Day of Empire_ How Hyperpowers Rise to Global Dominance--And Why They Fall - Amy Chua [195]
32. Grattan, Holland, pp. 81-85; Israel, The Dutch Republic, pp. 537, 773; Alfred Thayer Mahan, The Influence of Sea Power Upon History, 1660-1783 (New York: Sagamore Press, 1957), pp. 58-59, 81-82, 84-85; Wallerstein, Mercantilism and the Consolidation of the European World-Economy, p. 46 & 46n.60 (citation omitted); Wilson, The Dutch Republic, p. 40.
33. Davids, “Shifts of Technological Leadership in Early Modern Europe,” p. 341.
34. See M.A.M. Franken, “The General Tendencies and Structural Aspects of the Foreign Policy and Diplomacy of the Dutch Republic in the Latter Half of the 17th Century,” Acta Historiae Neerlandica, vol. 3 (1968), pp. 4-5; Wallerstein, Mercantilism and the Consolidation of the European World-Economy, pp. 37-39, 64nn.l66, 168, and 169.
35. Israel, The Dutch Republic, pp. 9, 802, 850-52.
36. On the Glorious Revolution and the role played by Dutch Sephardic Jews, see Israel, The Dutch Republic, pp. 819, 841, 849-53; Israel, Empires and Entrepots, pp. 444-45; Jonathan I. Israel, European Jewry in the Age of Mercantilism, 1550-1750, 2nd ed. (Oxford: Clarendon Press, 1989), pp. 127-30. Regarding the transfer of human and financial capital from Holland to Britain after 1688, see Spufford, “Access to Credit and Capital in the Commercial Centers of Europe,” pp. 328-29, and Karel Davids and Jan Lucassen, “Conclusion,” in A Miracle Mirrored, p. 450.
SEVEN: TOLERANCE AND INTOLERANCE IN THE EAST: THE OTTOMAN, MING, AND MUGHAL EMPIRES
1. C. E. Bosworth, “The Concept of Dhimma in Early Islam,” in Benjamin Braude and Bernard Lewis, eds., Christians and Jews in the Ottoman Empire: The Functioning of a Plural Society, vol. 1 (New York: Holmes & Meier Publishers, 1982), pp. 41, 49-50; Avigdor Levy, “Introduction,” in Avigdor Levy, ed., The Jews of the Ottoman Empire (Princeton: Darwin Press, 1994), pp. 15-16; Bruce Masters, Christians and Jews in the Ottoman Arab World: The Roots of Sectarianism (Cambridge: Cambridge University Press, 2001), pp. 18-26; Maria Rosa Menocal, The Ornament of the World: How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain (Boston: Little, Brown and Co., 2002), pp. 5-31.
2. Levy, “Introduction,” pp. 10-12, 24-25; Aron Rodrigue, “The Sephardim in the Ottoman Empire,” in Elie Kedourie, ed., Spain and the Jews: The Sephardi Experience: 1492 and After (London: Thames and Hudson, 1992), p. 164; Annette B. Fromm, “Hispanic Culture in Exile: Sephardic Life in the Ottoman Balkans,” in Zion Zohar, ed., Sephardic and Mizrahi Jewry: From the Golden Age of Spain to Modern Times (New York: New York University Press, 2005), p. 152; Stanford J. Shaw, “The Jewish Millet in the Ottoman Empire,” available at www.yeniturkiye.com/display.asp?c=3012.
3. Masters, Christians and Jews in the Ottoman Arab World, pp. 17-18, 29, 31-34, 38; John Freely, Inside the Seraglio: Private Lives of the Sultans in Istanbul (London: Viking, 1999), pp. 45-46 (Selim the Grim), 50-69 (Suley-man); see generally Metin Kunt and Christine Woodhead, eds., Siileyman the Magnificent and His Age: The Ottoman Empire in the Early Modern World (London: Longman, 1995).
4. Masters, Christians and Jews in the Ottoman Arab World, pp. 18, 23, 39.
5. Levy, “Introduction,” pp. 15-16, 32-34; Masters, Christians and Jews in the Ottoman Arab World, pp. 6, 22; Bosworth, “The Concept of Dhimma in Early Islam,” pp. 5-9.
6. Levy, “Introduction,” pp. 15, 18; Metin Kunt, “Transformation of Zimmi into Askeri,” in Christians and Jews in the Ottoman Empire, pp. 55, 60-63.
7. Karen Barkey, Bandits and Bureaucrats: The Ottoman Route to Civilization (Ithaca, N.Y: Cornell University Press, 1994), p. 31; Albert Howe Lybyer, The Government of the Ottoman Empire in the Time of Suleiman the Magnificent (Cambridge, Mass.: Harvard University Press, 1913), p. 167; Paul M. Pitman III, ed., Turkey: A Country Study (Washington, D.C.: Federal Research