277:. Hovhannes wrote about the importance of religious practices like thrice daily prayer. He also outlined regulations for “opening and closing bodily parts.” Most importantly, however, association was impossible for non-Christians. Second, Hovhannes stressed that it was essential for members of the brotherhood to support each other. For example, the treatises stated that members should pool their profits and live off of them. This practice especially bore a striking resemblance to Muslim Akhi Brotherhoods, where members would bring their daily earnings to the guild's lodge for its improvement and for providing hospitality for guests. Finally, a major goal of the futuwwa was to maintain the moral behavior of its members. Hovhannes wrote that it was important to have a strong body and soul that were like a well-organized city with “one fortification and five gates surrounding it.” The five gates representing the eyes, ears, nose, and the hands and feet, which are all responsible for the senses. “All good and evil,” Yovhannes argued, entered through these gates. Members needed to properly train and use their senses to protect themselves from sin. For example, the treatises mentioned the importance of chastity. If a member was married, he was advised to keep himself clean and far from “foreign” beds. Members were also discouraged from indulging in drinking wine, since it would lead them to bad behavior. The Armenian brotherhoods were commonly tied to a trade and loyally defended their cities and towns from invasion.
92:
than regional power. He was particularly known to distribute the vestments of futuwwa to regional leaders in an assertion of his higher-rank. Though the original text of the Caliph's 1207 reform measures have been lost, reproductions describe an attempt at restructuring and institutionalizing futuwwa in a manner beneficial to
Caliphal authority. One 1221 mission to Anatolia, for example, sought to propagate this reform to the Islamic frontier. Its contents include such measures as a strengthening of the important of the distribution of the trousers of futuwwa by the caliph and an assertion of Caliphal responsibility in protecting buildings of the futuwwa.
76:, a ninth century anthology of poems and songs from the Arab world. Though it does not reference futuwwa explicitly, the poem describes a novel class of young men in Syria that regularly congregated together for drink and merriment and was critical of their predilection for disregarding the laws of the local governor. This explicit standardization of a previously nebulous conception of moral righteousness set the tone for more expansive futuwwa codes that began to develop between the 11th and 14th centuries C.E.
139:
like
Battuta, were in town, they entertained them with elaborate banquets, religious debate, and song and dance. While the membership of these organizations would eventually skew heavily towards the merchant class, many still boasted a diverse membership. In fact, it is likely that in the predominantly agrarian population of Anatolia, most brotherhoods would not have been able to compose itself of members of solely a single trade.
240:, Akhi discontent and resentment towards imperial attempts at control ultimately led to open rebellion. As imperial influence increased, these rebellions were put down with greater and greater ease and the Akhiyat al-Fityan more fully embraced their economic or religious underpinnings, absorbing into guilds or Sufi orders.
201:
Seljuk patronage, ensuring the loyalty of outlying groups through the construction of public works, akhi and dervish lodges, and tombs. Within the cities, the brotherhoods sought to preserve order and stability, in some cases operating as diplomats with foreign leaders and the central state to maintain peace. .
