Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine (51 page)

^40.
Shar‘abi,
Ha-yishuv ha-Sfaradi bi-Yerushalayim
, 23; Yehoshu‘a,
Habayt ve-ha-re
ov bi-Yerushalayim ha-yeshana
, 222; Y. Yellin,
Zichronot le-ben Yerushalayim
, 20. Other works, however, make clear that the title holder often did rent out to non-Jews, resulting in the mixed courtyards and apartment buildings that were so characteristic of the Old City. See for example El‘azar,
a
arot be-Yerushalayim ha-‘atika.

^41.
At the end of the nineteenth century there were nineteen Ashkenazi (European Jewish) religious communities and twelve Sephardi, Maghrebi, and Mizrachi communities. For memoirs on the closeness of Eastern Jews and
Muslims, see Y. Yellin,
Zichronot le-ben Yerushalayim
; Elmaliach, “Me-
ayei ha-Sfaradim”; Tidhar,
Be-madim ve-lo be-madim.
For a stark and often bitter memoir about intra-Jewish ethnic conflict, see Chelouche,
Parshat
ayai.
On the rareness of Ashkenazi-Sephardi intermarriage, see Shar‘abi,
Ha-yishuv ha-Sfaradi
, 105; on p. 129 she argues that intermarriage was more common among
maskilim
, or “reformers.”

^42.
Y. Yellin,
Zichronot le-ben Yerushalayim
, 100–106.
Madhhab
(sing.;
madhāhib
, pl.) refers to the four legal schools within Sunni Islam—Hanifi, Hanbali, Maliki, and Shafi‘i. See Cohen,
Yehudim be-veit ha-mishpat ha-Muslimi
, on this affair.

^43.
Ekrem,
Unveiled.

^44.
Introduction, Tamari, ed.,
Jerusalem 1948
, 2.

^45.
This relational history approach has emerged in recent years among historians and sociologists. See, for example: Lockman, “Railway Workers and Relational History”; Lockman,
Comrades and Enemies
; Kimmerling, “Be‘ayot kon
eptualiot ba-historiografia”; Shafir,
Land, Labor
; and Tamari, “Ishaq al-Shami.”

^46.
For a similar argument see Shafir,
Land, Labor.

Chapter One: Sacred Liberty

^1.
Darwaza,
Mudhakkirat
, 181.

^2.
Frumkin,
Derekh shofet bi-Yerushalayim
, 145. “Bey” was a title used in the Ottoman period for men of high status, lineage, or outstanding personal success.

^3.
ava
elet
, July 27, 1908;
Ha-Po‘el ha-
a'ir
, July-August 1908.

^4.
Musallam, ed.,
Yawmiyat Khalil al-Sakakini.

^5.
Henri Franck to Shlomo Yellin, August 10, 1908. CZA, A412/36.

^6.
For urban histories of these cities see Çelik,
Remaking of Istanbul
; Mazower,
Salonica
; and Hanssen,
Fin de Siècle Beirut
; as well as Eldem, Goffman, and Masters,
Ottoman City Between East and West.

^7.
For an internal Ottoman colonial discourse on its “backward” provinces, see Deringil, “‘They Live in a State of Nomadism and Savagery'”; Kushner,
Moshel hayiti bi-Yerushalayim
; and Ekrem,
Unveiled.

^8.
For example, the well-known Khalidi Library in Jerusalem had holdings of over forty-five hundred printed books (including one thousand in European languages) and several Arabic and Ottoman-Turkish language newspapers in the period before World War I. Ayalon,
Reading Palestine
, 46–49. The library at al-Aqsa Mosque reportedly had an even larger collection of periodicals.

^9.
For a delightful window onto fin-de-siècle Jerusalem, see Tamari, “Jerusalem's Ottoman Modernity.”

^10.
See Davison,
Reform in the Ottoman Empire
; and Sofuoğlu,
Osmanli devletinde islahatlar
for an overview of the Tanzimat reforms. See Rogan,
Frontiers of the State
; Hanssen,
Fin de Siècle Beirut
; Makdisi,
Culture of Sectarianism
; and Shareef, “Urban Administration in the Late Ottoman Period” for discussions of the impact of reforms on several Arab provinces.

^11.
Abu Manneh, “Islamic Roots of the Gülhane Rescript.”

^12.
Rahme, “Namik Kemal's Constitutional Ottomanism and Non-
Muslims.” See also Mardin,
Genesis of Young Ottoman Thought
; Kurzman, ed.,
Modernist Islam
; Mardin, “Some Consideration”; and Tevfik,
Yeni Osmanlilar.
See also the discussion in Rebhan,
Geschichte und Funktion einiger politischer Termini
, 57–60, for the relationship of constitutionalism and consultation in the writings of al-Tahtawi, al-Afghani, and ‘Abduh.

^13.
Quoted in Kurzman, ed.,
Modernist Islam
, 145. In 1873, artisans in Fez, Morocco, insisted on making the oath of allegiance to the Moroccan dynasty contingent on the cancellation of taxes they considered un-Islamic. Eickelman and Salvatore, “Muslim Publics,” 4–5.