- https://en.wikipedia.org/wiki/Ehud_R._Toledanoedit
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Research Interests: African Diaspora Studies, History of Slavery, Economic and Social History of the Ottoman Empire, Circassian Studies, Sociocultural Anthropology, and 6 moreSlavery In the Ottoman Empire, Sociocultural History, Zar-Bori Rituals, Sufism and African Cultural Fusion, Circassian Slaves in the Ottoman Empire, and Middle East Sociolegal History
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This book is a historical account of the slave trading system of the Ottoman Empire in the second half of the nineteenth century and of the attempts, which were eventually successful, to suppress it. Originally published in 1982. The... more
This book is a historical account of the slave trading system of the Ottoman Empire in the second half of the nineteenth century and of the attempts, which were eventually successful, to suppress it.
Originally published in 1982.
The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Available as eBook and paperback.
Originally published in 1982.
The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Available as eBook and paperback.
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“Modernities” in the Making is an edited volume that seeks to deepen and broaden our understanding of various forms of change in Middle Eastern and North African societies during the Ottoman period. It offers an in-depth analysis of... more
“Modernities” in the Making is an edited volume that seeks to deepen and broaden our understanding of various forms of change in Middle Eastern and North African societies during the Ottoman period. It offers an in-depth analysis of reforms and gradual change in the longue durée, challenging the current discourse on the relationship between society, culture, and law. The focus of the discussion shifts from an external to an internal perspective, as agency transitions from “the West” to local actors in the region. Highlighting the ongoing interaction between internal processes and external stimuli, and using primary sources in Arabic and Ottoman Turkish, the authors and editors bring out the variety of modernities that shaped south-eastern Mediterranean history.
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Chapter One will describe and analyze the emergence of Ottoman-Local public spaces and their socio-cultural dynamics. The following five chapters will each feature an historical life experience as his/her body and mind were being... more
Chapter One will describe and analyze the emergence of Ottoman-Local public spaces and their socio-cultural dynamics. The following five chapters will each feature an historical life experience as his/her body and mind were being interjected into these spaces. The "characters" will tentatively include: the body of the enslaved; a woman murdered in mid-19th century Cairo; the treatment of animals; a madman-turned-saint in 17th century Aleppo; two travelers, one from 19th century Algeria, the other two from early 20th century Ottoman Palestine; and an 18th century Scholar from Basra.
Very much still under construction...
Very much still under construction...
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This article offers a re-framing in the anthropology of performance of my earlier study on Zar-Bori rituals among Africans in the Ottoman Empire. The added value here is, in my view, within that interpretative framework.
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This is *not* a new publication, but a replacement for the author-typed PDF file that had been uploaded under this item. The version uploaded now is the actual chapter in the Ginio-Podeh volume in honor of Amnon Cohen, which will enable... more
This is *not* a new publication, but a replacement for the author-typed PDF file that had been uploaded under this item. The version uploaded now is the actual chapter in the Ginio-Podeh volume in honor of Amnon Cohen, which will enable citing actual pages for referencing.
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Comments on the latest discourse on modernities and how transitions and change are conceived and processed.
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This article explores the transition from enslavement to post-emancipation realities in the Muslim-majority societies of the Middle East and North Africa during the last stage of empire and the first phase of nation-building. The main... more
This article explores the transition from enslavement to post-emancipation realities in the Muslim-majority societies of the Middle East and North Africa during the last stage of empire and the first phase of nation-building. The main argument is that within enslavement, there were gradations of bondage and servitude, not merely a dichotomy
between free and enslaved. The various social positions occupied by the enslaved are best understood as points on a continuum of social, economic, and cultural realities. In turn, these were reproduced after emancipation in the successor states that emerged following the demise of the Ottoman and Qajar empires, the Sharifian state in Morocco, and the various principalities of the Arab/Persian Gulf. Hence, post-emancipation did not create equal citizenship for all freed persons, but rather the inequality within enslavement transitioned into the post-imperial societies of the Middle East and North Africa.
between free and enslaved. The various social positions occupied by the enslaved are best understood as points on a continuum of social, economic, and cultural realities. In turn, these were reproduced after emancipation in the successor states that emerged following the demise of the Ottoman and Qajar empires, the Sharifian state in Morocco, and the various principalities of the Arab/Persian Gulf. Hence, post-emancipation did not create equal citizenship for all freed persons, but rather the inequality within enslavement transitioned into the post-imperial societies of the Middle East and North Africa.
