Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine (54 page)

^67.
On the sultanic patriarchal project, see Özbeck, “Philanthropic Activity, Ottoman Patriotism, and the Hamidian Regime,” 69–71. The Qajar shah of Iran similarly sought to portray himself as “father” and “shepherd.” Tavakoli-Targhi, “From Patriotism to Matriotism.”

^68.
Unowsky, “Reasserting Empire,” 34.

^69.
Wortman,
Scenarios of Power
, 4; Weeks,
Nation and State in Late Imperial Russia
, 11. See also Steinwedel, “To Make a Difference.”

^70.
In “The Constitution in Turkey [
sic
],”
Ha-‘Olam
, July 29, 1908.

^71.
Al-Manār
, September 25, 1908. For the ritual invocation “Long live the sultan” by the army and at state functions, see Karateke,
Padişahim çok yaşa!

^72.
“Mānih al-dustūr.” On this point I disagree entirely with Kushner, who wrote that in seeing the sultan as the giver of the constitution, the locals did not expect the character of the Ottoman Empire to change. Kushner,
Moshel hayiti bi-Yerushalayim
, 181.

^73.
Al-Quds
, December 18, 1908.

^74.
See Buxton,
Turkey in Revolution
, 93; Al-Bustani,
‘Ibra wa-dhikra
, 99.

^75.
Al-Manār, July 28, 1908.

^76.
Vilified in the foreign press as the “Bloody Sultan” and “Le Sultan Rouge,” foreign travelers to the empire seemed to relish in spinning more tales of the sultan's sadism. For an example, see Aflalo,
Regilding the Crescent
, 113.

^77.
Al-Manār
, July 28, 1908.

^78.
Quoted in Saliba, “Wilayat Suriyya,” 246–47.

^79.
“Dawn of Constitutional Era in Turkey [sic],” by Ravndal, U.S. Consul in Beirut, August 17, 1908 (file 10044/58–59); NACP, National Archives microfilm publication M862, roll 717, Beirut, numerical file, 1906–10, central files of the Department of State, record group 59.

^80.
See, for example, Al-Bustani,
‘Ibra wa-dhikra; Al-Muqta
af
, November 1908.

^81.
New York Times
, September 7, 1908.

^82.
Quoted in Kutlu, “Ideological Currents of the Second Constitutional Era,” 57.

^83.
Al-Khalidi,
(Asbab) al-Inqilab al-'Uthmani wa-Turkiya al-fata
, 3. For biographical details see Kasmieh, “Ruhi al-Khalidi”; and R. Khalidi,
Palestinian Identity.

^84.
The essay was entitled “The Ottoman Revolution and Young Turkey,” which was published in two Cairene journals—
Al-Hilāl
and
Al-Manār—
and later was published in booklet form. Al-Khalidi,
(Asbab) al-Inqilab al-‘Uthmani.
A manuscript version dated October 20, 1908, is preserved in the Jewish National and University Library (JNUL), Jerusalem. Unless otherwise
noted, the page numbers cited are from the manuscript version; the quotation in this paragraph is from page 2.

^85.
Al-Khalidi only cites the beginning of the first
aya
, which continues to read “and seek their (the people's) counsel in their affairs.” This section is cited by the publisher to the book version, Husayn Wasfi Rida.

^86.
Khuri,
Modern Arab Thought
, 132. Similarly, in late nineteenth-century Iranian political discourse, a split developed between the state
(dawlat)
and the people
(millat).
See Tavakoli-Targhi, “Refashioning Iran.”

^87.
Al-Bustani, ‘Ibra wa-dhikra.

^88.
As al-Bustani pointed out, constitutional rule
(
ukm dustūrī)
was not a heretical innovation (bid‘a); rather, it had significant historical precedents, from ancient Greece and Rome to the rule of the four rightly-guided caliphs
(rāshidūn)
of early Islam.

^89.
Al-Manār
, July 28, 1908.

^90.
Ha-
vi
, October 26, 1908. For discussion of the Mizanci Murad Bey incident, see İslamoğlu,
İkinci meşrutiyet döneminde siyasal muhalefet.
For the Kör Ali incident, see Akşin,
Jön Turkler ve Ittihat ve Terakki
, 139–42.

