By Randi Deguilhem, Suraiya Faroqhi
This quantity offers learn on craft employees inside of and out of doors the guild constitution from the trendy and modern Mediterranean global. numerous of the essays are according to study on the subject of the overdue sixteenth-century Ottoman Empire whereas different stories take care of conventional kind crafts in twentieth-century Turkey and Egypt corresponding to tanning or the guide construction of copper vessels the place Ottoman craft traditions have been nonetheless of value.
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Additional resources for Crafts and Craftsmen of the Middle East: Fashioning the Individual in the Muslim Mediterranean
Uzunçarşılı, İsmail Hakkı, Osmanlı Devletinin İlmiye Teşkilâtı, Ankara, Türk Tarih Kurumu, 1965. , Mélanges Professeur Robert Mantran, Zaghouan, Centre d’Etudes et Recherches Ottomanes, Morisques, de Documentation et d’Information (CEROMDI), 1988, pp. 299–327. Vovelle, Michel, Idéologies et mentalités, Paris, François Maspéro, 1982. , The Ottoman Empire and the World Economy, Cambridge/Paris, Cambridge University Press and Maison des Sciences de l’Homme, 1987, pp. 88–100. Yıldırım, Onur, ‘Ottoman Guilds as a Setting for Ethno-Religious Conflict: The Case of the Silk-Thread Spinners’ Guild in Istanbul’, International Review of Social History 47, part 3, December 2002, pp.
Adding up these numbers, one reaches an approximate total13 of 225 different groups which presented themselves at the Atmeydan ; the Vienna manuscript is the source closest to this number. It is interesting that, in each of these sources, there are groups which are mentioned only in that particular source. Even in Mustafâ ‘Âlî’s small number of guilds, one finds three groups mentioned only by him: the artists (naqqâş), the carpetsellers (qalîçe-fürûş) and the slave-traders (esîr-fürûş). This means that for one reason or another, the eye-witnesses must have excluded certain guilds.
In other words, she shows conclusively that Cairo’s guilds in the early 1800s were not formed on the basis of local, religious or ethnic solidarities nor were they clearly structured due to the places which their members occupied in the relevant production processes. More surprisingly, neither were the guilds of this time clearly bounded entities of the kind that the bureaucrats of Muhammad ‘Alî Paşa would have found most useful for tax collection. Rather, the borders of Cairo’s guilds seem to have been quite fuzzy and, at least in the minds of the recording public officials, the distinction between a religious group such as the Jews and the craft organisations of which Jewish artisans were also members seems to have been rather less than clear-cut.
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