The duopoly of ottoman rule:

Later:
The new westernized elites of the Tanzimat era had a conflict about how they should rule Yemen. Some wanted to rule it through a policy of accepting
difference and more similar ot the colonial rule of the europeans like British rule in India: Important Man for this was Osman Nuri Pasha (Picture of him),
governor-general of yemen. Difference between the judicial system of the imperial core and the imperial periphery. That native “savages” were not ready for
such things like civil law and self-rule and that they should be ruled “according to their customs and dispositions”. Rule through local ulema, amirs and
importantly “sadaa”. Similar to the indirect rule of the British through native chiefs in India and South Yemen.

At the beginning:
Muhamed Hilal, appeals court judge disagreed and in contrast wanted to make Yemen an integral part of the ottoman state and establish the same judicial
system and courts, the census. Saw the population as “fellow ottomans” that should be ruled in a similar fashion to those in the center of the empire in
anatolia. Wanted a more centralized rule over the whole province. Ahmed Mukhtar Pasha (Picture of him) the conqueror of Yemen also believed in a swift
integration of Yemen into the imperial system. Important excerpt on this idea:
Unlike the Europeans and encouraged by what had been a series of quick and decisive victories over the most important local lords, Ottoman decision
makers in Istanbul and Yemen appear to have been convinced that the process of integrating the local population into the Ottoman state would be
completed within a relatively short period. To facilitate integration, they created all those administrative structures in the new province that,
theoretically at least, could be found in every province of the empire.

Idea of Ottomanism important here

Important part of Ottomanism: Ottoman nationality
The major precursors to Ottomanism were the Reformation Edict of 1856, which promised full equality under the law regardless of religion, and the
Ottoman Nationality Law of 1869, which created a common Ottoman citizenship irrespective of religious or ethnic affiliation. The nationality legislation was a
19th-century concept, and the Ottoman Empire adopted it early. The Ottoman Nationality Law appeared before any commonly-adopted international
concept of the basic elements of this legislation. Many in the non-Muslim millets and many Muslims rejected Ottomanism. Non-Muslims perceived it as a
step towards dismantling their traditional privileges. Meanwhile, the Muslims saw it as the elimination of their own superior position. There were claims that
Ottomanism was a reaction to the Tanzimat, the 1839-1876 era of intensive restructuring of the Ottoman Empire by the bureaucratic elite. The inauguration
of the General Assembly in 1876 contributed to the spirit of reform, as all millets were represented in this bicameral assembly.
Also Pan-Islamism: The Ottoman Sultan is the rightful ruler of the Islamic world (the rightful caliph) and submitting to him is obligation

Policy of differnece in european empires to their colonies:

In the context of French West Africa or British India, the boundaries that were established through the politics of difference by and large separated citizens
from subjects. With very few exceptions, these boundaries kept the local population outside the confines of the nation to which the conquerors belonged
and denied them the political rights that the latter enjoyed as citizens of France or Great Britain.

Difference was much more unclear in the ottoman empire as:

In the context of Ottoman Yemen, however, these distinctions were not so easily made. First, the peoples in the newly-conquered territories in southwest
Arabia acquired Ottoman nationality upon the creation of the Province of Yemen. Also, during both constitutional periods (1876–78 and 1908–18,
respectively) the province was granted parliamentary representation, even though the imperial government considered its local population “uncivilized” and
culturally inferior

Reasons why the ottomans with time went to more a colonial way of rule:
They came to insist that because of their “backwardness” the locals had to be governed according to their customs and dispositions. The claim that a
culturally inferior people could, nevertheless, be mastered through the use of knowledge about their ways can also be read as a compensatory strategy that
helped Ottoman officials come to terms with the discrepancy between the ideology of a civilizing mission and the realities on the ground
I
mpact on modern day Yemen:
Yemen Vilayet and its border with with British Aden protectorate created the dividing line between future South Yemen and North Yemen and also
influenced the culture of both regions differently under different foreign rule. Ottoman rule on one hand weakened the existing local powerholders and and
exerted a much more direct rule over the territory than compared to Egypt or Tunisia were ottomans ruled only by name. through local dynasties, but doid
not establish a fully centralized government. To a certain extent Ottomans brought the worst of both worlds into yemen, as on one hand the ottoman
rulers used divide-rule tactics to weaken any rivals within the regions and use excessive force and technological superiority through punitive
expedition to forcefully submit to the natives. Or through modernization attempt to legitimize the state.. In later years the ottomans resorted to
use the methods akin to Osman nuri pasha
Failure and total collapse through competition with the zaydi imams

Meaning and essence of colonialism : Partha Chatterjee and other historians argue that at the heart of colonialism was a rule of colonial
difference that creates a binary split into colonizers and colonized and insists on the essential inferiority and inequality of the latter.18 However,
Frederick Cooper demonstrates that “the meanings of difference were always contested and rarely stable.

Was Ottoman Yemen a colony:

At the same time, Yemen’s subordinate position in the Ottoman imperial system remained ambiguous. It was never officially declared a colony,
but retained the status and administrative structure of a regular province (vilāyet) as defined in the law of provincial administration of 1871. What
was more, it was simply not possible to distinguish colonizers from colonized along clearly defined lines of ethnicity, language, or religion.
Local literati often referred to the representatives of the Ottoman central government as “Turks” (atrāk), while European observers tended to
view Ottoman domination as one of “Turks” over “Arabs.” This perspective, however, failed to capture the complex ethnic composition of the
administrative and military cadres in charge of governing the Province of Yemen. The Ottoman administrator or military officer “on the spot”
could be an Albanian Tosk, a ChristianOrthodox convert from Crete, an Anatolian Turk, an Arab from geographical Syria or Tripolitania, or a
Circassian. To complicate matters further, until the very end of our period there was no attempt to distinguish soldiers and administrators from
outside the province from the local population, at least in terms of the legal codes that applied to them or the legal forums they had to use.
Before 1911, the Ottoman criminal code applied to all civilians resident in the province; all were expected to use the same courts of justice. In
other words, there were neither “native courts” nor “native laws.” Similarly, for soldiers and administrators from outside the province, marrying
local women did not carry with it the stigma of miscegenation that was such an important feature of the politics of difference in many European
colonial contexts
colonial Ottomanism and not as Ottoman colonialism. The term colonial Ottomanism refers to a hybrid form of imperial rule that was colonial in
some respects but not in others. Choosing this particular term allows me to more effectively make a central point, namely, that Ottoman policy
makers were very careful to employ only those elements of colonial rule that they considered conducive to securing Ottoman domination over
Yemen, and not implement others that they feared would undermine Ottoman rule