The Crimean War полностью

At the ball at the French embassy the Sultan appeared wearing the medal of the Légion d’honneur that had been presented to him by Thouvenel, the French ambassador. Welcomed by a military salute, he talked to foreign dignitaries and moved among the dancers, who improvised to the Turkish marches performed by the army band.¹⁹

One of the things that pleased the Sultan most at these events was the appearance of the European women, whose dress he claimed greatly to prefer to that of Muslim women. ‘If socializing with these ladies is like their outer appearance,’ he told his Austrian physician, ‘then I certainly envy you Europeans.’ Encouraged by the Sultan, palace women and high officials’ wives began to adopt more elements of Western dress – corsets, silk capes and transparent veils. They appeared more often in society and socialized more frequently with men.

Domestic culture was also Westernized, with the appearance of European table manners, cutlery and crockery, furniture and decorative styles in the homes of the Ottoman élites in Constantinople.²⁰

In almost every sphere of life, the Crimean War marked a watershed in the opening up and Westernization of Turkish society. The mass influx of refugees from the Russian Empire was only one of many ways in which the Ottoman Empire became more exposed to external influence. The Crimean War brought new ideas and technologies into the Ottoman world, accelerated Turkey’s integration into the global economy, and greatly increased contacts between Turks and foreigners. More Europeans came to Constantinople during and immediately after the Crimean War than at any other time in its previous history; the many diplomats, financiers, military advisers and soldiers, engineers, tourists, merchants, missionaries and priests left a deep impression on Turkish society.

The war also led to a vast expansion of foreign capital investment in the Ottoman Empire, and with it an increase in Turkey’s financial dependence on Western banks and governments (foreign loans to finance the war and Tanzimat reforms spiralled from about £5 million in 1855 to a staggering £200 million by 1877). It stimulated the development of telegraphs and railways, and accelerated the emergence of what might be called Turkish public opinion through newspapers and a new type of journalistic writing that came about directly as a result of the huge demand for information during the Crimean War. With the New Ottomans (Yeni Osmanlilar), a loose group of journalists and would-be reformers who briefly came together in something like a political party during the 1860s, the war also triggered a reaction against some of these changes and fostered the emergence of the first Ottoman (Turkish) nationalist movement. The New Ottomans’ belief in adopting Western institutions within a framework of Muslim tradition made them in many ways the ‘spiritual fathers’ of the Young Turks, the creators of the modern Turkish state.²¹

The New Ottomans were opposed to the growing intervention of the European powers in the Ottoman Empire. They were against reforms which they believed had been imposed on Turkey by Western governments to promote the special interests of Christians. In particular, they disapproved of the Hatt-i Hümayun decree of 1856, which had indeed been imposed by the European powers. The decree was written by Stratford Canning along with Thouvenel and then presented to the Porte as a condition of the continuation of foreign loans. It reiterated the principles of religious toleration articulated in the Hatt-i Sharif of 1839 but defined them more clearly in Western legal terms, without reference to the Koran. In addition to promising toleration and civil rights for non-Muslims, it introduced some new political principles to Ottoman governance stipulated by the British: strict annual budgets by the government; the establishment of banks; the codification of criminal and civil law; the reform of Turkish prisons; and mixed courts to oversee a majority of cases involving Muslims and non-Muslims. It was a thoroughgoing programme of Westernization for the Ottoman Empire. The New Ottomans had supported the principles contained in the Hatt-i Sharif of 1839 as a necessary element of the Tanzimat reforms; unlike the decree of 1856, it had some domestic origins and had not threatened the privileged position of Islam in the Ottoman Empire. But they saw the Hatt-i Hümayun as a special dispensation for the non-Muslims conceded under pressure by the great powers, and they feared that it would compromise the interests of Islam and Turkish sovereignty.