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PDF Faithful Encounters Authorities and American Missionaries in The Ottoman Empire Emrah Sahin Ebook Full Chapter
PDF Faithful Encounters Authorities and American Missionaries in The Ottoman Empire Emrah Sahin Ebook Full Chapter
PDF Faithful Encounters Authorities and American Missionaries in The Ottoman Empire Emrah Sahin Ebook Full Chapter
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fa i t h f u l e n c o u n t e r s
s e ri e s o ne : g .a . r awly k , e d i to r
s e ri e s t wo: i n me mo ry of g e o r ge rawlyk
d o n al d ha r ma n a k e n so n , e di tor
25 Anglicans and the Atlantic World 36 The Lord for the Body
High Churchmen, Evangelicals, Religion, Medicine, and
and the Quebec Connection Protestant Faith Healing in
Richard W. Vaudry Canada, 1880–1930
James Opp
e m r a h şa h İ n
We acknowledge the support of the Canada Council for the Arts, which
last year invested $153 million to bring the arts to Canadians throughout
the country.
Nous remercions le Conseil des arts du Canada de son soutien. L’an dernier,
le Conseil a investi 153 millions de dollars pour mettre de l’art dans la vie
des Canadiennes et des Canadiens de tout le pays.
Illustrations xi
Acknowledgments xiii
Note on Translation xv
Prologue xvii
1 Introduction 3
2 Strangers in the Land 14
3 Crime and Order 38
4 Institutional Regulations 72
5 Ink Saw the Daylight 99
The naming of the lands and peoples of the Ottoman Empire is com-
plicated. In Turkey, southeast Europe, and the Middle East, American
missionaries and modern authorities have used the same, similar, and
different names for them. For the purposes of coherency, consistency,
and relevance, this book prefers anglophone names or original names
in the absence of anglophone names. In the terms transcribed from
Ottoman Turkish to modern Turkish, c is pronounced like j, ç is ch,
and ş is sh. The silent ğ lengthens the preceding vowel. The letter i is
pronounced like io in “motion,” ö is like the French eu in “peu,” and
ü is like the French u in “lune.” The bibliography includes translations
of non-English sources used in the manuscript. I have made all of the
translations by respecting the original text and applying English
expressions if necessary to render the contextual meaning.
fa i t h a n d t h e fa i t h f u l
This book may well change the way you think about the Ottomans.
The context is the late Ottoman world stretching from eastern Europe
to the Middle East. The characters are the sultans and bureaucrats
who managed this vast region from the capital city of Istanbul, the
local agents who executed the capital’s orders, and the Protestant
missionaries who engaged with them in dialogue and deed. The matter
is how Muslim authorities treated Christian missionaries.
Christian missionaries belonged to the American Board of
Commissioners for Foreign Missions. New England evangelicals
founded this organization in 1810 with an ambitious mandate to
civilize the world. They invested the largest amounts of assets in their
missions to Ottoman communities. Figures for 1909 indicate the
breadth and wealth of these missions, recording 169 American mis-
sionaries, 65,240 native workers and adherents, 57 schools, 20 hos-
pitals, and 125 churches – along with $99,111.07 in locally collected
donations. This enterprise, seconded by missions to Imperial China,
merits study in its own right. This book explores especially how the
Ottoman authorities noticed, assessed, and handled the evangelical
news. Evangelical missionaries raised the stakes precisely because
their ideals and outreach collided with imperial faith and order.1
Faith mattered in the Ottoman Empire. It forged the imperial self-
concept and public order. A confluence of classic, Islamic, and prag-
matic models transformed the state edifice over the long term. But
faith, in and of itself, netted greater than the sum of applied models.
Its presence transcended time and space. Imperial authorities saw the
1909. In his classic book Protestant Diplomacy and the Near East,
for instance, Joseph Grabill claims that Ottoman imperial authorities
did not appreciate the “considerable benevolence and aid” shown by
American missionaries. Such narratives teach us about the mission-
aries’ accomplishments, but they impart little about imperial perspec-
tives and nearly nothing about the chemistry of state policies and
local realities. In my version, I illustrate how imperial authorities
made sense of missionary exchanges and formulated certain responses
to them.5
The assertive turn in later policies reflected prevalent views in the
state centre. Strikingly, state bureaucrats imagined local subjects as
“ignorant masses.” In their elite minds, the rural people were remin-
iscent of the people in Plato’s cave, who were chained in a dark place
and thus unqualified to know the truth from its mere reflection on
the cave wall. They seemed naturally vulnerable and notoriously prone
to manipulation in troubled times. This mentality invented a moral
pretext for powerful statesmen to mould their superior body into a
purported common good. European and homegrown literature often
streamlined this govern-mental transition. The ideas of prolific intel-
lectuals, especially Montesquieu, Jean-Jacques Rousseau, Victor Hugo,
Émile Durkheim, Şemsettin Sami, and Ahmet Mithat, placed the
establishment bureaucrats virtually at a crossroads between the world
of passion and intrigue and the world of tradition and reality. The
vogue also initiated some unpredictable reactions in downtown
Istanbul in April 1873 when performances of Namık Kemal’s play
Fatherland or Silistria electrified huge crowds. Its patriotic and irreden-
tist message goaded the crowds into protesting about the regime.
Sultan Abdülaziz eventually pushed Kemal and his colleagues into
exile. By agitating the public purposely or not, homegrown authors
walked a fine line between law and chaos. In this case, Kemal suffered
punishment for his alleged trespass into the latter.6
The life of Mehmet Faik Memduh encapsulates the careers and
minds of establishment bureaucrats. He was born in 1839 into a
prominent family. His grandfather Ömer Lütfi led the Izmir Tax and
Customs Office, and his father, Mustafa Fehmi, administered the
sultan’s private treasury. Memduh studied sciences and French before
interning in the Communications Department of the Ministry of
Foreign Affairs. He then became the chief correspondent in the
Ministries of Education and Finance, served on the Financial Affairs
and State Councils, and governed the provinces of Konya, Sivas, and
encounters in context
State Formation
Historical Condition
Virginia Democratic.
1884—Democratic Platform.
1884.—Republican Platform.