Transcription
Peace be upon you. May God grant you good health, students of the Jordanian History course, Academic Branch. Today, God willing, I will begin with you the second part of the second lesson in the third unit: Social and Economic Conditions in Jordan during the Ottoman Era. In the previous part, we discussed social conditions and spoke about farmers, urban dwellers, and Bedouins. Today, God willing, I will start with intellectual life, discussing it briefly, then move on to economic life: agriculture, industry, and trade. Just as the first part was easy for us with general information, this part also contains general and light, pleasant information. Let's say "In the name of God" and begin with intellectual life in Jordan during the Ottoman Era.
Let's talk about intellectual life. Clarify the manifestations of education in Jordan during the Ottoman Era. What were the manifestations of education? Let me tell you, education in Jordan before the 19th century, before the 19th century, was confined to schools, meaning religious schools, which are zawiyas, and semi-religious schools. Religious schools, you say zawiyas, and semi-religious schools like kuttabs, which is the book we talked about last session, right? These were funded by endowments and families. It is very important to know this: who funded them? Endowments and families, which are the religious schools, like zawiyas, and semi-religious schools like kuttabs, the plural of kuttab. And the focus was on what they taught. Look at what they taught: the Holy Quran, arithmetic, reading, and Arabic calligraphy. You would say religion, math, Arabic. This is what they taught. Don't just memorize them like that. But to make it easier for you, the focus was on teaching the Holy Quran, arithmetic, reading, and Arabic calligraphy – three things, and thank you. These schools were before the 19th century. During the period of Egyptian rule in the Levant, do you remember when we said Ibrahim Pasha came after his father sent him, right? During the period of Egyptian rule in the Levant, there was a change in the education system. Ibrahim Pasha encouraged Western Christian missionary societies to open schools. So they started coming to us. These missionary societies are private Christian schools for the Christian denomination, okay? This is two. Three: modern schools were established, meaning modern things. The Jihad School, where is it located? In Damascus. And students from the Levant were sent on scholarships to where? To Egypt and Istanbul, which is Istanbul, to study there. So we had modern schools, the Jihad School in Damascus. When a student finishes, they get a scholarship, like when you finish university, you get a scholarship abroad, like that. The Jihad School in Damascus, a student graduates and gets a scholarship to Egypt or Istanbul to study there, okay? These are the three manifestations of education. The first manifestation, before the 19th century, education spread through religious schools like zawiyas and kuttabs, also semi-religious like kuttabs. And education focused on three things: the Holy Quran, arithmetic, reading, and Arabic calligraphy. Then, during the period of Egyptian rule in the Levant, Ibrahim Pasha came and encouraged Christian missionary societies, these schools, to open these schools. Western Christian missionary societies to open these schools in these lands. Also, he said that modern schools were established, like what? The Jihad School, where is it located? In Damascus. The student graduates and gets a scholarship. Where does he go? To Egypt and Istanbul.
Now let's move on to the types of education, and this is an important question. Look at me, what are the types of education? Three: religious, governmental, and missionary schools. Religious education, governmental education, missionary schools. Religious, represented by kuttabs. Governmental, represented by primary and rushdi schools. Missionary schools, you say they adopted Western educational patterns because they are Western Christian missionary schools, right? So we have three: religious, represented by kuttabs. Governmental, represented by primary and rushdi schools. And missionary schools, which are Western educational patterns, they adopted Western educational patterns. Thank you, easy.
Let's start with kuttabs. We have information, focus, please, on this information. This information tells us first about the kuttab. Consider this question, this information here is a definition. What is the definition of a kuttab? You say the definition of a kuttab is a place for teaching young boys. We teach them there. It is an educational phenomenon known to Arabs since ancient times and continued until the middle of the 20th century, meaning until around 1950. After that, something called a kuttab, a place where boys are taught, an ancient phenomenon known to Arabs, continued until the middle of the 20th century. Kuttabs were attached to what? To mosques, where? In mosques or a specific place, and they relied on traditional teaching methods. What are traditional teaching methods? Memorization, rote learning, repetition. These three. Memorization. The sheikh of the kuttab would stand, read the surah, and they would repeat after him. Read the verse, and they would repeat after him. No, no, no. Rote learning. Rote learning, memorization, and repetition, and repeating the information more than once. So, here it tells us that kuttabs were located attached to mosques, located in mosques, and relied on traditional teaching methods, something traditional: memorization, repetition, and rote learning. They did not have the capacity for modern strategies. The teacher is the sheikh of the kuttab. Didn't I tell you the sheikh of the kuttab in Syrian series? In exchange for gifts, eye gifts, gifts like what? Grains, bread, eggs, for example. Grains: wheat, barley, corn, whatever it was, and bread, they would bring him bread, also eggs. But no money, just in-kind gifts. He would teach what? For God's sake, I told you reading, calligraphy, and he would teach arithmetic, and he would teach the Holy Quran. Did I mention it or not? The Holy Quran, reading, calligraphy, and also arithmetic. And kuttabs spread where? Throughout Jordan during the Ottoman Era. This information pertains to kuttabs. Thank you, kuttab. This is all about kuttabs.
