Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine (52 page)

^14.
Ali Haydar Midhat Bey,
Life of Midhat Pasha
, 112. For more on this period, see Devereaux,
First Ottoman Constitutional Period
; and Abu Manneh, “Later Tanzimat and the Ottoman Legacy in the Near Eastern Successor States.”

^15.
Ramsauer,
Young Turks
; Lewis, “Idea of Freedom in Modern Islamic Political Thought,” 273–75; Ayalon, “O tmura ne'ora.” For intellectual histories of leading figures in this period, see Khuri,
Modern Arab Thought
; Sharabi,
Arab Intellectuals and the West
; Mardin,
Genesis of Young Ottoman Thought
; Cole,
Colonialism and Revolution in the Middle East
; and Hourani,
Arabic Thought in the Liberal Age.

^16.
See Cole,
Colonialism and Revolution in the Middle East
; and Arjomand,
Shadow of God
, respectively. For an example of the merger of European liberalism and Islamic sacred sources, the late nineteenth-century Persian intellectual Mirza Yusuf Khan Mustashar al-Dawlah propagated the French Declaration of the Rights of Man and Citizen by foregrounding each of its seventeen articles on the Qur'an and hadith. Tavakoli-Targhi, “Refashioning Iran,” 94.

^17.
Quoted in Mango,
Atatürk
, 11.

^18.
See Hanioğlu,
Preparation for a Revolution
; Hanioğlu,
Young Turks in Opposition
; Ramsauer,
The Young Turks
; Mardin,
Genesis of Young Ottoman Thought
; Kayali,
Arabs and Young Turks
, 38–48; and Kansu,
Revolution of 1908 in Turkey
.

^19.
Quoted in Mango,
Atatürk
, 48–49.

^20.
Donald Quataert writes that the prices of foodstuffs and staples doubled in early 1907, whereas the price of firewood and charcoal increased by 250 percent and 300 percent, respectively. Quataert, “Economic Climate of the ‘Young Turk Revolution' in 1908.” See also Findley, “Economic Bases of Revolution and Repression”; Kansu,
Revolution of 1908 in Turkey
; Karpat,
Politicization of Islam
; and Quataert,
Social Disintegration and Popular Resistance in the Ottoman Empire
for his analysis of workers' resistance to unequal incorporation into the European world market.

^21.
For a description of the revolutionary celebrations, see Adivar,
Memoirs of Halide Edip
; Margulies and Manakis,
Manastir'da Ilân-i Hürriyet
; and Emiroğlu,
Anadolu'da devrim günleri.

^22.
Several such letters and reports were republished in
Al-Manār.
See also “Echoes of the Constitution in America,”
Al-Itti
ād al-‘Uthmānī
, September 30, 1908.

^23.
Al-Manār
, September 25, 1908;
Al-Itti
ād al-‘Uthmānī
, October 3, 1908. See also Kayali,
Arabs and Young Turks
, 61; and Kansu, “Some Remarks on the 1908 Revolution.”

^24.
Thomas R. Wallace, U.S. Consul in Jerusalem, to the U.S. Department of State, August 12, 1908 (file 10044/60–61); NACP, National Archives microfilm publication M862, roll 717, Jerusalem, numerical file, 1906–10, central files of the Department of State, record group 59.

^25.
Ibid.

^26.
Telegram from Ekrem Bey to Rifat Effendi (Istanbul), August 10, 1908 (document 57); based on the Hebrew translation (document 40) in Kushner,
Moshel hayiti bi-Yerushalayim
, 190.

^27.
Ibid., 190–92.

^28.
In “To the Minister of Interior,” ibid., 194. Ekrem,
Unveiled
, 59 and 73.

^29.
ava
elet
, August 7, 1908.

^30.
Unless otherwise noted, details are taken from
ava
elet
, August 10, 1908; and
Ha-Hashkafa
, August 9, 1908.
Ha-‘Olam
also published a local account of the celebrations on August 14, 1908.

^31.
Ottoman as well as “Jerusalem” flags. According to ‘Izzat Darwaza, each town and village had its own flag which would be carried by pilgrims to the annual Nabī Mūsa (Prophet Moses) festival. Darwaza,
Mudhakkirat
, 112.

^32.
The U.S. consul reported: “Immense crowds assembled, all races and religions mingling in happy accord.” Wallace, August 12, 1908.

^33.
Given that the official Ottoman census of 1905 had placed Jerusalem's entire Ottoman population at 32,500, although the figure of 40,000 celebrants is statistically unreliable as an actual count, it does offer some glimpse as to the scale of the celebration.

^34.
Wallace, August 12, 1908. Riza (Ri
a) Bey, the army commander, hailed from Damascus, and so presumably would have spoken in his native Arabic to the crowd.

^35.
See Deringil,
The Well-Protected Domains
, 20–24, for a description of the symbolism of the sultanate transmitted in the Hamidian period.

^36.
For more on this distinction see Ozouf,
Festivals and the French Revolution.

^37.
Darwaza,
Mudhakkirat
, 180–81.

^38.
Saliba, “Wilayat Suriyya,” 247–48.

^39.
Al-Quds
, November 17, 1908.

^40.
Telegram from Ekrem Bey to Rifat Effendi (Istanbul), August 10, 1908 (document 57); based on the Hebrew translation (document 40) in Kushner,
Moshel hayiti bi-Yerushalayim
, 190–91.

^41.
Al-Bustani,
‘Ibra wa-dhikra
, 27 and 31.

^42.
See chapter 4 in Brummett,
Image and Imperialism
, on France and Iran as “revolutionary exemplars”; and Tavakoli-Targhi, “Refashioning Iran,” on some discursive elements of the Iranian revolution.

^43.
Hunt,
Politics, Culture, and Class
, 21–23. For a useful application of “key symbols” and “symbolic actions,” see Gelvin,
Divided Loyalties
, 147.

^44.
The British aristocrat Mark Sykes, who later play a pivotal role in dismantling the Ottoman Empire, made similar observations on his travels throughout the region. Cited in Watenpaugh, “Bourgeois Modernity, Historical Memory, and Imperialism,” 35.

^45.
Quoted in Khuri,
Modern Arab Thought
, 87n48.

^46.
Quoted in Fargo, “Arab-Turkish Relations,” 3.