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Discussing ethnohistory: The Blin between periphery and international politics in the 19th century

机译:讨论民族历史:19世纪外围政治与国际政治之间的盲点

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Borderlands, which are often experiencing challenges of different kind, can be regarded as a "laboratory" for new political or cultural projects or solutions. The country of the Blin ethnic group in northern-central Eritrea was such a land, especially between the 1840’s to 1880’s. Originally living in peaceful isolation, autonomously organizing their political live with a minimum of external intervention, this changed with the arrival of expanding Egypt in the adjacent Sudanese region of Taka in 1840. In the 1850’s, international brokers of religion – Catholic missionaries – and of academic exploration – Orientalists – appeared in the region, immediately followed by agents of imperialism – the British and French vice consuls of the port of Massawa. Simultanously reuniting Ethiopia sought to regain lost influence in the borderregions, including the Hamasen province, with the Blin of Bogos as their historic vassals. The Egyptian expansion resulted in the regular appearance of violent raids against the Blin, which gave a chance to the consuls and missionaries – with the few academics involved as their collaborators – to intervene, declare the Blin as protected by them and free the enslaved Blin men and women. Orientalists, the mission and consuls appeared to the Blin as agents of one idea: the inclusion of the Blin into the sphere of European influence. The Blin actively responded to the new challenges from all sides. While the Blin of Bogos accepted their vassalry towards /Hamasen, they also assured international protection by converting to Catholicism in great numbers. The Blin of Halhal converted to Islam, thus avoiding future raids from vassals of Egyptian Sudan. This article argues that the main strategy of the Blin was that of an active adaptation to political and religious domination by greater powers, which allowed them to preserve their highly developed internal autonomy, based on an age-old non-centralized confederacy (network) of Blin leaders.
机译:边疆经常面临各种挑战,可以被视为新的政治或文化项目或解决方案的“实验室”。厄立特里亚中北部的布林族国家就是这样一个土地,尤其是在1840到1880年代之间。最初本来生活在和平隔离中,在没有外部干预的情况下自主地组织政治活动,随着1840年埃及扩展到邻近的苏丹塔卡地区的到来,情况发生了变化。在1850年代,国际宗教经纪人–天主教传教士–和学术探索–东方主义者–出现在该地区,随后是帝国主义的代理人–英国和法国马萨瓦港口的副领事。同时团聚的埃塞俄比亚试图重新获得在包括哈马森省在内的边境地区失去的影响力,以波哥大的布林人为历史奴隶。埃及的扩张导致对布林的暴力袭击经常出现,这给了领事和传教士一个机会,参与其中的少数学者成为干预者,宣布布林受到他们的保护,并释放了被奴役的布林人和女人。东方主义者,传教士和领事在布林看来是一个主意:将布林纳入欧洲势力范围。布莱恩积极响应各方的新挑战。虽然波哥大的Blin接受了对/ Hamasen的封臣,但他们也通过大量转为天主教而保证了国际保护。 Halhal的Blin converted依了伊斯兰教,从而避免了埃及苏丹附庸国以后的突袭。本文认为,布林的主要策略是大国积极适应政治和宗教统治,这使他们能够基于一个古老的,非集权的邦联(网络),保持高度发达的内部自治。盲人领袖。

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