British Culture - User contributions [en]

https://el.rub.de/wiki/Brit-Cult/api.php?action=feedcontributions&feedformat=atom&user=TT British Culture - User contributions [en] 2026-05-11T18:47:47Z User contributions MediaWiki 1.43.0 https://el.rub.de/wiki/Brit-Cult/index.php?title=Turquerie&diff=14252 Turquerie 2023-06-26T09:31:05Z

<p>TT: </p> <hr /> <div>''Turquerie'' was a process in the 18th century, in which Great Britain was especially influenced by Ottoman products, arts, writings and ideas that created new trends in the domains of music, beauty, fashion, architecture and many more (Bevilacqua and Pfeifer 76, 115). Scholars such as Eve R. Meyer describe ''turquerie'' as being “in fashion” at that time and claim: “For an evening’s entertainment, one might attend the theater to see the latest play or opera based on a Turkish theme or go to a masked ball wearing an elaborate Turkish costume. At home, one might relax in a Turkish robe while smoking Turkish tobacco, eating Turkish candy, and reading an ever-popular Turkish tale.” (Meyer 474, Öğünç 250).<br /> <br /> == Orientalism and its Effect on ''Turquerie'' ==<br /> <br /> It can be described as some sort of “cultural transfer” between Great Britain and the Ottoman Empire (115). It was not just an imitation of the culture, however (115). Bevilacqua and Pfeifer describe the process as relying on “a European sense of translatability of Ottoman culture” and the trends in Great Britain as a “translation” of Ottoman culture (115). The British often brought their own way of interpreting Ottoman culture when indulging in it, which resulted in using stereotypes and strongly simplifying Turkish identity, which is due to orientalist notions of the East (Öğünç 247-258). Often the Ottoman Empire is reduced to what Edward Said calls “a place of romance, exotic beings, haunting memories and landscapes, remarkable experiences” (Said 1; Öğünç 247).<br /> <br /> == ''Turquerie'' in comparison to other Eastern cultural influences ==<br /> <br /> Besides ''turquerie'', other Asian cultures such as Chinese culture also influenced British culture, which was called ''chinoiserie'' (115). In both ''turquerie'' and ''chinoiserie'' goods are imported and the way they are consumed due to both cultural spheres being seen as civilized empires by the British at the time and both processes focus especially on women’s pastime activities and the consumption of goods (116). ''Chinoiserie'', however, just remained a trend in the sphere of decoration, whilst ''turquerie'' also had a great impact in the domains of “paintings, tapestries, plays, operas and novels”, according to Bevilacqua and Pfeifer and is therefore more significant (116).<br /> <br /> == Works Cited ==<br /> <br /> Bevilacqua, Alexander, and Helen Pfeifer. “TURQUERIE: CULTURE IN MOTION, 1650–1750.” Past & Present, no. 221, 2013, pp. 75–118. <br /> <br /> Meyer, Eve R. “Turquerie and Eighteenth-Century Music.” Eighteenth-Century Studies, vol. 7, no. 4, 1974, pp. 474–88. <br /> <br /> ÖĞÜNÇ, Banu. "SOURCES OF ORIENTALISM: TRACING OTTOMAN EMPIRE IN BRITISH MIND / ŞARKİYATÇILIĞIN KAYNAKLARI: BRITANYALI ZİHNİNDE OSMANLI İMPARATORLUĞUNUN İZİNİ SÜRMEK." Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi [Çevrimiçi], vol. 1, no. 44, 2018, pp. 245-257.<br /> <br /> Said, Edward W. Orientalism. Pantheon Books, 1978.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Turquerie&diff=14251 Turquerie 2023-06-26T09:29:14Z

