A Historical Archaeology Of The Ottoman Empire - Breaking by Uzi Baram, Lynda Carroll

By Uzi Baram, Lynda Carroll

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Just as an archaeologist is concerned with the use of space, she looks at how space and light are entangled and provide meaning for the people who used the mosque and the uses of the material world for ideological purposes. By examining a living tradition, Snyder brings together the extant physical landscape with a concern for diachronic transitions. By focusing on Islam, Ottoman archaeologists can examine the social history through ideological frameworks, belief systems, and worldviews which come from sacred teachings of the Quran.

For the Ottoman Empire both tasks are necessary. There is a wide gap between the robust views of the elite and ruling classes and the shadows that fall on the peasants and working classes, between the information on urban areas and the assumptions regarding the countryside, and between portraits of men and images of women. Filling those gaps require innovative approaches to uncover the broad 33 34 From Archaeology to a “History from Below” spectrum of peoples and their patterns of behaviors from the Ottoman past.

The first level of concern in archaeology is identifying material remains. Brumfield’s survey on Crete provides the local history for agriculture and landowning patterns in rural eastern Crete. The fieldhouses, grain mills, olive mills and presses, wine treading vats, and bread ovens located by her survey indicate social strategies taken by peasants during the centuries of Ottoman rule over Crete. Locating archaeological sites is the first level of research. Ziadeh-Seely provides an example of excavations focused on the Ottoman period.

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