Creating Medieval Cairo: Empire, Religion, and Architectural by Paula Sanders

By Paula Sanders

This e-book argues that the old urban we all know as Medieval Cairo was once created within the 19th century by way of either Egyptians and Europeans opposed to a heritage of 4 overlapping political and cultural contexts: the neighborhood Egyptian, Anglo-Egyptian, Anglo-Indian, and Ottoman imperial milieux. Addressing the interrelated issues of empire, neighborhood background, faith, and transnational background, historian Paula Sanders exhibits how Cairo's architectural history turned canonized within the 19th and 20th centuries.

The e-book additionally explains why and the way the town assumed its usually Mamluk visual appeal and situates the actions of the European-dominated architectural maintenance committee (known because the Comité) in the background of non secular lifestyles in nineteenth-century Cairo. supplying clean views and willing historic research, this quantity examines the unacknowledged colonial legacy that maintains to notify the perform of and debates over maintenance in Cairo.

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Additional resources for Creating Medieval Cairo: Empire, Religion, and Architectural Preservation in Nineteenth-Century Egypt

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30. A. Lane Fox, “Society for the Protection of Ancient Buildings,” under the rubric “Anthropological Miscellanea,” in Journal of the Anthropological Institute of Great Britain and Ireland 7 (1878): 186. , 1849 [numerous successive editions and reprints]). 31. See El-Habashi’s narrative in “Athar to Monuments,” 65–82, based on two articles in particular, by Frank Dillon and Edward T. Rogers, as well as the articles themselves: Frank Dillon, “The Arab Monuments of Egypt,” The Nineteenth Century 10 (July-December 1881): 276–83; Edward T.

43. For these paragraphs, see Gabriel Baer, “Waqf Reform,” in Studies in the Social History of Modern Egypt (Chicago and London: University of Chicago Press, 1969), 79–92. 44. Michael Winter, Egyptian Society under Ottoman Rule, 1511–1798 (London and New York: Routledge, 1992), 57. 45 The reasons for this new sensibility are complicated, but its impact is easily described. As a local preservation tradition, there was no collective responsibility for maintaining what we would consider to be public institutions.

In the 1970s, the majority of preservation work was undertaken by foreign missions attached to national archaeological institutes in Egypt. 43 While some of these projects undertook preservation of a number of monuments in an urban area (for example, those of the German Mission), the activities were geared largely to the preservation of single monuments. The situation changed in the aftermath of an international seminar hosted by the German Institute for Archaeology and the EAO in 1978. This seminar led to the successful nomination 41.

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