A Hazardous Item: The International Tobacco Trade of the Red Sea Port of al-Mukhâ, Reflected in Seventeenth-Century Dutch Records

Itinerario ◽  
2008 ◽  
Vol 32 (2) ◽  
pp. 39-66 ◽  
Author(s):  
C.G. Brouwer

When, early in August 1538, the lifeless bodies of the Sultan 'Âmir ibn Dâwûd and six of his confidants, by order of Sulaymân Bâshâ al-Khâdim, swung from the mainyard of the Turkish Admiral's galley for three days, not only the fate of the Tâhirid dynasty hung by a thread, but also that of the city of Aden. Afterwards, the Ottoman conquerors transformed this prospering port, a junction in the commercial network encompassing the Indian Ocean, into a military bastion. Merchants were driven away by soldiers. The entry to the Red Sea was cordoned off by guns for Portuguese intruders.

2017 ◽  
Vol 29 (1) ◽  
pp. 111-122
Author(s):  
Radhika Seshan

The article discusses the ways in which, in the seventeenth century, as India drew the attention of more Europeans, both as private traders and as part of larger east India companies, networks of contacts were established. Two ports in particular, Surat and Madras (now Chennai), became points of intersection of Europeans and Asians, through the multi-pronged trade networks that linked these two ports to other ports in the Indian Ocean world, through traders from across regions. Focus is on the English in particular, as their main port of trade for Mughal North India was Surat, and Madras, their first fortified establishment on the coast of India.


2021 ◽  
Vol 869 (1) ◽  
pp. 012030
Author(s):  
W B Setyawan ◽  
E Wulandari

Abstract Meulaboh is coastal city that has tourism potential. The city has been facing coastal erosion hazard since a long time from high energy wave activity coming from Indian Ocean. To protect the coast from the erosion hazard, a coastal defence structures were built along the city’s coast overlooking the Indian Ocean. Before the 2004 tsunami, hard structures built on the coast that open to waves from the Indian Ocean were damaged by daily wave activity. This study assess effectiveness of the current coastal protection structures protect coastline in the three coastal segments of the city, namely the Padang Seurahet, Ujung Karang and Kampung Pasir, in order to find out if the construction of the structures is the right choice. Related to the tourism potential of Meulaboh City also studied the possibility to expand the function of the structures. The coastal protection structures data for this study were mainly obtained from field observations in June 2021. Effectiveness of the structures protecting coastline were analysed based on technical criteria. Meanwhile, possibility to expand the function of the structures were analysed according to environmental condition of the coastal segments and types of tourism activity. The results of this study show that the hard structure that now exists on Meulaboh coast can protect the city’s coast from the hazard of erosion without negatively impacting the surrounding coastline. In addition, the structure is considered to be expandable to support the development of tourism potential of Meulaboh City. Thus it can be conclude that the choice of hard structure for coastal protection in most of Meulaboh coastline is appropriate.


Author(s):  
A. C. S. Peacock

Peacock’s chapter examines the circulation of Seventeenth-century Sufi scholars to the ‘contested peripheries’ of the Indian Ocean. He argues that notable Muslim Sufi shaykhs did not travel to maritime kingdoms such as Banten, Aceh, and the Maldives to learn from locals, but rather to propagate ‘shariʿa-minded piety’ focused on ‘commanding the right and forbidding the wrong’. Peacock describes how the ambitions of religious scholars like the Syrian Qādirī preacher Muḥammad Shams al-Dīn intersected with early modern state-building in the Indian Ocean world. This chapter chronicles how Shams al-Dīn not only gained great political influence in Aceh, but was even made the actual ruler of the Maldives after his followers overthrew the sultan there. Peacock concludes that the cosmopolitanism of Sufi itinerants relied less on the fusion of pre-Islamic and Islamic practices than on universalist agendas of social transformation founded upon prophetic Sunna and enacted through the mechanisms of political coercion.


1978 ◽  
Vol 13 (2) ◽  
pp. 180-193
Author(s):  
Ruth Lapidoth

The strait of Bab al-Mandeb, “the gate of tears” or “the gate of the wailing yard”, joins the high seas of the Gulf of Aden and the Indian Ocean to those of the Red Sea. The name is primarily used by geographers to designate the narrowest part of the passage, between Ras Bab al-Mandeb on the Asian shore and Ras Siyan in Africa. At this point it is bordered on the east by the Yemen Arab Republic (Northern Yemen) and the People's Democratic Republic of Yemen (Southern Yemen), and in the west by the Republic of Djibouti (formerly the French Territory of the Afars and Issas). About 14 miles farther north, where the Red Sea (or, for that matter, the strait) is nearly 20 miles wide, lies the coast of Ethiopia (the province of Eritrea). All the riparians claim a territorial sea of 12 miles, and the Yemen Arab Republic, as well as the People's Democratic Republic of Yemen, also claim jurisdiction for certain purposes in an additional zone of 6 miles.On the eastern shore of the strait of Bab al-Mandeb lies the peninsula of Ras Bab al-Mandeb, which is about 6–10 km. wide. It consists of rocky, volcanic plains with several hills of 200–300 m. The coast of Ras Bab al-Mandeb is surrounded by coral reefs of a width of up to 1500 m. The border between North Yemen and South Yemen passes down the middle of Ras Bab al-Mandeb.


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