95:
Ultimately, the Caliph's appropriation of futuwwa led to the flowering of literature regarding the institution. Instead of taming the brotherhoods into monolithic units of caliphal control, however, the reform measures spawned an unprecedented diversity of thought regarding the organizations, and new
268:
Structurally and functionally, the
Armenian brotherhoods shared many similarities with other futuwwa groups. Like the Akhis of the Akhiyat al-Fityan, the Armenian brotherhoods were led by a manktawag, who carried both religious and secular influence. There were also many parallels between Hovhannes’
179:
The
Akhiyat al-Fityan's relationship with warfare varied widely according to local conditions. Within the cities, the brotherhoods proved fiercely loyal to their cities, and would often come to their defense against aggressors Where some brotherhoods unified peacefully around trade or Sufism, others
71:
Among the earliest attempts at crystallizing the concept of futuwwa into literary form was a ninth century treatise by Abū al-Fātik linking the behavior of fatā with expectations governing behavior at the table. The associations of young men alluded to in al-Fātik's code, precursors to more formally
231:
At the time of the formation of the
Ottoman state in the 14th century, the Akhi Brotherhood was a massively influential institution throughout Anatolia. As independent units of local influence, however, imperial authority understood the potential of the Akhi Brotherhoods to become seditious hotbeds
252:
described
Armenian associations of youth were described resembling what would later become the Akhi Brotherhoods of Anatolia. In his journal, the priest chronicles an altercation between a group of eighty youth fishmongers and local townspeople. The text captures a myriad of behaviors that closely
91:
approved of and supported futuwwa. In 1182, al-Nasir was initiated into the ranks of the futuwwa, donning their vestments and drinking salt water in the name of its head Shaykh. Over time, the Caliph would use futuwwa as a clever means of asserting caliphal power through religious hierarchy rather
138:
travelled through
Anatolia, he regularly stayed in Akhi lodges and marveled at the hospitality of his hosts. The leader of each brotherhood would furnish a hospice where, at the end of the workday, members would pool money together communally for the acquisition of food and drink. When travelers,
222:
system. Although the Akhi
Brotherhood was originally open to men of varying professions, as the Ottomans consolidated their rule in Anatolia, the organization was reconstituted into guilds of artisans and merchants. During the Ottoman reign, the government did not train the public in matters of
200:
Though
Turkish expansion into Western Anatolia occurred rapidly following the collapse of Byzantine control there in the 13th century C.E., Seljuk and Mongol policies of decentralization allowed Akhi brotherhoods to exert significant influence. Maintaining this system required a vast network of
260:
found themselves subject to
Islamic law. Through cross-cultural exchange or innovation themselves, the Armenian brotherhoods grew increasingly secular. So much so, in fact, that in 1280 the Armenian Church attempted a reform effort not dissimilar to the futuwwa reform of the Caliph al-Nasir.
43:
In its most literal sense, Futuwwa described the quality of being young. It was not until the eighth century C.E. that the word came to represent something like a moral code. The evolution of the word, from adjective to moral framework, was driven by a melding of and Islamicization of
217:
contributed greatly to the establishment of brotherhoods unified by common trades, and the marked influence of the Akhi Brotherhood on the Ottoman Empire can be seen in the integration of the futuwwa tradition into the Ottoman
160:. At the beginning of the Ottoman dynasty, many Christians lived in their territory. Erudite Akhis were deployed by Orhan to publicly debate Christian theologians in hopes of swaying the local population to the side of Islam.
56:, a famous Arab poet renowned for his generosity. At-Ṭā’ī reappears in early Futuwwa literature as a pre-Islamic ancestor to the chivalrous moral code that would later find expression in similar Islamic icons, namely
51:
The spread of Islam was accompanied by the spread of a definition of the ideal Arab man, or fatā. Even in the Pre-Islamic era, this theme constituted a popular form of poetry that revolved around the personage of
96:
innovations and interpretations abounded. It continued for some time after the death of its founder. Al-Nasir's attempt to restructure the institution in a manner consolidating his control over Islamic society.
155:
in nature, many within the Akhyiat were fervent in their religious expression, engaging in esoteric rituals, song, and dance. Theologian Akhis were integrated into the upper stratum of the Ottoman Empire under
121:
in the early 14th century, Akhiyat al-Fityan, or Brotherhood of Youth, existed in every major city in Anatolia. These Akhi Brotherhoods rose to prominence in the 13th century in the wake of the fall of the
84:
By the 12th century, the concept of futuwwa and organizations founded around its prescriptions spread throughout the Islamic world. A testament to its rapid rise in influence over the region, The
232:
of revolutionary agitation and religious heresy. Accused of conspiracy against the state, many brotherhoods found themselves absorbed by an aggressively expansionist Ottoman state, however, under
1040:
483:
Goshgarian, Rachel. "Beyond the social and the spiritual: Redefining the urban confraternities of late medieval Anatolia." PhD diss., Harvard University, 2008. Proquest (AAT 3295918).
30:, these communal associations of Arab men gained significant influence as stable social units that exerted religious, military, and political influence in much of the Islamic world.
