Т. 1. «Азия и Африка: Наследие и современность»

26 Азия и Африка: Наследие и современность. Т. 1 Секция I For Evliya, as a hafiz, cavalryman and dervish, the Catholic Austrians and Protestant Hungarians may both be infidels, sometime allies and potential enemies of the Ottomans, but they are in many ways opposites: ‘[C]ompared to the Hungarians the Austrians are like the Jews: they have no stomach for a fight and are not swordsmen and horsemen’. Despite Muslim-Christian differences, the Ottomans and Hungarians, as people of the horse, share more characteristics than divide them, with Hungarians described as ‘more honourable and cleaner infidels’ thanAustrians. The Royal Horse Artilleryman Mercer, during the post-Waterloo occupation of France, engages in a similar triangulation when he finally meets with Russian, Austrian and Hungarian troops. Unimpressed by the Austrians, Mercer is much struck with the Asiatic exoticism of the Russians: ‘Nothing European was there.’ His attraction to the Russians echoes his earlier admiration for an elderly Italian aristocrat and officer of Hungarian hussars, who, after seeing the world, had taken to living on his Belgian estate in as ‘Turkish’ as manner as possible. Mercer’s journal is in some ways a romance of the East. A gifted artist and writer, his equestrian affinities draw him to whatever he glimpses of the non-European horseman. Both Mercer and Evliya, two hundred years apart, military men of different formations, evince a certain cosmopolitanism mediated through their attachments to the horse. A further point of intersection is the figuration of Russia as a compellingly Eurasian space. Mercer’s aestheticized fascination bears comparison with a crux in Evliya’s text, when, sad to part with the envoy of Muscovy as a travelling companion, Evliya is snidely told by their Crimean Tatar host: ‘You have travelled so much in the land of the infidels that you have fallen in love with the infidels’. Tibor Linke (University of Erlangen-Nuremberg, Germany) Un-Islamic charges in Islamic Law: Tributes and protection racket in Moorish legal literature When looking at the pre-colonial Moorish society we encounter repeatedly notes on tributes and protection money collected within the different Muslim groups (Banū Ḥasan and Zawāya et al.). This is probably due to the acephalous segmentary social structure in precolonial West Africa. Since no state institution has been able to maintain law and order the inhabitants were confronted with the law of the jungle and had to manage their live apart from a classical government. My paper will start with a precolonial nazila ( nazila/ nawāzil [eng. case] as an interchangeable West African term for fatwa/ fatāwa ) issued by Muḥammad Yahya Al-Walātī (d. 1911/12) on the inequity of a monetary charge called mudārāt . Follwing Al-Walātī this term denotes «to sacrifice something for the protection of a particular legal interest” and is related to the terms maks/mukūs , ma ʿ ūna et al., which are all concerning tributes or/and protection rackets.