<p>TT: </p> <hr /> <div>''Turquerie'' was a process in the 18th century, in which Great Britain was especially influenced by Ottoman products, arts, writings and ideas that created new trends in the domains of music, beauty, fashion, architecture and many more (Bevilacqua and Pfeifer 76, 115). Scholars such as Eve R. Meyer describe ''turquerie'' as being “in fashion” at that time and claim: “For an evening’s entertainment, one might attend the theater to see the latest play or opera based on a Turkish theme or go to a masked ball wearing an elaborate Turkish costume. At home, one might relax in a Turkish robe while smoking Turkish tobacco, eating Turkish candy, and reading an ever-popular Turkish tale.” (Meyer 474, Öğünç 250).<br /> <br /> == Orientalism and its Effect on ''Turquerie'' ==<br /> <br /> It can be described as some sort of “cultural transfer” between Great Britain and the Ottoman Empire (115). It was not just an imitation of the culture, however (115). Bevilacqua and Pfeifer describe the process as relying on “a European sense of translatability of Ottoman culture” and the trends in Great Britain as a “translation” of Ottoman culture (115). The British often brought their own way of interpreting Ottoman culture when indulging in it, which resulted in using stereotypes and strongly simplifying Turkish identity, which is due to orientalist notions of the East (Öğünç 247-258). Often the Ottoman Empire is reduced to what Edward Said calls “a place of romance, exotic beings, haunting memories and landscapes, remarkable experiences” (Said 1; Öğünç 247).<br /> <br /> == Turquerie in comparison to other Eastern cultural influences ==<br /> <br /> Besides ''turquerie'', other Asian cultures such as Chinese culture also influenced British culture, which was called ''chinoiserie'' (115). In both ''turquerie'' and ''chinoiserie'' goods are imported and the way they are consumed due to both cultural spheres being seen as civilized empires by the British at the time and both processes focus especially on women’s pastime activities and the consumption of goods (116). ''Chinoiserie'', however, just remained a trend in the sphere of decoration, whilst ''turquerie'' also had a great impact in the domains of “paintings, tapestries, plays, operas and novels”, according to Bevilacqua and Pfeifer and is therefore more significant (116).<br /> <br /> == Works Cited ==<br /> <br /> Bevilacqua, Alexander, and Helen Pfeifer. “TURQUERIE: CULTURE IN MOTION, 1650–1750.” Past & Present, no. 221, 2013, pp. 75–118. <br /> <br /> Meyer, Eve R. “Turquerie and Eighteenth-Century Music.” Eighteenth-Century Studies, vol. 7, no. 4, 1974, pp. 474–88. <br /> <br /> ÖĞÜNÇ, Banu. "SOURCES OF ORIENTALISM: TRACING OTTOMAN EMPIRE IN BRITISH MIND / ŞARKİYATÇILIĞIN KAYNAKLARI: BRITANYALI ZİHNİNDE OSMANLI İMPARATORLUĞUNUN İZİNİ SÜRMEK." Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi [Çevrimiçi], vol. 1, no. 44, 2018, pp. 245-257.<br /> <br /> Said, Edward W. Orientalism. Pantheon Books, 1978.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Turquerie&diff=14250 Turquerie 2023-06-26T09:27:22Z

