Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine (58 page)

^107.
Antébi to Meir, February 27, 1910. CAHJP HM2/8644.

^108.
Schneller School records, January 23, 1907; ISA 67, peh/442:360.

^109.
Ha-‘Olam
, November 13, 1908.

^110.
AAIU, Israel-IX.E.26; CZA J41/492. In the matter of Subhi Bey's pressure to admit more Muslim students, see the January 20, 1909, letter from Antébi to the AIU headquarters; AAIU, Israel-IX.E.26.

^111.
See Harshav,
Language in Time of Revolution
; and Landau, “Educational Impact of Western Culture on Traditional Society.”

^112.
Al-Manār
, August 27, 1908.

^113.
Strohmeier, “Muslim Education in the Vilayet of Beirut,” 222 and 226.

^114.
Musallam, ed.,
Yawmiyat Khalil al-Sakakini.

^115.
Other founders of the school included ‘Ali Jarallah, Jamal al-Khalidi, and Eftim Mushabbak. See the entry for January 1, 1911, in al-Sakakini,
Kadha ana ya dunya
, 51–52. Similar projects of pedagogical reform were taking place elsewhere. Tevfik Fikret (Mehmet Tevfik), the director of the prestigious Teachers Academy (Darulmuallimin) in Istanbul from 1909 to 1912, implemented elements of modern pedagogy and published a pedagogical journal. He also took two trips to Europe to study education there and founded a nursery school and a school to train female teachers. Cleveland,
Making of an Arab Nationalist.

^116.
See the discussion of al-Sakakini by one of his former pupils, Ihsan Turjeman, in Tamari, “Great War and the Erasure of Palestine's Ottoman Past.”

^117.
“Kalimat khadarat al-za'irin lil-madrasa al-dusturiyya al-wataniyya fil-Quds al-Sharīf,” Arab Studies Society Collection. The Dusturiyya School was also praised in the local Palestinian newspapers
Filas
īn
and
Al-Munādī.

^118.
Ökay,
Meşrutiyet çocuklari.
See also Büssow, “Children of the Revolution.”

^119.
See Gülsoy,
Osmanli gayrimüslimlerinin askerlik serüveni.

^120.
Abbott,
Turkey in Transition
, 96.

^121.
Al-Quds, May 11, 1909.

^122.
Quoted in Aflalo,
Regilding the Crescent
, 235. He also pointed out that the Armenians could not afford to continue paying the
bedel-i askeri.

^123.
Ha-
erut
, May 18, 1909.

^124.
El Liberal
, August 6, 1909.

^125.
Tanin
, June 21, 1909. Quoted in Aflalo,
Regilding the Crescent
, 216.

^126.
Likewise, in Iran, there was a certain degree of religious opposition to the constitutional movement's proclamations of equality. Tavakoli-Targhi, “Refashioning Iran,” 99.

^127.
“The Ottoman Nation and the Constitution,”
Al-Manār
, August 27, 1908.

^128.
Knight,
Turkey
, 221 and 279.

^129.
Tanin
, June 13, 1909. Translation from Aflalo,
Regilding the Crescent
, 214–15.

^130.
Buxton,
Turkey in Revolution
, 79–80.

^131.
Ha-
vi, November 1, 1908. For a historical account of the “lynch” of Todori and Bedriye, see Akşin,
Jön Türkler ve ittihat ve terakki
, 144–45.

^132.
Kaligian, “Armenian Revolutionary Federation,” 144–45. See, for example,
Ha-
erut
, June 22, and July 6, 1909;
El Liberal
, June 29, 1909;
Ha-
erut
, April 6, 1910;
Ha-
erut
, July 6, 1910;
Ha-
erut
, March 7, 1913. On the April 1910 case, see also the letter from the Haifa Jewish community to Chief Rabbi Haim Nahum asking for his intervention, April 18, 1910. CAHJP, HM2/8643. See also Eliav,
Be-basut mamlekhet Austria.

^133.
Al-Itti
ād al-‘Uthmānī
, October 2, 1908.

^134.
Ha-
vi, October 27, 1908.

^135.
Kaligian, “Armenian Revolutionary Federation,” 50–56.

^136.
See
Ha-
vi
, nos. 163 and 166.