Port cities of the Eastern Mediterranean: urban culture in the late Ottoman Empire

"The book builds on discussions about nineteenth century port city society in late Ottoman urban and cultural history, but approaches them from a more European and Mediterranean perspective. Revisiting leisure practises, the formation of class, gender, and national identities, it also offers an alternative view on the relationship of the Islamic World to Europe. While the nineteenth century Eastern Mediterranean became a zone of influence for the Great Powers, port city residents seized on what they perceived to be the European Dream, hoping to integrate into a wider world and revolutionize urban culture. They adapted European forms, but modified them according to local needs, as was the case for the new quays, streets, and buildings. Entertainment became a marker of a Europeanized way of life. The opera was a possibility for participating in a global civilizing mission. Consuming beer celebrated innovation, cosmopolitanism, and mixed gender sociability. Much like elsewhere in Europe, port city inhabitants were men and women "without qualities" when it came to identity: the possibilities to style the self overburdened many of them. Moreover, the respective nationalist discourses of the era sought to rein in free development. In the years prior to World War I, the pro-European mood was eclipsed by a more xenophobic atmosphere"--

Eastern Mediterranean port cities, such as Constantinople, Smyrna, and Salonica, have long been sites of fascination. Known for their vibrant and diverse populations, the dynamism of their economic and cultural exchanges, and their form of relatively peaceful co-existence in a turbulent age, many would label them as models of cosmopolitanism. In this study, Malte Fuhrmann examines changes in the histories of space, consumption, and identities in the nineteenth and early twentieth century while the Mediterranean became a zone of influence for European powers. Giving voice to the port cities' forgotten inhabitants, Fuhrmann explores how their urban populations adapted to European practices, how entertainment became a marker of a Europeanized way of life, and consuming beer celebrated innovation, cosmopolitanism and mixed gender sociability. At the same time, these adaptations to a European way of life were modified according to local needs, as was the case for the new quays, streets, and buildings. Revisiting leisure practises as well as the formation of class, gender, and national identities, Fuhrmann offers an alternative view on the relationship between the Islamic World and Europe