<p>TT: </p> <hr /> <div>''Turquerie'' was a process in the 18th century, in which Great Britain was especially influenced by Ottoman products, arts, writings and ideas that created new trends in the domains of music, beauty, fashion, architecture and many more (Bevilacqua and Pfeifer 76, 115). Scholars such as Eve R. Meyer describe ''turquerie'' as being “in fashion” at that time and claim: “For an evening’s entertainment, one might attend the theater to see the latest play or opera based on a Turkish theme or go to a masked ball wearing an elaborate Turkish costume. At home, one might relax in a Turkish robe while smoking Turkish tobacco, eating Turkish candy, and reading an ever-popular Turkish tale.” (Meyer 474, Öğünç 250).<br /> <br /> == Orientalism and its Effect on ''Turquerie'' ==<br /> <br /> It can be described as some sort of “cultural transfer” between Great Britain and the Ottoman Empire (115). It was not just an imitation of the culture, however (115). Bevilacqua and Pfeifer describe the process as relying on “a European sense of translatability of Ottoman culture” and the trends in Great Britain as a “translation” of Ottoman culture (115). The British often brought their own way of interpreting Ottoman culture when indulging in it, which resulted in using stereotypes and strongly simplifying Turkish identity, which is due to orientalist notions of the East (Öğünç 247-258). Often the Ottoman Empire is reduced to what Edward Said calls “a place of romance, exotic beings, haunting memories and landscapes, remarkable experiences” (Said 1; Öğünç 247).<br /> <br /> == Turquerie in comparison to other Eastern cultural influences ==<br /> <br /> Besides ''turquerie'', other Asian cultures such as Chinese culture also influenced British culture, which was called ''chinoiserie'' (115). In both ''turquerie'' and ''chinoiserie'' goods are imported and the way they are consumed due to both cultural spheres being seen as civilized empires by the British at the time and both processes focus especially on women’s pastime activities and the consumption of goods (116). ''Chinoiserie'', however, just remained a trend in the sphere of decoration, whilst ''turquerie'' also had a great impact in the domains of “paintings, tapestries, plays, operas and novels”, according to Bevilacqua and Pfeifer (116).<br /> <br /> == Works Cited ==<br /> <br /> Bevilacqua, Alexander, and Helen Pfeifer. “TURQUERIE: CULTURE IN MOTION, 1650–1750.” Past & Present, no. 221, 2013, pp. 75–118. <br /> <br /> Meyer, Eve R. “Turquerie and Eighteenth-Century Music.” Eighteenth-Century Studies, vol. 7, no. 4, 1974, pp. 474–88. <br /> <br /> ÖĞÜNÇ, Banu. "SOURCES OF ORIENTALISM: TRACING OTTOMAN EMPIRE IN BRITISH MIND / ŞARKİYATÇILIĞIN KAYNAKLARI: BRITANYALI ZİHNİNDE OSMANLI İMPARATORLUĞUNUN İZİNİ SÜRMEK." Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi [Çevrimiçi], vol. 1, no. 44, 2018, pp. 245-257.<br /> <br /> Said, Edward W. Orientalism. Pantheon Books, 1978.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Turquerie&diff=14249 Turquerie 2023-06-26T09:27:05Z

<p>TT: </p> <hr /> <div>''Turquerie'' was a process in the 18th century, in which Great Britain was especially influenced by Ottoman products, arts, writings and ideas that created new trends in the domains of music, beauty, fashion, architecture and many more (Bevilacqua and Pfeifer 76, 115). Scholars such as Eve R. Meyer describe ''turquerie'' as being “in fashion” at that time and claim: “For an evening’s entertainment, one might attend the theater to see the latest play or opera based on a Turkish theme or go to a masked ball wearing an elaborate Turkish costume. At home, one might relax in a Turkish robe while smoking Turkish tobacco, eating Turkish candy, and reading an ever-popular Turkish tale.” (Meyer 474, Öğünç 250).<br /> <br /> == Orientalism and its Effect on ''Turquerie'' ==<br /> <br /> It can be described as some sort of “cultural transfer” between Great Britain and the Ottoman Empire (115). It was not just an imitation of the culture, however (115). Bevilacqua and Pfeifer describe the process as relying on “a European sense of translatability of Ottoman culture” and the trends in Great Britain as a “translation” of Ottoman culture (115). The British often brought their own way of interpreting Ottoman culture when indulging in it, which resulted in using stereotypes and strongly simplifying Turkish identity, which is due to orientalist notions of the East (Öğünç 247-258). Often the Ottoman Empire is reduced to what Edward Said calls “a place of romance, exotic beings, haunting memories and landscapes, remarkable experiences” (Said 1; Öğünç 247).<br /> <br /> == Turquerie in comparison to other Eastern cultural influences ==<br /> <br /> Besides ''turquerie'', other Asian cultures such as Chinese culture also influenced British culture, which was called ''chinoiserie'' (115). In both ''turquerie'' and ''chinoiserie'' goods are imported and the way they are consumed due to both cultural spheres being seen as civilized empires by the British at the time and both processes focus especially on women’s pastime activities and the consumption of goods (116). ''Chinoiserie'', however, just remained a trend in the sphere of decoration, whilst ''turquerie'' also had a great impact in the domains of “paintings, tapestries, plays, operas and novels”, according to Bevilacqua and Pfeifer (116).<br /> <br /> == Works Cited ==<br /> <br /> Bevilacqua, Alexander, and Helen Pfeifer. “TURQUERIE: CULTURE IN MOTION, 1650–1750.” Past & Present, no. 221, 2013, pp. 75–118. <br /> <br /> Meyer, Eve R. “Turquerie and Eighteenth-Century Music.” Eighteenth-Century Studies, vol. 7, no. 4, 1974, pp. 474–88. <br /> <br /> ÖĞÜNÇ, Banu. "SOURCES OF ORIENTALISM: TRACING OTTOMAN EMPIRE IN BRITISH MIND / ŞARKİYATÇILIĞIN KAYNAKLARI: BRITANYALI ZİHNİNDE OSMANLI İMPARATORLUĞUNUN İZİNİ SÜRMEK." Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi [Çevrimiçi], vol. 1, no. 44, 2018, pp. 245-257.<br /> <br /> Said, Edward W. Orientalism. Pantheon Books, 1978.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Turquerie&diff=14248 Turquerie 2023-06-26T09:23:19Z

