Demographic and Religious Changes in Nahiya Kara Lom in the 17th–18th Centuries

Epohi ◽  
2021 ◽  
Vol 29 (2) ◽  
Author(s):  
Nevena Nedelcheva ◽  
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The report presents the changes that took place in nahiya Kara Lom between the late 17th and early 18th centuries. It is based on published and unpublished Ottoman documents – detailed cizye and avariz defters, stored in the Ottoman Archives in Istanbul and at the Oriental Department in Sofia. They were composed in the late 17th – first half of the 18th centuries. At the turn of the 18th century, very significant transformations took place in this region, which changed its appearance and state fundamentally. The main focus of the study is on the demographic and religious changes and processes in the region. They were expressed in the sharp decline of the population. This process was specific to the whole region, and its causes can be traced to many factors that have had a detrimental effect. These included climate change, plague epidemics, population migrations, economic problems in the Ottoman Empire, and the process of Islamization. They led to a decline in the population of Kara Lom, which can be described as a demographic crisis. In the vortex of this crisis, there was a “change” of the confessional image of the nahiya, i.e. a radical change in the religious model of the district, which had disastrous consequences for many settlements in the region. The report provides possible explanations for the demographic and religious transformations in nahiya Kara Lom, which shaped the area in the next century as we know it today.

Author(s):  
Costas P. Pappis

As noted in the previous chapter, climate change has emerged in recent years as one of the most critical topics at almost all levels of decision making, both private and public. This constitutes a radical change compared to the common perception only a few years ago. Climate change, a result of global warming, is a reality of universal acceptance, affecting in many ways the life of human societies as well as the environment. Continuing research over the last decades has established concrete knowledge of the basic facts about the results of interactive processes in the Earth system,which determine climate and climate change. It has particularly shown the anthropogenic influences on these processes. There is no doubt that human activities are the critical cause of the changes in the climate that Earth is experiencing since the Industrial Revolution in the mid-18th century, i.e. since the time that a period of rapid industrial growth with far reaching social and economic consequences begun in Britain and spread to Europe and other countries all over the world. The industrial revolution marked the beginning of a dramatic increase in the use of fossil fuels, which is the main cause of climate change.


2001 ◽  
Vol 33 (1) ◽  
pp. 49-68 ◽  
Author(s):  
Asli Çirakman

This study aims to examine the way in which European writers of the 16th, 17th, and 18th centuries represented Ottoman government. The Ottoman Empire had a special place in European experience and thought. The Ottomans were geographically close to Western Europe, yet they were quite apart in culture and religion, a combination that triggered interest in Turkish affairs.1 Particularly important were political affairs. The Ottoman government inspired a variety of opinions among European travelers and thinkers. During the 18th century, the Ottomans lost their image as formidable and eventually ceased to provoke curiosity in the European public. They were no longer dreaded as the “public calamity”; nor were they greatly respected as the “most modern government” on earth. Rather, they were regarded as a dull and backward sort of people. From the 16th century to the 19th century, the European observers employed two similar, yet different, concepts to characterize the government of the Ottoman Empire. The concept of tyranny was widely used during the 16th and 17th centuries, whereas the concept of despotism was used to depict the regime of the Ottomans in the 18th century. The transition from the term “tyranny” to that of “despotism” in the 18th century indicates a radical change in the European images of the Ottoman Empire. Although both of these terms designate corrupt and perverse regimes in Western political thought, a distinction was made between tyranny and despotism, and it mattered crucially which term was applied to the Ottoman state. European observers of the empire gave special meanings to these key concepts over time. “Tyranny” allowed for both positive and negative features, whereas “despotism” had no redeeming features. Early modern Europeans emphasized both admirable and frightening aspects of Ottoman greatness. On the other hand, the concept of despotism was redefined as inherently Oriental in the 18th century and employed to depict the corruption and backwardness of the Ottoman government. This transformation was profoundly reflected in the beliefs of Europeans about the East. That is, 18th century thought on Ottoman politics contains a Eurocentric analysis of Oriental despotism that is absent from the discussions of Ottoman tyranny in earlier centuries.


