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Part Two: In Opposition
Foundation Committee of Union and Progress
The Union Committee Ottoman ( İttihat-ı Osmani cemiyet ) nucleus of the future Committee of Union and Progress ( İttihat ve Terakki cemiyet ), was founded in School of Medicine Istanbul Military in 1889 by four students: İbrahim Temo (Albanian), Mehmet Resit (Circassian) Abdullah Cevdet and Ishak Sukuta (Kurds). The basic objective was the return the Constitution of 1876 . The same year, Ahmet Rıza was Paris, on the occasion of the celebrations for the centenary of the French Revolution .
In the 1890s, the company secret Committee of Union and Progress (name inspired by the motto of the positivist Auguste Comte : "Order and Progress" ) was formed from the encounter between the Ottoman Committee of Union and a nebula of exiles "Parisian" about Riza. In
1895 with the publication of the newspaper Meşveret , The Young Turks ( Jön Türkler or Genç Türkler ) CUP embarked on a more committed opposition against the regime Hamidian by clandestine conspiratorial activity. The Committee
Ottoman Liberty, founded in Salonika in 1906 and composed of men of experience (staff, officers), merged with the UPC (originally founded by students and exiles) in 1907. The UPC was now organized into an efficient network of revolutionary cells, modeled on the Italian Carbonari .
The composition of the movement
The structure of the Young Turk movement was an emerging educated middle class: teachers, officers, doctors, lawyers, journalists, students. Many had experienced exile or prison because of their opposition to power Hamidian. The movement of the UPC was a civilian wing and a military wing.
Among civilians, there were:
Senior politicians of the CUP (Central Committee members): the founder Ahmet Rıza ( Turkish Istanbul, agronomist), Drs Nazım Bey of Macedonia and Bahattin Şakir Bey of Bulgaria (Turkish doctors ) Mithat Şükrü Bleda ( Turkish Macedonia, Secretary General of UPC), Mehmet Talat ( muhacir Turkish Bulgaria , postal worker).
Intellectuals:
- Original zaza (an Iranian ethnic group of eastern Anatolia separate Kurdish): Mehmet Ziya / Ziya Gökalp ( of Diyarbakir sociologist)
- Kurdish origin : Abdullah Cevdet (of Arapkir ) Sait Nursi ( of Bitlis )
- Albanian origin : Mehmet Akif Ersoy ;
- Turks of the Russian Empire emigrants in the Ottoman Empire: Yusuf Akçura (Kazan Tatar ) Halim Sabit (Kazan Tatar ) Ahmet Agayev / Ağaoğlu ( Azeri Karabakh ) Ali Hüseyinzade ( Azeri Baku ).
There were artists like the poet Mehmet Emin Yurdakul ( Turkish Istanbul ) or novelist Ömer Seyfettin (Anglais de la côte égéenne ), Ziya Gokalp Mehmet Akif et également des poèmes écrivaient.
Parme les militaires: Ismail Enver Bey ( gagaouzes origines et circassiennes islamisées ), Jamal Ahmed Bey (Anglais de l'île de Lesbos ), Ahmed Niyazi Bey (also Resen Albanais ), Eyup Sabri Bey ( Albanais d'Ohrid), Omar Naji (Anglais d'Istanbul), Mustafa Kemal ( de Macédoine Turcoman Nomad). Parme les civils (Talaat, Gökalp etc..), many had been educated in military schools.
All names cited above are those of Muslims from birth.
The cosmopolitan atmosphere of the seaside town of Salonika , due to the strong Jewish presence, has no doubt played a role in the fermentation of ideas of the Young Turks, in that it allowed them an opening the outside world. There were few Jews among the Young Turks: Emanuel Karasu (Salonica Sephardic member belonging to the moderate fringe of the UPC) and the ideologue Moiz Kohen / Tekin Alp (Sephardic Will of ). Moiz Kohen, first Ottomanism, became a convinced adherent of Turkish nationalism, and nothing in his work and his career does any duplicity. His case is somewhat comparable to that of some Eastern Christians who are totally invested in Arab nationalism (in this case the Baath): he took the name of Alp Tekin, presumably in homage to Alp Tekin , the founder of the dynasty of Turkish Ghaznavids as the Assyrian Mikhail Johanna took the name of Tarek Aziz in homage to Arab-Berber conqueror Tariq ibn Ziyad. This should be a commonplace to note that there have been Jewish or half-Jews in most contemporary political movements: Croatian nationalism ( Josip Frank, Vladimir Sachs, Nenad Porges, Andrija Hebrang, Davor Stern, Slobodan Lang, Mladen Schwartz ), Italian Fascism ( Guido Jung, Isaia Levi Ettore Ovazza, Ugo Ancona Maggiorino Ferraris, Achille Loria ), Arab nationalism ( James Sanua Egypt, Albert Bessis and Andre Barouch Tunisia), etc.. Moreover, one can even find a Jew among Wahhabis: alias Muhammad Asad Leopold Weiss . But there is so much "fun" seems to treat the Turks as "lackeys of the Jews stupid." The Young Turks were strongly opposed to Zionism, from the moment it became clear that the objective (non-admitted initially) this movement was the creation of a Jewish State in Palestine going against the territorial integrity of Ottoman Empire. It is the British war propaganda (encountering the fundamentalist Muslims) to the attention of the Arabs who spread this idea still very widespread "Judeo-mason conspiracy" while the vast majority of executives Young Turks were Muslims specifically aware of the filthy Christian violence against fellow Muslims, often intimately affected by them (Families), so it's extremely insulting to summarize an association of puppeteers Jews. Erik Jan Zürich highlighted the fact that a large part of the Young Turks came from outlying areas and colorful of the Ottoman Empire ( Balkans, Eastern Anatolia ), and they were very concerned with issues of identity. If the Young Turks were the product of a "Jewish conspiracy" (see the speech conspiracy by Muslim fundamentalists and Christians), then this would be true leaders IInd Reich, since a Jewish revolutionary from Russia (Alexander Parvus alias Israel Gelfand Lazarevich ) was charged by the Wilhelmstrasse spread leaflets in support of the Young Turks in Istanbul. In sum, an ineptitude on the part of eccentric circles. Wilhelm II, who had yet Judeophobe trends, himself had Jews in his entourage, such as Albert Ballin and industrial Walther Rathenau . One can also mention the many Jewish officers of the Austro-Hungarian army . As for
Donmez (which are not "crypto-Jews," as many ignorant the oath, but hybrids Judeo-Muslim perfectly identifiable as a heretical sect), apart from the finance minister Mehmet Cavit Bey , they have also played a very minor role.
