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Young Ottomans
The Young Ottomans (Ottoman Turkish: یکی عثمانلیلر, romanized: Yeŋî ʿOs̱mânlıler; Turkish: Yeni Osmanlılar) were a secret society established in 1865 by a group of Ottoman intellectuals who were dissatisfied with the Tanzimat reforms in the Ottoman Empire, which they believed did not go far enough. The Young Ottomans sought to transform the Ottoman society by preserving the Empire and modernizing it along the European tradition of adopting a constitutional government. The Young Ottomans were frequently in disagreement ideologically, they all agreed that the new constitutional government should continue to be at least somewhat rooted in Islam. To emphasize "the continuing and essential validity of Islam as the basis of Ottoman political culture" they attempted to syncretize an Islamic jurisprudence with liberalism and parliamentary democracy. The Young Ottomans sought for new ways to form a government like the European governments, especially the constitution of the Second French Empire. Among the prominent members of this society were writers and publicists including İbrahim Şinasi, Namık Kemal, Ali Suavi, Ziya Pasha, and Agah Efendi.
In the 1876 revolution, Midhat Pasha organized a conspiracy with the Young Ottomans to overthrow Sultan Abdul Aziz in order to promulgate a constitution, bringing Murad V to the throne. With his mental breakdown, another deposition made Abdul Hamid II sultan. 1876, the Young Ottomans had their defining moment when Abdul Hamid II reluctantly promulgated the Ottoman constitution of 1876 (Turkish: Kanûn-u Esâsî), the first attempt at a constitution in the Ottoman Empire, ushering in the First Constitutional Era. This period was short-lived, with Abdul Hamid II ultimately suspending the constitution and parliament in 1878 in favor of a return to absolute monarchy with himself in power. The influence of the Young Ottomans continued until the collapse of the empire. Several decades later, another Ottoman group, the Young Turks, repeated the Young Ottomans' efforts, leading to the Young Turk Revolution in 1908 and the beginning of the Second Constitutional Era.
According to Niyazi Berkes, historically the term jeunes were two groups: Those who wanted a return to the roots of country by reforms (Ottoman Turkish: اصلاحات, romanized: ʾİṣlâḥât) and those who wanted to stage radical reforms (such as adaptation of the European model, separation of the religious and state affairs etc.). M. Şükrü Hanioğlu records that the names "Young Turks" (French: Jeunes Turcs) and "Young Turkey" (French: Jeune-Turquie) were in use for the groups of reformist bureaucrats and for the educated caste since Mahmud II and Abdülmecid I.
According to Berkes, differentiation on the usage of the words "New" (Ottoman Turkish: یکی, romanized: Yeŋî) in Turkish and "Young" (French: Jeune, Ottoman Turkish: ژون, romanized: Jön or Ottoman Turkish: جون, romanized: Cön and Ottoman Turkish: گنج, romanized: Genc) in French reflects the perception of the word in the Ottoman public mind. Berkes explains that "Jeunes of Europe" were usually nationalists, republicans and godless; and/or they were perceived as such by the learned-to-illiterate Ottoman public. Thus they were perceived as the enemies of the country and religion. However, such ideas (especially the nationalism) weren't the aims of Young Ottomans, instead these were mostly unwanted for most of them, if not they were against them (see the ideology section).
Both to avoid its negative connotation and because of the hardship of translating its new meaning, initial translation of the term was different (see the next section) than the now famous one. Berkes says that though they dropped the more confusing and indirect names like "Erbâb-i Şebâb", they didn't claimed the name "Jeunes" either, and instead, used the word "New" to replace the word jeunes.
However, contrary to this differentiation in Turkish, they were traditionally and most commonly called as "Young"/"Jeunes" instead of "New" in foreign languages, as in the way of the similar named movements.
There were several names of the movement, most possibly because of the differentiation of thinking among its members, and the way they presented themselves to public. In foreign languages they were recognized as "New Turkey"/"Young Turkey" (French: Jeune-Turquie), "New Ottomans"/"Young Ottomans" (French: Jeunes-Ottomans), and also as "New Turks"/"Young Turks" (French: Jeunes-Turcs), however the last one is usually in the use for the next (and somewhat separated) generation's movement, known as Young Turks.
One of the leading figures of the movement, Namık Kemal, used a rough translation for the term Jeune-Turquie: "Türkistan'ın Erbâb-i Şebâbı" (Ottoman Turkish: تركستانك ارباب شبابي, romanized: Turkistânıŋ ʾErbâb-i Şebâbı, lit. 'Young ones of Turkestan' [i.e., Ottoman Empire]). Another leading figure of the movement, Ali Suavi, used the name Civan Türk (Ottoman Turkish: جوان ترك, romanized: Civân Turk, lit. 'Young Turk').
