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33-413: An Ottomanist may be: an adherent of Ottomanism , an ideology developed in the late Ottoman Empire a scholar of Ottoman studies Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Ottomanist . If an internal link led you here, you may wish to change the link to point directly to

66-703: A commission) officers are responsible. The police force was organized in capital, provincial towns and in the rural districts in separate organizations. Although the goal of the Hatt-ı Hümayun was to bring equality among Ottoman citizens, the process was perceived more as one intended to please Europe. The biggest change was the Ottoman State's acceptance of the notion of "minorities". Previously, Muslim government organizations (civil and military schools) begin to accept non-Muslim citizens. The official state language principle (Ottoman Turkish for written communication)

99-481: A form agreed upon (content of the oath is verified by the state), which they will be responsible for honoring their oath. In to build trust (prevent bribery); the income of these people (in public work) is replaced by fixed revenues of the Patriarchs and heads of communities, and by the allocation of allowances and salaries equitably proportioned to the importance, the rank, and the dignity of the different members of

132-620: A social and political response, with the hope of saving the Empire from downfall. The major precursors to Ottomanism were the Reformation Edict of 1856 , which promised full equality under the law regardless of religion, and the Ottoman Nationality Law of 1869, which created a common Ottoman citizenship irrespective of religious or ethnic affiliation. The Ottoman Nationality Law , promulgated on January 19, 1869,

165-457: A sovereign decision (imperial system visioned as a buffer). Hatt-ı Hümayun granted the government the responsibility of the formation of roads and canals to increase the facilities of communication and the sources of the wealth. Hatt-ı Hümayun granted the organization of new Code to determine how the works of public utility can be supported (raised from private and special taxes levied in the provinces). These funds could only be used to benefit of

198-688: Is often seen as a result of the influence of France and Britain , which assisted the Ottoman Empire against the Russians during the Crimean War (1853–1856) and the Treaty of Paris (1856) which ended the war. Hatt-ı Hümayun was a promise by the Sultan to his citizens, subjects. Sultan promised to be held responsible for the constitution of the "Provincial Councils" and "Communal Councils" and

231-561: The millet system and its groups of Jewish and Christian minorities. A Greek version translated by Z. Ypandrevmenos was published in Samos . The Ottoman authorities also had an official French translation, published in Le Moniteur and in the 1866 book De la juridiction française dans les échelles du Levant et de la Barbarie , by Féraud-Giraud. Fuad Pasha argued in favor of having this text translated into minority languages in

264-622: The Armenian Patriarch was not only the spiritual leader of the community, but its secular leader as well. The Armenians ( "Armenian nationals" ) wanted to abolish oppression by the nobility, and draw up a new 'National Regulation', which limited the powers of Patriarch whose jurisdiction was extended to 50 regions and could at will dismiss the Bishops. Finally the Council accepted the draft regulation on May 24, 1860, and presented it to

297-551: The Babiali. The Babiali ratified it with some minor changes, with a firman on March 17, 1863, and made it effective. In 1863 the Armenian National Constitution ( Ottoman Turkish : نظامنامهٔ ملّت ارمنیان , romanized :  Nizâmnâme-i Millet-i Ermeniyân ) was Ottoman Empire approved form of the "Code of Regulations" composed of 150 articles drafted by the "Armenian intelligentsia", which defined

330-524: The Empire, not only Ottoman Turkish and French. Johann Strauss, author of "A Constitution for a Multilingual Empire: Translations of the Kanun-ı Esasi and Other Official Texts into Minority Languages," wrote that "one can safely assume that" the original draft of the edict was in French rather than Ottoman Turkish. French diplomat François Belin wrote his own French translation, with his own notes, which

363-511: The Patriarchs or heads of communities, be submitted to Imperial order, or make known its observations upon them within a certain time. Hatt-ı Hümayun granted that each community have equal power on the repair according to the original plan of the buildings for religious worship, schools, hospitals, and cemeteries; only if these activities are performed at "mixed communities" of the towns, small boroughs and villages. The authorities (decision making) in mixed populations use imperial system to pronounce