<p>TT: </p> <hr /> <div>''Turquerie'' was a process in the 18th century, in which Great Britain was especially influenced by Ottoman products, arts, writings and ideas that created new trends in the domains of music, beauty, fashion, architecture and many more (Bevilacqua and Pfeifer 76, 115). Scholars such as Eve R. Meyer describe ''turquerie'' as being “in fashion” at that time and claim: “For an evening’s entertainment, one might attend the theater to see the latest play or opera based on a Turkish theme or go to a masked ball wearing an elaborate Turkish costume. At home, one might relax in a Turkish robe while smoking Turkish tobacco, eating Turkish candy, and reading an ever-popular Turkish tale.” (Meyer 474, Öğünç 250).<br /> <br /> === Orientalism and its Effect on ''Turquerie'' ===<br /> <br /> It can be described as some sort of “cultural transfer” between Great Britain and the Ottoman Empire (115). It was not just an imitation of the culture, however (115). Bevilacqua and Pfeifer describe the process as relying on “a European sense of translatability of Ottoman culture” and the trends in Great Britain as a “translation” of Ottoman culture (115). The British often brought their own way of interpreting Ottoman culture when indulging in it, which resulted in using stereotypes and strongly simplifying Turkish identity, which is due to orientalist notions of the East (Öğünç 247-258). Often the Ottoman Empire is reduced to what Edward Said calls “a place of romance, exotic beings, haunting memories and landscapes, remarkable experiences” (Said 1; Öğünç 247).<br /> <br /> === Turquerie in comparison to other Eastern cultural influences ===<br /> <br /> <br /> Besides ''turquerie'', other Asian cultures such as Chinese culture influenced British culture, which was called ''chinoiserie'' (115). In both ''turquerie'' and ''chinoiserie'' goods are imported and the way they are consumed due to both cultural spheres being seen as civilized empires by the British at the time and both processes focus especially on women’s pastime activities and the consumption of goods (116). ''Chinoiserie'', however, just remained a trend in the sphere of decoration, whilst ''turquerie'' also had a great impact in the domains of “paintings, tapestries, plays, operas and novels”, according to Bevilacqua and Pfeifer and was therefore more significant (116).<br /> <br /> === Works Cited ===<br /> <br /> Bevilacqua, Alexander, and Helen Pfeifer. “TURQUERIE: CULTURE IN MOTION, 1650–1750.” Past & Present, no. 221, 2013, pp. 75–118. <br /> <br /> Meyer, Eve R. “Turquerie and Eighteenth-Century Music.” Eighteenth-Century Studies, vol. 7, no. 4, 1974, pp. 474–88. <br /> <br /> ÖĞÜNÇ, Banu. "SOURCES OF ORIENTALISM: TRACING OTTOMAN EMPIRE IN BRITISH MIND / ŞARKİYATÇILIĞIN KAYNAKLARI: BRITANYALI ZİHNİNDE OSMANLI İMPARATORLUĞUNUN İZİNİ SÜRMEK." Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi [Çevrimiçi], vol. 1, no. 44, 2018, pp. 245-257.<br /> <br /> Said, Edward W. Orientalism. Pantheon Books, 1978.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Turquerie&diff=14247 Turquerie 2023-06-26T09:18:44Z