22:(Arabic: فتوة, "young-manliness") was a conception of adolescent moral behavior around which myriad institutions of Medieval confraternity developed. With characteristics similar to
383:
never acknowledged the training of a youth brigade, he has, in several past speeches, spoken admiringly of the Hitler Youth. It is widely believed that he belonged to the
126:. In the absence of a powerful central authority, these brotherhoods would exercise a stabilizing religious, political, economic, and military presence in Anatolia.
827:
Goshgarian, Rachel. "Opening and Closing: Coexistence and Competition in Associations Based on Futuwwa in Late Medieval Anatolian Cities." Lafayette College (2013).
60:. Over time, this poetry would confer upon fāta, an epithet employed in the Quran to celebrate the righteousness of such figures as Yūsuf and Ibrahīm in the
713:
Goshgarian, Rachel (2013-01-01). "Opening and Closing: Coexistence and Competition in Associations Based on Futuwwa in Late Medieval Anatolian Cities".
974:
Memories of state: politics, history, and collective identity in modern Iraq by Eric Davis Eric Davis, University of California Press, 2005, P. 14
223:
vocation. Vocational training was conducted by guilds, and “Futuwwa treatises were used as the constitutions of the guilds of the Ottoman Empire.”
984:
1015:
64:, a deeper moral significance. The development of an Arabic notion of the ideal man was further influenced by the Persian concepts of
329:
fascist youth movement that existed in Iraq in the 1930s and 1940s. In 1938 the Al-Futuwwa youth organization sent a delegate to the
465:
163:
Following the political decline of the Akhiyat al-Fityan, many of its more spiritual members would join such dervish orders as the
461:
399:, the term is used for youths who try to do quasi-chivalrous acts such as helping others resist intimidation by a rival group.
285:
Futuwwa became a topic for European orientalists after being mentioned in a work by Franz Taeschner. Later it was studied by
151:
throughout Anatolia, concomitantly with the decline of Byzantine control and the rise of Akhi political clout Predominantly
1083:
959:
932:
881:
387:
paramilitary youth organisation which was modeled on the Hitler Youth and was formed in Baghdad in the late 1950s.
1041:
telegraph.co.uk: "'You boys you are the seeds from which our great President Saddam will rise again'" 27 Apr 2003
188:
and collecting significant sums of loot. These alliances both enriched the akhi through combat acceptable under
438:, concept of honour in North India, Bangladesh and Pakistan applying across religions (Hindu, Muslim and Sikh)
261:
Constitutions similar to those governing Islamic futuwwa groups were soon penned, notably by the priest-poet
1078:
1063:
356:
257:
269:
writings and those of Shihab al-Din ‘Umar al-Suhrawardi (1144-1234), the man who wrote the first Muslim
1058:
418:
1068:
690:
G.G. Arnakis, “Futuwwa Traditions in the Ottoman Empire: Akhis, Bektashi Dervishes, and Craftsmen,”
147:
In many ways, the religious fabric of the Akhis was enhanced by the marked proliferation of Sufi
949:
991:
1088:
8:
375:
337:
262:
113:
from other futuwwa associations throughout the rest of the Middle East. By the time of
738:
1009:
955:
928:
877:
742:
730:
249:
1073:
722:
626:
344:
306:
210:
253:
parallel their Akhi counterparts, notably drinking, dancing, and physical combat.
922:
871:
726:
631:
614:
429:
363:
73:
45:
109:“Akhism” is a term used by scholars to distinguish the futuwwa organizations of
435:
380:
168:
61:
426:, equestrian martial exercise of the Golden Age of Islam and the Mamluk period
1052:
734:
164:
123:
441:
65:
408:
322:
286:
53:
415:, assurance of security or clemency granted to enemies who seek protection
347:
and its al-Futuwwa (Hitler Youth) type movement, participated in the 1941
326:
310:
185:
135:
114:
72:
constituted brotherhoods of later centuries, are first described in the
362:
Besides espousing a fanatic pan-Arabism, the Futuwwa adopted a frankly
333:
226:
118:
423:
330:
273:
treatises in Anatolia. First, religion made up the foundation of the
237:
85:
214:
110:
88:
23:
352:
256:
In the wake of Seljuk occupation, Armenian people outside of the
233:
148:
348:
189:
152:
27:
951:
Encyclopedia of the Modern Middle East & North Africa: D-K
432:, warrior who participated in military expeditions or raiding
396:
219:
181:
157:
68:, a similar system of ideals closely linked to Sufi orders.
