kmiainfo: The Ottoman Archive How can its documents shape the future of our societies? The Ottoman Archive How can its documents shape the future of our societies?

The Ottoman Archive How can its documents shape the future of our societies?

The Ottoman Archive How can its documents shape the future of our societies? When you touch the keyboard of the Ottoman Archives' computer, you are in awe, as you are in contact with 150 million documents detailing the social conditions of a society spanning 5 centuries and 3 continents. A social cover that transcends time and place These documents are your guide to visit any spot you like. Specify the period of visit between 1552 and 1915, enter the name of the place you wish to explore: Mosul, Sarajevo, Sfax, Istanbul, Jerusalem, Medina, Baghdad, Tbilisi, Aleppo, Beirut, Cairo, Damascus, Tripoli. Determine the nature of exploration: souls registration, property registration, genealogical registration, endowments, mosques, churches, civil status laws, legislative laws for minorities, population maps, city maps, tribes, schools, hospitals, orphanages, food aid, economic conditions, and roads and rivers. During the trip, you can visit a relative of yours: your great-grandfather, for example, who lived 300, 400 or 500 years ago, and learn about his profession, education, and position in society, and his property, and learn about your inheritance rights and learn about the various aspects of life in a colored movie tape (in the colors of the spectrum of social life) for a period of time. Its width is 5 centuries. Documents are transferred from the provinces to Istanbul under strict security protection, and whoever causes their loss shall be punished with the most severe penalties. The flow of documents continued in times of peace and war until the last days of the Ottoman Empire, despite the administrative and financial difficulties. When the Allies occupied Istanbul in the First World War, the archive was moved to the safest places (Konya), and then returned after its liberation. Over the months and years, the people of Mosul, Sfax, Aleppo, Sarajevo, Jerusalem, Cairo and Tripoli have been preparing information to deposit it in the “leaf treasury” in Istanbul, in a social scene that extends from the farthest reaches of the Ottoman Empire. The information that reaches the treasury is similar despite the different source (states) in their ethnicities, different social spectrum and being located on three continents. One of the reasons is the harmony of its social system, which has an infinite social assimilation capacity (80 nationalities, beliefs and sects), which gave all segments of society a sense of its ownership, which is the secret behind the extension of the Ottoman Empire for 6 centuries, the longest period of time for a state in history. Documents are transferred from the provinces to Istanbul under strict security protection, and whoever causes their loss shall be punished with the most severe penalties. The flow of documents continued in times of peace and war until the last days of the Ottoman Empire, despite the administrative and financial difficulties. When the Allies occupied Istanbul in the First World War, the archive was moved to the safest places (Konya), and then returned after its liberation. The Kemalists tried to get rid of the Ottoman archive and began selling its documents as recycling paper to countries such as Bulgaria, before the notables of society in Istanbul intervened and stopped the process. Today the documents are kept in temperature- and humidity-modified cabinets, and the Turkish state has transferred the bulk of them to digital copies that can be accessed through the Internet. Here is a question that imposes itself: How does information with this depth about our societies come to the point of nothingness? What are the implications of this for understanding the past and drawing the future? How is it correct if any study is isolated from it? A new world..a new adjective After it had been a private archive for the Ottoman Empire for five centuries, it came out after the World War and occupied the same documentation and civil role on its previous plot (in the form of the civil status system in Arab societies), but this time in the absence of the Ottoman political system, i.e. as a social system capable of continuing to exist. Life outside the political system. This is an indication (important and early) of alternatives to managing the social legacy of the Ottoman state, neglected by the Arab and Turkish nationalist schools of thought that led the twentieth century in a different direction. The second indication (which our societies discovered late) is that it is the political system that is unable to function in the absence of the social contract, and not the other way around, and this is supported by the reality of the countries controlled by the militias whose societies began to renew their connection with the Ottoman archive. The other indication is that studying and understanding the societies of the new states (the former Ottoman states) is only possible by referring to the Ottoman archives, and thus the archive's character has changed: It became the world's diary of the events of the last five centuries. He became the witness that the citizen takes to the courts in more than 40 countries, in cases of rights, property, ancestry, inheritance and souls. At the beginning of the 21st century (the era of the collapse of the state, the rule of militias, and the disintegration of societies) it became the back-up version of social conditions in countries devastated by wars, as its people and municipalities resorted to it to prove their stolen rights. The shift in the character of the Ottoman archives occurred spontaneously and naturally according to the physical principle “the flow of the current from the high pressure area (the social storage of the Ottoman archives) to the low pressure area (the post-World War I societies) developed by the new political maps outside the documentary coverage of the Ottoman archives, in the event that It is like countries need to draw electricity from a neighboring country to light their cities. There is another transformation (it remains moral without effect unless accompanied by action), which is the world’s appeal to the Ottoman archives in settling disputes between societies, which represents an international endorsement of the ability of this regime to rebuild societies and restore civil life, and thus it becomes the right of this regime to claim By exercising this role in its social stronghold (the Arab-Turkish region or the Middle East), and presenting its strategic papers similar to the right of the liberal regime in its stronghold in Europe, and the right of the Confucian regime in the vicinity of China or the Far East, but this role requires a new concept. New concept The response of the Ottoman archives to the civil and judicial needs of the societies of the new states (the former Ottoman states) and their new pattern of dealing with it, represented a (social and cultural) revolution in the 21st century, with no less repercussions than the (national) coup at the beginning of the 20th century. The difference between the two coups is evident in the two most important points: The first represented thought imported with external influence (the English and French occupation), and implemented in a way (top-down), which is responsible for the production of authoritarian regimes. The second is the people’s natural instinct to flee from the harmful (militia rule and the dismantling of society) to the beneficial (the state and the social contract), and it represents the mass base that is the source of political regimes, relying on the public factor more than the security factor, as it appeared in Turkey during the failed coup. A social contract outside a political contract What people resort to in the Ottoman archives today is the social contract (and not the Ottoman political system), which is in their social inheritance the land in which reform sprouts, and through which society and civil life can be restored, no matter how great the devastation of wars. Living memory supports this. The (Arab) countries that emerged from the ashes of the First World War and achieved record stability, had emerged from the Ottoman social contract (which remained steadfast during the war and was present when the new state was established), and the most distinguished of these countries is the Iraqi Republic, which fell In 2003, the US-Iranian occupation, the Syrian Arab Republic, which had fallen (realistically) since the early seventies of the last century, with its takeover by the Nusayri sectarian minority regime, and the modern state of Turkey, which rose from the ashes of war and advanced with the great countries. On the contrary, the collapse of the social contract and the burning of its records (as did the militias in Iraq, Syria, Lebanon and Yemen), makes reform an impossible demand, and accordingly the archive of the social contract is for society like an engineering map for cities that were hit by earthquakes.