<p>TT: </p> <hr /> <div>''Turquerie'' was a process in the 18th century, in which Great Britain was especially influenced by Ottoman products, arts, writings and ideas that created new trends in the domains of music, beauty, fashion, architecture and many more (Bevilacqua and Pfeifer 76, 115). Scholars such as Eve R. Meyer describe ''turquerie'' as being “in fashion” at that time and claim: “For an evening’s entertainment, one might attend the theater to see the latest play or opera based on a Turkish theme or go to a masked ball wearing an elaborate Turkish costume. At home, one might relax in a Turkish robe while smoking Turkish tobacco, eating Turkish candy, and reading an ever-popular Turkish tale.” (Meyer 474, Öğünç 250).<br /> <br /> <br /> It can be described as some sort of “cultural transfer” between Great Britain and the Ottoman Empire (115). It was not just an imitation of the culture, however (115). Bevilacqua and Pfeifer describe the process as relying on “a European sense of translatability of Ottoman culture” and the trends in Great Britain as a “translation” of Ottoman culture (115). The British often brought their own way of interpreting Ottoman culture when indulging in it, which resulted in using stereotypes and strongly simplifying Turkish identity, which is due to orientalist notions of the East (Öğünç 247-258). Often the Ottoman Empire is reduced to what Edward Said calls “a place of romance, exotic beings, haunting memories and landscapes, remarkable experiences” (Said 1; Öğünç 247).<br /> <br /> <br /> Besides ''turquerie'', other Asian cultures such as Chinese culture influenced British culture, which was called ''chinoiserie'' (115). In both ''turquerie'' and ''chinoiserie'' goods are imported and the way they are consumed due to both cultural spheres being seen as civilized empires by the British at the time and both processes focus especially on women’s pastime activities and the consumption of goods (116). ''Chinoiserie'', however, just remained a trend in the sphere of decoration, whilst ''turquerie'' also had a great impact in the domains of “paintings, tapestries, plays, operas and novels”, according to Bevilacqua and Pfeifer and was therefore more significant (116).<br /> <br /> Sources:<br /> <br /> Bevilacqua, Alexander, and Helen Pfeifer. “TURQUERIE: CULTURE IN MOTION, 1650–1750.” Past & Present, no. 221, 2013, pp. 75–118. <br /> <br /> Meyer, Eve R. “Turquerie and Eighteenth-Century Music.” Eighteenth-Century Studies, vol. 7, no. 4, 1974, pp. 474–88. <br /> <br /> ÖĞÜNÇ, Banu. "SOURCES OF ORIENTALISM: TRACING OTTOMAN EMPIRE IN BRITISH MIND / ŞARKİYATÇILIĞIN KAYNAKLARI: BRITANYALI ZİHNİNDE OSMANLI İMPARATORLUĞUNUN İZİNİ SÜRMEK." Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi [Çevrimiçi], vol. 1, no. 44, 2018, pp. 245-257.<br /> <br /> Said, Edward W. Orientalism. Pantheon Books, 1978.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Turquerie&diff=14246 Turquerie 2023-06-26T09:18:27Z