309:
Young Arab Association founded in 1913 in Paris during the
694:
12 No. 4 (Oct., 1953): 241, Available online at jstor.org.
615:"Professional ethics and moral values in Akhi institution"
209:
The necessity of Turkish artisanal unions to compete with
835:
833:
57:
1031:, by Robert Lewis Melka, Univ. of Minnesota, 1966, p. 62
847:
845:
924:
The Other Iraq: Pluralism and Culture in Hashemite Iraq
677:
675:
830:
613:
Sahin, Rukiye; Ozturk, Safak; Unalmis, Mehmet (2009).
842:
316:
672:
289:
as a social phenomenon of medieval Iraq and Turkey.
227:
Relationship with Ottoman state and political demise
873:Independent Iraq: British Influence from 1941-1958
612:
444:, Persian word almost synonymous to Arabic Futuwwa
336:rally, and in turn hosted the Hitler Youth leader
184:, or holy war, raiding towns and villages in the
1050:
16:Arabic term for "young-manliness" or "chivalry"
390:
248:As early as the 12th century, Armenian priest
1029:The Axis and the Arab Middle East: 1930-1945
897:Communism and nationalism in the Middle East
292:
180:were closely linked to those who conducted
129:
712:
33:
715:British Journal of Middle Eastern Studies
630:
619:Procedia - Social and Behavioral Sciences
954:. Macmillan Reference USA. p. 860.
369:
297:
920:
911:, 1990, Volume 2, Israel Gutman, p. 716
899:, Walter Laqueur, Praeger, 1956, p. 179
663:
1051:
1014:: CS1 maint: archived copy as title (
947:
869:
99:
608:
606:
243:
479:
477:
475:
473:
668:. New York: Routledge. p. 140.
666:Travels in Asia and Africa: 1325-54
13:
706:
603:
317:Iraqi Al-Futuwwa (1930s and 1940s)
79:
14:
1100:
470:
280:
204:
1034:
1022:
977:
968:
941:
914:
902:
890:
863:
854:
821:
812:
803:
794:
785:
776:
767:
758:
749:
697:
692:Journal of Near Eastern Studies
684:
657:
648:
639:
594:
585:
576:
567:
558:
549:
305:was also an Arabic name of the
870:Elliot, Matthew (1996-08-15).
540:
531:
522:
513:
504:
495:
486:
455:
1:
927:. Stanford University Press.
909:Encyclopedia of the Holocaust
448:
921:Bashkin, Orit (2008-11-20).
727:10.1080/13530194.2012.734957
632:10.1016/j.sbspro.2009.01.143
195:
142:
7:
1084:Medieval history of Armenia
402:
391:Use of the concept in Egypt
174:
104:
10:
1105:
537:Goshgarian 2008, p. 44-45.
419:Honor codes of the Bedouin
321:It was also the name of a
38:
860:Goshgarian 2008, p. 253.
818:Goshgarian 2008, p. 256.
809:Goshgarian 2008, p. 233.
800:Goshgarian 2008, p. 250.
782:Goshgarian 2008, p. 174.
773:Goshgarian 2008, p. 172.
755:Goshgarian 2008, p. 193.
582:Goshgarian 2008, p. 100.
343:The fascist pan-Arabist
293:Modern reuse of the name
130:Structure and membership
948:Mattar, Philip (2004).
839:Goshgarian 2013, p. 18.
600:Goshgarian 2008, p. 92.
591:Goshgarian 2008, p. 91.
573:Goshgarian 2008, p. 99.
564:Goshgarian 2008, p. 94.
555:Goshgarian 2008, p. 93.
546:Goshgarian 2008, p. 90.
528:Goshgarian 2008, p. 47.
519:Goshgarian 2008, p. 35.
510:Goshgarian 2008, p. 32.
501:Goshgarian 2008, p. 23.
492:Goshgarian 2008, p. 22.
89:An-Nāṣir il-Dīn Allāh's
34:History and development
851:Goshgarian 2013, p. 8.