Now let's move on to governmental schools. We told you that governmental schools, what are they? Here they are. What do you say? Primary. Write primary, or primary and rushdi. Where were primary and rushdi schools found? In the qasabas. They were found in qasabas. Qasabas, what? Look at me, J, J, J, W, W, W, I'm used to it. Sh, Sh, Sh. In the south: Ma'an, Tafilah, Karak. In the center: Amman and Salt. In the north: Jerash, Ajloun, Irbid. These are the qasabas. Primary and rushdi schools were found in Ma'an, Tafilah, Karak, Salt, Amman, Jerash, Ajloun, Irbid. Memorize them like this. Put J, W, Sh so you can memorize them.
Now let's move on to missionary schools, and we have two questions about them. Missionary schools are for Christians. Define missionary schools. They are schools of Western Christian missionary societies. They belong to Christian denominations. And these schools introduced two languages. What are the two languages? English and French. These schools introduced the English and French languages to the country. Thank you. Do they have conditions? Yes, they have conditions. What are the conditions for establishing these missionary schools? First, the Ottoman government must approve. Second, their curricula are subject to supervision. Third, there is no third. Conditions for establishment: approval of the Ottoman government, two: their curricula are subject to supervision. The first condition is that the Ottoman government approves their establishment. Second, their curricula are subject to supervision, as they come from abroad, okay? Thank you.
Now I want to move on to economic life in Jordan during the Ottoman Era. We came to you, agriculture, industry, trade, easy things, and God willing, you will finish the lesson with a bright candle. Now let's talk about what? Economic. Agriculture. Agriculture is the backbone of economic life. You are the backbone, professor, if you forget. I told you in the first lesson, in the first session, that farmers constituted the majority of the population, and remember when I reached agriculture, here I told you that agriculture is the backbone of economic life for the population during the Ottoman Era. So, it was the main thing they worked on, which is agriculture.
Now let's talk about types of agriculture. Come on, it turned into a vocational class. Types of agriculture in Jordan during the Ottoman Era: rain-fed and irrigated. Rain-fed agriculture and irrigated agriculture. Rain-fed depends on rainwater. Irrigated depends on rivers, wadis, etc. Rain-fed is the prevalent one. We don't have water yet. And it depends on rainwater. Irrigated constitutes a small percentage of the agricultural land area and depends on rivers, springs, and in the wadis. And thank you. See how easy it is. Rain-fed and irrigated. Okay.
Now, irrigated, an important question, and focus on it. Explain in two formulations. Why in two formulations? Look, agriculture in Jordan during the Ottoman Era, especially in the 19th century, witnessed a noticeable decline. Ah, specify. Explain the decline of agriculture in Jordan during the Ottoman Era. Here it didn't specify which century, but it's important to know that in the 19th century, there was a decline in agriculture. Okay, why? Four things: drought, dryness, locusts. Here they are: drought, dryness, locusts. This is the first. Two: excessive taxes and lack of security. Excessive taxes and lack of security. Three: Bedouin tribes encroached on agricultural villages. Encroachment of Bedouin tribes on agricultural villages. Four: we use primitive methods. Using traditional agricultural methods. Okay, four things. Drought, dryness, locusts, you know them. What else? Excessive taxes and lack of security. Excessive taxes and lack of security. What else? You say using traditional agricultural methods. What else? You say encroachment of Bedouin tribes on agricultural villages. Is there a result? Yes, there is a result, I see it. What is the result of this? The result is that the farmer lives a life of poverty and hardship. Meaning, he's starving. He's starving. So he resorts to borrowing. He borrows, meaning he takes a loan from usurers who work with interest, in exchange for mortgaging his property, and he's starving if he can't pay. They took all his property, and peace be upon you, and God's mercy and blessings. Continue. So, it led to the farmer living a life of hardship and poverty, so he resorts to borrowing from usurers. And thank you. Peace be upon you.