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396-525: The basic elements of this legislation. Many in the non-Muslim millets and many Muslims rejected Ottomanism. Non-Muslims perceived it as a step towards dismantling their traditional privileges. Meanwhile, the Muslims saw it as the elimination of their own superior position. There were claims that Ottomanism was a reaction to the Tanzimat , the 1839-1876 era of intensive restructuring of the Ottoman Empire by

429-769: The bureaucratic elite. The inauguration of the General Assembly in 1876 contributed to the spirit of reform, as all millets were represented in this bicameral assembly. Ottomanism enjoyed a revival during the Young Turk Revolution of 1908, and during the Second Constitutional Era of 1908 to 1920. It lost most of its adherents during the First Balkan War of 1912–13, when the Ottoman Empire lost most of its European territories inhabited by minorities. Disappointment in

462-503: The clergy. Hatt-ı Hümayun granted the full freedom of the repair, according to their original plan, of buildings set apart for religious worship, for schools, for hospitals, and for cemeteries; if these activities are performed at "non-mixed communities" under the towns, small boroughs and villages. To prevent the destruction of historical architectures, and keep track of public investments the plans of these different buildings, in case of their new erection, must, after having been approved by

495-435: The control of a "Mixed Council of Public Instruction (Council of Public Instruction)" (Education ministry). Hatt-ı Hümayun granted that all commercial, correctional, and criminal suits between Muslims and Christian or other non-Muslim subjects, or between Christians or other non-Muslims of different sects, shall be referred to "mixed tribunals". The proceedings were in public. The parties were confronted. Production of witnesses

528-484: The councils. These goals were promised by the sultan and emanated from his authority, indicating that the Hatt-ı Hümayun carried the authority of the Ottoman Sultanate itself, and was not a lower, bureaucratic reform. Hatt-ı Hümayun "unites all the previous reforms" (beginning with Edict of Gülhane ) and applies previous reform to all the subjects of the Empire, without distinction of class or religion, for

561-453: The establishment of ways of communication by land and sea. Hatt-ı Hümayun granted that all the subjects, without distinction, shall be received into the Civil and Military Schools. Every community is authorized to establish Public Schools of Science, Art, and Industry. However, in these public schools the methods of instruction and the choice of professors in schools of this class shall be under

594-559: The events of the French Revolution of 1789, strongly influenced Ottomanism. It promoted equality among the millet s . The idea of Ottomanism originated amongst the Young Ottomans (founded in 1865) in concepts such as the acceptance of all separate ethnicities in the Empire regardless of their religion, i.e., all were to be "Ottomans" with equal rights. In other words, Ottomanism held that all subjects were equal before

627-639: The failure of Ottomanism became integral to the surge of Kemalism in the 1920s. Ottoman Reform Edict of 1856 The Imperial Reform Edict ( Ottoman Turkish : اصلاحات خط همايونى , Islâhat Hatt-ı Hümâyûnu ; Modern Turkish : Islâhat Fermânı ) was a February 18, 1856 edict of the Ottoman government and part of the Tanzimat reforms. The decree from Ottoman Sultan Abdulmejid I promised equality in education, government appointments, and administration of justice to all regardless of creed . The decree

660-479: The fairness of this process and the results. In matters concerning all the subjects of the State (related with Hatt-ı Hümayun), the spiritual leader of every congregation, along with its official appointed for one year by the government, will participate in the negotiations of 'Meclisi Valay-i Ahkām-i Adliyye', a law court established in 1837 to deal with cases of high officials. The sultan also promised freedom to vote in

693-414: The intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Ottomanist&oldid=808163467 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Ottomanism Thinkers such as Montesquieu (1689–1755) and Rousseau (1712–1778), as well as

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726-429: The law. Ideally, all citizens would share a geographical area, a language, culture, and a sense of a "non-Ottoman" party who were different from them. The essence of the millet system of confessional groupings was not dismantled, but secular organizations and policies were applied. Primary education, conscription, head tax and military service were to be applied to non-Muslims and Muslims alike. Ottomanism

