Suchergebnisse

In 1850, an Imperial firmän was circulated by the Ottoman authorities regarding the Protestant religion. It stated ' . [l]et, then, a respectable and trustworthy person, acceptable to and chosen by themselves, from among their own number, be appointed, with the title of "Agent of the Protestants," who shall be attached to the department of the Minister of Police,' and thus serve as the official representative for the Protestant community to the Porte. This order was pronounced during the Tan;imät, an important period of reform when the Ottoman goverment sought to reconfigure its relationship with its diverse subjects (Hanssen, Philipp and Weber 2002:6- 21; Hanssen 2002:49-74; Makdisi 2008:184-186). This specific decree was a response to a series of events, whereby different groups of individuals, around the Empire, appropriated Euro-American theology and church structuring to their own social and religious practices. Through this and subsequent pronouncements, the Ottoman government recognized and incorporated the different pockets of Protestantism that emerged throughout the Empire and integrated this new religious identity into official structures.

In 1850, an Imperial firmän was circulated by the Ottoman authorities regarding the Protestant religion. It stated ' . [l]et, then, a respectable and trustworthy person, acceptable to and chosen by themselves, from among their own number, be appointed, with the title of "Agent of the Protestants," who shall be attached to the department of the Minister of Police,' and thus serve as the official representative for the Protestant community to the Porte. This order was pronounced during the Tan;imät, an important period of reform when the Ottoman goverment sought to reconfigure its relationship with its diverse subjects (Hanssen, Philipp and Weber 2002:6- 21; Hanssen 2002:49-74; Makdisi 2008:184-186). This specific decree was a response to a series of events, whereby different groups of individuals, around the Empire, appropriated Euro-American theology and church structuring to their own social and religious practices. Through this and subsequent pronouncements, the Ottoman government recognized and incorporated the different pockets of Protestantism that emerged throughout the Empire and integrated this new religious identity into official structures.

Late Ottoman Bilad al-Sham and Mandate Lebanon were characterized by an exceptionally dense concentration of diverse educational institutions. Research on education in this region during the late 19th and early 20th centuries has hitherto focused on individual institutions or movements. This volume challenges the established narrative and emphasizes the entanglements of individuals, concepts, and practices. Stemming from an international workshop held at the Orient-Institut Beirut in April 2012, the studies on local and foreign schools collected in this volume illuminate the manifold debates that entwined students, teachers, and the public over how to create a modern Arab society and the role education could play within that endeavor.

Late Ottoman Bilad al-Sham and Mandate Lebanon were characterized by an exceptionally dense concentration of diverse educational institutions. Research on education in this region during the late 19th and early 20th centuries has hitherto focused on individual institutions or movements. This volume challenges the established narrative and emphasizes the entanglements of individuals, concepts, and practices. Stemming from an international workshop held at the Orient-Institut Beirut in April 2012, the studies on local and foreign schools collected in this volume illuminate the manifold debates that entwined students, teachers, and the public over how to create a modern Arab society and the role education could play within that endeavor.