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Working from the case of Afro-Turks backwards, in this article I first deal with how reading the past affects actions in the present and the nature of the societies persons of African descent live in today. Is the way we construct... more
Working from the case of Afro-Turks backwards, in this article I first deal with how reading the past affects actions in the present and the nature of the societies persons of African descent live in today. Is the way we construct difference, or deal with racism, necessarily affects the possibility of having democracy in these societies? What right do historians--both on the inside and the outside--have to construct and reconstruct the past of African communities, define them as “diasporas,” and affect the present-day lives of the people whose past we study? The article concludes with a few comments on the question of African identities in the Ottoman Middle East and North Africa and successor states.
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This is a reprinted and re-formatted version of the article published in 2002 (see above). Looks better and easier to read, but NOT a new piece.
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The study of enslavement has become urgent over the last two decades. Social scientists, legal scholars, human rights activists, and historians, who study forms of enslavement in both modern and historical societies, have soughtand often... more
The study of enslavement has become urgent over the last two decades. Social scientists, legal scholars, human rights activists, and historians, who study forms of enslavement in both modern and historical societies, have soughtand often achievedcommon conceptual grounds to forge a new perspective that englobes historical and contemporary forms of slavery. What could certainly be termed a turn in the study of slavery has also intensified awareness of enslavement as a global phenomenon, inviting a comparative, trans-regional approach across time-space divides. But what does global enslavement mean? Does it mean that enslavement appears in most societies and periods, transcending spatial and temporal boundaries? Is it enough to broaden the range of areas and periods studied to earn the title "global"? Or does global mean that whenever and wherever enslavement existed, it had a universal essence that can be defined in terms and concepts valid for all its occurrences and manifestations? Should the study of global enslavement lead us to an ahistorical/metahistorical view of the subject? Or should we adopt a historical approach, taking into consideration change, diversity, fluidity, and differentiation? In other words, is enslavement constant and applicable to any region or period, an aggregate of various forms, processes, and narratives? Alternatively, are these really "either-or" questions, or can they be reconciled as "both"? These questions, which still occupy contemporary scholarship, gave rise to several theories and models that aim to understand the worldwide institutionalization of enslavement. Societies may share common practices of bondage and enslavement, but also diverge in their definitions of these phenomena. While the ways and means by which such societies acquired and enslaved humans were often relatively similar, the ways enslaved persons were exploited and treated, the ways they negotiated their condition, and the ways out of slavery were often historically different. Nevertheless, both the enslavement of people and their maintenance as enslaved over time always included the use of various degrees of violence. They connect and separate societies in applying economic and political powers and ideologies. The study of forced migration and human trafficking, as well as other features of enslavement, may bring different approaches, closer to the study of enslavement as a global phenomenon. Demand for unfree labor often generated forced migration, with its local and global economic, political, and cultural implications. Gender, origin/ethnicity/race, property, and domination also played a major role in the relationships formed in the framework of enslavement. These were shaped by both the interests of enslavers and the agency of the enslaved, by the political, religious, and legal practices of enslaving societies around the globe throughout history up to the present day.
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Ehud R. Toledano, “Kenneth M. Cuno and Terence Walz (eds.), Race and Slavery in the Middle East: Histories of Trans-Saharan Africans in Nineteenth-Century Egypt, Sudan, and the Ottoman Mediterranean, New York: American University in Cairo Press, 2010", in The American Historical Review, 177/4 (2012)more
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Full text of the article can be accessed via: http://www.turkishreview.org/opinions/some-thoughts-on-the-ottomans-and-neo-ottomanism_540749
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An interview published 1 May 2015 on Turkish Review. Discusses the seeming demise of nation (national) states in the Middle East following the Arab Spring upheavals. Please see link below.
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הריאיון כולל סקירה נרחבת של כיווני המחקר בעבודתי האקדמית והתייחסויות להיסטוריה של לימודי המזה"ת בישראל.