When you touch the keyboard of the Ottoman Archives' computer, you are in awe, as you are in contact with 150 million documents detailing the social conditions of a society spanning 5 centuries and 3 continents.


A social cover that transcends time and place
These documents are your guide to visit any spot you like. Specify the period of visit between 1552 and 1915, enter the name of the place you wish to explore: Mosul, Sarajevo, Sfax, Istanbul, Jerusalem, Medina, Baghdad, Tbilisi, Aleppo, Beirut, Cairo, Damascus, Tripoli. Determine the nature of exploration: souls registration, property registration, genealogical registration, endowments, mosques, churches, civil status laws, legislative laws for minorities, population maps, city maps, tribes, schools, hospitals, orphanages, food aid, economic conditions, and roads and rivers. During the trip, you can visit a relative of yours: your great-grandfather, for example, who lived 300, 400 or 500 years ago, and learn about his profession, education, and position in society, and his property, and learn about your inheritance rights and learn about the various aspects of life in a colored movie tape (in the colors of the spectrum of social life) for a period of time. Its width is 5 centuries.

Documents are transferred from the provinces to Istanbul under strict security protection, and whoever causes their loss shall be punished with the most severe penalties. The flow of documents continued in times of peace and war until the last days of the Ottoman Empire, despite the administrative and financial difficulties. When the Allies occupied Istanbul in the First World War, the archive was moved to the safest places (Konya), and then returned after its liberation.

Over the months and years, the people of Mosul, Sfax, Aleppo, Sarajevo, Jerusalem, Cairo and Tripoli have been preparing information to deposit it in the “leaf treasury” in Istanbul, in a social scene that extends from the farthest reaches of the Ottoman Empire. The information that reaches the treasury is similar despite the different source (states) in their ethnicities, different social spectrum and being located on three continents. One of the reasons is the harmony of its social system, which has an infinite social assimilation capacity (80 nationalities, beliefs and sects), which gave all segments of society a sense of its ownership, which is the secret behind the extension of the Ottoman Empire for 6 centuries, the longest period of time for a state in history.

