Download Shattered dreams of revolution : from liberty to violence in by Bedross Der Matossian PDF

By Bedross Der Matossian

The Ottoman revolution of 1908 is a learn in contradictions—a optimistic manifestation of modernity meant to reinstate constitutional rule, but finally a destructive occasion that shook the basic buildings of the empire, establishing up ethnic, spiritual, and political conflicts. Shattered desires of Revolution considers this progressive occasion to inform the tales of 3 very important teams: Arabs, Armenians, and Jews. The revolution raised those teams' expectancies for brand new possibilities of inclusion and citizenship. yet as post-revolutionary festivities ended, those euphoric emotions quickly became to pessimism and a dramatic upward push in ethnic tensions.

The undoing of the progressive desires can be present in the very foundations of the revolution itself. Inherent ambiguities and contradictions within the revolution's pursuits and the reluctance of either the authors of the revolution and the empire's ethnic teams to come back to a compromise in regards to the new political framework of the empire eventually proved untenable. The revolutionaries had by no means been wholeheartedly devoted to constitutionalism, therefore constitutionalism didn't create a brand new realizing of Ottoman citizenship, provide equivalent rights to all electorate, and produce them less than one roof in a legislative meeting. this day because the center East stories one other set of revolutions, those early classes of the Ottoman Empire, of unfulfilled expectancies and resulting discontent, nonetheless offer vital insights into the contradictions of desire and disillusion doubtless inherent in revolution.

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84 Pera’s Holy Trinity Armenian Church at Balık Pazarı, the Armenian Church of St. Mary in Van, the Armenian Church of St. Stephen’s in Izmir, the Armenian Church of Beirut, and the Armenian Church of Cairo, all served as important spaces for the revolutionary festivities. However, these churches had to be converted and transformed into new spaces to perform that function. This transformation was achieved through the use of decorations that created a new “secular space” accessible to all ethnic groups, regardless of their religious backgrounds.

Archbishop Izmirlian, Turkish dignitaries, and a huge crowd moved to the cemetery. 89 The procession moved toward the martyrs’ hill. 91 Political symbols and rituals are means and ends of power itself. ”92 Symbolism and language during the revolutionary festivities played an important role in defining the Weltanschauung of the different ethnic groups of the empire. 93 In the postrevolutionary period, however, this function was thrown into the public domain. The public spheres of the postrevolutionary period seized symbolism from the monopoly of the state and the sovereign, appropriating it in an attempt to create a unified and overarching identity that itself became counterproductive.

18 Celebrations for the constitution began immediately afterward on August 14, 15, and 16 and continued into September. On September 6, the Armenian Church of St. Mary (Surb Astvatsatsin) held a Mass commemorating Armenian and Turkish martyrs. A huge crowd of at least two thousand, and perhaps as many as three thousand, Armenians and Turks headed to the church. The entrance was decorated with flags, as was a large stage in front of the church, which was draped in red, black, and white flags symbolizing blood, mourning, and free- T H E E U P H O R I A O F T H E R E V O L U T I O N 27 dom.

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