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The Ottoman Empire

Ebook The Ottoman Empire

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Audible Audiobook

Listening Length: 18 hours and 44 minutes

Program Type: Audiobook

Version: Original recording

Publisher: The Great Courses

Audible.com Release Date: May 26, 2017

Language: English, English

ASIN: B0727YWTB5

Amazon Best Sellers Rank:

Great history!

The series, “The Great Courses: The Ottoman Empire” by Prof. Kenneth W. Harl is a fascinating look at the history of the Ottoman Empire. Lecture 1 is an introduction of the course. Prof. Harl also devotes much of this lecture to common Western representations and misrepresentations of the Ottoman Empire, the country of Turkey, the Middle East, and Islam Lecture 2 focuses on the Ottomans’ predecessors, the Seljuk Turks. Lecture 3 talks about how Islam was initially brought to Asia Minor (present-day Turkey). Lecture 4 focuses on when the Ottomans ruled from Bursa. Lecture 5 talks about the early Ottoman Empire and their attempts to expand into the Middle East and parts of Europe. Lecture 6 talks about the life and career of Sultan Mehmet the Conqueror. Lecture 7 is about the life and career of Selim I, known as Selim the Grim and the conquest of Cairo, while lecture 8 is about Selim’s son, Suleiman the Magnificent, regarded by many historians as the greatest of the Ottoman sultans. Lecture 9 is about those Ottoman sultans who lived in the famous Topkapi palace from 1566-1648. Lecture 10 is about the role of the sultan in governing the Ottoman Empire. Lecture 11 is about the lives of commoners in the Ottoman Empire. Lecture 12 focuses on the Ottoman economy. Lecture 13 is about the role that Arabs played in the history of the Ottoman Empire. Lecture 14 talks about how Christians and Jews (and probably other non-Muslims) were treated by the Ottomans. Lecture 15 talks about the role of Sunni Islam in the religious identity of the Ottoman Empire. He talks about Islamic art, literature and science during that time as well. Lecture 16 is about daily life in Ottoman Istanbul, including daily life in the Topkapi Palace. Lecture 16 is about daily life in Ottoman Istanbul (or “Constantinople” as Prof. Harl calls it). Lecture 17 deals with the Ottoman military, while lecture 18 focuses on the wars between the Ottoman Empire of Turkey and the Safavid Empire of Iran, while lecture 19 is about the conflict between the Ottomans and the Holy Roman Empire. Lecture 20 is about the conflicts between the Ottoman Empire and the Venitians. Lecture 21 talks about the role of the Koprülü family and how they helped shape the course of Ottoman history as the viziers of the sultans. In lecture 22, we start to learn about the decline of the Ottoman Empire. Lecture 23 discusses Napoleon’s invasion of Egypt, while lecture 24 talks about the career of Muhammad Ali Pasha and the attempts on the part of the Balkan provinces of the empire to break away. Lecture 25 discusses the attempts on the part of the Ottomans to modernize, and in some cases, to Westernize, the empire during the period known as the “Tanzimat” (Reorganization), while lecture 26 discusses the decline of the Ottoman Empire. Lecture 27 talks about how Sultan Abdulhamid II (1842-1918) overthrew the so-called “Young Turks” and restored the Ottoman sultanate, and lecture 28 discusses how the Ottomans attempted---unsuccessfully---to experiment with constitutional monarchy. Lecture 29 focuses on the Balkan Wars and wars in Libya, as well as other countries’ attempts to gain independence from the Ottoman Empire, while lectures 30-32 deal with World War I, and lectures 33-36 talk about the final collapse of the Ottoman Empire and the rise of not only the Turkish Republic but also the rise of colonialism and the rise of the various other European, Middle Eastern and North African nation-states which had previously been Ottoman territories.One fact that I thought was interesting was that in addition to turning churches into mosques, the Turks often would make them into shrines in honor of Sufi (Muslim mystic) saints. I was surprised to learn that one of the first groups to whom the Byzantines turned in the late 1200’s and early 1300’s to defend their empire from the Ottomans was the Cataláns, the people from Catalunya in Northern Spain---then part of the Spanish kingdom of Aragón---but then rebelled against the Byzantines when they realized that the emperor refused to be their puppet ruler. I found that to be immensely interesting. We then learn about the Ottoman attempts to conquer the rest of the Mediterranean. I was surprised that one of the contemporaries of Sultan Mehmet II the Conqueror (1432-1481), the late medieval early Renaissance painter, Gentille Bellini (1429-1507) had painted a picture of him. I also found it surprising that the Ottomans had briefly held the Italian city of Ottoranto until they were pushed back. Lecture 10 talks about the role of the sultan. I found it genuinely surprising that the Ottomans only controlled the coastal regions of Yemen and Morocco. In this respect, they were taking a page out of the playbook of the ancient Romans who also opted to only control the coasts of Morocco and Yemen. I was also surprised to learn that the Arabs, presumably because the Ottomans saw themselves as successors to the Byzantines---and since the Ottomans indeed often called themselves “Kaiser-i-Rum,” or ‘Emperor of the Romans,’---the Arabs saw the Ottomans as simply an Islamized version of the Byzantines, even though they were very different. Prof. Harl also talks about the rise of the Salafi (Wahhabi) sect of Islam in the eighteenth century and the subsequent founding of the Saudi Dynasty and their wars against the Ottoman Empire. I found it surprising that