2014 ◽  
Vol 31 (4) ◽  
pp. 73-99
Author(s):  
Mohammad Khalil Elahee

The challenge of global climate change requires a radical change in our understanding of environmental issues, for its causes are linked to our dominant development model and its impact is significant at the grassroots level. Addressing energy production and consumption remains at the heart of any feasible solution. In this article, I define energy management (EM) as a systemic and systematic endeavor to optimize energy use through engineering and management tools in order to achieve political, economic, and environmental objectives. I also discuss what underpins EM’s ethical dimension, focusing on sustainability, and critically analyze the Islamic perspective to elaborate a value-based, universally acceptable, realistically applicable, and objective environmental ethic. By using EM as a vehicle toward sustainability, hence addressing climate change, I evaluate the outcomes of such a radical change in our understanding of environmental issues. I conclude by investigating whether a difference in vision with regard to faith and the hereafter can hinder a common engagement. Evidence is also sought from relevant specialist studies by non-Muslims, in which such Islamic principles as ordering the good and prohibiting the evil, ijmā‘, istiḥsān, istiṣḥāb, or istiṣlāḥhave been implemented to a given extent in all but name.


2021 ◽  
Vol 73 (4) ◽  
pp. 183-191
Author(s):  
Tatiana A. Bazarova ◽  

Тhe paper considers diplomatic struggle around fixing in the Russian-Turkish agreements the refusal of annual payments to the Crimean Khan. This problem was one of the key issues in Russia’s relations with the Ottoman Empire and the Crimean Khanate during the Petrine era. The participation of Crimean diplomacy in the discussion of the problem at the Russian-Turkish peace talks remains poorly studied in Russian historiography. The Treaty of Constantinople (1700) secured the abolition of annual payments to the Crimean Khanate. However, the failure of the Prut campaign and non-fulfilment of Russian-Turkish peace agreements obligations by the tsar led to the renewal of the demand for annual payments. In 1711 and 1712, during negotiations with Russian ambassadors, the Ottomans did not insist on including to the peace treaty a clause on payments to the Crimean Khan and were content with oral promises. A difficult diplomatic struggle on the “Crimean dacha” unfolded at the peace talks in 1713, when Kaplan I Giray joined the active discussion of the problem. The clause on Crimean payments (without declaring direct obligations) was included in the text of the Adrianople (1713) and Constantinople (1720) treaties. By supporting the “khan’s claims” at the Russian-Turkish peace talks, the Sublime Porte demonstrated the readiness to protect the interests of its vassal. Peter I regarded the return of the clause about the “Crimean dacha” as a blow to Russia’s international prestige.


2021 ◽  
Vol 7 (1) ◽  
pp. 73-84
Author(s):  
Daniel Haman ◽  
◽  
Darko Iljkić ◽  
Ivana Varga

The Treaty of Karlowitz signed in 1699 concluded the rule of the Ottoman Empire in most parts of Central and Eastern Europe. Liberation of Osijek in 1687, and consequently of whole Slavonia in 1699 brought a new era of freedom and prosperity to its citizens. At least for a short time, since the Habsburg Monarchy re-established their rule over the country by bringing feudal laws and regulations back into force. Austrian empress and Hungarian-Croatian Queen Maria Theresa united Slavonia with Croatia, and re-established the counties of Virovitica, Požega and Syrmia, meaning that the regional administration of Slavonia was completely relinquished to the civil authorities.


