Number DOI: http://doi.org/10.33209/2519-4348-2707-9627-2021-9-99

VB. – № 9, 2021. – P. 169-181

Summary

This article will discuss the concept of millet: species, history of development. An important page in history is the Ottoman Empire, which conquered new lands. We know from history that the leading religion of the Ottomans was Islam. In the Middle East, known for its multi-ethnic and multi-religious, there are often sharp conflicts on national and religious grounds. Developed models and methods of conflict resolution sometimes justify the tasks set, and sometimes do not give any results. Given the current political situation, for more productive development of models it is necessary to study the systems used in the management of a multinational and multi-religious region in historical retrospect. Christianity very often suffered from the fact that the Turks seized lands, because by capturing new territories, they planted their faith there, and Christians were forced to renounce their faith. At the same time, to this day there are different, sometimes even opposite, assessments of the preconditions, character and evolution of the Millet system as the basis of the Ottoman imperial structure. Recently, new approaches have emerged in the study of the evolution of Ottoman statehood and interfaith relations, the essence of the capitulation regime and the millet system, as the most original features of the Ottoman administrative and political structure. Ethnic and socio-cultural integration of the peoples inhabiting the Ottoman Empire took place in several stages: their own accession (in the form of conquest), ie the establishment of Ottoman citizenship; gradual incorporation into the structure of the state; finally, fragmentary assimilation, which over time became more active. Of course, these processes were reflected in certain trends in the development of the Ottoman state. The formation of Ottoman religious policy largely depended on a number of factors: the inclusion in the empire of different countries and peoples, which at the time of the Turkish conquest were at different levels of socio-economic and cultural development, had a different religious affiliation; influence on the development of interfaith relations and the Ottoman religious course of the guidelines of Islam, formed by the Prophet Muhammad in the Constitution of Medina, in the text of the Qur’an and the principles of Sharia.

Key words: Millet, Byzantium, Ottoman Empire, Christianity, Islam, Sultan, Constantinople.

References:

1. Besjedina N., Avtonomni religijno-politychni utvorennja inshovirciv u skladi Osmans’koi’ imperii’: vizantijs’kyj millet. URL: www. dspace.pnpu.edu.ua [in Ukrainian].
2. Gudvyn Dzh. (2012). Velychye y krah Osmanskoj ymperyy. Vlastytely beskrajnyh  goryzontov. M.: Azbuka-Attykus; Kolybry [in Russian].
3. Yvanov N.A. (1992). Systema mylletov v arabskyh stranah XVI – XVII st. Vostok. № 6 [in Russian].
4. Ystoryja Vostoka. (2000). T. III. Vostok na rubezhe srednevekov’ja y novogo vremeny. XVI – XVIII vv. M.: Yzdatel’skaja fyrma «Vostochnaja lyteratura» RAN [in Russian].
5. Kobyshhanov T. Ju. (2005). Mezhdu Kanunom y Sharyatom: relygyoznaja polytyka osmanskyh vlastej v syryjskyh provyncyjah v XVI – 29 nachale XIX v. Vestnyk Mosk. un-ta. Ser. 13. Vostokovedenye. №4 [in Russian].
6. Koran. (2003). Per. E.R. Kulyeva. M.: OOO «Yzdatel’ Ezhaev A.K.».
7. Kryms’kyj A. (1996). Istorija Turechchyny / 2-e vydannja. Kyi’v-L’viv: Olir [in Ukrainian]. 
8. Lozynskyj C. G. (1986). Ystoryja papstva. M.: Yzdatel’stvo polytycheskoj lyteratury [in Russian].
9. Myrskyj G. (2010). Yslam: ystoryja y sovremennost’. Novaja y novejshaja ystoryja. №5 [in Russian].
10. Oreshkova S. (2008). Osmanskaja ymperyja: problemy mezhkonfessyonal’nyh otnoshenyj. Vostok. №6 [in Russian]. 
11. Petrosjan Ju. (1990). Osmanskaja ymperyja. Mogushhestvo y gybel’. M.: Nauka [in Russian].
12. Ransymen S. (1983). Padenye Konstantynopolja v 1453 godu. M.: Nauka [in Russian].
13. Hytcel’ F. (2006). Osmanskaja ymperyja. M.: Veche [in Russian].
14. Abu Jaber K. S. (1967). The Millet System in the Nineteenth-Century Ottoman Empire. The Muslim World. Vol. 57, issue 3 [in English].
15. Atiya A.A. (1968). History of Eastern Christianity. London [in English].
16. Goff man D. (1994). Ottoman Millets in the Early Seventeenth Century. New Perspectives on Turkey.  №11 [in English].
17. Housley N. (2012). Crusading and the Ottoman Threat, 1453–1505. Oxford: Oxford Press [in English].
18. Ormanyan M. (1912). Azgapatum. II hator. Kostandnupolis: V. Yev H. Ter-Nersesyan.
19. Safrastyan R. (2006). Armenians and Turks: Contacts in history from Seldjukides times up to the End of the 19-th century. Turkish and Ottoman Studies. Yer. Vol. 4 [in English]. 
20. Science and the Eastern Orthodox Church. (2011). Edited by Daniel Buxhoeveden & Gayle Woloschak. Ashgate [in English].
21. The Encyclopaedia of Islam / ed. by P. J. Bearman, Th . Bianquis, C. E. Bosworth, E. van Donzel and W. P. Heinrichs. Vol. 7. Leiden; New York: E. J. Brill. 1113 p. [in English].
22. Valognes J.-P. (1994). Vie et mort des chretiens d’Orient. Des origines a nos jours. Paris.
23. Altındağ A. (2002). Vatikan ve Tapınak Şövalyeler. Ankara: Yeni Avrasiya yayınları, 2002.