Michalis N. Michael, Tassos Anastassiadis, Chantal Verdeil (eds.)

Michalis N. Michael, Tassos Anastassiadis, Chantal Verdeil (eds.) Religious Communities and Modern Statehood

Religious Communities and Modern Statehood

The Ottoman and post-Ottoman World at the Age of Nationalism and Colonialism

Islamkundliche Untersuchungen Band 321

Klaus Schwarz Verlag
Sprache: Englisch
1. Auflage ()
Paperback, 320 Seiten
ISBN 9783879974436

Over the last thirty years, histo­rio­graphy has amply illu­s­t­rated the ways in which modern state­hood is linked to a specific form of govern­men­ta­lity charac­te­rized by increa­sing social pene­t­ra­tion and control of peoples’ daily lives. State tools included a variety of insti­tu­tions, such as public educa­tion, mandatory mili­tary conscrip­tion, welfare and were served by complex bureau­c­ratic orga­niza­tions.
As the Ottoman Empire was nego­tia­ting both its geopo­litical survival and its own form of modern state­hood, it tried to control the popu­la­tions within its realm by instru­men­ta­li­zing and simul­ta­neously insti­tu­tio­na­li­zing reli­gious communi­ties, thus produ­cing an impe­rial state forma­tion pattern that was both similar and distinct from other impe­rial or colo­nial projects. The exis­tence of the reli­gious communi­ties and the func­tio­ning of the Ottoman state on their basis, made the passage from the Ottoman impe­rial struc­ture to successor national and colo­nial states a complex process.
This volume aims to explore various aspects of the communal orga­niza­tion in the Ottoman Empire for regions such as Asia Minor, Middle East and the Balkans, and to present the changes that occurred within the reli­gious communi­ties during the nine­te­enth century and parti­cu­larly during the period running from the Tanzimat reforms to the First World War. Some of the key ques­tions tackled in this volume are: How does the Sublime Porte under­stand the process of struc­tu­ring a modern state with respect to reli­gious communi­ties? Who is respon­sible for modern insti­tu­tions and why? Are reli­gious actors being re-active or pro-active to the evolu­tions taking place on the state realm? Is the insti­tu­tio­na­liza­tion of the reli­gious communi­ties best under­stood through a top-down insti­tu­tional approach or thanks to a bottom-up analysis of the various agents’ stra­te­gies and inte­rests? What is the legacy of the Ottoman debates and insti­tu­tions once a territory has trans­formed into a national or colo­nial frame­work?