This paper wants to explore the relation between the Ottoman Empire and Orientalism. In doing so, the focus is on, firstly, what the Ottoman empire and particularly its European presence reveal about Orientalism. Although the Ottomans ruled in Europe, they were never regarded as European. The presence of a Muslim European power who was at times on equal terms with counterparts on the European continent was occluded for the sake of a homogenous Western identity. Secondly, this paper will have a closer look into the Ottomans interaction with Orientalism. In order to do that, the Ottoman self-representation at the Chicago World’s Fair 1893 will be assessed. World Fair’s throughout the 19th century are performative events on a global scale where power relations are expressed and negotiated on the basis of prevalent discourses. Therefore, the Ottomans’ very well documented participation at the fair will help to elucidate and unearth how Orientalism is not limited to the ‘archival vacuum’ and asymmetric power dynamics are maintained.
Table of Contents
1. Introduction
2. The Empire that Fell between the Cracks
3. Ottoman Reform and New Forms of Rule
4. World’s Fairs as Microcosm of the World
5. Ottoman participation at the Chicago World’s Fair 1893
5.1 The Chicago World’s Fair 1983
5.2 Ottoman self-representation at the fair
6. Conclusion
Research Objectives and Themes
This paper explores the complex relationship between the Ottoman Empire and Orientalism, specifically focusing on how the empire navigated its European presence and utilized its participation in the 1893 Chicago World's Fair as a platform for self-representation to challenge Orientalist discourses.
- The conceptual "in-between" status of the Ottoman Empire in Western historiography.
- The influence of Tanzimat-era reforms on Ottoman governance and self-perception.
- The role of 19th-century World's Fairs as arenas for global power negotiations.
- The Ottoman Empire's deliberate strategic participation in the 1893 Chicago World's Fair.
- The appropriation of Orientalist logic by the Ottoman state to define its own "civilizing mission."
Excerpt from the Book
2. The Empire that Fell between the Cracks
“The empire that fell between the cracks“ is one way of describing the special role of the Ottoman empire throughout history (Deringil 2003, 312). The Ottoman Empire was the only Muslim empire and as well the only European Muslim power in modernity. In addition, the Ottoman polity ruled for many centuries over large parts of Eastern Europe and was not only on equal terms with other European potentates, but also had a formative role in the power play of the Theatrum Europaeum. Moreover, this material presence, proximity and involvement in European politics constituted for Christian European contemporaries and Western historiography an anomaly (Deringil 2004, 4).
In this sense, the Ottomans were initially depicted as the exotic and aggressive Muslim foil to homogenous Christian Europe. Further, after the periods of Reformation and Enlightenment Europe’s identity circulated around a common secular association and emulation of antiquity, but the role of the Ottomans as ‘alter ego’ of Europe remained (Bryce 106). Therefore, the Ottoman polity metaphorically falls between conceptual cracks. Even though the material presence and the role as major powerhouse within Europe was reluctantly acknowledged, the Ottoman empire supposedly could not be part of Europe or a European identity. The reason being that the superior European identity is constructed in contrast to the notion of the bloodthirsty, barbarian ‘Turk’. Hence, the presence of the Muslim power in Europe is occluded for the sake of a homogenous identity of Europe. Thus, Bryce succinctly states that the Ottoman Empire is the “disavowed European self”, again emphasizing the Ottomans’ constitutional role in European politics and the discursive exclusion of Europe (118).
Summary of Chapters
1. Introduction: Outlines the research focus on the relationship between the Ottoman Empire and Orientalism, highlighting the empire's historical exclusion from the European narrative.
2. The Empire that Fell between the Cracks: Discusses the Ottoman status as an anomalous power that functioned within European politics while being discursively excluded from a homogenous European identity.
3. Ottoman Reform and New Forms of Rule: Examines the Tanzimat reforms and how the shift toward centralized administration introduced new colonial-style discourses of "civilization" within the empire.
4. World’s Fairs as Microcosm of the World: Analyzes how 19th-century World's Fairs acted as performative spaces for colonial powers to express and negotiate hegemony and validate progress.
5. Ottoman participation at the Chicago World’s Fair 1893: Details the Ottoman presence at the 1893 fair and their specific efforts to represent themselves as a modern, legitimate, and "civilized" state.
5.1 The Chicago World’s Fair 1983: Provides an overview of the structural layout of the Chicago fair and the symbolic hierarchy established by the arrangement of various national exhibits.
5.2 Ottoman self-representation at the fair: Analyzes specific Ottoman exhibits, such as the Pavilion and Bedouin Encampment, and the contradictions inherent in their attempts to resist and simultaneously internalize Orientalist tropes.
6. Conclusion: Synthesizes findings by arguing that the Ottoman interaction with Orientalism was complex, characterized by simultaneous resistance to and adoption of dominant Western imperial discourses.
Keywords
Ottoman Empire, Orientalism, Chicago World's Fair 1893, Tanzimat, Postcolonial Studies, Self-representation, Hegemony, Civilization, Modernity, European identity, Colonialism, Discursive power, National identity, Subaltern, Culture of Progress.
Frequently Asked Questions
What is the core focus of this academic paper?
This work examines the complex interplay between the Ottoman Empire and the discourse of Orientalism, specifically investigating how the empire viewed itself and sought to represent its legitimacy on a global stage in the late 19th century.
What are the central thematic fields addressed?
The study centers on postcolonial theory, international relations, the critique of Western historiography, the evolution of Ottoman administrative reforms (Tanzimat), and the performative nature of 1893-era World's Fairs.
What is the primary research goal or question?
The paper seeks to understand how the Ottoman Empire, despite its historical involvement in European politics, was excluded from the European identity and how it subsequently engaged with Orientalist tropes to challenge its categorization as an inferior, "exotic" power.
Which scientific methodology is primarily employed?
The author employs a postcolonial analytical framework, drawing on existing historiographical debates and discursive critique to evaluate primary and secondary documents related to the 1893 Chicago World's Fair.
What topics are covered in the main body?
The main body moves from theoretical discussions of Orientalism and the "in-between" status of the Ottoman Empire to historical analyses of Tanzimat reforms, followed by case studies of Ottoman participation at the 1893 fair, including an assessment of the "Streets of Constantinople" and the Bedouin Encampment exhibits.
Which keywords characterize the work?
Key terms include Ottoman Empire, Orientalism, Chicago World's Fair, Hegemony, Tanzimat, Postcolonialism, Modernity, and Representation.
How did the Ottomans use the 1893 Chicago World’s Fair to assert their status?
The Ottomans utilized the fair to display technological achievements and cultural sophistication, aiming to counter Western perceptions of them as an "inferior" or "inert" power and to position themselves as a legitimate, modern member of the "civilized world."
What does the author conclude regarding the "civilizing mission" of the Ottoman Empire?
The author concludes that while the Ottomans used the language of a "civilizing mission" to reject Orientalist tropes imposed by the West, they paradoxically internalized the same Orientalist logic by viewing their own peripheral or nomadic subjects as beings in need of civilizing.
Does the Ottoman Empire's self-representation succeed in rejecting Orientalism entirely?
No, the author argues that while the Ottoman state rejected the specific, "obscene" Orientalist tropes of the West, it ultimately adopted the "inherent logic" of the dominant discourse, which perpetuated the creation of an "inferior other" within its own domains.
- Citar trabajo
- Melih Kemerli (Autor), 2023, The Ottoman Empire, Orientalism and the Quest of Self-Representation at the Chicago World’s Fair 1893, Múnich, GRIN Verlag, https://www.grin.com/document/1361845