<p>TT: </p> <hr /> <div>''Turquerie'' was a process in the 18th century, in which Great Britain was especially influenced by Ottoman products, arts, writings and ideas that created new trends in the domains of music, beauty, fashion, architecture and many more (Bevilacqua and Pfeifer 76, 115). Scholars such as Eve R. Meyer describe ''turquerie'' as being “in fashion” at that time and claim: “For an evening’s entertainment, one might attend the theater to see the latest play or opera based on a Turkish theme or go to a masked ball wearing an elaborate Turkish costume. At home, one might relax in a Turkish robe while smoking Turkish tobacco, eating Turkish candy, and reading an ever-popular Turkish tale.” (Meyer 474, Öğünç 250).<br /> <br /> <br /> It can be described as some sort of “cultural transfer” between Great Britain and the Ottoman Empire (115). It was not just an imitation of the culture, however (115). Bevilacqua and Pfeifer describe the process as relying on “a European sense of translatability of Ottoman culture” and the trends in Great Britain as a “translation” of Ottoman culture (115). The British often brought their own way of interpreting Ottoman culture when indulging in it, which resulted in using stereotypes and strongly simplifying Turkish identity, which is due to orientalist notions of the East (Öğünç 247-258). Often the Ottoman Empire is reduced to what Edward Said calls “a place of romance, exotic beings, haunting memories and landscapes, remarkable experiences” (Said 1; Öğünç 247).<br /> <br /> <br /> Besides ''turquerie'', other Asian cultures such as Chinese culture influenced British culture, which was called ''chinoiserie'' (115). In both ''turquerie'' and ''chinoiserie'' goods are imported and the way they are consumed due to both cultural spheres being seen as civilized empires by the British at the time and both processes focus especially on women’s pastime activities and the consumption of goods (116). ''Chinoiserie'', however, just remained a trend in the sphere of decoration, whilst ''turquerie'' also had a great impact in the domains of “paintings, tapestries, plays, operas and novels”, according to Bevilacqua and Pfeifer and was therefore more significant (116).<br /> <br /> Sources:<br /> Bevilacqua, Alexander, and Helen Pfeifer. “TURQUERIE: CULTURE IN MOTION, 1650–1750.” Past & Present, no. 221, 2013, pp. 75–118. <br /> <br /> Meyer, Eve R. “Turquerie and Eighteenth-Century Music.” Eighteenth-Century Studies, vol. 7, no. 4, 1974, pp. 474–88. <br /> <br /> ÖĞÜNÇ, Banu. "SOURCES OF ORIENTALISM: TRACING OTTOMAN EMPIRE IN BRITISH MIND / ŞARKİYATÇILIĞIN KAYNAKLARI: BRITANYALI ZİHNİNDE OSMANLI İMPARATORLUĞUNUN İZİNİ SÜRMEK." Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi [Çevrimiçi], vol. 1, no. 44, 2018, pp. 245-257.<br /> <br /> Said, Edward W. Orientalism. Pantheon Books, 1978.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Turquerie&diff=14245 Turquerie 2023-06-26T09:16:38Z

