British Imperialism by Felix Von Oppenheimer

By Felix Von Oppenheimer

The beginning and objective of this monograph via an Austrian pupil of British politics are sufficiently defined within the Author's Preface. Baron von Oppenheimer is persuaded that the proposals recommend years in the past via Mr. Chamberlain are the inevitable end result of the total stream alike of British financial background and colonial coverage within the final part century, and that the adoption of these proposals (or of anything heavily corresponding to them) is key to the upkeep and defense of the British Empire. those perspectives he has set forth for the good thing about his kinsmen, specifically these in that fab Empire that is reproducing in so impressive a way the industrial heritage of recent England, and for that reason goals at imitating her colonial improvement also.

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5 The legendary history of Hadhramawt re×ected its past as the seat of an ancient civilization. It had been one of the southern Arabian kingdoms of the critical overland trade routes over which frankincense, spices, and luxury goods were transported by camel caravan in the centuries preceding the birth of Christ. At that time, Shibam was an entrepôt for frankincense and myrrh, the valuable resin gums produced in southern Arabia and used in the ancient Near East and Mediterranean world for religious rites, medicines, and mummiµcation.

This group was respected by the public, but on the whole were considered second in prestige to the sada as a result of that group’s special connection with the Prophet’s lineage. This group predated the sada as religious authorities in Hadhramawt, and some of the mashayikh claimed that taqbil and the honoriµc “Habib” had been their due before the arrival of the sada in Hadhramawt. Men from this group were addressed with the honoriµc “Shaykh” and women were addressed as “Shaykha,” in a usage distinct from the use of the term shaykh for a tribal leader or religious teacher.

They were divided into three tribal groups, called makatib (sing. maktab), al-Zubi, al-Mawsata, and Bani Qasid, each of which comprised several tribes. All the Yaµ‘i tribes looked to Al Shaykh Abu Bakr b. Salim, an armed branch of the sada, as their spiritual authority. 52 Despite their external origin, the Yaµ‘i were recognized as a powerful group within Hadhramawt because of their heritage of local political power and their critical support for the Qu‘ayti sultanate. 53 Townspeople: Masakin and Qarwan, or Hadhar Most of the inhabitants of towns and villages of Hadhramawt were merchants and craftsmen who did not bear arms or have a tribal identity and did not claim ancestry of any particular religious prestige.

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