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Young Ottomans
The Young Ottomans (Ottoman Turkish: یکی عثمانلیلر, romanized: Yeŋî ʿOs̱mânlıler; Turkish: Yeni Osmanlılar) were a secret society established in 1865 by a group of Ottoman intellectuals who were dissatisfied with the Tanzimat reforms in the Ottoman Empire, which they believed did not go far enough. The Young Ottomans sought to transform the Ottoman society by preserving the Empire and modernizing it along the European tradition of adopting a constitutional government. The Young Ottomans were frequently in disagreement ideologically, they all agreed that the new constitutional government should continue to be at least somewhat rooted in Islam. To emphasize "the continuing and essential validity of Islam as the basis of Ottoman political culture" they attempted to syncretize an Islamic jurisprudence with liberalism and parliamentary democracy. The Young Ottomans sought for new ways to form a government like the European governments, especially the constitution of the Second French Empire. Among the prominent members of this society were writers and publicists including İbrahim Şinasi, Namık Kemal, Ali Suavi, Ziya Pasha, and Agah Efendi.
In the 1876 revolution, Midhat Pasha organized a conspiracy with the Young Ottomans to overthrow Sultan Abdul Aziz in order to promulgate a constitution, bringing Murad V to the throne. With his mental breakdown, another deposition made Abdul Hamid II sultan. 1876, the Young Ottomans had their defining moment when Abdul Hamid II reluctantly promulgated the Ottoman constitution of 1876 (Turkish: Kanûn-u Esâsî), the first attempt at a constitution in the Ottoman Empire, ushering in the First Constitutional Era. This period was short-lived, with Abdul Hamid II ultimately suspending the constitution and parliament in 1878 in favor of a return to absolute monarchy with himself in power. The influence of the Young Ottomans continued until the collapse of the empire. Several decades later, another Ottoman group, the Young Turks, repeated the Young Ottomans' efforts, leading to the Young Turk Revolution in 1908 and the beginning of the Second Constitutional Era.
According to Niyazi Berkes, historically the term jeunes were two groups: Those who wanted a return to the roots of country by reforms (Ottoman Turkish: اصلاحات, romanized: ʾİṣlâḥât) and those who wanted to stage radical reforms (such as adaptation of the European model, separation of the religious and state affairs etc.). M. Şükrü Hanioğlu records that the names "Young Turks" (French: Jeunes Turcs) and "Young Turkey" (French: Jeune-Turquie) were in use for the groups of reformist bureaucrats and for the educated caste since Mahmud II and Abdülmecid I.
According to Berkes, differentiation on the usage of the words "New" (Ottoman Turkish: یکی, romanized: Yeŋî) in Turkish and "Young" (French: Jeune, Ottoman Turkish: ژون, romanized: Jön or Ottoman Turkish: جون, romanized: Cön and Ottoman Turkish: گنج, romanized: Genc) in French reflects the perception of the word in the Ottoman public mind. Berkes explains that "Jeunes of Europe" were usually nationalists, republicans and godless; and/or they were perceived as such by the learned-to-illiterate Ottoman public. Thus they were perceived as the enemies of the country and religion. However, such ideas (especially the nationalism) weren't the aims of Young Ottomans, instead these were mostly unwanted for most of them, if not they were against them (see the ideology section).
Both to avoid its negative connotation and because of the hardship of translating its new meaning, initial translation of the term was different (see the next section) than the now famous one. Berkes says that though they dropped the more confusing and indirect names like "Erbâb-i Şebâb", they didn't claimed the name "Jeunes" either, and instead, used the word "New" to replace the word jeunes.
However, contrary to this differentiation in Turkish, they were traditionally and most commonly called as "Young"/"Jeunes" instead of "New" in foreign languages, as in the way of the similar named movements.
There were several names of the movement, most possibly because of the differentiation of thinking among its members, and the way they presented themselves to public. In foreign languages they were recognized as "New Turkey"/"Young Turkey" (French: Jeune-Turquie), "New Ottomans"/"Young Ottomans" (French: Jeunes-Ottomans), and also as "New Turks"/"Young Turks" (French: Jeunes-Turcs), however the last one is usually in the use for the next (and somewhat separated) generation's movement, known as Young Turks.
One of the leading figures of the movement, Namık Kemal, used a rough translation for the term Jeune-Turquie: "Türkistan'ın Erbâb-i Şebâbı" (Ottoman Turkish: تركستانك ارباب شبابي, romanized: Turkistânıŋ ʾErbâb-i Şebâbı, lit. 'Young ones of Turkestan' [i.e., Ottoman Empire]). Another leading figure of the movement, Ali Suavi, used the name Civan Türk (Ottoman Turkish: جوان ترك, romanized: Civân Turk, lit. 'Young Turk').
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