On the cover of Gerald MacLean’s engaging new study, The Rise of Oriental Travel: English Visitors to the Ottoman Empire, 1580-1720 is a ‘Portrait of a European Man’ by the Ottoman Artist Abdelcelil Celebi, known as Levni, and painted c.1720. MacLean does not discuss this portrait, but its selection as a cover image is calculated and significant.
Ottoman histories – better put: histories of the Ottoman state – have some right to be regarded in a pseudo-Braudelian sense as une historiographie du longue durée.
Cross Currents and Community Networks is an important contribution to a growing literature on the Indian Ocean world. Edited by historians Himanshu Prabha Ray and Edward A. Alpers, it brings together leading figures to discuss the cultural landscape of the Indian Ocean world and the communities that crossed it.
This is the book about German Orientalism I felt I could not and did not want to write, and I am very grateful to Ian Almond for having produced it.
This is a short book on a big topic. It seeks to challenge the standard narrative of European political thought, by offering a sharply revisionist account of its foundations.
The Ottoman Empire, over the course of its existence, evolved a cultural synthesis of strands coming from its Arab, Persian and Byzantine antecedents, as well as the folk culture of its constituent populations. Culinary traditions were part of this legacy, and the taste for sweets an ever popular and refined element, constituting a repertoire extending into modern Turkey and the Middle East.
The comparative history of empires has become a very popular subject in recent years, provoking interesting debates on the origins of the globalization process and on the future of post-Cold War international relations.(1) The focus on empires has also provided a constructive way to reassess the role of Europe in world history, going beyond the traditional great narrat
Readers of English who want to know more about the experience of the Greek Orthodox Church under Ottoman rule have generally reached for Steven Runciman’s The Great Church in Captivity, first published by Cambridge University Press in 1968.(1) As an introductory guide to the topic, the book has stood up very well over the years but inevitably some aspects of i
This book is concerned with the paradoxes and oxymora (p. 80) inherent in a longue-durée of Western thought, rooted in Christian theology, about political and religious violence: liberty and coercion; violence and peace; cruelty and mercy; shedding blood to achieve peace; violence and martyrdom, election and universalism, old and new, and even, in a sense, the state and the church.
In Forging Islamic Power and Place Francis Bradley (Pratt Institute) speaks to a broad audience of historians, religious studies scholars and, most specifically, students of Islamic intellectualism. The crux of the study is based upon the analysis of 1,300 manuscripts that have received minimal scholarly attention to date (p.