| Abstract
|
:
|
After 1909, the leaders of the Committee of Union and Progress (CUP) abandoned the Ottomanist ideals that had earlier characterised the group, adopting instead a purely Turkish nationalist ideology. They were not necessarily hostile to Arab and Kurdish communities, but considered that the latter had no say in the definition of the Empire, let alone in its future. In contrast, many Arab and Kurdish intellectuals continued to define themselves as Ottomanists. These intellectuals, including Sāṭiʿ al-Ḥuṣrī and Şerif Pasha, were defenders of the fraternity of the Islamic umma and, before the ‘nationalist-turn’ they took after World War I, were opposed to any kind of nationalism within Islam. They could not, however, easily justify the fusion of Islam and an Ottoman entity defined as Turkish. Integration into the Ottoman Empire for them did not imply the dissolution of the Arab and the Kurdish component within its Islamic imperial fabric.
After 1909, the leaders of the Committee of Union and Progress (CUP) abandoned the Ottomanist ideals that had earlier characterised the group, adopting instead a purely Turkish nationalist ideology. They were not necessarily hostile to Arab and Kurdish communities, but considered that the latter had no say in the definition of the Empire, let alone in its future. In contrast, many Arab and Kurdish intellectuals continued to define themselves as Ottomanists. These intellectuals, including Sāṭiʿ al-Ḥuṣrī and Şerif Pasha, were defenders of the fraternity of the Islamic umma and, before the ‘nationalist-turn’ they took after World War I, were opposed to any kind of nationalism within Islam. They could not, however, easily justify the fusion of Islam and an Ottoman entity defined as Turkish. Integration into the Ottoman Empire for them did not imply the dissolution of the Arab and the Kurdish component within its Islamic imperial fabric.
|