2021 ◽  
Vol 19 (1) ◽  
pp. 97-127
Author(s):  
Leah Bornstein-Makovetsky

This article discusses the biographies and economic and public activities of the Ḥatim family in Istanbul in the late 18th century and throughout the 19th century. Most of the attention is focused on R. Shlomo Ḥatim and his son Yitsḥak, who were members of the Jewish elite in Istanbul and settled in Jerusalem at the ends of their lives. R. Shlomo, who is said to have served the Ottoman authorities in Istanbul, settled in Jerusalem more than ten years before the leaders of the Jewish economic elite in Istanbul were executed in the 1820s. His son, surviving this purge, followed much later, immigrating to Israel in 1846, but died immediately thereafter. This article provides insights into the business activities of the Ḥatim family, as well as the activities of Yitsḥak Ḥatim as an Ottoman official in Istanbul. I also discuss two more generations of this family, considered an elite, privileged one, and that was highly esteemed among well-known rabbis in the Ottoman Empire. I also discuss the ties that developed between the communities of Istanbul and Jerusalem in the first half of the 19th century as a result of initiatives of officials in Istanbul and of immigration from Istanbul to Jerusalem.


Author(s):  
Zalina M. Basieva

All known official appeals from Imereti to the Russian court in the 18th century were made under strict secrecy from the Ottoman Empire, and the embassies were either headed by clergy or representatives of the clergy were always part of the embassies. The principle of forming the composition of the embassy clearly indicates that the clergy of Imereti, as well as Kartli-Kakheti, was directly involved in political issues, and the ambassadors were supporters of the current rulers or kings. The clergy served as a living proof of Imereti’s commitment to the Christian world, despite Ottoman rule, oppression and the decline of religious culture. However, during the period we are considering, the first appeal of Solomon I to Russia for support (1766), he attracts only a representative from the Imeretian princes. The organization of the message was entrusted to Prince Kaihosro Tsereteli. Then the connection with Kizlyar was secretly maintained through the hegumen of the Ossetian spiritual commission Gregory, who already in 1768 was instructed to deliver a response message from Russia to Solomon, on condition that the secrecy of the owner’s correspondence with Russia be kept. The Imeretian and Abkhaz Catholicos Vissarion, acting at that time, cannot participate in this secret case, due to opposition to the king of the Rachinsky Eristovs, other persons from the Georgian clergy are not involved by Solomon either. Solomon’s non-representative appeal to Russia can only be associated with his position ol an exile and his inability to form the composition of the embassy, which is assigned to the tsar. Instead, we see that King Solomon is sending a single “messenger” with an important message from the princes of Tsereteli. Based on a comparison of the known historical facts of the reign of Solomon I in Imereti and the information presented in the document under consideration, the conditions and reasons that led Solomon in 1766 to a written appeal to Russia about the possibility of granting him political asylum are clarified.


Author(s):  
Yuri Brugnara

The European Alps have experienced remarkable climate changes since the beginning of the Industrial Age. In particular, mean air temperature in the region increased at a greater rate than global temperature, leading to the loss of nearly half of the glaciated area and to important changes in the ecosystems. Spanning 1,200 km in length, with peaks reaching over 4,000 meters above sea level (m asl), the Alps have a critical influence over the weather in most of Europe and separate the colder oceanic/continental climate in the north from the milder Mediterranean climate in the south. The climatic differences between the main slopes are reflected into different climate changes—whereas the northern slope got wetter, the southern slope got drier. The consequences of these climate changes are not confined to the Alpine region. Being located in the center of Europe, the Alps provide water and electricity for over 100 million people. Alpine run-off is a major contributor to the total discharge of several major European rivers such as the Rhine, the Rhône, the Po, and the Danube. Therefore, climate change in the Alps can have significant economic impacts on a continental scale. Their convenient geographical position allowed scientists to study the Alpine climate since the very beginning of the instrumental era. The first instrumental meteorological observations in an Alpine valley were taken as early as the mid-17th century, soon followed by measurements at higher elevations. Continuous records are available since the late 18th century, providing invaluable information on climate variability to modern-day researchers. Although there is overwhelming evidence of a dominant anthropogenic influence on the observed temperature increase, the causes of the changes that affected other variables have, in many cases, not been sufficiently investigated by the scientific community.


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