Let's move on to industry. How was agriculture? You saw, it was a nice matter. Industry is easier. Look, industry, what does it say? Industry in Jordan during the Ottoman Era was primitive, meaning not great, not wow. It met the basic needs of the population, meaning, just what they needed. Mention the most prominent industries in Jordan during the Ottoman Era. What are the most prominent industries? Let's see the industries first, then talk about what they made. Leather, food, textiles, straw, pottery, metal, wood. Ah, first, leather. Leather industries, like what? Shoe making. Like what else? Drinking utensils, like leather water skins. Milk and yogurt utensils, like wooden containers, wooden and with leather inside, okay, for milk and yogurt not to leak. Leather medical bags, to store coffee. Like what? The coffee pot. Food industries. I feel like I'm teaching vocational subjects, I swear. Olive pressing, grinding grains, and dried fruits, like raisins and dried apricots. Dairy products: jameed, ghee, butter. Oh, textiles, like what? Carpets, tents, bedding, straw mats, baskets. Mats you sit on, baskets made of straw. Pottery: water and oil jars, food utensils. Metal: plows, sickles, cart manufacturing, gun repair, gunpowder production, tinning copper utensils, gold and silver crafting. Ah, metal. Wood: wooden plows, doors, windows, you say boxes, headboards. All of these are the most prominent industries in Jordan during the Ottoman Era.
Now let's move on to trade. Look, you see trade? Ah, and we're done. Just. Trade. Explain. Trade in Jordan during the Ottoman Era witnessed a clear decline. Now it said no 19th century, no 20th century. There was a decline. First, social unrest. There was social unrest. The society is disturbed, starving, tense. Two: lack of security. No security. Like agriculture, right? Commercial caravans were subjected to attacks by thieves and bandits. There, it said Bedouin tribes encroached on agricultural villages. Link them together. Also, poverty of the population. People have no money, so trade witnessed a noticeable decline. First, the society is disturbed, social unrest. Also, poverty of the population, people are poor. Ah, lack of security, no security. Also, encroachment of thieves and bandits on what? On commercial caravans, they were subjected to attacks by thieves. Look at me now. You need to understand this information. Understand it. Look, how the farmer used to sell what remained of his harvest after taxes. Finished his taxes, he goes and sells his crops. Okay, okay. In the markets of the qasabas, and we told you that qasabas are in the cities, like cities. Okay, in the qasabas, he sells his harvest to meet his household needs, or focus on the word "or". The farmer sells his harvest in the markets of the qasabas, or merchants would go out to the villages and set up tents to buy the harvest. In short, either the farmer goes out and sells his harvest in the markets of the qasabas, or the merchants come and set up tents and buy the harvest from these farmers. And these merchants used to transport the crops. Look, focus with me. They transport them on the backs of animals, or they transport them via the railway. If they transport on the backs of animals, they go to these areas: Jerusalem, Nablus, Haifa, Acre. If they want to transport crops using animals, they go to a place close to Jordan, to Palestine: Jerusalem, Haifa, Acre, Nablus. Okay. If they want to transport crops to a distant place, they use what? The railway. See how? They use the railway to transport crops to where? To Damascus and Beirut. These merchants, to transport their crops, either transport them on the backs of animals or on what? The railway. On the backs of animals, they go to Palestine: Jerusalem, Haifa, Acre. But if they want to go to Damascus and Beirut, they use the railway. See, just understand it. Look, put your mind in the book and take it back. Okay.
Very important question, very important question. Okay. Mention the Jordanian regions that were commercially linked to neighboring regions during the Ottoman Era. What Jordanian regions were linked to neighboring regions commercially during the Ottoman Era? Look, focus with me. We have Karak and Ma'an in the south. We have Salt in the center, and we have Ajloun in the north. We need to know what each one was linked to. Okay. Look, let's start with Ma'an. Ma'an. Ma'an was linked to two countries: Egypt and Hijaz. It's the only one linked to countries. The rest were linked to cities. Okay. Ma'an was linked to countries, yes, countries: Egypt and Hijaz. Egypt and Saudi Arabia. We have Karak and Salt. Karak and Salt. The common factor between them is Jerusalem. For Karak, you say Hebron. For Salt, you say Nablus. Both have Jerusalem. Okay. But Karak with Hebron, and Nablus with whom? With Salt. With Nablus. Okay, easy. Ma'an with countries, which are? Egypt and Hijaz. We have Karak and Salt. Karak and Salt. Both have Jerusalem. But Karak with Jerusalem and Hebron. Salt with Jerusalem and Nablus. As for Ajloun, it was linked to two cities in Palestine: Acre and Tiberias, in northern Palestine. And it was linked to Damascus and Beirut. All of them are cities, except for Ma'an. Ma'an is countries, with Egypt and Hijaz. Karak and Salt. Karak, you say Jerusalem, Hebron. As for Salt, Jerusalem, Nablus. As for Ajloun, with the two cities of Acre and Tiberias, these are in northern Palestine, and also with Damascus and Beirut. Especially after the Hijaz railway was extended. Okay, this is especially for the point of Damascus and Beirut when the Hijaz railway line was extended, they started dealing with Damascus and Beirut.
