Ottomanism from the Perspective of Non-Muslim Deputies

Ayfer Özçelik

Makale detayları

Ottomanism from the Perspective of Non-Muslim Deputies

Yazarlar:

Ayfer Özçelik

Yayıncı:

Pamukkale University

Dergi:

Belgi Dergisi Issue 25, pp.235-256

Belge Tipi:

Makale

Yayın Tarihi:

1/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001282629

pISSN:

2146-4456

Anahtar kelimeler:

Özet:

 Multiculturalism, an important issue that todays societies dwell on, and the problem of keeping the differences alive in times of peace have been realized for centuries within the Ottoman National System. The National System that is based on religion and not ethnicity, was institutionalized after Mehmed the Second based on Islamic roots; and the Ottoman constituents have been organized as self-governing establishments under the administration of spiritual leaders. Under this structure, non-Muslims were free to worship in their temples, which had somewhat of immunity. Transactions concerning todays civil law, such as marriage, divorce, dowry, alimony, and inheritance were carried out by the religious organizations. The Ottoman administration implemented the decisions made by these religional courts. In addition, the congregations had the authority to open schools, and organize and administer their programs. As a historian Greek deputy stated in the Majlis-i Mebusan, due to the National System and the power of the state, the Orthodox people in particular were able to preserve their existence, against the threats from the Latin world. By the 18th century, the social movements that developed in the west became anachronistic with new movements, and this system, which was far ahead of its time, acted as a trigger for nationalist movements at the time when nationalism was gaining momentum. In the face of the Ottoman Empires loss of power, the imperial powers have attempted to disintegrate the Ottoman elements with the excuse of protection. Ottoman statesmen tried to prevent this disintegration under the rulers unifying and Ottoman supremacy, and in this context, they established a series of practices that started with the Tanzimat and Islahat Edicts, and aimed to ensure the equality of the subjects. In 1869, the Ottoman citizenship law was enacted. The 1876 Constitution and the proclamation of the Second Constitutional Monarchy were the continuation of these actions. In this context, non-Muslim deputies also took part in the Ottoman parliament. The pro-Ottomanist statements of these deputies, at least at the beginning of their legislative activities, are important in terms of understanding the hopes raised by the Constitutional Monarchy. However, the Ottoman Empire disappeared into history before Ottomanism could be realized, due to the effects of both the states called Düvel-i Muazzama, who were seeking for an opportunity for the legacy of the sick man, and the mental transformation that was essential in this regard in the Ottoman society.

 Multiculturalism, an important issue that todays societies dwell on, and the problem of keeping the differences alive in times of peace have been realized for centuries within the Ottoman National System. The National System that is based on religion and not ethnicity, was institutionalized after Mehmed the Second based on Islamic roots; and the Ottoman constituents have been organized as self-governing establishments under the administration of spiritual leaders. Under this structure, non-Muslims were free to worship in their temples, which had somewhat of immunity. Transactions concerning todays civil law, such as marriage, divorce, dowry, alimony, and inheritance were carried out by the religious organizations. The Ottoman administration implemented the decisions made by these religional courts. In addition, the congregations had the authority to open schools, and organize and administer their programs. As a historian Greek deputy stated in the Majlis-i Mebusan, due to the National System and the power of the state, the Orthodox people in particular were able to preserve their existence, against the threats from the Latin world. By the 18th century, the social movements that developed in the west became anachronistic with new movements, and this system, which was far ahead of its time, acted as a trigger for nationalist movements at the time when nationalism was gaining momentum. In the face of the Ottoman Empires loss of power, the imperial powers have attempted to disintegrate the Ottoman elements with the excuse of protection. Ottoman statesmen tried to prevent this disintegration under the rulers unifying and Ottoman supremacy, and in this context, they established a series of practices that started with the Tanzimat and Islahat Edicts, and aimed to ensure the equality of the subjects. In 1869, the Ottoman citizenship law was enacted. The 1876 Constitution and the proclamation of the Second Constitutional Monarchy were the continuation of these actions. In this context, non-Muslim deputies also took part in the Ottoman parliament. The pro-Ottomanist statements of these deputies, at least at the beginning of their legislative activities, are important in terms of understanding the hopes raised by the Constitutional Monarchy. However, the Ottoman Empire disappeared into history before Ottomanism could be realized, due to the effects of both the states called Düvel-i Muazzama, who were seeking for an opportunity for the legacy of the sick man, and the mental transformation that was essential in this regard in the Ottoman society.