the Naqshbandi Sufis were some of the first people to introduce many of the scientific concepts discovered by the West to the Middle East. I also was surprised to learn that the fact that the tension which had existed between Christian Serbs and Muslim Albanians in Eastern Europe goes back to the 1500’s when the Christian Serbs left the Ottoman Empire and moved to the Hapsburg Empire, while King Carlos I of Spain (Holy Roman Emperor Charles V)’s Albanian Muslim subjects emigrated from the territories of the Holy Roman Empire to Ottoman Albania and Bosnia and Herzegovina. Lecture 20 talks about the rather complicated relationship between the Ottomans and the Venetians, who sometimes fought one another, but when they were not fighting, they were trading, as well as the various political reforms made by the Ottomans in the late 1500’s and early 1600’s. Lecture 21 talks about the lives and work of the famous Koprülü viziers, while lecture 22 discusses various Ottoman military defeats and how the Russians replaced the Hapsburgs as the major threat to the Ottoman Empire and how the Ottomans reformed their military and how the Ottoman Empire began to decline. Lecture 23 talks about the French colonization of Egypt and the attempt on the part of the French to impose Western political systems and cultural values on the population and the lives and careers of various Ottoman Sultans in the late eighteenth and early nineteenth centuries, while lecture 24 talks about the life and career of Muhammad Ali Pasha, the Khedive, or viceroy, of Egypt and how he was able to carve out a semi-independent kingdom in Egypt and the introduction of the concept of nationalism to the Ottoman Empire. Lecture 24 is about the life and career of Muhammad Ali Pasha and the rise of Balkan nationalism and how nationalism itself led various countries to break away and various conflicts between Egypt and the Ottoman sultan. We also learn about the Serbian and Greek wars of independence. Lecture 25 is about the Ottoman political Westernization initiative known as “Tanzimat” (“Reorganization”) (1839-1853), during the reign of Sultans Mahmud II (1785-1839) and Abdulmajid I (1823-1861) and which were carried out by Mustapha Rashid Pasha and Mehmet Fuad Pasha. This consisted mainly of various types of political reforms and attempts at technological and socio-cultural Westernization in all aspects of life, including experimenting with the notion of a constitutional monarchy. I also found it interesting that Abdulmajid I also reformed the Jizya, or poll tax paid by non-Muslims in order to be protected by the Muslim state because what he basically did was to revive the old understanding of what the Jizya was during the prophet Muhammad’s time and during the time of the Rightly Guided Caliphs (the four caliphs who succeeded Muhammad in leading the Muslim community). In other words, instead of it just being a tax paid by non-Muslims for the right to practice their religion as they saw fit, he took it back to the old classical understanding of what it was---a tax which was used to pay the military and which non-Muslims paid in order to be protected by the Muslim army without having to serve in it, and he also introduced conscription, in which all Ottomans, regardless of their religion, would be required to serve in the army for a certain amount of years, but would not necessarily have to convert to Islam to do so. I also found it interesting that just as had happened in Christian Europe during the Renaissance, the Ottomans began to introduce Western-style banking which included such concepts as charging interest---which, if one is familiar with traditional Islamic law and early Christian beliefs, is technically forbidden. They also standardized their currency. We also learn about the attempt on the part of the Ottoman government to instill in the Ottoman population a collective sense of Ottoman nationalism. This led to a movement known as the Young Ottomans, a movement whose members wanted to embrace Western technology, but who wanted to keep traditional Islamic and Turkish cultural and religious institutions intact. We also learn of the development of what was in effect, a constitution of the Ottoman Empire. I thought it was surprising that the non-Muslims, who stood to profit from the reforms which made them equal under the law, actually opposed it because basically, in making them equal under the law, it also deprived them of the right to be judged by their own laws---which they had under the old Millet system. We also learn about the so-called “Young Ottomans”---the people who wanted to keep most of the Ottoman cultural and religious traditions, but institute political reforms such as parliamentary government, constitutional monarchy, and the like. Prof. Harl then talks about the reign of Sultan Abdul Aziz I, who was very ineffectual, leading to questions about the effectiveness of the Tanzimat in preventing Westernization from being imposed on the empire. Lecture 26 talks about how the Europeans began to capitalize on Ottoman decline and weakness and began to either plan to colonize or directly colonize certain Ottoman provinces, and how a fight between Russia on one side, and Britain, France, and the Ottomans on the other for control of certain Ottoman territories and the Russo-Turkish War Prof. Harl also discusses the Crimean War and how the Turks were regarded as a legitimate power afterwards. I found it interesting that after the Crimean War, while the power of the Ottoman state and the Ottoman military was respected by Europea military officers, most Westerners by this time, saw it as the archetypical, stereotypical despotic government with horrible economic problems. We learn about the declaring of independence on the part of various Eastern European