Carigradski Glasnik Carigradski
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Carigradski Glasnik: A Forgotten Istanbul-based Paper in the Service of Ottoman Serbs, 1895-1909 By Klara Volarić Submitted to Central European University Department of History In partial fulfilment of the requirements for the degree of Master of Arts Supervisor: Professor Tolga Esmer Second Reader: Professor Noémi Lévy-Aksu CEU eTD Collection Budapest, Hungary 2014 “Copyright in the text of this thesis rests with the Author. Copies by any process, either in full or part, may be made only in accordance with the instructions given by the Author and lodged in the Central European Library. Details may be obtained from the librarian. This page must form a part of any such copies made. Further copies made in accordance with such instructions may not be made without the written permission of the Author.” CEU eTD Collection ii Abstract In this thesis I plan to analyze Serbian irredentist actions through the establishment of Carigradski glasnik (Constantinople’s Messenger), an Istanbul-based Serbian periodical aimed at audiences in Ottoman Macedonia, a region which Greek, Bulgarian and Serbian countries claimed as their own national territory and which soon became a political arena for spreading national propaganda campaigns aimed at convincing the Slavic-speaking Orthodox population of their respective Greek, Serbian, or Bulgarian nationhood. However, the intention of Serbian diplomatic circles, and therefore of Carigradski glasnik, was not to undermine Ottoman sovereignty but rather to act in accordance with it. Unlike Bulgaria, which fostered revolutionary activities in the region from 1895 in order to sever Ottoman Macedonia from the Ottoman Empire and eventually annex it, Serbia calculated that it was in its best interest that Macedonia remain within the Ottoman Empire. Namely, Serbia as a latecomer had to consolidate its position in the region and for this needed an ally to keep Ottoman Macedonia within Ottoman borders. The main aim of Balkan irredentist campaigns was to induce a sense of a nationhood into the local Slavic-speaking population. This was also the goal of Carigradski glasnik. This paper propagated Serbian nationhood and fought for the establishment of a Serbian millet and essentially it was inducing nationhood from above, propagating Serbianness as envisioned by its editors and Serbian diplomats. For Carigradski glasnik the presence and sense of Serbian nationhood among the local population in Ottoman Macedonia was well-defined. Namely, Ottoman Serbs knew they were Serbs. However, as many scholarly works on Ottoman Macedonia show, nationhood in Ottoman Macedonia was far from well-defined and the local population exhibited a-national and fluid identities. Nevertheless, I argue that this fluidity does not necessarily imply the lack of nationhood, as studies generally suggest. Rather, this depends on how nationhood is defined: as a substantial entity or a changeable form of practice. CEU eTD Collection iii Contents Introduction ................................................................................................................................................... 1 Chapter I. Literature Review, Theory and Methodology ............................................................................... 8 1.1. Literature review ................................................................................................................................ 8 1.2. Theoretical considerations ...............................................................................................................12 Methodological considerations ...............................................................................................................17 Chapter II. Ottoman periodicals during Hamidian and early Young Turk Period (1876-1909) ...................20 2.1. Ottoman Periodicals and state regulations (1831-1909) .................................................................22 2.1.1. Ottoman periodicals and state regulations: The Tanzimat period (1831-1878) .......................22 2.1.2. Ottoman periodicals and state regulations: The Hamidian period (1878-1908) ......................27 2.1.3. Ottoman periodicals and state regulations: early Young Turk period (1908-1909) .................32 2.2. Periodicals - state relationship during the Hamidian and early Young Turk period ....................36 2.3. Periodicals and readers ....................................................................................................................41 Conclusion ...............................................................................................................................................45 Chapter III. Carigradski glasnik and the Serbian struggle for the Ottoman Macedonia .............................48 3.1. Serbian diplomatic activities in the Ottoman Macedonia ................................................................50 3.2. Carigradski glasnik: the “pen” fighter for the Ottoman Macedonia ................................................61 Conclusion ...............................................................................................................................................74 Chapter IV. Carigradski glasnik, Serbian nationhood, and facts on the ground ..........................................75 4.1. Carigradski glasnik and Serbian nationhood during Hamidian and early Young Turk period ..........76 4.1.1. Carigradski glasnik and Serbian nationhood during Hamidian period ......................................76 4.1.2. Carigradski glasnik and Serbian nationhood during early Young Turk period ..........................82 4.2. Facts on the ground: “reckless” Serbian propaganda and fluid nationhood ...................................88 Conclusion ...............................................................................................................................................98 Conclusion .................................................................................................................................................100 Bibliography ...............................................................................................................................................105 CEU eTD Collection iv CEU eTD Collection v Introduction According to mainstream historiography, Ottoman society was not united but was strictly divided into religious communities, that is to say, millets.1 This interpretation sees religious communities within clear cut-lines and defined religious identities; a system where religious institutions operated within a set of privileges supposedly granted to them by the Ottoman governments. This set of privileges, the cornerstone of the millet system, essentially meant the right to independent communal affairs, for example a juridical or education system. Nevertheless, with the emergence of national ideas in the 19th century, defining Ottoman subjects in terms of religious affiliation was no longer adequate. The Rum millet under the Ecumenical Patriarchate did not just consist of the Orthodox Christians as its members became Orthodox Greeks, Bulgarians, or Serbs, just to mention a few. As Nathalie Clayer stated, nationalism became “a new motive of mobilization, a new way of identification, a new line of solidarity and a new expression of loyalty in Ottoman society.”2 In this era of nationalism, the question of millet privileges became one of the utmost importance. Specifically, Bulgarian and Serbian national elites started to perceive the Ecumenical Patriarchate as a Greek Patriarchate, and as İpek K. Yosmaoğlu points out, “education, and especially education in parish schools, had traditionally been under the control of the Patriarchate, which appointed the teachers and also provided the curriculum and instructional materials.”3 This meant that the Ecumenical schools all over the Ottoman Balkans were in essence Greek schools influenced by Greek national propaganda. In the CEU eTD Collection context of rising Bulgarian and Serbian nationalism, the separation from the “Greek” millet 1 See Stanford J. Shaw, Kemal Karpat, and Roderic H. Davison in whose works this notion is present. 2 Nathalie Clayer, “The Dimension of Confessionalisation in the Ottoman Balkans at the Time of Nationalisms”, Conflicting Loyalties in the Balkans (H. Grandits et al., eds.), London-New York: I.B. Tauris, 2011, 89. 3 İpek K. Yosmaoğlu, Blood Ties: Religion, Violence, and the Politics of Nationhood in Ottoman Macedonia, 1878- 1908. Ithaca: Cornell University Press, 2013, 51. 1 which began to be associated with a nation, led Bulgarian and Serbian elites to plead for recognition of their millet i.e. national status in the Ottoman Empire. This recognition also meant the right to lead their own educational and religious affairs where Bulgaria and Serbia could launch their own national propaganda campaigns in their respective, Slavic languages. While the Bulgarians secured millet status in 1870 when the Bulgarian Exarchate was established, the Serbs living in the Ottoman Balkans remained under the jurisdiction of the Patriarchate until the very end of the Ottoman state in the Balkan Wars. In this thesis I plan to analyze Serbian propaganda through the establishment of an Istanbul- based Serbian periodical aimed at audiences in Ottoman Macedonia4, a region which Greek, Bulgarian and Serbian countries claimed as their own national territory and which soon became a political arena for spreading national propagandas aimed at convincing the Slavic- speaking Orthodox population