 Multiculturalism, an important issue that todays societies dwell on, and the problem of keeping the differences alive in times of peace have been realized for centuries within the Ottoman National System. The National System that is based on religion and not ethnicity, was institutionalized after Mehmed the Second based on Islamic roots; and the Ottoman constituents have been organized as self-governing establishments under the administration of spiritual leaders. Under this structure, non-Muslims were free to worship in their temples, which had somewhat of immunity. Transactions concerning todays civil law, such as marriage, divorce, dowry, alimony, and inheritance were carried out by the religious organizations. The Ottoman administration implemented the decisions made by these religional courts. In addition, the congregations had the authority to open schools, and organize and administer their programs. As a historian Greek deputy stated in the Majlis-i Mebusan, due to the National System and the power of the state, the Orthodox people in particular were able to preserve their existence, against the threats from the Latin world. By the 18th century, the social movements that developed in the west became anachronistic with new movements, and this system, which was far ahead of its time, acted as a trigger for nationalist movements at the time when nationalism was gaining momentum. In the face of the Ottoman Empires loss of power, the imperial powers have attempted to disintegrate the Ottoman elements with the excuse of protection. Ottoman statesmen tried to prevent this disintegration under the rulers unifying and Ottoman supremacy, and in this context, they established a series of practices that started with the Tanzimat and Islahat Edicts, and aimed to ensure the equality of the subjects. In 1869, the Ottoman citizenship law was enacted. The 1876 Constitution and the proclamation of the Second Constitutional Monarchy were the continuation of these actions. In this context, non-Muslim deputies also took part in the Ottoman parliament. The pro-Ottomanist statements of these deputies, at least at the beginning of their legislative activities, are important in terms of understanding the hopes raised by the Constitutional Monarchy. However, the Ottoman Empire disappeared into history before Ottomanism could be realized, due to the effects of both the states called Düvel-i Muazzama, who were seeking for an opportunity for the legacy of the sick man, and the mental transformation that was essential in this regard in the Ottoman society.

 Günümüz toplumlarının üzerinde çokça durdukları önemli bir konu olan çok kültürlülük ve farklılıkları barış içinde bir arada yaşatma problemi, Osmanlı Millet Sistemi içinde yüzyıllar boyu gerçekleşmiştir. Etnisiteyi değil dini esas alan Millet Sistemi, İslami kökleri üzerinden II. Mehmet sonrası kurumsallaşmış ve Osmanlı unsurları ruhani reislerinin idaresinde kendi yasaları ile yönetilen kurumlar olarak örgütlemiştir. Bu yapılanmaya göre gayrimüslimler bir çeşit dokunulmazlığı olan mabetlerinde serbestçe ibadetlerini yerine getiriyorlardı. Evlenme, boşanma, çeyiz, nafaka, veraset gibi günümüzde medeni hukuku ilgilendiren işlemleri cemaat teşkilatınca yürütülüyordu. Cemaat mahkemelerinin verdiği kararları Osmanlı yönetimi uyguluyordu. Ayrıca cemaatlerin okul açma, programlarını düzenleme ve yönetme yetkileri de bulunmaktaydı. Meclis-i Mebusanda tarihçi bir Rum milletvekilinin de belirttiği gibi Latin dünyasından gelen tehditlere karşı, Millet Sistemi ve devletin gücü sayesinde özellikle Ortodokslar varlıklarını koruyabilmiştir. Çağının çok ilerisinde olan bu sistem 18. yüzyıla gelindiğinde, batıda gelişen sosyal hareketler, yeni akımlarla anakronik hale gelmiş, milliyetçiliğin hız kazandığı bir dönemde ulusalcı hareketleri tetikleyici işlev görmüştür. Osmanlı Devletinin zayıflaması karşısında emperyal güçler, Osmanlı unsurlarını himaye bahanesi ile parçalanması faaliyetlerine girişmiştir. Osmanlı devlet adamları, Hükümdarın birleştiriciliği altında Osmanlı üst kimliği bünyesinde parçalanmanın önüne geçmeye çalışmış, bu bağlamda Tanzimat ve Islahat Fermanları ile başlayan ve tebaanın eşitliğini sağlamaya yönelik bir dizi uygulamalar başlatılmıştır. 1869da da Osmanlı vatandaşlığı kanunu çıkarılmıştır. 1876 Anayasası, II. Meşrutiyetin ilanı bunların devamı niteliğinde olmuştur. Bu bağlamda oluşan Osmanlı parlamentosunda gayrimüslim mebuslar da yer almıştır. Bu mebusların en azından yasama faaliyetlerinin başlangıcındaki Osmanlıcılık yanlısı ifadeleri Meşrutiyetin doğurduğu umutları anlamak açısından önemlidir. Ancak gerek Düvel-i Muazzama adı verilen ve hasta adamın mirası için fırsat kollayan devletlerin ve gerekse Osmanlı toplumunda bu konuda elzem olan zihni dönüşümün gerçekleşmemesinin etkisiyle Osmanlılık gerçekleşemeden Osmanlı Devleti tarihe karışmıştır.

Makale detayları

Ottomanism from the Perspective of Non-Muslim Deputies

Yazarlar:

Ayfer Özçelik

Yayıncı:

Pamukkale University

Dergi:

Belgi Dergisi Issue 25, pp.235-256

Belge Tipi:

Makale

Yayın Tarihi:

1/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001282629

pISSN:

2146-4456

Ottomanism

Ottoman Empire

Non-Muslim Elements

II. Constitutionalism

Osmanlılık

Osmanlı Devleti

Gayrimüslim Unsurlar

II. Meşrutiyet

Sayı

Makale detayları

Yazarlar: Ayfer Özçelik

Yayıncı: Pamukkale University

Dergi: Belgi Dergisi Issue 25, pp.235-256

Belge Tipi: Makale

Yayın Tarihi: 1/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001282629

pISSN: 2146-4456

Sayı

Yazarlar:

Ayfer Özçelik

Yayıncı:

Pamukkale University

Dergi:

Belgi Dergisi Issue 25, pp.235-256

Belge Tipi:

Makale

Yayın Tarihi:

1/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001282629

pISSN:

2146-4456