<p>TT: </p> <hr /> <div>''Turquerie'' was a process in the 18th century, in which Great Britain was especially influenced by Ottoman products, arts, writings and ideas that created new trends in the domains of music, beauty, fashion, architecture and many more (Bevilacqua and Pfeifer 76, 115). Scholars such as Eve R. Meyer describe ''turquerie'' as being “in fashion” at that time and claim: “For an evening’s entertainment, one might attend the theater to see the latest play or opera based on a Turkish theme or go to a masked ball wearing an elaborate Turkish costume. At home, one might relax in a Turkish robe while smoking Turkish tobacco, eating Turkish candy, and reading an ever-popular Turkish tale.” (Meyer 474, Öğünç 250).<br /> <br /> It can be described as some sort of “cultural transfer” between Great Britain and the Ottoman Empire (115). It was not just an imitation of the culture, however (115). Bevilacqua and Pfeifer describe the process as relying on “a European sense of translatability of Ottoman culture” and the trends in Great Britain as a “translation” of Ottoman culture (115). The British often brought their own way of interpreting Ottoman culture when indulging in it, which resulted in using stereotypes and strongly simplifying Turkish identity, which is due to orientalist notions of the East (Öğünç 247-258). Often the Ottoman Empire is reduced to what Edward Said calls “a place of romance, exotic beings, haunting memories and landscapes, remarkable experiences” (Said 1; Öğünç 247).<br /> <br /> Besides ''turquerie'', other Asian cultures such as Chinese culture influenced British culture, which was called ''chinoiserie'' (115). In both ''turquerie'' and ''chinoiserie'' goods are imported and the way they are consumed due to both cultural spheres being seen as civilized empires by the British at the time and both processes focus especially on women’s pastime activities and the consumption of goods (116). ''Chinoiserie'', however, just remained a trend in the sphere of decoration, whilst ''turquerie'' also had a great impact in the domains of “paintings, tapestries, plays, operas and novels”, according to Bevilacqua and Pfeifer and was therefore more significant (116).<br /> <br /> Sources:<br /> Bevilacqua, Alexander, and Helen Pfeifer. “TURQUERIE: CULTURE IN MOTION, 1650–1750.” Past & Present, no. 221, 2013, pp. 75–118. <br /> Meyer, Eve R. “Turquerie and Eighteenth-Century Music.” Eighteenth-Century Studies, vol. 7, no. 4, 1974, pp. 474–88. <br /> ÖĞÜNÇ, Banu. "SOURCES OF ORIENTALISM: TRACING OTTOMAN EMPIRE IN BRITISH MIND / ŞARKİYATÇILIĞIN KAYNAKLARI: BRITANYALI ZİHNİNDE OSMANLI İMPARATORLUĞUNUN İZİNİ SÜRMEK." Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi [Çevrimiçi], vol. 1, no. 44, 2018, pp. 245-257.<br /> Said, Edward W. Orientalism. Pantheon Books, 1978.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Turquerie&diff=14244 Turquerie 2023-06-22T20:08:00Z

<p>TT: Created page with "''Turquerie'' was a process in the 18th century, in which Great Britain was especially influenced by Ottoman products and ideas that created new trends in the domains of music, beauty, fashion, architecture and many more in Great Britain (Bevilacqua and Pfeifer 76)."</p> <hr /> <div>''Turquerie'' was a process in the 18th century, in which Great Britain was especially influenced by Ottoman products and ideas that created new trends in the domains of music, beauty, fashion, architecture and many more in Great Britain (Bevilacqua and Pfeifer 76).</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Islam_in_Restoration_England&diff=14094 Islam in Restoration England 2023-01-15T20:18:57Z

<p>TT: </p> <hr /> <div>In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).<br /> <br /> ==Terms used for Muslims in the 17th-century==<br /> <br /> The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.)<br /> <br /> ==The Different Groups of Muslim People in Restoration England==<br /> <br /> Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).<br /> <br /> ==The Koran in Restoration England==<br /> <br /> The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).<br /> <br /> ==Works Cited==<br /> <br /> Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.<br /> <br /> Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Islam_in_Restoration_England&diff=14093 Islam in Restoration England 2023-01-15T20:15:14Z

<p>TT: </p> <hr /> <div>In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).<br /> <br /> ==='''Terms used for Muslims in the 17th-century'''===<br /> <br /> The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.)<br /> <br /> ==='''The Different Groups of Muslim People in Restoration England'''===<br /> <br /> Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).<br /> <br /> ==='''The Koran in Restoration England'''===<br /> <br /> The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).<br /> <br /> ==='''Works Cited'''===<br /> <br /> Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.<br /> <br /> Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Islam_in_Restoration_England&diff=14092 Islam in Restoration England 2023-01-15T20:13:50Z

<p>TT: </p> <hr /> <div>In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).<br /> <br /> == Headline =='''Terms used for Muslims in the 17th-century''' <br /> <br /> The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.).<br /> <br /> == Headline =='''The Different Groups of Muslim People in Restoration England''' <br /> <br /> Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).<br /> <br /> == Headline =='''The Koran in Restoration England'''<br /> <br /> The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).<br /> <br /> == Headline =='''Works Cited'''<br /> <br /> Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.<br /> <br /> Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Islam_in_Restoration_England&diff=14091 Islam in Restoration England 2023-01-15T20:11:31Z