Now let's move on to the definition of the Hijaz Railway. This is the definition of the Hijaz Railway. It is the Hijaz Railway. This is the first piece of information I need to know. Its construction began or was established in 1900 during the reign of which Sultan? Sultan Abdul Hamid II, the Ottoman Sultan. From where does it start? From Damascus to where? To Medina. And work on it ended in 1908. This is its definition: this Hijaz Railway, its construction began in 1900, during the reign of which Sultan? Sultan Abdul Hamid II. When did they finish it? 1908. From where to where? From Damascus to Medina. Okay. Important and came in the ministry exam in 2008. Mention the goals of building the Hijaz Railway. It says goals, or explain the establishment of the Hijaz Railway. What are its goals? Or explain the establishment. Why did we do it? Look at me. I want something from you to memorize the seven points. Focus, focus with me. Link, link point two with six. These two together. Link point, that is, link preventing rebellion and linking the parts of the state together. These two together. And one, five, and seven together. This is color one. This is a star, and this is five, and this is seven. Why did I tell you to do this? So you can memorize them. Serving Muslim pilgrims. Encouraging trade and spreading civilization around the stations of the line. These three together. Serving Muslim pilgrims, encouraging trade, and spreading civilization around the stations of the line. We need to secure two things. What are they? Securing the rapid transport of state soldiers. Securing the transport of agricultural crops. Securing the rapid transport of state soldiers wherever necessary. We need to secure two things: state soldiers and what? We need to secure the transport of agricultural crops. We need to link three and four. Preventing rebellion and exiting the state's obedience. Also, linking the far-flung parts of the Ottoman state. We need to prevent rebellion, so we need to link the distant parts of the state. Okay. A ministry exam question and easy.
Last page with us. Mention the most prominent materials that were exported from Jordan to neighboring regions during the Ottoman Era. What did they export? Didn't we say earlier what regions were commercially linked? What did they export? Qali. A desert plant. It is a desert plant that grows in Balqa and is used in soap making. It was exported to Nablus. Do you know Nabulsi soap? The square one you use for bathing, it doesn't clean, right? It's the Qali plant, a desert plant that grows in Balqa and is used in soap making, and they used to export it to Nablus. What else did they export? Grains of all kinds. What grains did they export? Wheat, barley, lentils, corn, raisins. These are grains of all kinds. Also wool, hair, hides, and ghee. So here you say vegetable, and here animal. Vegetable products and animal products. Okay. These are the materials that were exported.
What about currency? Currency. When you talk about currency, money that was circulated in Jordan during the Ottoman Era. What was the currency? Ottoman gold lira. Ah, but it's Ottoman. Because we also have gold later, and English and French gold lira. French, French, or Ottoman gold lira, and Ottoman lira, and English and French gold lira. Okay. Also, Majidi riyal. We have the para and the beshlik. These are small. Majidi riyal, and para, and beshlik. Okay. We have two liras: Ottoman gold lira, and English and French gold lira. Okay. We have Majidi riyal, and para, and beshlik. This is the currency.
Last question, and it is very important. We will end with it. The Ottoman state, it was important. The Ottoman state collected taxes and fees in various forms. Mention the types of these taxes. We have a tax called "Al-Ashr" (the tenth). We have a tax called "Al-Wiro". Livestock, buildings, and customary taxes. Al-Ashr, Al-Wiro, buildings, livestock, and customary. Al-Ashr, Al-Wiro, buildings, and livestock, and customary. Al-Wiro is imposed on whom? You say on lands and craftsmen. On these, on these is Al-Wiro. Livestock, oh my, how trivial. Sheep, camels, cows. Buildings, quickly. You say on buildings. Customary, on what occasions? Emergency occasions, like war. There are customary taxes when there are emergency occasions like war, there are customary taxes. So we have five taxes: Al-Ashr, Al-Wiro. Al-Wiro on lands and craftsmen. Livestock: sheep, camels, cows, on everything you want. Buildings, on buildings. And customary, emergency occasions like war.
Here, I have completed with you, praise be to God, the second lesson. I tell you here, do not make yourself a second choice for anyone. Be the first or don't be. Don't make yourself a second choice. Be the first or don't be. To be or not to be. And God willing, we are "to be" here. Okay. Here, God willing, we have finished the second lesson. We have two lessons left. And as I promised you, the third lesson will be in three parts, and the last lesson will be in two parts, and we will finish the first semester material. Work hard, and God willing, you are capable of it. May God grant you good health. Peace be upon you, and God's mercy and blessings.