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The study of enslavement has acquired urgency over the last two decades. Social scientists, legal scholars, human rights activists, and historians, who study forms of enslavement in both modern and historical societies, seek-and often... more
The study of enslavement has acquired urgency over the last two decades. Social scientists, legal scholars, human rights activists, and historians, who study forms of enslavement in both modern and historical societies, seek-and often achieve-common conceptual grounds. This "turn" has also intensified awareness of enslavement as a global phenomenon, inviting a comparative, trans-regional approach across time-space divides. But what does global enslavement mean? Does it mean that enslavement appears in most societies and periods, that is, transcends spatial and temporal boundaries? Is it enough to broaden the range of areas and periods studied to earn the title "global"? Or, does global mean that whenever and wherever enslavement existed it had a universal essence that can be defined in terms and concepts which are valid for all its occurrences and manifestations? Should we, in trying to study global enslavement, view enslavement beyond history? Or, should we adopt a historical approach, taking into consideration change, diversity, fluidity, and differentiation? In other words, is enslavement constant and applicable to any region and period, an aggregate of various forms, processes, and narratives? Alternatively, are these really "either-or" questions, or can they be reconciled as "both." These questions, which still concern contemporary scholarship, gave rise to several theories and models that aim at understanding enslavement as a worldwide institution. Societies may share common practices of bondage and enslavement but also diverge in their understanding of these phenomena. Whereas the ways and means by which such societies acquired and enslaved humans were often relatively similar, how enslaved persons were being exploited and treated was often historically different. Nevertheless, both the acquisition of enslaved persons and the maintenance of enslavement itself over time always included the use of various degrees of violence, and both connect and separate societies by applying economic and political powers and ideologies. The study of forced migration and human trafficking, as well as other features of enslavement, may bring closer different approaches to the study of enslavement as a global phenomenon. Demand for unfree labor often generated forced migration, with its local and global economic, political, and cultural implications. Gender, ethnicity/race, property, and domination also played a major role in the relationships formed within enslavement. These were being shaped by both the interests
This is the rationale and program of the conference held in Bonn a few weeks ago. The event was the first to be fully dedicated to work done in recent years in the burgeoning sub-field of enslavement in the Ottoman Empire. Professor... more
This is the rationale and program of the conference held in Bonn a few weeks ago. The event was the first to be fully dedicated to work done in recent years in the burgeoning sub-field of enslavement in the Ottoman Empire. Professor Stephan Conermann and Dr Gül Şen deserve a great deal of credit for putting that wonderful program together.
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One of the main points of departure of the analysis offered in this chapter is that the suppression of the slave trade and the abolition of slavery were a type of social, economic, political, and even cultural reform. A necessary... more
One of the main points of departure of the analysis offered in this chapter is that the suppression of the slave trade and the abolition of slavery were a type of social, economic, political, and even cultural reform. A necessary precondition for introducing a policy of reform is a broad-based recognition that something is either morally wrong or not working, and hence in need of being repaired. This is, however, not a sufficient condition; one needs also the will, the support, the tools, and the perseverance to push through effective change. Whereas in non-western societies, reform has often been initiated by rulers and governments—that is, “top down”, public support, or at least the lack of strong and committed opposition, was also required. In Europe and the United States from the eighteenth century onwards, many changes—including the abolition of slavery—originated in the “marketplace of ideas” and fed on public debate and grass-roots organization in an emerging civil society.
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This article explores the transition from enslavement to post-emancipation realities in the Muslim-majority societies of the Middle East and North Africa during the last stage of empire and the first phase of nation-building. The main... more
This article explores the transition from enslavement to post-emancipation realities in the Muslim-majority societies of the Middle East and North Africa during the last stage of empire and the first phase of nation-building. The main argument is that within enslavement, there were gradations of bondage and servitude, not merely a dichotomy between free and enslaved. The various social positions occupied by the enslaved are best understood as points on a continuum of social, economic, and cultural realities. In turn, these were reproduced after emancipation in the successor states that emerged following the demise of the Ottoman and Qajar empires, the Sharifian state in Morocco, and the various principalities of the Arab/Persian Gulf. Hence, post-emancipation did not create equal citizenship for all freed persons, but rather the inequality within enslavement transitioned into the post-imperial societies of the Middle East and North Africa.
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... The hum in minhum cannot possibly refer to the Ottomans, as Marsot would have us believe, for no Ottomans are mentioned in the passage, nor would Jabarti err in such a misconception of a society he knew and described so well. ...