Alpay: "Admission of Turkey to the Public Law of Europe and the Rudiments of Formal Reform": Admission of Turkey to the Public Law of Europe and the Rudiments of Formal Reform In his inaugural speech to the Council of State in 1868, Abdul Aziz, the successor of Sultan Mecid who had enacted the two Reform edicts cited above, vowed to protect and defend the members of all nationalities as "children of the same fatherland." Yet, in spite of all these professions and asssurances, intermittently reasserted up to the 1876 Constitution and beyond, "No genuine equality was ever attained." [10] The reason was evident. The reforms were a repudiation of fundamental socio-religous traditions deeply enmeshed in the Turkish psyche, and institutionalized throughout the Empire. When the 1856 edict was proclaimed: " Many Moslems began to grumble: 'Today we lost our sacred national rights which our ancestors gained with their blood. While the Islamic nation used to be the ruling nation, it is now bereft of his sacred right. This is a day of tears and mourning for the Moslem brethren.' [11] " Within few years (1859), these reations culminated in what is known as the Kuleli revolt in the capital. Army officers joined hands with Muslim clergymen and teachers in an attempt to overthrow the regime in protest against what they considered to be sumbisliveness to foreign powers, and the illegimitimacy of the act of granting equal rights to the Christians. --- 10. Roderic H. Davison, "Turkish Attitudes Concerning Christian-Muslim Equality in the Nineteenth Century," American Historical Review 59 (July 1954), p. 848 11. Şerif Mardin, The Genensis of Young Ottoman Thought (Princeton, NJ: Princeton University Press, 1962), p. 18

In his inaugural speech to the Council of State in 1868, Abdul Aziz, the successor of Sultan Mecid who had enacted the two Reform edicts cited above, vowed to protect and defend the members of all nationalities as "children of the same fatherland." Yet, in spite of all these professions and asssurances, intermittently reasserted up to the 1876 Constitution and beyond, "No genuine equality was ever attained." [10] The reason was evident. The reforms were a repudiation of fundamental socio-religous traditions deeply enmeshed in the Turkish psyche, and institutionalized throughout the Empire. When the 1856 edict was proclaimed: " Many Moslems began to grumble: 'Today we lost our sacred national rights which our ancestors gained with their blood. While the Islamic nation used to be the ruling nation, it is now bereft of his sacred right. This is a day of tears and mourning for the Moslem brethren.' [11] " Within few years (1859), these reations culminated in what is known as the Kuleli revolt in the capital. Army officers joined hands with Muslim clergymen and teachers in an attempt to overthrow the regime in protest against what they considered to be sumbisliveness to foreign powers, and the illegimitimacy of the act of granting equal rights to the Christians. --- 10. Roderic H. Davison, "Turkish Attitudes Concerning Christian-Muslim Equality in the Nineteenth Century," American Historical Review 59 (July 1954), p. 848 11. Şerif Mardin, The Genensis of Young Ottoman Thought (Princeton, NJ: Princeton University Press, 1962), p. 18

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Warrant for Genocide Vahakn N. Dadrian

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