<p>TT: </p> <hr /> <div>In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).<br /> <br /> '''Terms used for Muslims in the 17th-century''' <br /> <br /> The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.).<br /> <br /> '''The Different Groups of Muslim People in Restoration England''' <br /> <br /> Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).<br /> <br /> '''The Koran in Restoration England'''<br /> <br /> The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).<br /> <br /> '''Works Cited'''<br /> <br /> Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.<br /> <br /> Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Islam_in_Restoration_England&diff=14090 Islam in Restoration England 2023-01-15T20:11:15Z

<p>TT: </p> <hr /> <div>In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).<br /> <br /> '''Terms used for Muslims in the 17th-century''' <br /> <br /> The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.).<br /> <br /> '''The Different Groups of Muslim People in Restoration England''' <br /> <br /> Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).<br /> <br /> '''The Koran in Restoration England'''<br /> <br /> The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).<br /> <br /> '''Works Cited'''<br /> <br /> Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.<br /> Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Islam_in_Restoration_England&diff=14089 Islam in Restoration England 2023-01-15T20:11:02Z

<p>TT: </p> <hr /> <div>In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).<br /> <br /> '''Terms used for Muslims in the 17th-century''' <br /> <br /> The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.).<br /> <br /> '''The Different Groups of Muslim People in Restoration England''' <br /> <br /> Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).<br /> <br /> '''The Koran in Restoration England'''<br /> <br /> The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).<br /> <br /> '''Works Cited'''<br /> Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.<br /> Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Islam_in_Restoration_England&diff=14088 Islam in Restoration England 2023-01-15T20:10:46Z

<p>TT: </p> <hr /> <div>In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).<br /> <br /> '''Terms used for Muslims in the 17th-century''' <br /> The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.).<br /> <br /> '''The Different Groups of Muslim People in Restoration England''' <br /> Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).<br /> <br /> '''The Koran in Restoration England'''<br /> The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).<br /> <br /> '''Works Cited'''<br /> Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.<br /> Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=Islam_in_Restoration_England&diff=14004 Islam in Restoration England 2023-01-07T21:22:52Z

<p>TT: Created page with "In Restoration England, there were merchants trading with Muslims, ambassadors from the Ottoman Empire and Morocco and a community of 40 Muslims in London in the 1640s. Muslims in England were not permanent residents and not subject to the monarch because they would not take an oath of allegiance (Matar 63-82). (Text will be edited later amd more will be added)."</p> <hr /> <div>In Restoration England, there were merchants trading with Muslims, ambassadors from the Ottoman Empire and Morocco and a community of 40 Muslims in London in the 1640s. Muslims in England were not permanent residents and not subject to the monarch because they would not take an oath of allegiance (Matar 63-82). (Text will be edited later amd more will be added).</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=William_II&diff=14003 William II 2023-01-07T20:52:01Z

<p>TT: Replaced content with "Category:Expansion"</p> <hr /> <div>[[Category:Expansion]]</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=William_II&diff=14002 William II 2023-01-07T16:49:40Z

<p>TT: </p> <hr /> <div>William II (27 May 1626 – 6 November 1650), also known as Prince of Orange, was the head and Stadtholder of Holland, Zeeland, Utrecht, Guelders, Overijssel and Groningen in the United Provinces of the Netherlands from 14 March 1647 until his death (https://en.wikipedia.org) (Article will be edited and more will be added later).</div>

TT https://el.rub.de/wiki/Brit-Cult/index.php?title=William_II&diff=14001 William II 2023-01-07T16:49:13Z

<p>TT: Created page with "William II (27 May 1626 – 6 November 1650), also known as Prince of Orange was the head and Stadtholder of Holland, Zeeland, Utrecht, Guelders, Overijssel and Groningen in the United Provinces of the Netherlands from 14 March 1647 until his death (https://en.wikipedia.org) (Article will be edited and more will be added later)."</p> <hr /> <div>William II (27 May 1626 – 6 November 1650), also known as Prince of Orange was the head and Stadtholder of Holland, Zeeland, Utrecht, Guelders, Overijssel and Groningen in the United Provinces of the Netherlands from 14 March 1647 until his death (https://en.wikipedia.org) (Article will be edited and more will be added later).</div>

TT