759-614: The locals, and the growing concern of the great powers over the treatment of Christians within the Empire . The Ottomans thought that if they could unite the Empire fully under one state entity, then they would be stronger and the Europeans would have a harder time encroaching on Ottoman territory, as well as on Ottoman people. Previously, the Empire was vastly split into many small communities that mostly governed themselves. The Sultan oversaw these communities, but most areas adhered to their own laws and beliefs. This accounted in part for

792-597: The powers of Patriarch (position in Ottoman Millet ) and newly formed " Armenian National Assembly ". Armenian Patriarch with the sharing of his powers with the Armenian National Assembly and limitations brought by Armenian National Constitution perceived the changes as erosion of its community. During the fall of the Ottoman Empire , foreign powers often influenced the government by means of foreign loans and aid as well as exploitation of

825-402: The reform of the penitentiary (houses of detention, punishment, or correction) and other establishments. Activities had to reconcile the rights of humanity and with those of justice. Corporal punishment is abolished administered. Hatt-ı Hümayun granted that police organization (policies and regulations) can not deny the guarantees for the safety of person and property. After the revision (defines

858-475: The reforms required by the progress of Ottoman civilization. Hatt-ı Hümayun granted that all forms of religion be freely worshiped, that no subject be hindered in the exercise of the religion, nor be in any way annoyed. It also granted that no one shall be compelled to change their religion. Hatt-ı Hümayun brought accountability, such that the Patriarchs, Metropolitans, Archbishops, Bishops, and Rabbis began to take an oath on their entrance into office according to

891-428: The security of their persons and property and the preservation of their honor. Hatt-ı Hümayun did not release the government from its previous obligations; spiritual immunities (Christian millets or other non-Muslim protectorates). Regarding these responsibilities review process established under each millet such that they form a commission composed ad hoc of members of its own body to give formulate (discuss) and submit

924-607: The success of the Ottoman Empire: the Sultan didn't force any major changes on populations as he conquered them. Because of struggle for self-determination , the concept of nation-states with shared senses of identities began to rise in Europe, most notably with the Greek War of Independence of 1821-1830, which also started affecting the various other peoples of the Ottoman Empire. From these instances, Ottomanism developed as

957-484: Was broken, and the Empire became a multi-language system. Patriarchates began to administer justice on the state level, which could be said to weaken the judicial sovereignty of the State. Some rules were cheered by non-Muslims: Other rules were unpopular among non-Muslims: Hatt-ı Hümayun, in bringing equality among millet , created discontent in the Armenian Patriarchate. Before the Hatt-ı Hümayun,

990-563: Was granted which the testimonies were accepted upon an oath. Suits relating to civil affairs publicly tried. Civil affairs resolved before the Mixed Provincial Councils with the Governor and Judge. Hatt-ı Hümayun granted that there will be formulation of the new Codes; penal, correctional, and commercial laws, and rules of procedure and they were translated and published in all the languages. Hatt-ı Hümayun granted that

1023-422: Was inspired and formed as a reaction to European ideas and the growing Western involvement in the Ottoman Empire. Following the Tanzimat reforms begun in 1839, Ottomanism developed from a need to bring the Empire together. The Ottomans feared the growing threat the Europeans posed, especially after events like the 1838 Treaty of Balta Liman , which allowed for British merchants in the Empire to be taxed equally to

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1056-488: Was one of those laws that combined elements of the principles of jus soli and jus sanguinis and thus resembled the French Nationality Law , specifically the 1851 formulation, which it is argued to have been inspired by. The nationality legislation was a 19th-century concept, and the Ottoman Empire adopted it early. The Ottoman Nationality Law appeared before any commonly-adopted international concept of

1089-664: Was published first in the Journal Asiatique and later in the 1862 published book Étude sur la propriété foncière en pays musulman et spécialement en Turquie . Belin's translation and notes were also published in another collection, Manuale di diritto publico e privato ottomano by Domenico Gatteschi. Belin's version was re-published in the French-language Ottoman law collection Législation ottomane , published by Gregory Aristarchis and edited by Demetrius Nicolaides . A Greek translation of

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