By Metin Heper (auth.)
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Extra info for The State and Kurds in Turkey: The Question of Assimilation
Example text
In recognizing other religions, Islam, in the Ottoman context, did not insist on own its universalism at the expense of others. Consequently, there was no logical reason to transform the difference into sameness. Groups did not have to be similar for them to have a place in the overall arrangement. 115 This meant that in the case of Ottomans, to the extent inequality existed between the Muslims and non-Muslims, it was not informed by a universalizing project of homogenizing differences and hence not engendering tolerance in its usual sense, that is, toleration without acceptance.
Hayreddin Pasha, who became Grand Vizier in 1878, was born in Circassia, but brought up in Tunisia. Thus, he spoke excellent Arabic but only a broken Turkish. 92 The groups that were suspect in the eyes of the Ottoman state included not only ethnic groups, but also religious groups, if their adherents did not have an accommodating attitude towards other sects and even religions. This was because the Ottomans’ was a frontier civilization. 93 As representatives of the state, the rulers’ relation to Islam was subordinate to and determined by power interests.
Thus, he spoke excellent Arabic but only a broken Turkish. 92 The groups that were suspect in the eyes of the Ottoman state included not only ethnic groups, but also religious groups, if their adherents did not have an accommodating attitude towards other sects and even religions. This was because the Ottomans’ was a frontier civilization. 93 As representatives of the state, the rulers’ relation to Islam was subordinate to and determined by power interests. Members of various non-Muslim families occupied many offices such as fief holders, commanders of security units, and even army detachments, which were primarily reserved for high-level Muslim functionaries.