addition to Jews and Donmez, we must mention the presence of other non-Muslims in the Young Turk movement: the Wallachian Nicolae Constantin Batzaria and Bulgarian Nikola Manolov (Members of CUP), the Peter Armenian Anmeghian and Maronite Ghanim Khalil (important contributors to the press Young Turk), etc..
On the question of Freemasonry , membership of the lodges did not affect all Young Turks (Ahmet Rıza was not a mason, nor Dr. Nazım, for examples). The Young Turks were closer masons masonry radicalized Italian ( Carbonari ) than middle-class Anglo-Saxon masonry, anyway. But as an insider Rudolf von Sebottendorff was well aware that the Turkish masonry was profoundly different from its Western counterpart, she remained faithful to the ancient spirituality. Thierry Zarcone addressed the triple membership of many Young Turks: the UPC , the Masonic lodges and Sufi . Major Muslim personalities of the nineteenth century, few suspected of atheism, as Abd el-Kader or Al-Afghani were members, at least one time, Masonic lodges. The boxes were used as places for secret meetings, nothing more.
The ideas of the Young Turks
The Young Turks were imbued with the principles of the French Revolution , they were informed of the ideas in Western Europe with courses through their knowledge of French language, their stay in Paris, cosmopolitanism Russian revolutionary intelligentsia (for those who were Turks in Kazan or Baku), or indirectly because of the Balkan nationalist agitation (for those who were officers in active in Macedonia). The influence of French thought were particularly strong at home: Jean-Jacques Rousseau, Auguste Comte, Ernest Renan, Emile Durkheim, Gustave Le Bon . More secondary German thought, with the idealism of Hegel (matrix function of the state) and the political economy of Friedrich List , also influences. They admired the revolutionary act of Italians Giuseppe Mazzini ( Young Italy, Young Europe) and Giuseppe Garibaldi ( red shirts). Their references, they ADHERED nor collectivist materialism Marx , or the individualism of liberal English and French, but opted for a "third way" made of holism, organicism, of idealism, close to the radical solidarism Leon Bourgeois. They were enthusiasts positivism and sociology (human science while pregnant). For
Ahmet Rıza , only centralism unitary (unionist) could save the Ottoman building, not the liberal decentralization (advocated by the exiled prince Sabahattin , another opponent of Abdulhamid II) forming the bed of the dismemberment of the Empire by the autonomist. Moreover, Rıza saw the Ottoman army the potential of a vanguard revolutionary and patriotic to straighten the Empire face foreign interference. In true patriot Ottoman , Riza was opposed to the line of Prince Sabahattin which was to encourage foreign intervention to compel the Sultan to the implementation of reforms desired. The
Dr. Nazım had penchant for non-Marxist socialism. Fascination for the French Revolution (in particular its tendency Rousseau pre-romantic and Jacobin), attraction to novelty and progress, confidence in the virtues of science and pedagogy, the desire for change, projects socially progressive reforms, the Young Turks had a size "left." By their romance, excitement and Turkish roots of a distant past, by their sympathy for the folk culture of rural Anatolia, they had a dimension of "right". The reforms enacted from above by the Sultans, sifted suspicious eye of ulema, were not sufficient to meet the Empire had to shake the entire society asleep by a revolutionary fervor. Note that the fascination 1789, including its Jacobin phase ( 1793), was more the norm in the Balkan and Armenian nationalists , although manipulated by regimes who had treatment, c ' is the least we can say, their rhetoric "humanist" (whether Victorian England or autocratic Russia).
Abdullah Cevdet favored a deep imitation of Western Europe, while Mehmet Akif Ersoy was more "Islamist" by its attachment to Muslim values. Akçura Yusuf was among the secularists. Ziya Gökalp trying to reconcile with contemporary, Islamic and Turkishness. All agreed on the need to draw, to some extent at least, Western Europe, especially France Republican and Imperial Germany (especially for those who were officers), less England and the gentry. Ahmet Rıza and others do not, however, confounded the technical superiority of Western Europe with a moral superiority. From the middle class, they had different interests from those of the Muslim landed aristocracy. Tending towards populism, they felt close to the Muslim peasantry of Anatolia, where they saw a living force and honest, and the repository of folk culture eminently respectable. The Young Turks were making fun of "levantinism", that is to say, the mania of Eastern Christians to copy the West in their futility.
Next: In power
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