first degree, on the rights of citizens which has the characteristic of rights of general interest. In the carrying out of its authentic and entrusted affairs and authorities, local self-management takes into consideration, through the Law on social care of children and sublaw acts, the regulated norms and standards for carrying out the activities of children?s institutions and realizing the rights of citizens. Apart from authentic and entrusted affairs, local self-management has the right, according to the Law on social care of children, to determine other rights as well in the system of social care of children, a greater scope of rights and more favorable terms for realization of rights, as well as other forms of social care of children, if it provides the funds. However, this supposition can hardly be realized, due to insufficiency of funds as well as adequate organization and competent expert work.

THE AMERICAN PERCEPTION OF THE TURKS : AN HISTORICAL RECORD

Turkish-American diplomatic rclaions, since its foundation in the first half of the nineteenth century, vvas conducted vvithin a friendly atmosphere. Tvvo countries never entered into vvars vvith each other, or became members of opposing alliances. Trade relations, too, flourished during the nineteeth and early tvventieeth centuries; especially, Turkish traditional goods have been vvidely exported to the United States. In spite of fairly vvarm political and economic relations, Turkish image in the United States has not been able to keep up vvith this. Importing negative images about the Turks, Turkey and islam from the European vvriters, the American people initially developed prejudicial Turkish image. These negative images further developed during the rebellions of the Ottoman Empire's non-Muslim subjects against the Turkish rule, and, despite the Turkish efforts to the contrary, carried över to he Republican period. This article evaluates the emergence of the Turkish image in the United States during the late eighteenth century onvvards, in order to find underlining causes of negative American perception of the Turks

Segregation of artisans in early medieval India: Mohammad Habib's thesis reconsidered

ABSTRACTThe view propounded vigorously by Mohammad Habib that workers, artisans and craftsmen were not allowed to live within the city walls prior to the establishment of Turkish rule in India is examined. On the basis of primary archaeological sources, especially excavation reports and epigraphic data, this paper argues that diverse occupational groups, whose services were essential for the growth and development of towns, lived within the city precincts. Manufacturers and merchants both worked and lived together in the same town. The segregation theory, therefore, is rejected.

The Jewish‐Arab conflict: the first Jewish underground defence organizations and the Arabs

This article deals with the attitude of 'Bar-Giora' and 'Ha'shomer', the first Jewish underground defence organizations in Palestine, towards the Arabs in the years 1907-20. It is based on relevant historical evidences reflecting the perception of their political mother party 'Poalei-Zion', and the abundant recollections of pertinent members involved in these two associations. From its foundation in late 1905 until 1908, Poalei-Zion, the first Jewish socialist-Marxist party in Palestine, adopted the Borochovist' view of the political developments that might be envisaged in Palestine. According to this doctrine, eventually a Jewish rebellion against the Turkish rule in the country was likely to break out. The Palestinian Jewish workers' class would be the fighting avant-garde in this rebellion. In the end, owing to international intervention, Jewish national autonomy would be established in Palestine, which would remain within the heterogeneous and multinational Ottoman Empire.2 Ideologically, prior to the 'Young Turk' revolution of 1908, the party did not regard the Arabs as competitors against the Jewish national movement for dominance in the future Palestinian autonomy. It was assumed that this Palestinian autonomy, which would be won through armed struggle against the Turks, would be Jewish in quality and controlled by the Jews. Moreover, the lack of discernment, and hence recognition, of the existence of Arab nationalism in Palestine caused PoaleiZion serious doubts about adopting the principle of 'Jewish labour' (to employ only Jewish workers by Jewish employers), which seemed to contradict the Marxist-socialist world-view. The ideological turning point for Poalei-Zion party came in the wake of the Young Turk revolution of 1908.3 This upheaval was followed by the rise of Arab nationalism throughout a region that encompassed the Arabs of Palestine. It could no longer be ignored; the awakening bore an all-Arab stamp, and as yet no separate Palestinian consciousness existed. Furthermore, it was clear that the Palestinian Arabs regarded themselves as the exclusive ruling element in the country. In view of this, the party began to retreat from the political goal it had set itself, namely the attainment of

The Church and Social Reform: The Policies of the Patriarch Athanasios of Constantinople By John L. Boojamra

