In this chapter, the editors of the volume Turkish Literature as World Literature (Bloomsbury 2021) work through the entanglements between modernization and modernism in Turkey in the fashion of a broad survey and present a framework to understand the various modernisms in the literary sphere as they convey the country’s unique dynamics. Alkan and Günay-Erkol discuss how various elements of modernism are utilized, appropriated, and transformed in the context of Turkey and examine how the term “modernist” gains different meanings in relation to modernity’s varying but constant powerful drive toward a radical break from the past. To this end, they first establish the essential premise of Ottoman Turkish modernization. They investigate the historical and cultural circumstances of literary production and the responses and reactions to modernity during this period. The chapter thus elaborates on how “modernist” works differ from the more broadly conceived “modern” ones in order to delineate a space for modernism as a literary mode in Turkey.

Chapter Two sets the scene, providing the context of regional networks within which global circulations of law were elaborated. The chapter shows how Malay elite figures such as Abu Bakar navigated regional and familial networks to make space for themselves in imperial and colonial hierarchies. Abu Bakar’s story encapsulates the ambition, sense of self-invention and possibility that accompanied Malay elite exploration of the world in the nineteenth century, explorations made both possible and needful by colonial and imperial encounter. These explorations also gave rise to a welter of new and pressing anxieties around recognition, authority and legitimacy, and representation. Tensions proliferated, between belonging and innovation, authority and representation, recognition and invention. Where textual archives often served to efface or resolve these tensions, visual material often captured them, in all their creativity, anxiety, and alterations. Chapter Two places these archives in conversation, in order to explore the critical utility of elite biography as a problematic for global Islamic history, against an imperial backdrop.

While animals and plants have been part of Ottoman studies for a long time, the way students of history study them has changed over time. This chapter traces that change and its implications. It first describes the literature acknowledging the significance of plants and animals (such as wheat, cotton, tobacco, and sheep) as commodities in both domestic and world markets, but viewing their role in history as basically secondary to humans. Then it provides an overview of studies on the cultural representations of animals and plants, and finally focuses on recent historiography that sees nonhuman species as active agents of Ottoman history. The latter approach, the chapter argues, provides a more comprehensive and dynamic understanding of the past as it highlights the role played by nonhuman actors, ranging from crop plants to street dogs and mosquitos, in transformations that the empire underwent in the course of centuries.

This chapter traces the inflection of various religio-cultural traditions and customs of erotic love and sex and ordering of sexual acts in sixteenth-century Istanbul as defined by literary and documentary sources. With its diverse population and as the seat of the Ottoman dynasty, Istanbul was one of the most crowded and diverse cities of the sixteenth century. It witnessed the formation of an elite class that distinguished itself from the majority of the urban population through ideological othering strategies and the establishment of law codes to order and rule the diverse communities in the city. Literary works that focused on the city and documents, including law codes and court records, reflect conflicting views on sexual relations: while chaste love among members of the elite was idealized in romances and sexual acts were criticized in satirical works, documents reflected the ways sexual acts and desires were regulated, controlled, and punished.

This chapter explores water development in the Buhayra province (western Delta), mainly from the sixteenth to the eighteenth century, to examine the canal system and how it was developed. Buhayra province, an administrative prefecture in Ottoman Egypt, was located on the route that connected Alexandria to Cairo. From the early Islamic period down to the Mamluk period (1250–1517), the province had seen the development of canals for navigation and irrigation. Although Mamluk sources describe these water development works, we know less about them through the Ottoman period due to a lack of contemporary accounts. The most accessible and seemingly accurate source on the rural landscape is the Napoleonic map from Description de l’Égypte; this map, however, only reflects the landscape at the end of the eighteenth century. Such a situation makes the Ottoman period a blank space in the province’s history. This chapter aims to analyse what happened in the Ottoman period to those canals developed in the Mamluk period to understand, as sequentially as possible, how the canals and the landscape along them changed. The analysis also gives us a glimpse of the fringes of Ottoman rural administration, revealing how the canals were maintained at the time.

This chapter considers civic newspaper poetry in Persian and Azerbaijani Turkic as a site for the establishment of a new radical politics and poetics of representation during and after the entangled Russian, Iranian, and Ottoman revolutions of 1905–1911. In the historiography of Persian and Central Asian literature, these revolutions are generally considered to be catalysts for a literary modernity engaged with European models and genres. This chapter shows how the poetics of new modes of political representation came to be articulated in classical and folk verse forms (qasida, ghazal, lullaby) that had preexisting repertories of tools for establishing, negotiating, and contesting claims to representational legitimacy. Surveying the main types of periodicals (newspaper, literary journal, satirical journal), the chapter shows how poets developed different styles for different venues, focusing on ‘Ali-akbar Sabir, lead poet of the Azerbaijani satirical journal Mulla Nasreddin. The chapter next considers how poets reworked court panegyric to glorify the parliaments and revolutionary parties that contested royal sovereignty, focusing on the newspaper verse of the Iranian poets Abu al-Qasim Lahuti and Adib al-Mamalik. Lastly, the chapter follows the transfer of the allegorical patriotic lullaby from Azerbaijan to Iran, focusing on the role of the Iranian publisher Nasim-i Shumal.

