Dbq Imperialism

Due to the slow decline of the empire, Ottoman leaders wanted to create a place of peace, security, and tolerance for Muslims as well as non- Muslims like Christians and Jews (Barkey). Moreover, reasons like ascent of mercantilism, riches and politicization of society, distinguishing proof with the nation of origin, making worldwide system, and changing part of state prompted the people towards nationalism, which eventually led the Empire to take actions in the form of Tanzimat reform during 1839-1876 (Celik). Sultan Mahmud II, inspired by his uncle Selim, wanted to incorporate European laws rather than the traditional laws (Kanun-I Osmani) so he tried to combine eastern and western cultures to create a versatile imperial identity within the

empire. However, the Tanzimat reforms were unsuccessful in reaching its highest potential of what the Sultan had imagined; nevertheless, it improved the social and political system, particularly the status of non-Muslims who were previously held as dhimmis (Hussain). They brought reforms in other areas as well including military and economy of the Empire. Thus, the reforms played a key role in the economic growth and diplomacy within the empire.
Through these reforms, the leaders attempted to create a new identity of “Ottomanism” for its dwellers, which placed all the citizens of the empire equal according to the law in spite of their differences in faith and religion. A portion of the new standards included Non-Muslims could be considered in civil service, the foundation of higher legal court with two representatives, the rights to property and business to minorities and outsiders. Similarly, the reconsideration of religious privileges to make them equal for Muslims and non-Muslims, the cancelation of discretionary expenses that were demanded by priests, the foundation fixed salary for spiritual leaders like priest also took place. This paper examines few of the reforms that played key role during the period.
Gulhanee Decree and Bedel- I Askeri were introduced to create an equal treatment to all Ottoman subjects.

One of the first changes, the Gulhane Decree (Hatt-i Sharif) of 1839 turned out to be a standout amongst all in the Ottoman history since it led to the introduction of new laws. It included three important reforms: security, respect and honor to all subjects, a new system of regulating taxes fairly by abolishing iltizam and an equal framework for enlisting troops and their term of service. According to the laws, each subject of the empire was taxed according to his fortune. In addition, the Empire promised to alter and limit the expenditure in land and sea forces. Thus, it gave an equal status to Muslims and non-Muslims like Christians and Jews, by developing fair method of enlisting Ottoman subjects into army and navy and abolishing tax farming (Hussain). Next, Bedel-I Askeri (Military Exemption Tax) replaced the cizye tax. Under this, Muslim and non-Muslim Ottomans who were liable for military service but chose otherwise had to pay 8000 kurus and 25000 kurus per year per person respectively (Celik). In addition, Sultan Mahmud II attempted to modernize the army by eliminating Janissaries and spent a decade creating a well-trained army

(Hussain).
Similarly, in November 3, 1839 Tanzimat-ı Hayriye (Auspicious re-ordering) of the political system was introduced (Celik). The system guaranteed “the life, honor and property of the sultan’s subjects” (Celik). Similalry, Ottoman had their first democratic experience with drafting of legislative, executive and judicial units: The General Assembly (Meclis-i Umumi-i Vilayet), The Council of Provincial Administration (Meclis-i Idare-i Vilayet), The Appeal Court and The Criminal Court (Meclis-i Temyiz-i Hukuk and Meclis-i Cinayet ve De’vâi) , The Court of Commerce (Meclis-i Ticaret) and The Municipal Councils (Belediye Meclisleri). Similarly, reforms were made in elections. The empire granted right to vote to those above 18 and paying 50 kurus tax to the state per year, run for offices to those above 30 and paying at least 100 kuruş tax to the state per year, and declared that imams, priests, officials were ineligible to run for administrative councils (Celik).
In addition, various social and economic reforms paved way during the Tanzimat
period.

Various orders, and hierarchical and legitimate decrees were accordingly issued. One of the most eminent Hatt-I Humayun of 1856 concentrated on fairness between distinctive groups and classes. This was followed by Wilayat law in 1864 that announced regulatory councils had to be chosen from the local district. Furthermore, the judiciary was reorganized between Islamic, communitarian, and secular courts. Other laws were also enforced in regards to trade, official exchanges and registration of land. The nationality law of 1869 declared, “Every individual born from an Ottoman father and an Ottoman mother or only from an Ottoman father is an Ottoman subject” (Celik). Secular Ottomanism appealed to the concept of creating a uniform identity throughout the diverse population of the empire (Celik). The restrictions on clothing where non muslims were not allowed to wear bright colors was removed. Similarly, a new head gear called fez became popular and a symbol of the Ottomans. Furthermore, places that were previously segragated like school and libraries were now secular (Celik). Other reforms in areas like roads, railroad, telegraph, telephone, agriculture took place. Islahane (Reformatory) was created to elevate literacy rate, protect poor children, orphans and boom Ottoman industry. In the Balkans, especially Bulgarians benefitted from this since it created new job opportunities for them who were busy in farming and stop raising before. Around 150-250 students including

Muslim, Christian and Jews resided in Islahane where they were educated and trained as artisans (Celik). The Ruse reformaties included 85 Muslim, 51 Bulgarian and 1 Jewish male students and 30 Muslim, 21 Bulgarian female students (Celik). Similarly, the first printing house was established in Tuna (Danube) in 1865. It was called The First Provincial Newspaper and ran from March 8, 1865 - June 1, 1877 (Celik). Accordingly, by coordinating individuals of distinctive convictions and religion, the Ottomans endeavored to make an equivalent society.
Diplomacy turned out to be critical in the Ottoman Empire amid the nineteenth century. In examination to the considerable forces of Europe, the shortcoming of the Empire meant that its territories and interests must be defended. This could be accomplished by utilizing strategy and negotiation instead of military. Following this, the Empire discarded of the customary Ottoman methods and decided on more western diplomatic framework. The office of re'is effendi was changed to foreign ministry and diplomats and ministers were sent to dwell in capitals of significant states. In this way, a European style of diplomacy was used. The first principle established by the Ottoman political representatives and diplomats was that Ottoman Empire had to be preserved no matter what move they made. They emphasized that all Ottoman representative abroad must " look to its own preservation ". Before the new changes Ottoman ambassadors alluded to Islamic law, however this sort of reference in regards to foreign policy vanished after the Tanzimat Fermani of Gulhanee. Rather there were more references to the fairness of all Ottoman subjects.
Thus, the Ottoman reform was small but controlled by influential bureaucratic elites combined with “foreign diplomatic pressure” (Petrov). Thus the empire changed by answering on the augmentation of government foundations to incorporate the most officially smart and militarily adroit of both universes, the Ottoman and the Byzantine, in this way making a cross breed world in which institutional layering turned into the favored technique for magnificent development (Barkey).