By Michelle Campos
Ottoman Brothers explores the advance of Ottoman collective id, tracing how Muslims, Christians, and Jews grew to become imperial voters jointly. In Palestine, even opposed to the backdrop of the emergence of the Zionist circulate and Arab nationalism, Jews and Arabs cooperated in neighborhood improvement and native associations as they embraced imperial citizenship. As Michelle Campos finds, the Arab-Jewish clash in Palestine used to be now not immanent, yet fairly it erupted in rigidity with the guarantees and shortcomings of "civic Ottomanism."
Read or Download Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine PDF
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Additional resources for Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine
In many ways, the region of Palestine was a microcosm of the challenges facing the empire at large. Divided between two major administrative seats in Jerusalem, covering the southern half of the country, and Beirut, which administered the northern half, Palestine underwent all of the same transformations that took place in other Ottoman provinces, albeit at its own pace and to a degree determined by local factors. Palestine was very much a part of Ottoman administrative reforms as well as of the economic trends of the nineteenth century—the commercialization of agriculture, the incorporation of province and empire into the world economy, the rise of coastal trade, and the commoditization of land.
Ships from Ottoman ports, neighboring Egypt, and Europe arrived in Jaffa on a regular basis, bringing with them pilgrims, migrants, commodities, and mail. These technological changes went hand in hand with important intellectual developments; as we saw in the case of Shlomo Yellin and his Beirut audience of gentlemen patriots, the second half of the nineteenth century witnessed unprecedented access to education, public as well as private, which contributed to a rise in literacy, an emerging middle class, and the development of a vibrant public sphere of a multilingual press, civil society organizations, and new ideas about sociability and political involvement.
And yet, making imperial citizens out of such a heterogeneous population spread out over three continents was not an uncontested process; among the significant challenges of the Ottoman imperial citizenship project were the divergent, indeed sometimes opposed, meanings that it had for the empire's population. Central among those tensions was the one between the universalizing discourse and impulse of civic Ottomanism—the premise that all citizens, irrespective of religion or ethnicity, were partners in the imperial project—and the very real constraints and challenges to this universalism.
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