Tanzimat and Zionist Movements

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Tanzimat means reorganization in the context of the reform of the Ottoman Empire that at the zenith of its power stretched across three continents, Southeast Europe, West Asia and North Africa. For six centuries it stood as a bridge between the East and the West, having as its capital Constantinople. This period of change started from 1839 and came to a close with the First Constitutional Era in 1876. The Tanzimat reforms tried to modernize the Ottoman Empire, to secure the integrity of its territorial borders against breakaway nationalists and encroaching foreign powers. Cleveland indicates that the reforms even spread literacy. According to the author, “the Tanzimat officials established institutions of higher learning for civilians” (Cleveland, 84). The reforms gave encouragement to Ottomanism trying to integrate the non-Turks and the non-Muslims more into the society of the Ottoman Empire by giving them more civil rights and conceding equality all through the Empire. “Ottoman reformers of the Tanzimat attempted to create stable institutions” (Gettleman and Stuart Schaar, 88).

Tanzimat was the brainchild of some sultans like Mahmud II with a reformist bent of mind. Joining them were bureaucrats educated in Europe like Ali Pasha. They realized that archaic religious and military institutions could no longer meet modern requirements. To change the mindset of the administrators, symbolic changes were made like the introduction of European style military uniforms. The Tanzimat reforms were first initiated by Sultan Mahmud II on 3^rd November 1839. It is known as the Tanzimat Fermanu or Hatt-i-Serif of Gulhane – the royal garden from where it was proclaimed for the first time (Gettleman and Stuart Schaar, 75).

The reforms guaranteed security to the subjects for their lives, honor and property. The first paper notes began to be circulated. The army was reorganized with changes in recruiting, levying and fixing periods of service. The Ottoman national anthem and the flag were adopted. The financial system was reformed, civil and criminal code introduced – all based on the model of France. In 1876 the First Ottoman Parliament was set up. This was followed by establishing councils for public instruction, modern universities and teaching centers. (Gettleman and Stuart Schaar, 81) Commerce was advanced with the setting up of railroads, guilds, factories. The Stock Exchange made its debut in Istanbul in 1866.

The Tanzimat Fermani was followed by Islahat that guaranteed full equality before the law to all citizens. The Nationality Law of 1869 created common citizenship. The first important reform was the Rescript of the Rose Chamber that set up salaried tax collectors and abolished tax farming. The millet system of the Empire based on communities was done away with and brought all the subjects of the Empire under one law.

The reforms brought about changes in clothing, architecture, arts and lifestyles. Western thought crept in with the glorification of humanity and individual rights.

The effects were far and wide. Mustafa Kemal Ataturk was one of the many one of the progressive giants who was educated in the new Tanzimat schools (Gettleman and Stuart Schaar, 107). The idea of the Republic of Turkey was born. Christians in the Balkans did not support reforms because for them autonomy would become more difficult under centralized rule. Many provinces revolted.

The system ultimately met with failure after the Crimean War. By the Charter of 1856 Europe wanted more independence for the ethnic communities. This gave strength to middle class Christians. Muslims did not benefit and became worse off than prior to the reforms. This led to rising anti-Western feeling and rise of radicalism. Ultimately groups like the Young Ottomans emerged. Here the aspect of Tanzimat spoke about religious freedom but failed to enforce it. Torture of non-Muslims continued. The Tanzimat came to be interpreted to suit the conveniences of different leaders in different parts of the Empire (Lebanon, Palestine, Armenia etc) leading to chaos.

Zionism refers to a movement to set up a homeland for the Jews in Palestine that started worldwide from the latter part of the 20^th century. Zionism was founded by Theodor Herzl in 1896. He wanted the Jews to return to Zion – the Jewish word for Jerusalem or the Land of Israel. (Cleveland, 242) There is a hill named Zion on which is situated the Temple of Jerusalem. Zionists long to return to Zion – a Biblical term referring to the Land of Israel. It has been the foundation of Jewish thought since the exile that took place 2,000 years ago – making up the core of Jewish religion and culture (Gettleman and Stuart Schaar, 165).

Modern Zionism was born in reaction to the horrendous torture of Jews in Eastern and Western Europe. It coalesced with ancient Jewish thoughts with modern ideas of nationalism. There developed the idea of a modern Jewish state in the land called Israel. Herzl gave the clarion call for Jewish immigration from all over the world to set up this state. There is a multi-national Zionist movement across the globe that has a democratic framework. Every four years congresses are held. Until 1917 the thrust was on small scale immigration. But later they altered their stand and raised a cry for the setting up of a Jewish state as the main aim of the movement. Since the founding of Israel the movement has declined (Gettleman and Stuart Schaar, 149).

Labor Zionism started in East Europe. It stated that centuries of oppression had made Jews meek and despairing. This invited further anti-Semitism. Thus it was necessary to help Jewish farmers and workers accompanied by soldiers to move to Israel. This group blamed traditional religious Judaism for propagating “Diaspora mentality”. They wanted the setting up of rural communes – kibbutzim. Labour Zionism was the cornerstone of politics and economics till 1977 when the Israel Labour Party suffered defeat but remains popular.

General or Liberal Zionism was the running thread within the movement starting from the first congress in 1897 till World War I. They identified themselves with liberal bourgeoisie of Europe. It continues as a strong trend in Israeli politics advocating free market, democracy and human rights. There is also a call for affirming equal rights for Arabs residing in Israel.

Nationalist Zionism emerged from Revisionist Zionists under the lead of Jabotinsky in 1935. It advocated the formation of a Jewish army in Palestine to compel the residing Arabs to accept en masse migration of Jews. This led to the formation of the Likud Party of Israel that has dominated most of the governments since 1977. It takes a tough stand towards the Arab-Israel issue (Gettleman and Stuart Schaar, 174). Later, the party split over the formation of Palestinian State on the occupied regions. Those advocating peace formed the Kadima Party.

Other forms of movement such as Religious Zionism or Orthodox Torah Judaism accepted the religious-traditional values of Zionism but rejected its anti-religious shades of thought. Haredi Orthodox bodies view Zionism as secular and they reject nationalism giving priority to Judaism over Israel. The Sephardi Orthodox party (Shas) while rejecting connection with the Zionist movement follow the latter’s agenda in the Knesset. They advocate compromise with the Palestinians but not over the holy sites. The UTJ (Ashkenazi Agudat Israel) party also distances itself from the Zionist movement as none of its group serves in the army. There are many other Hasidic parties who although being anti-Zionist have taken on ultra-nationalist agenda opposing any compromise over land.

Work Cited

Cleveland, William L. A history of the modern Middle East. Ed. 3, NY: Westview Press, 2004.

Gettleman, Marvin E. and Stuart Schaar. The Middle East and Islamic world reader. London: Grove Press, 2003.

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Tanzimat and Zionist Movements

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