BOOK REVIEWS 433 1180, from the collection of the abbey of Schaftlarn (nos. 141 and 142). Although these notices provide important information about Moosburg (the Schaftlarn notices show that Moosburg, in spite of its moral failings, had an important school), these entries further obscure the actual content and arrangement of the Traditionsbuch. It would have been better if they had been published in an appendix. In spite of these criticisms, I am grateful that Höflinger has made the codex more accessible. John B. Freed Illinois State University The Church and Social Reform: The Policies of the Patriarch Athanasios of Constantinople. By John L. Boojamra. (New York: Fordham University Press. 1993- Pp. x, 181. «30.00 cloth; $19.95 paper.) This excellently researched, coherently discussed, highly readable, and beautifully produced monograph should be of interest to theologians and historians of the Middle Ages of both the Greek East and die Latin West. It also deserves a place in every theological library. Ecclesiastical historians can adopt it as supplementary reading in their courses. The theme of the book is the religious, social, and ecclesiastical reforms of Athanasios I, an extraordinary Patriarch of Constantinople (1289—1293; 1303-1311). He served at a time when the state was in constant turmoil, fighting enemies from all sides, and the Church was the only stable institution, even though it, too, faced several internal and external problems. Dr. Boojamra examines Athanasios as the protagonist and the spokesman of those who realized that the Empire was in constant decline and that the Church, as the only enduring institution, could spearhead not only ecclesiastical but also social and even political reforms. One hundred twenty pages of text and nearly forty pages of footnotes are divided into seven chapters including a lengthy introduction and a very well argued conclusion. In his "Athanasios and Political Ecclesiology" Boojamra discusses the Patriarch's attitude and policy toward church-state relationship in the context of the long-standing Byzantine tradition which emphasized the principle of dyarchia and harmonía in the relations between die two arches (church and state). Though Athanasios subscribed to the harmonious relationship between Church and State, his work reflected his convictions that political instability and economic and military catastrophes arose from afailure of ethical, social, and theological purity. For him hierosyne (church) and basileia (state) constituted a Christian commonwealth and could not be divided. But with die decline of the State, Athanasios moved into die political life of the Empire. Boojamra sees this as the beginning of the trend which ultimately after 1453 made die patriarch, as the head ofthe millet, responsible 434 BOOK REVIEWS for the social [not political as Boojamra indicates] and religious life of all Orthodox Christians under Ottoman Turkish rule. Dr. Boojamra credits Athanasios with an effective policy which determined the process followed by other eminent patriarchs such as Isidoros, Kallistos, and Philotheos who guided the Church to pursue a policy independent of the government's. Notwithstanding several problems and hostilities against the strict patriarch, Athanasios' reforms are considered as "fundamentally successful ." Perhaps with an element of hyperbole, the author sees them as "the culmination of the spiritual, moral, and political life of the Orthodox Church of Byzantium and the foundation for the development of a reform movement that prepared apurified Orthodoxy to face the threat ofan Islamic overlordship and for the genuinely new role of leadership in secular matters of the church" (pp. 154-155). In myPoverty, Society andPhilanthropy in theLateMediaevalGreek World (New Rochelle: Caratzas, 1992) I devoted several pages to Athanasios, and I fully agree that he deserves our admiration for his accomplishments in a most critical period of the Empire's history. The hostility toward Athanasios was the result not only of his "monastic" or puritanical mentality but also of a climate that encouraged secularism and distrust of the Church. The designations "Christian" and "secular" people can be traced back to at least the ninth century. Beliefs and traditions, both political and religious, were not questioned for the first time. The Byzantine Empire was never a monolithic and static organism. Some of the problems the Church faced during the last two centuries of the Byzantine era were the result of the Church...

La Légion d'Orient et la Légion arabe

To break up the Ottoman empire in the Middle East, the British and French governments supported the Arab uprising in 1916-1918. They respectively built up the Arab Légion and the Légion d'Orient without any links with Hussein's and Fayçal's rebellion against the Turkish rule. Because the heterogeneity of the recruits, their lack of motivation and discipline, both legions were strategically poor and militarily unefficient. Only the Armenians of the Légion d'Orient performed their role.

Ivo Andrić. The Development of Spiritual Life in Bosnia under the Influence of Turkish Rule. Trans. and ed. Želimir B. Juričić and John F. Loud. Durham: Duke University Press, 1991. xx, 126. $27.50.

Ivo Andrić. The Development of Spiritual Life in Bosnia under the Influence of Turkish Rule. Trans. and ed. Želimir B. Juričić and John F. Loud. Durham: Duke University Press, 1991. xx, 126. $27.50.

Ivo Andrić: The development of spiritual life in Bosnia under the influence of Turkish rule. Edited and translated by Želimir B. Juričić and John F. Loud. xii, 128 pp. Durham and London: Duke University Press, 1990, [pub. 1991]. $25.50.

Ivo Andrić: The development of spiritual life in Bosnia under the influence of Turkish rule. Edited and translated by Želimir B. Juričić and John F. Loud. xii, 128 pp. Durham and London: Duke University Press, 1990, [pub. 1991]. $25.50. - Volume 55 Issue 2

The Development of Spiritual Life in Bosnia under the Influence of Turkish Rule. By Ivo Andric. Eds. and trans. Zelimir B. Juricic and John F. Loud. Durham: Duke University Press, 1990. 125 pp.