nations and the annexation of others by the Russian Empire. Furthermore, while Russia, France, and other European powers were exploiting the weaknesses in the Ottoman Empire, Germany was one of their few allies, apparently, and this is probably why they sided with Germany during World War I. We also learn about the life and career of Sultan Abdulhamid II who attempted to balance the desires on the part of Europe that the Ottoman Westernize, while balancing the loyalty that he, his court and his people felt toward their own culture and religion. Lecture 28 is about the rise of the Young Turks, a loosely organized constitutionalist movement and the second failed Ottoman attempt at a Constitutional monarchy---including one of the Ottoman princes---who were really the precursors to the Kemalists, the followers of Mustafa Kemal “Attatürk,” the founder of the modern Turkish nation, but who, unlike Kemal, did not really want to abolish religion from politics, but simply wanted to put more of an emphasis on Turkish nationalism. One could call them adherents of what has often been called “Pan-Turkism”---that is to say, that while they had no problem with religion influencing government, they nonetheless felt that the society should be defined by Turkish culture and ethnicity more generally, instead of being defined solely as an exclusively Muslim one. We learn about the various factions that existed amongst the Young Turks and the debates that go on regarding the direction of the empire. Lecture 29 focuses on a war waged in Libya and the Balkans in 1911-1913 between the Ottomans and the Italians. We learn about the war between the Italians and some adherents of the Sanusi sect of Islam, a Sufi sect who were warrior monks with the asceticism of the Sufis and the strictness of the Salafis, similar to the Knights Templar in Christendom or the Shaolin monks in China or the early Samurai warriors in Japan. Lectures 31 and 32 center around World War I, while lectures 33-35 are about the emergence of the Turkish republic, and lecture 36 sums up the course. One mistake Prof. Harl makes is that when discussing Sufism and the founding of the Mevlevi (or Mevleviyya) Tariqa (Sufi order) by the famous Sufi poet Jalaluddin Rumi (1207-1273), he inaccurately portrays Rumi and the Mevlana of Qonya as two separate people, but the fact is that Rumi first founded the Whirling Dervishes and was the Mevlana of Qonya. Another mistake which Prof. Harl makes---and this is a common assumption amongst Westerners about Muslim societies even today---was to assert that Christians were supposedly second-class citizens and that they were supposedly nonbelievers. In actual fact, they were not second class citizens, and the Quran makes it clear that the “Ahl al-Kitab” (the People of the Book, i.e. people who had a revealed scripture and recognize many of the same prophets, who would include Jews, Christians, Zoroastrians (adherents of Zoroastrianism, the world’s first monotheistic religion), Mandaeans (adherents of a henotheistic religion who sees John the Baptist as the messiah and who worships the God of Abraham under the Aramaic title “Mandat Hayy,” or ‘Great Life’ and who also revere the sun, the mon, the stars and the planets) and Hanifs (adherents of a now extinct religion which, like Judaism, was founded by Abraham). Granted, there were sometimes in Islamic history during which non-Muslims were oppressed, but the Ottomans did NOT do this. Also, Prof. Harl says incorrectly that “Jami” is supposedly the Turkish word for ‘mosque’ when actually, it is an Arabic word which refers specifically to a large mosque---such as the Mosque of the Prophet in Medina, for example. Another mistake made by Prof. Harl is that he incorrectly sees the Sunni-Shi’a divide as beginning with the conflicts between the Ottoman and Safavid Empires, when in reality---and this is a relatively well known fact amongst those who study the history of Islam and history generally---the Sunni-Shi’ite divide began to emerge after the death of the prophet Muhammad but was cemented at the Battle of Karbala in the year 680 CE between the Umayyad dynasty and those who believed that Ali should have been the first caliph and that his sons should have succeeded him. Furthermore, when referring to Islamic endowment (waqf) practices, Mt. Harl uses the wrong term. He calls it a Fakif but it was called Waqf, or ‘Bequeathing.’ When discussing the lives of non-Muslims under the Ottoman Empire, Prof. Harl incorrectly claims that non-Muslims and Muslims were “segregated” and not allowed to interact with one another. This is untrue. Indeed, had all of this been the case, I do NOT think that the Jews would have joined Muslims in moving to the Ottoman Empire after they were kicked out of Spain, for instance. I also found it somewhat odd that Prof. Harl continues to use the term “Constantinople” to refer to Ottoman Istanbul---much as early Europeans continued to use the term up until probably the late 1800’s. Furthermore, it is inaccurate to claim that the Ottomans supposedly didn’t have a sophisticated navy, because they did, particularly under Sultan Suleiman the Magnificent and his naval admiral, Hizir, known by the Italian nickname, Barbarossa (“Redbeard”) and his brother, Orüç. Counter to the claims of Prof. Harl, the Ottomans were not the first people to employ galley slaves. That honor goes to the ancient Greeks, as well as the Romans. King Fernando of Spain also used alleged heretics convicted by the Inquisition as slaves in his galleys. He even talks about the famous naval admiral and cartographer Piri Reis Mehmet Celebi and his mapping of the world including the Americas, but what he forgets to metion is that Piri Reis, as Bernard Lewis points out, actually travelled to the Americas in 1513.