238:Bayzid the Thunderbolt
764:Arnakis 1953, p. 238.
703:Arnakis 1953, p. 241.
681:Arnakis 1953, p. 239.
664:Battuta, Ibn (2013).
654:Arnakis 1953, p. 234.
645:Arnakis 1953, p. 232.
370:Iraqi Futuwwa (1950s)
325:-style nationalistic
298:Paris-based Al-Futuwa
48:and Arab traditions.
791:Arnakis 1953, p. 235
379:wrote that although
62:Sleepers of the Cave
1079:Islamic terminology
376:The Daily Telegraph
338:Baldur von Schirach
263:Hovhannes Erznkatsi
236:and his successor,
124:Great Seljuk Empire
100:Futuwwa in Anatolia
1064:Sufi organizations
258:Kingdom of Cilicia
244:Futuwwa in Armenia
1059:Islamic mysticism
250:Matthew of Edessa
167:, Khalvetis, and
58:Alī ibn Abū Ṭālib
1096:
1069:Arab nationalism
1043:
1038:
1032:
1026:
1020:
1019:
1013:
1005:
1003:
1002:
996:
990:. Archived from
989:
981:
975:
972:
966:
965:
945:
939:
938:
918:
912:
906:
900:
894:
888:
887:
867:
861:
858:
852:
849:
840:
837:
828:
825:
819:
816:
810:
807:
801:
798:
792:
789:
783:
780:
774:
771:
765:
762:
756:
753:
747:
746:
710:
704:
701:
695:
688:
682:
679:
670:
669:
661:
655:
652:
646:
643:
637:
636:
634:
610:
601:
598:
592:
589:
583:
580:
574:
571:
565:
562:
556:
553:
547:
544:
538:
535:
529:
526:
520:
517:
511:
508:
502:
499:
493:
490:
484:
481:
468:
466:Google Translate
459:
345:Al-Muthanna Club
307:Arab nationalist
117:travels through
1104:
1103:
1099:
1098:
1097:
1095:
1094:
1093:
1049:
1048:
1047:
1046:
1039:
1035:
1027:
1023:
1007:
1006:
1000:
998:
994:
987:
985:"Archived copy"
983:
982:
978:
973:
969:
962:
946:
942:
935:
919:
915:
907:
903:
895:
891:
884:
868:
864:
859:
855:
850:
843:
838:
831:
826:
822:
817:
813:
808:
804:
799:
795:
790:
786:
781:
777:
772:
768:
763:
759:
754:
750:
711:
707:
702:
698:
689:
685:
680:
673:
662:
658:
653:
649:
644:
640:
611:
604:
599:
595:
590:
586:
581:
577:
572:
568:
563:
559:
554:
550:
545:
541:
536:
532:
527:
523:
518:
514:
509:
505:
500:
496:
491:
487:
482:
471:
460:
456:
451:
405:
393:
372:
319:
311:First World War
300:
295:
283:
246:
229:
207:
198:
177:
145:
132:
107:
102:
82:
80:Caliphal reform
74:Kitāb al-Aghānī
41:
36:
17:
12:
11:
5:
1102:
1092:
1091:
1086:
1081:
1076:
1071:
1066:
1061:
1045:
1044:
1033:
1021:
976:
967:
960:
940:
933:
913:
901:
889:
882:
876:. I.B.Tauris.