The Development of Spiritual Life in Bosnia under the Influence of Turkish Rule. By Ivo Andric. Eds. and trans. Zelimir B. Juricic and John F. Loud. Durham: Duke University Press, 1990. 125 pp. - Volume 51 Issue 4

The Development of Spiritual Life in Bosnia under the Influence of Turkish Rule

The Development of Spiritual Life in Bosnia under the Influence of Turkish Rule

Holy Wisdom and British foreign policy, 1918–1922: the St. Sophia redemption agitation

As the Ottoman Empire tottered towards its final collapse at the end of the First World War the fate of its various territorial components aroused the interest not only of other states, but of interest groups within those states. Britain in particular revealed a strong concern with this subject, having long been interested in the Eastern Mediterranean. The end of the Ottoman Empire saw the legendary Lawrence of Arabia grasping the Arab lands, various secret treaties with the other Great Powers disposed of much of Anatolia, and the future of Turkish rule over Constantinople, that much sought after city, now hung in the balance. The final fate of the city would be decided at the postwar Paris Peace Conference. Of all of the spoils of the Ottomans none evoked such passions as that inspired by Constantinople — Byzantium, the Second Rome. If any building could epitomise the Europeans’ vision of this city it was the St Sophia, the Church of the Holy Wisdom, which since the fall of Constantinople in 1453 had been a mosque. With the end of Ottoman dominance an opportunity was seen by some of symbolically completing a crusade begun centuries before, with the expulsion of the Turks, and Islam, from Europe. Nothing could so symbolise a change of control at Constantinople than the reconversion of St Sophia into a church. This found support from those who wished to see the Turk expelled bag and baggage from Europe.

Mutant allele frequencies in domestic cat populations of Macedonia (Yugoslavia)

Three domestic cat populations from Yugoslavia (Bitola, Ohrid, Struga) were surveyed at six colour loci (orange, non agouti, tabby, dilute, piebald spotting, dominant white) and one coat length locus (long hair, allele l). Statistically significant differences were obtained in frequencies of alleles: O, a, l and W. Human preferences and cultural contacts with other countries especially Turkey are discussed in the paper. Genetic distance analysis did not show that Macedonian populations are more similar to Turkish or Greek ones than populations from Dalmatia, where Turkish influence was absent, although there are similarities between Macedonian and Turkish populations as far as the O allele is concerned. There was a statistically significant correlation between the duration of Turkish rule in the middle and eastern part of the Mediterranean and O and l alleles frequencies.

A legacy of Islam in Greece: ‘Ali Pasha and Ioannina

The visitor to Greece today will readily see signs of the centuries of Turkish rule which ended in 1913, signs ranging from the mosques which still stand in many places to the dishes and sweetmeats which bear names of Turkish origin. For example, baklava, kataifi, dolmadhes, and the loukoumadhes, which derive their name from the Arabic luqmat al-qdfdi ('judge's morsel'). Much Greek music is immediately reminiscent of that of Turkey and the Middle East: the tambourine, durbukka and 'ud are central to the Rembetika music brought to Greece by refugees from the destruction of Smyrna in 1922. Equally indebted to Turkish practice is the drinking of small cups of strong, sweet coffee, prepared in a 'briki' (Ar. ibrTq), which the Greeks took from the Turks. Another borrowing which has been taken into the language is the common prefix 'Hatzi-' or 'Hadji-' added to many Greek names as a sign of a pilgrimage made to Jerusalem, much as the Muslim pilgrim prefixes the title Hajj or Hajj-. The many mosques in Greece are an obvious but less pervasive legacy of the Turkish period. In Athens, Monasteraki square is dominated by a mosque of 1759, while on the opposite side stands a church of the tenth century. Sometimes only the stump of a minaret remains (as in the Parthenon, once partly occupied by a mosque), or only part of a religious or academic building. Such is the gate of a 'medrese' which can be seen near the Roman Agora in Athens, bearing an inscription dating its foundation to 1721; standing adjacent is a mosque of the late fifteenth century with which, presumably, the medrese was once associated. Such influence is more obvious to the visitor familiar with the culture and

Settlement Pattern Change in the Morea (Peloponnisos), c.A.D. 1700-1830

The historiography of the Ottoman period (Tourkokratia) in what is now the state of Greece contains many untested propositions about both the nature and the consequences of Turkish rule (Hatzidimitriou 1982). Amongst these is the notion that during the Ottoman occupation the Christian population — or at least a sizeable proportion of it — was driven into the mountains. Our paper sets out to test the hypothesis — for such it is — using readily available published information on the settlements of the Morea (Peloponnisos) dating from c.1700 and c.1830. First, though, we specify the hypothesis and indicate the types of evidence which appear to give it support.