The current countries in the Middle East and North Africa were all formed, or transformed, in the nineteenth and early twentieth century by processes of partitioning and territorialization propelled by European colonial expansion and local responses to those interventions. As the region’s political topography was remapped before and after the First World War, collective identities were activated, reimagined, and mobilized within and across these newly delineated units. From Northern Africa to the Iranian plateau, an array of nationalisms emerged over the course of this transformation, pairing notions of peoplehood and political sovereignty in new frameworks of identity. For the Middle East and North Africa, the related questions “what is a nation?” and “when is the nation?” are best answered by focusing on a third question: how has the nation (and nationalism) worked in the region over the past two centuries?

Focusing on the eighteenth century, this chapter uses the surviving books from the manuscript library of the Buffalo Agency to reveal how Ibadi intellectual, religious, and commercial life in Ottoman Cairo intersected with that of their non-Ibadi contemporaries. Beyond funding the endowment for students at the Buffalo Agency, Ibadi merchants were also often the ones responsible for gifting or commissioning the books in its library. The books themselves included roughly equal numbers of Sunni and Ibadi titles. It traces the relationship of Ibadis with the famous (Sunni) al-Azhar Mosque and how the library of the Buffalo Agency reflects this relationship. In all cases, from the production of books to their endowment and use by students, Ibadis mirror the social and religious trends of their Sunni contemporaries in the Ottoman period.

This chapter examines the last phase of the Buffalo Agency’s existence from the late nineteenth to the early twentieth centuries. It refracts this institution’s history through an existing body of historical literature that explores the intersections among print technology, Islamic reform and ecumenicalism, and political life in the history of Ibadi and other Muslims communities in Egypt in the context of colonialism. The chapter examines these themes by telling the stories of two people whose lives are largely unknown. The first figure, Saʿīd al-Shammākhī, served as the director of the Buffalo Agency in the mid-nineteenth century. In 1871, however, he was appointed agent (wakīl) for the Husaynid bey of Tunisia in Egypt and served as a line of communication between the governments of the two Ottoman provinces. The second figure is Muḥammad al-Bārūnī, owner of the first Ibadi printing house in Cairo. In terms of its operation, its financing, and its choice of titles, this Ibadi press functioned in much the same way as other late Ottoman presses in Egypt. Through the stories of these two men, the chapter situates Ibadis in the changing technologies and politics of late nineteenth century Ottoman Egypt.

This chapter presents the Buffalo Agency, a trade agency, school, and library that was owned and operated by Ibadi Muslims in Ottoma-era Cairo. It presents the book’s main argument; namely, that the history of the Buffalo Agency shows how Ibadi Muslims participated fully in the religious, economic, legal, and political life of Ottoman Egypt. Their ability to maintain cohesion as a community while also engaging fully with Ottoman society was in part due to their unusual status as both members of a religious minority and part of the Muslim majority. The chapter then situates this argument in the three conversations to which the book contributes: Ottoman history in Egypt, minority communities in the empire, and the history of Ibadi Islam. The chapter next introduces the main historical sources used to support the argument: shariah court records, manuscript evidence from private libraries, and archival documents. Methodologically, the chapter grapples with the tension between the emphasis on the material history of Ibadis in Egypt and my need to rely on digital facsimiles of many of the sources.

This chapter begins with the arrival of Ibadi student Saʿīd al-Bārūnī in Cairo in 1798, just before the invasion of the French army under Napoleon. It follows the life of Saʿīd in Cairo during the tumultuous decades of the early nineteenth century, including the departure of the French and the rise to power of the Ottoman governor Muḥammad ʿAlī. Following his return to the Maghrib, the chapter continues the story of the Agency by turning to a private letter written to Saʿīd by one of his students, Muḥammad al-Bārūnī, who was studying at the Agency in the 1850s. The books and letters connected to the Agency in this period reveal much about the world of Cairene Ibadis in the mid-nineteenth century, including the state of education at al-Azhar, the changing demographics of the Ibadi community, and signs of a growing relationship between the Ibadi community of the Indian Ocean and that of northern Africa.