862:
853:
841:
829:
820:
811:
802:
793:
784:
775:
766:
757:
748:
705:
696:
683:
671:
656:
647:
638:
602:
593:
584:
575:
566:
557:
548:
539:
530:
521:
512:
503:
494:
485:
469:
453:
452:
450:
447:
446:
445:
439:
436:Izzat (honour)
433:
427:
421:
416:
404:
401:
395:In modern-day
392:
389:
381:Saddam Hussein
371:
368:
318:
315:
299:
296:
294:
291:
282:
281:Historiography
279:
245:
242:
228:
225:
206:
203:
197:
194:
176:
173:
144:
141:
131:
128:
106:
103:
101:
98:
81:
78:
40:
37:
35:
32:
15:
9:
6:
4:
3:
2:
1101:
1090:
1087:
1085:
1082:
1080:
1077:
1075:
1072:
1070:
1067:
1065:
1062:
1060:
1057:
1056:
1054:
1042:
1037:
1030:
1025:
1017:
1011:
997:on 2010-04-10
993:
986:
980:
971:
963:
961:9780028657714
957:
953:
952:
944:
936:
934:9780804774154
930:
926:
925:
917:
910:
905:
898:
893:
885:
883:9781850437291
879:
875:
874:
866:
857:
848:
846:
836:
834:
824:
815:
806:
797:
788:
779:
770:
761:
752:
744:
740:
736:
732:
728:
724:
720:
716:
709:
700:
693:
687:
678:
676:
667:
660:
651:
642:
633:
628:
624:
620:
616:
609:
607:
597:
588:
579:
570:
561:
552:
543:
534:
525:
516:
507:
498:
489:
480:
478:
476:
474:
467:
463:
458:
454:
443:
440:
437:
434:
431:
428:
425:
422:
420:
417:
414:
410:
407:
406:
400:
398:
388:
386:
382:
378:
377:
367:
365:
360:
358:
354:
350:
346:
341:
339:
335:
332:
328:
324:
314:
312:
308:
304:
290:
288:
278:
276:
272:
266:
264:
259:
254:
251:
241:
239:
235:
224:
221:
216:
213:craftsmen in
212:
205:Socioeconomic
202:
193:
191:
187:
183:
172:
170:
166:
161:
159:
154:
150:
140:
137:
127:
125:
120:
116:
115:Ibn Battuta's
112:
97:
93:
90:
87:
77:
75:
69:
67:
63:
59:
55:
54:Ḥātim aṭ-Ṭā’ī
49:
47:
31:
29:
25:
21:
1089:Warrior code
1036:
1028:
1024:
999:. Retrieved
992:the original
979:
970:
950:
943:
923:
916:
908:
904:
896:
892:
872:
865:
856:
823:
814:
805:
796:
787:
778:
769:
760:
751:
721:(1): 36–52.
718:
714:
708:
699:
691:
686:
665:
659:
650:
641:
622:
618:
596:
587:
578:
569:
560:
551:
542:
533:
524:
515:
506:
497:
488:
457:
412:
409:Aman (Islam)
394:
384:
374:
373:
364:totalitarian
361:
342:
323:Hitler Youth
320:
302:
301:
287:Claude Cahen
284:
274:
270:
267:
255:
247:
230:
208:
199:
178:
162:
146:
133:
108:
94:
83:
70:
50:
42:
19:
18:
359:community.
186:Dar al-Harb
1053:Categories
1001:2010-04-24
449:References
442:Javānmardi
366:ideology.
351:attack on
334:Nazi Party
215:Asia Minor
190:Sharia Law
119:Asia-Minor
66:Javānmardi
743:144419443
735:1353-0194
424:Furusiyya
331:Nuremberg
303:Al-Futuwa
211:Byzantine
196:Political
169:Bektashis
149:dervishes
143:Religious
1010:cite web
403:See also
327:pan-Arab
175:Military
165:Mevlevis
111:Anatolia
105:Overview
24:chivalry
1074:Fascism
625:: 801.
353:Baghdad
275:futuwwa
271:futuwwa
234:Murad I
136:Battuta
46:Persian
39:Origins
20:Futuwwa
958:
931:
880:
741:
733:
385:Futuwa
357:Jewish
349:Farhud
86:Caliph
28:virtue
995:(PDF)
988:(PDF)
739:S2CID
462:Futua
430:Ghazi
397:Egypt
220:guild
182:Ghazw
158:Orhan
134:When
1016:link
956:ISBN
929:ISBN
878:ISBN
731:ISSN
413:amān
153:Sufi
26:and
723:doi
627:doi
411:or
355:'s
1055::
1012:}}
1008:{{
844:^
832:^
737:.
729:.
719:40
717:.
674:^
621:.
617:.
605:^
472:^
464:,
340:.
313:.
265:.
192:.
171:.
1018:)
1004:.
964:.
937:.
886:.
745:.
725::
635:.
629::
623:1
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.