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Chs 4 and 5; Matthew Dimmock, New Turkes: Dramatizing Islam and the Ottomans in Early Modern England (Aldershot: Ashgate, 2005), 100–1 and 194, 205–6. ), Venezia e i turchi: Scontri e confronti di due civilità (Milan: Electa, 1985), 91–133; Jocelyne Dakhlia, ‘ “Turcs de profession”? ), Conversion islamiques: Identités religieuses en Islam méditerranéen (Paris: Maisonneuve et Larose, 2002), 151–71; Fernando R. ), Conversion islamiques, 207–23; Lucetta Scaraffia, Rinnegati: Per una storia dell’identità occidentale (2nd edn, Rome: Editori Laterza, 2002); Peter Lamborn Wilson, Pirate Utopias: Moorish Corsairs and European Renegadoes (Brooklyn, NY: Autonomedia, 2003).
Repr. London: Routledge, 1997), 170. Quotation from Harold Laski, Authority in the Modern State [vol. ii of The Collected Works of Harold Laski] (New Haven, CT: Yale University Press, 1919; repr. London: Routledge, 1997), 92. 65 Quotation from Laski, Authority, 81. , 83–4; Laski, ‘Personality of Associations’, 169–70; Laski, ‘The Pluralistic State’, in Foundations, 237. 425. 18 The Sultan’s Renegades SOURCES The most striking obstacle to the study of converts to Islam in the Ottoman Empire is certainly the paucity of information on this subject in Ottoman sources mentioned earlier.
Kevin Reinhart (eds), Converting Cultures: Religion, Ideology and Transformations of Modernity (Social Sciences in Asia, 14; Leiden: Brill, Introduction 11 Among these converts to Islam, European Christians and Jews from outside the Ottoman Empire have often been treated as a group apart which has attracted scholarly attention primarily from Europeanists, rather than Ottomanists. Although the term renegade has a meaning which is considerably more complex and inclusive, as is explored in Chapter 1, the scholarly consensus in recent years, even among those Ottomanists who adopted it, has been to apply it predominantly to converts of Christian-European origins.