<研究ノート>ハプスブルク帝国下ボスニアにおけるイスラーム統治とその反応 : レイス・ウル・ウレマー職をめぐって

Abstract

This paper examines religious policies of the Habsburg monarchy and reactions of the Bosnian Islamic people to them. Conventional historiographies have generally regarded the responses of the Islamic people as identical with those of the nationalist movements that spread throughout the Balkans at that time. However, this view should be revised on the basis of a reconsideration of the real purpose of the religious policies practiced by the monarchy in Bosnia, and the relationship between the Bosnian Islamic people and the political system of the Ottoman Empire. The Sultan Abdul Hamid II aimed to maintain the political unity of the Ottoman Empire based on Pan-Islamism. He claimed his own sovereignty over the Islamic people within and outside the Empire's territories. Therefore, the Porte could not easily recognize the occupation of Bosnia, although it was granted to the Habsburg monarchy on the conclusion of Berlin treaty in July 1878. The occupation of Bosnia was a vital mission for the Habsburg monarchy in order to prevent the expansion of South Slavism that might provoke greater crises in the Habsburg state system. The monarchy decided to sign the convention of April 1879 with the Ottoman Empire in order to smoothly establish its rule in Bosnia. It obligated the Habsburg regime in Bosnia to respect the sovereignty of the Sultan and protect the Islamic people. However, the Habsburg monarchy instituted religious policies to seize the initiative in its rule over Bosnia when the Porte planned to dispatch an Islamic person as the religious supervisor to Bosnia according to the convention. The most important policy was the foundation of the new Islamic institution in Bosnia. After gaining the support of the local Islamic people such as officials and intellectuals, the Habsburg regime established the Reis-ul-Ulema, a religious leader, on October 1882 and invested him with the authority to control all matters concerned with local Islamic society. Nevertheless, this act did not violate the convention, because the regime appointed Omerovic who had been approved as a religious leader of Bosnia by the Sheikh ul-Islam to be the first Reis-ul-Ulema. Given this situation it was very important for the Habsburg monarchy to prevent the intervention by the Porte in the rule of Bosnia. Abdul Hamid II encouraged the emigration movement of the Bosnian Islamic people to the Ottoman Empire. The Habsburg regime believed that Bosnia would be exposed to Serbian or Croatian nationalism and integrated into Serbia or Croatia if the local Islamic population were gradually reduced. On October 1893 the regime appointed Azapagic to be the Reis-ul-Ulema, replacing Omerovic. This measure was intended to severe the relationship between the Bosnian Islamic people and the Sultan. Azapagic originally opposed the emigration movement and desired to maintain the unity of the Islamic people in Bosnia. He served as the Reis-ul-Ulema without receiving the approval from the Sheikh ul-Islam until he resigned from the post in 1909. This policy, however, provoked opposition among the Bosnian Islamic people. They believed that the Islamic people should not obey Reis-ul-Ulema Azapagic, because he had not been formally approved by the Sheikh ul-Islam. After 1899, an opposition group led by Dzabic organized a movement to petition the Habsburg regime. It claimed that the regime should protect the religious relationship between the Islamic people and the Sultan in accord with the convention of April 1879, and thus establish an autonomous religious institution under the leadership of the Reis-ul-Ulema, who would have received the approval of the Sheikh ul-Islam beforehand. This group finally formed the first Bosnian Islamic party Muslimanska Narodna Organizacija in December of 1906. Two conclusions can be derived from this study. First, the Habsburg monarchy would need to maintain the possession of Bosnia in face of the policies of Abdul Hamid II that were based on Pan-Islamism. The monarchy thus founded a new religious institution under the leadership of the Reis-ul-Ulema in order to invalidate the sovereignty of the Sultan. Second, we can understand from the petition movement that the Bosnian Islamic people tried to oppose the Habsburg rule by demanding religious autonomy under the protection of the Sultan. This movement was, however, unable to attract supports of all local Islamic people. For instance, the Muslim intellectuals criticized the fact that this movement impeded the modernization of Islamic society. This opposition movement was, indeed, a unique reaction of the Islamic people that differed from the nationalist movements of other groups such as the Serbs and Croats.