Byzantine emperors left off, conferred their own cloaks to honor subordinates. The
practice of giving one’s garment eventually was replaced by the bestowal of sumptuous
garments produced for the purpose that were used to appoint, promote, and reward
distinguished service. Although no longer clothing that the sovereign had actually
worn, these garments conferred honor and recognition on those who received them.
See EI², s.v. “Khil‘a,” by Norman Stillman; Paula Sanders, Ritual, Politics, and the City
in Fatimid Cairo (Albany: State University of New York Press, 1 994), 29–30, 78, 1 28,1 86; Paula Sanders, “Robes of Honor in Fatimid Egypt,” in Stewart, Robes and Honor,
225–39; Karl Stowasser, “Manners and Customs at the Mamluk Court,” Muqarnas
2 ( 1 984): 1 3–20; Carl Petry, “Robing Ceremonials in Late Mamluk Egypt: Hallowed
Traditions, Shifting Protocols,” in Stewart, Robes and Honor, 353–77; İsmail Erünsal,
“II. Bâyezid Devrine Ait Bir İn‘âmât Defteri,” Tarih Enstitüsu Dergisi 1 2 ( 1981 –82):
303–42.
Viswanathan, Outside the Fold, xi.
Clark, The Politics of Conversion, 88.
Ibid.
James Muldoon, “Introduction: The Conversion of Europe,” in Varieties of Reli-
gious Conversion in the Middle Ages, ed. James Muldoon (Gainesville: University Press of
Florida, 1 997), 5; Richard Fletcher, The Barbarian Conversion: From Paganism to Christi-
anity (Berkeley: University of California Press, 1 999), 237, 242.
31. The three terms are interrelated. Place denotes a specifi c, defi nite location.
Landscape denotes a site encountered as a sight. Space can be conceived either as the
area defi ned by a network of places or a practiced place, the daily practices of people in
a place. Thus Eminönü, a district in Istanbul, is a bounded place that one can fi nd on
a map, a landscape when viewed from the sea with its telltale buildings, and a space
in which people engage in practices such as worshipping at houses of prayer. See
W. J. T. Mitchell, “Space, Place, and Landscape,” in Landscape and Power, ed. W. J. T.
Mitchell, 2nd ed. (Chicago: University of Chicago Press, 2002), vii–xii.
- Sufi s, known more for their bringing people of different faiths together, could
be instrumental in demolishing churches and monasteries. See Tamer el-Leithy, “Sufi s,
Copts and the Politics of Piety: Moral Regulation in Fourteenth-Century Upper Egypt,”
in Le développement du soufi sme en Égypte à l’époque mamelouke, ed. Richard McGregor,
Cahier des Annales islamologiques 27 (Cairo: Institut français d’archéologie orientale,
2006), 75– 11 9.
- Ethel Sara Wolper, Cities and Saints: Sufi sm and the Transformation of Urban
Space in Medieval Anatolia (University Park: Pennsylvania State University Press, 2003);
Jamsheed Choksy, Confl ict and Cooperation: Zoroastrian Subalterns and Muslim Elites in
Medieval Iranian Society (New York: Columbia University Press, 1 997), 93– 1 06; Richard
Eaton, The Rise of Islam and the Bengal Frontier, 1204–1760 (Berkeley: University of Cali-
fornia Press, 1 993), 228–47.- Samuel Y. Edgerton, Theaters of Conversion: Religious Architecture and Indian
Artisans in Colonial Mexico (Albuquerque: University of New Mexico Press, 200 1 ). - Ibid., 2. In medieval Anatolia, Sufi s emphasized the Christian genealogy of
formerly Christian sites and structures reused as dervish lodges, incorporated Christian
notes to pages 16–17 259