I had studied Ottoman history years ago at university, and purchased this course in order to brush up on the topic. Well, this lengthy course did serve that purpose, because it's quite comprehensive. Regretfully, however, I cannot say that I found anything new or original here. I think the professor is trying to operate outside his core competence. In fact, the course seems in long sections to resemble a Sparks Notes on the multi-volume Cambridge History of Turkey, and, indeed, fully one-fourth of the sources listed in the bibliography are chapters from that work. Most annoying to me, though, was the lecturer's mangling of Turkish words and names. He leads one on to believe he speaks and/or reads Turkish, but his knowledge of that language is clearly rudimentary at best. For anyone who knows basic Turkish, the lecturer's pronunciation of Turkish works is painful and cringe-producing throughout the course. And this is strange, because, as he mentions in passing several times, his wife is Turkish. Why didn't he ask her to help him? Frankly, he seems to be unaware of his mispronunciations of Turkish and other non-English words. To my mind, this fault is rather discrediting. Also distracting to the viewer are the lecturer's mannerisms (the constantly bouncing left hand, the clenching right hand, the constant ahs and ums, the heavy shuffling when the camera point-of-view changes). I would urge people to buy the "audio only" version of this course (rather than the dvd version, except for the fact that the animated maps are extremely informative. Overall though, I must say that the lecturer's heart is in the right place; he is commendably sympathetic to the Turkish point of view. Yet, as a good historian, he is even-handed on controversial topics such as the Armenian genocide ("excesses committed in defense of the Empire"). So, I think Great Courses should give him a do-over. As it stands, I don't think this course will be well received. Finally, I must comment on the Course Guidebook. Clearly, it was never edited or proofread before being printed, or only in a haphazard and hasty manner. It reads like the professor's reading notes from the Cambridge History of Turkey, and some of the sentences descent into nonsense statements. Moreover, a glossary of persons and terms should have been provided.

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