Armenian millet
The Armenian millet (Turkish: Ermeni milleti) or the Armenian Gregorian Millet was the Ottoman millet (autonomous ethnoreligious community) of the Armenian Apostolic Church. It initially included not just Armenians in the Ottoman Empire but members of other Oriental Orthodox and Nestorian churches including the Coptic Church, Chaldean Catholic Church, Ethiopian Orthodox Tewahedo Church, Syriac Orthodox Church, and the Assyrian Church of the East,[1] although most of these groups obtained their own millet in the nineteenth century.[2] The Armenian Catholic and Armenian Protestants also obtained their own millets in the 1850s.
Mehmet II separated the Armenian millet from the Greek Orthodox millet because of the disagreements that they had over orthodoxy. [3] The members of the millet were not only able to handle things autonomously, they had the legal status to bring a case to the Islamic courts.[4] The Armenian millet did not have the ability to hold authority over the many people they were supposed to, as the majority of the Armenian population in Eastern Anatolia was far from the seat of the Patriarchate of Constantinople.[3] This Patriarchate proved to be more powerful than the Catholicosates of Sis and Etchmiadzin. Ottoman Armenians had institutions such as courts of law, schools, prisons, and hospitals for their own community.
The Tanzimat era saw reformers, Ottoman statesmen and non-Muslim reformers alike, attempt to codify the law under the principle of the doctrine of equality. Secular law codes were promulgated in both governments which saw laity increase in power at the expense of the clergy. This was none more exemplified with the Armenian National Constitution. In 1915 the Tehcir Law marked the beginning of the Armenian genocide. In 1918 the Armenian Patriarchate announced its relationship with the Ottoman Empire to be terminated.
Governing structure before Gülhane
[edit]Until the promulgation of the Edict of Gülhane in 1839, the patriarch, within limits, possessed absolute penal authority over the Armenian people. At the capital, the patriarchate had its own jail and maintained a small police force. Its authority over the clergy and civil administration being absolute, the patriarch could imprison or exile Armenians at will; and while they were compelled to secure the consent of the Sultan to imprison or exile laymen of their community, the necessary firman was easily obtained. The patriarchal system of government, in placing civil powers in the hands of high ecclesiastics, was an outcome of the fact that the Sultan made no distinction between church and community, and often lent the weight of its authority to maintain the integrity of the church.
In the 18th century, the Armenian community underwent a cultural renaissance known as the Armenian national awakening. This involved a revival of classical Armenian learning, and the interpretation of new ideas coming from Western Europe, particularly the Enlightenment and the events of the French Revolution. With the start of the 19th century there was also the influence of American and English missionaries, which eventually spawned the creation of the small Armenian Protestant millet. During this time, Armenian reformers that became inspired from their studies in time in Paris were known as Loussavorial, where as conservatives were Khavarial.
Constitution
[edit]The Porte finally approved, and a constitutional committee accepted, an Armenian Gregorian millet constitution, known as the Armenian National Constitution, on March 29, 1863.[5] This constitution, based on the principle of representation, limited the powers of the Patriarch and the clergy, through the opening of an Armenian National Assembly, which now elected the Patriarch and appointed members to an ecclesiastical and a civil council.[6] Metropolitans were elected by provincial assemblies, which were dominated by laity. Taxation was based on ability to pay, and used to upkeep local administration.[7]
The Porte suspended the constitution from 1866-1869. But from 1869-1892, the Armenian Constitution functioned, and the general assembly met, regularly. Along with the Ottoman Constitution it was again suspended in 1892 after tensions flared with Ottoman government, but was reinstated following the Young Turk Revolution in 1908.[7]
References
[edit]- ^ Suny, Ronald Grigor (2015). "They Can Live in the Desert but Nowhere Else": A History of the Armenian Genocide. Princeton University Press. p. 48. ISBN 978-1-4008-6558-1.
- ^ Suny, Ronald Grigor (2015). "They can live in the desert but nowhere else" : a history of the Armenian genocide. Princeton. p. 48. ISBN 978-1-4008-6558-1. OCLC 903685759.
{{cite book}}: CS1 maint: location missing publisher (link) - ^ a b Sharkey, Heather J. (2017). A history of Muslims, Christians, and Jews in the Middle East. Cambridge, United Kingdom. p. 85. ISBN 978-0-521-76937-2. OCLC 995805601.
{{cite book}}: CS1 maint: location missing publisher (link) - ^ ed., Greene, Molly. (2013). Minorities in the Ottoman Empire. Markus Wiener Publishers. p. 47. ISBN 978-1-55876-228-2. OCLC 1154080153.
{{cite book}}:|last=has generic name (help)CS1 maint: multiple names: authors list (link) - ^ Davison 1963, p. 123-124.
- ^ Davison 1963, p. 124.
- ^ a b Davison 1963, p. 125.
Sources
[edit]- Davison, Roderic (1963), Reform in the Ottoman Empire: 1856-1876, Princeton, New Jersey: Princeton University Press
- Suny, Ronald Grigor (2015). "They Can Live in the Desert but Nowhere Else": A History of the Armenian Genocide. Princeton University Press. ISBN 978-1-4008-6558-1.
- Lay summary in: Ronald Grigor Suny (26 May 2015). "Armenian Genocide". 1914-1918-online. International Encyclopedia of the First World War.
Further reading
[edit]- Barkey, Karen; Gavrilis, George (2016). "The Ottoman Millet System: Non-Territorial Autonomy and its Contemporary Legacy". Ethnopolitics. 15 (1): 24–42. doi:10.1080/17449057.2015.1101845. S2CID 146691754.
- Kasymov, Shavkat (2013). "The example of the Armenian genocide and the role of the millet system in its execution". Social Identities. 19 (1): 3–12. doi:10.1080/13504630.2012.753339. S2CID 143988702.
- Koçunyan, Aylin (2017). "The Millet System and the Challenge of Other Confessional Models, 1856–1865". Ab Imperio. 2017 (1): 59–85. doi:10.1353/imp.2017.0004. S2CID 134381831.