Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine (53 page)

^47.
This observation was made as well in Tunaya,
Hürriyetin ilâni
, 5; Brummett,
Image and Imperialism
; and Watenpaugh,
Being Modern in the Middle East.

^48.
Ha-Hashkafa
(The Observation), August 7, 1908.

^49.
El Liberal
, January 29, 1909. In the Judeo-Spanish and Hebrew press, “Turkia” and even “Ottomania” were used interchangeably with the Ottoman Empire.

^50.
“Holiday of the Ottoman Nation,”
Al-Manār
, July 28, 1908.

^51.
See Hobsbawm,
Nations and Nationalism Since 1780
; and Smith,
National Identity.
In the late nineteenth century, Iranian intellectuals also cast Qajar Iran as sickly. Tavakoli-Targhi, “From Patriotism to Matriotism,” 225–26.

^52.
Al-Quds
, December (date illegible], 1908.

^53.
This view was already expressed decades earlier by Namik Kemal, when he argued that a consultative regime would force “Europe [to] treat us as a civilized nation, instead of regarding us as a scarecrow planted against Russia, as is now the case.” Quoted in Kurzman, ed.,
Modernist Islam
, 147.

^54.
“The Constitution in Turkey [
sic
], Special contribution to
Ha-‘Olam
, 26 July, Istanbul,” by Y. Farhi, in
Ha-‘Olam
, July 29, 1908.

^55.
Al-Quds
, November 17, 1908.

^56.
Brummett,
Image and Imperialism
, 114 and 130–32. A similar process of criticizing and desanctifying the Russian tsar was noted in Figes and Kolonitskii,
Interpreting the Russian Revolution.

^57.
Articles on the history of the Ottoman reform movement were published in
Al-Manār
;
Al-Hilāl
, January 1, 1909;
Al-Itti
ād al-‘Uthmānī
, October 1 and 14, 1908. For a fascinating glimpse at the extensive commemorative material culture produced in the aftermath of the revolution, see Öztuncay,
İkinci meşrutiyet'in ilâninin 100üncü yili.

^58.
BOA, DH.MKT 2843/5.

^59.
Al-Itti
ād al-‘Uthmānī
, September 24, 1908. In 1909 an Arabic translation was published under the title
Khawatir Niyazi.

^60.
“Nasil Oldu,” by Kâzim Nâmi Duru. Töre,
II. Meşrutiyet tiyatrosu
, 98–99. My account of the dialogue of the play comes from Buxton,
Turkey in Revolution
, 75–84.

^61.
For example
Hürriyet kurbanlari
and
Hürriyet fedaileri
were the names of two other plays that were performed in Istanbul in 1908. Yalçin,
II. Meşrutiyet'te tiyatro edebiyati tarihi.

^62.
“Mu
arrarei al-wa
an wa-māni
ei al-umma al-
aya al-dustūriyya.”
Al-Itti
ād al-‘Uthmānī
, October 8, 1908. The newspaper's editor later praised those who had donated money to the cause for their national devotion and patriotic commitment (“al-ghayra al-milliyya wa-al-
amiyya al-wa
aniyya”).
Al-Itti
ād al-‘Uthmānī
, October 14, 1908.

^63.
Aflalo,
Regilding the Crescent
, 114–15; and Buxton,
Turkey in Revolution
, 99.

^64.
For a report that the Marş-i Hürriyet was performed before the Marş-i Hamidiyye at the sultan's weekly
selamlik
(ritual parade and attendance at Friday mosque prayers), see Knight,
Turkey.

^65.
For an insightful discussion of this religious source of the sultan's legitimacy, see Karateke, “Legitimizing the Ottoman Sultanate”; Karateke, “Opium for the Subjects?”; and Deringil, “From Ottoman to Turk.”

^66.
Rashid Rida attributed this kind of blind allegiance to the peasants of Anatolia, who were no less faithful to their divine ruler than peasants in Russia to the tsar.
Al-Manār
, July 28, 1908.