La contribution de la Roumanie à l'indépendance bulgare

Rumania's Contribution to Bulgarian Indépendance The author recalls a little known passage of Central and East European history, at a time when certain countries — Bulgaria in the present instance — were living under Turkish rule, and thought only of liberation. Rumania first lent assistance by sheltering Bulgarian writers and combatants, and then the nobility and the army hastened to provide military support. Rumania fought as an ally of the Tsar and the Russian empire, but the alliance proved and unequal one. Despite Rumania's courageous and successful stand alongside the Bulgarians, she was already a victim of Russian expansionism, and thereby lost part of her territory.

Lafayette's Efforts to Send American Aid to Revolutionary Greece

The Greeks rebelled against Turkish rule in March 1821 wim high hopes of obtaining foreign assistance in their endeavor. They were almost certain that aid would be forthcoming from Russia, with which they had religious and cultural ties. They soon realized, however, that the governments of England, France, Austria and Prussia would stand in the way of Russian involvement. This was partly due to their own interests in maintaining the Ottoman Empire as a means of restraining Russian expansion and keeping a balance of power in southeastern Europe. It was also due to their considerable fear of unleashing the revolutionary spirit upon a Europe that needed repose. However, mis did not prevent the Greeks from appealing to the West for private assistance, primarily in the form of economic aid. Europeans and Americans responded quickly to the Greek call for help primarily because of the classical education which was popular in the West. They sent money, armaments and provisions to Greece, and volunteers set forth to assist me fighting Greeks. Philhellenic activities in the form of public meetings, concerts, balls, speeches, solicitations for funds and the establishment of committees occurred throughout the major cities of Europe and America. As philhellenism rose in popularity, constitutional monarchies like England and France came under increasing philhellenic pressure until they changed tA-ieir attitude toward Greece and began to align themselves with Russia to help Greece gain her freedom. French philhellenism became intensely active. The Paris Greek Committee became the leader of the philhellenic movement in Europe and was able to send to Greece, after a three year campaign, about $325,000 (£65,000).' It attracted members of all parties and ranks, republicans and royalists, bourgeois and dukes, sergeants and

The economics of dispossession: The Palestinians

Introduction The Palestinians' state of dispersion and continued subjugation under Israeli rule have placed their institutions, and indeed the very fabric of their society, under stress. Nevertheless, the Palestinians continue to manifest a unified sense of national identity and attachment to their homeland. The effects of fragmentation and dispersion are reflected in the economic, educational, political and cultural aspects of Palestinian society. Throughout this century the history of Palestine has been the history of its successive occupations: first it saw the collapse of Turkish rule, to be followed by British incursion, and ultimately Zionist colonisation. It was the consolidation of the latter that has become the most decisive factor from the point of view of the Palestinians. As Zionist colonisation enters its second century, the struggle for Palestine seems to be'reaching its zenith, and a'clear picture emerges which depicts Palestinian experience throughout this century as a function of foreign domination. As described in the chart below, it is possible to periodise the recent history of Palestine in the context of Zionist colonisation into four distinct stages, with each stage manifesting a specific form of control whose ultimate goal is the national dispossession of the Palestinians.

The Public International Law of Bulgaria: Development and Status

The formation of modern Bulgaria was a direct result of the Russo-Turkish War of 1877–1878 and the Treaty of Berlin of July 13, 1878. These events terminated almost five centuries of Turkish rule over the Bulgarian lands. The Treaty of Berlin established a Bulgarian Principality north of the Balkan range under the nominal suzereignty of the Sultan, and Eastern Rumelia as part of the Ottoman Empire but subject to administrative autonomy. Pursuant to this Treaty a Constitutional Assembly convened at Tirnovo, the medieval capital of Bulgaria, and on April 16, 1879, adopted a basic act known as the Tirnovo Constitution. In 1885, the Principality of Bulgaria and Eastern Rumelia merged into one political unit which declared itself an independent Kingdom on October 5, 1908.

Description et iconographie de la ville d'Alger au XVIe siècle

Abstract As for the urban reality of Algiers we have, about the period preceding the 16th century, nothing but the little information given by works of geographical nature by Arab authors ; on the other hand, during the 16th century, our knowledge of the town is enriched by the many descriptions and illustrations that were widely spread through the press in Europe. The various authors -from Jean-Léon the African, who described Algiers in 1515, to Diego de Haëdo who was a slave there around 158O, not to mention Nicolas de Nicolay, Paul Jove, Luis del Marmol Carjaval, etc.-, and the nearly always unknown authors of the engravings, show us a town that became more and more prosperous through trade and privateering. From the small provincial port it was before, Algiers, under Turkish rule, developed into the capital of central Maghreb, an impregnable fortress, "la mas rica de toda Affrica" : towards the end of the century it had more or less reached a size that would not change until the beginning of the 19th century and colonial rule.