Documents are transferred from the provinces to Istanbul under strict security protection, and whoever causes their loss shall be punished with the most severe penalties. The flow of documents continued in times of peace and war until the last days of the Ottoman Empire, despite the administrative and financial difficulties. When the Allies occupied Istanbul in the First World War, the archive was moved to the safest places (Konya), and then returned after its liberation.

The Kemalists tried to get rid of the Ottoman archive and began selling its documents as recycling paper to countries such as Bulgaria, before the notables of society in Istanbul intervened and stopped the process. Today the documents are kept in temperature- and humidity-modified cabinets, and the Turkish state has transferred the bulk of them to digital copies that can be accessed through the Internet.

Here is a question that imposes itself: How does information with this depth about our societies come to the point of nothingness? What are the implications of this for understanding the past and drawing the future? How is it correct if any study is isolated from it?

A new world..a new adjective
After it had been a private archive for the Ottoman Empire for five centuries, it came out after the World War and occupied the same documentation and civil role on its previous plot (in the form of the civil status system in Arab societies), but this time in the absence of the Ottoman political system, i.e. as a social system capable of continuing to exist. Life outside the political system.

This is an indication (important and early) of alternatives to managing the social legacy of the Ottoman state, neglected by the Arab and Turkish nationalist schools of thought that led the twentieth century in a different direction. The second indication (which our societies discovered late) is that it is the political system that is unable to function in the absence of the social contract, and not the other way around, and this is supported by the reality of the countries controlled by the militias whose societies began to renew their connection with the Ottoman archive. The other indication is that studying and understanding the societies of the new states (the former Ottoman states) is only possible by referring to the Ottoman archives, and thus the archive's character has changed:

It became the world's diary of the events of the last five centuries.
He became the witness that the citizen takes to the courts in more than 40 countries, in cases of rights, property, ancestry, inheritance and souls.
At the beginning of the 21st century (the era of the collapse of the state, the rule of militias, and the disintegration of societies) it became the back-up version of social conditions in countries devastated by wars, as its people and municipalities resorted to it to prove their stolen rights.
The shift in the character of the Ottoman archives occurred spontaneously and naturally according to the physical principle “the flow of the current from the high pressure area (the social storage of the Ottoman archives) to the low pressure area (the post-World War I societies) developed by the new political maps outside the documentary coverage of the Ottoman archives, in the event that It is like countries need to draw electricity from a neighboring country to light their cities.

There is another transformation (it remains moral without effect unless accompanied by action), which is the world’s appeal to the Ottoman archives in settling disputes between societies, which represents an international endorsement of the ability of this regime to rebuild societies and restore civil life, and thus it becomes the right of this regime to claim By exercising this role in its social stronghold (the Arab-Turkish region or the Middle East), and presenting its strategic papers similar to the right of the liberal regime in its stronghold in Europe, and the right of the Confucian regime in the vicinity of China or the Far East, but this role requires a new concept.

New concept
The response of the Ottoman archives to the civil and judicial needs of the societies of the new states (the former Ottoman states) and their new pattern of dealing with it, represented a (social and cultural) revolution in the 21st century, with no less repercussions than the (national) coup at the beginning of the 20th century. The difference between the two coups is evident in the two most important points:

The first represented thought imported with external influence (the English and French occupation), and implemented in a way (top-down), which is responsible for the production of authoritarian regimes.

The second is the people’s natural instinct to flee from the harmful (militia rule and the dismantling of society) to the beneficial (the state and the social contract), and it represents the mass base that is the source of political regimes, relying on the public factor more than the security factor, as it appeared in Turkey during the failed coup.

A social contract outside a political contract
What people resort to in the Ottoman archives today is the social contract (and not the Ottoman political system), which is in their social inheritance the land in which reform sprouts, and through which society and civil life can be restored, no matter how great the devastation of wars.

Living memory supports this. The (Arab) countries that emerged from the ashes of the First World War and achieved record stability, had emerged from the Ottoman social contract (which remained steadfast during the war and was present when the new state was established), and the most distinguished of these countries is the Iraqi Republic, which fell In 2003, the US-Iranian occupation, the Syrian Arab Republic, which had fallen (realistically) since the early seventies of the last century, with its takeover by the Nusayri sectarian minority regime, and the modern state of Turkey, which rose from the ashes of war and advanced with the great countries.

On the contrary, the collapse of the social contract and the burning of its records (as did the militias in Iraq, Syria, Lebanon and Yemen), makes reform an impossible demand, and accordingly the archive of the social contract is for society like an engineering map for cities that were hit by earthquakes.
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