^91.
Buxton,
Turkey in Revolution
, 170.

^92.
Abbott,
Turkey in Transition
, 164.

^93.
Commins,
Islamic Reform
, 125–26.
Hilal
, edited by Mustafa Asim, should not be confused with Jurji Zeidan's
Al-Hilāl.
On the CUP chapters see Hanioğlu,
Preparation for a Revolution.
See also Abu Manneh, “Arab Intellectuals' Reaction to the Young Turk Revolution.”

^94.
Ozouf,
Festivals and the French Revolution
, 276.

^95.
Ha-Hashkafa, September 11, 1908. See a similar statement quoted in Aleppo, in Watenpaugh, “Bourgeois Modernity,” 37.

^96.
From Nasif Meshaka, U.S. Consul in Damascus, to Ravndal, U.S. Consul in Beirut, August 10, 1908 (file 10044/58–59); NACP, National Archives microfilm publication M862, roll 717, Beirut, numerical file, 1906–10, central files of the Department of State, record group 59.

^97.
This is of course directly parallel to “al-Qur'ān al-karīm.”

^98.
Report from Jerusalem,
Ha-‘Olam
, September 4, 1908;
Ha-Hashkafa
, August 21, 1908.

^99.
Monsignor Yusuf al-Mu‘allam, in
Al-Quds
, December 18, 1908.

^100.
“Inti ka‘batunā al-thāniyya inti qiblatunā al-ukhra.” Emphasis mine.
Al-Quds
, May 11, 1909.

^101.
See Smith, “'Sacred' Dimensions of Nationalism,” 811.

^102.
In looking at post-Ottoman Syrian nationalism, the historian James Gelvin has similarly argued that “the bonds of Islam came to exemplify, not contravene or replace, the bonds of nation,” and that “Islamic symbols did not dislodge nationalist symbols from popular texts; rather, in most texts the two sets of symbols were fully conjoined.” Gelvin,
Divided Loyalties
, 187–88.

^103.
Little is known of the Armenian rebellion other than that the Armenian populace demanded the dismissal of the Armenian patriarch's secretary, which was enforced by the Ottoman government. The struggle over the Patriarchate continued into 1910, and there were several instances of the Armenians taking
over their compound in an effort to block the ecclesiastical leadership. See
Ha-
vi
, November 6, 1908;
Ha-‘Olam
, December 22, 1908; and
Ha-
erut
, February 9 and 14, 1910.

^104.
The Greek Orthodox were by far the most numerous and influential of Palestine's Christians, accounting for 60 percent of Christians in the Jerusalem province. Schmelz, “Population Characteristics of Jerusalem and Hebron Regions,” 27–29. According to the Greek Orthodox Patriarchate's official census of the Jerusalem Patriarchate in 1904, the population was 49,596, broken down as follows: Jerusalem, 6,000; Bethlehem, 3,600; Beit Jala, 4,340; Ramallah, 4,500; Jaffa, 2,900; Nazareth, 3,040; ‘Akka, 1,500; Housoun 1,600; al-Salt, 3,000; Kerak, 1,600. Housoun, Kerak, and al-Salt were not parts of the Jerusalem province, but rather of the province of Syria. Bertram and Luke,
Report of the Commission Appointed by the Government of Palestine
, 9.

^105.
Background information can be found in Khuri and Khuri,
Khulasat tarikh kinisat Urshalim al-Urthudhuksiyya
; Qazaqiya,
Tarikh al-kinisa al-rasuliyya al-Urshalimiyya
; Malak,
Ta'ifat al-Rum al-Urthudhuksi ‘abr al-tarikh
; Tsimhoni, “Greek Orthodox Patriarchate of Jerusalem”; and Tsimhoni, “British Mandate and the Arab Christians in Palestine.”

^106.
September 30, 1908, and October 11, 1908, entries in al-Sakakini,
Kadha ana ya dunya
, 39–40.

^107.
“Demands of the Orthodox of Jerusalem [Patriarchate],” no. 11, issued by January 1909. ISA 67, peh/416:32.

^108.
German Consulate, Jerusalem, to Reichskanzler von Bülow, January 18, 1909. ISA 67, peh/416:32.