By Tobias P. Graf
The determine of the renegade - a ecu Christian or Jew who had switched over to Islam and used to be now serving the Ottoman sultan - is omnipresent in all genres produced by means of these early sleek Christian Europeans who wrote in regards to the Ottoman Empire. 'The sultan's renegades' inserts those 'foreign' converts into the context of Ottoman elite existence to reorient the dialogue of those contributors clear of the current concentration on their exceptionality, in the direction of a certified appreciation in their position within the Ottoman imperial firm and the Empire's relatives with its buddies in Christian Europe. Drawing seriously on critical eu resources, this examine highlights the deep political, spiritual, and cultural entanglements among the Ottoman Empire and Christian Europe past the Mediterranean Basin because the 'shared international' par excellence. Read more...
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Additional info for The sultan’s renegades : Christian-European converts to Islam and the making of the Ottoman elite, 1575-1610
54 Rothman, Brokering Empire, 11–12. 55 Rather, it refers to characteristics of the individuals themselves, namely their knowledge about both imperial formations and their embeddedness in webs of contact on both sides of the political divide. The legal status as subjects of only one of them was clear, even when, in line with the religious polarization of the day, religious afﬁliation engendered expectations of political loyalty which were at odds with this status. 57 To what extent it really is unique to this particular type of political formation, however, is questionable.
In the Lands of the Christians: Arabic Travel Writing in the Seventeenth Century (New York: Routledge, 2003). 27 Isom-Verhaaren, Allies with the Inﬁdel, 184. Contrast De Lamar Jensen, ‘The Ottoman Turks in Sixteenth Century French Diplomacy’, Sixteenth Century Journal, 16 (1985), 451, who contended that ‘the French king . . was the ﬁrst to abandon the traditional attitude of Christendom towards the Turks’. There is, however, a measure of uncertainty as to when this alliance was legally contracted.
To a much greater extent than existing works on the Ottoman elite, this study is an exercise in textual archaeology, an attempt to reconstruct from sources produced primarily by Christian Europeans for Christian-European audiences an aspect of Ottoman history on which the Ottomans themselves remained regrettably tight-lipped. Doing so requires a careful reading of the evidence to draw out the dissonant voices, the rifts between discourses, expectations, and practices, and the ambivalences and ambiguities, all of which, when thoroughly contextualized, permit a glimpse at the world behind the discourse.