Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine (53 page)

BOOK: Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine
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47.
This observation was made as well in Tunaya,
Hürriyetin ilâni
, 5; Brummett,
Image and Imperialism
; and Watenpaugh,
Being Modern in the Middle East.

48.
Ha-Hashkafa
(The Observation), August 7, 1908.

49.
El Liberal
, January 29, 1909. In the Judeo-Spanish and Hebrew press, “Turkia” and even “Ottomania” were used interchangeably with the Ottoman Empire.

50.
“Holiday of the Ottoman Nation,”
Al-Manār
, July 28, 1908.

51.
See Hobsbawm,
Nations and Nationalism Since 1780
; and Smith,
National Identity.
In the late nineteenth century, Iranian intellectuals also cast Qajar Iran as sickly. Tavakoli-Targhi, “From Patriotism to Matriotism,” 225–26.

52.
Al-Quds
, December (date illegible], 1908.

53.
This view was already expressed decades earlier by Namik Kemal, when he argued that a consultative regime would force “Europe [to] treat us as a civilized nation, instead of regarding us as a scarecrow planted against Russia, as is now the case.” Quoted in Kurzman, ed.,
Modernist Islam
, 147.

54.
“The Constitution in Turkey [
sic
], Special contribution to
Ha-‘Olam
, 26 July, Istanbul,” by Y. Farhi, in
Ha-‘Olam
, July 29, 1908.

55.
Al-Quds
, November 17, 1908.

56.
Brummett,
Image and Imperialism
, 114 and 130–32. A similar process of criticizing and desanctifying the Russian tsar was noted in Figes and Kolonitskii,
Interpreting the Russian Revolution.

57.
Articles on the history of the Ottoman reform movement were published in
Al-Manār
;
Al-Hilāl
, January 1, 1909;
Al-Itti
ād al-‘Uthmānī
, October 1 and 14, 1908. For a fascinating glimpse at the extensive commemorative material culture produced in the aftermath of the revolution, see Öztuncay,
İkinci meşrutiyet'in ilâninin 100üncü yili.

58.
BOA, DH.MKT 2843/5.

59.
Al-Itti
ād al-‘Uthmānī
, September 24, 1908. In 1909 an Arabic translation was published under the title
Khawatir Niyazi.

60.
“Nasil Oldu,” by Kâzim Nâmi Duru. Töre,
II. Meşrutiyet tiyatrosu
, 98–99. My account of the dialogue of the play comes from Buxton,
Turkey in Revolution
, 75–84.

61.
For example
Hürriyet kurbanlari
and
Hürriyet fedaileri
were the names of two other plays that were performed in Istanbul in 1908. Yalçin,
II. Meşrutiyet'te tiyatro edebiyati tarihi.

62.
“Mu
arrarei al-wa
an wa-māni
ei al-umma al-
aya al-dustūriyya.”
Al-Itti
ād al-‘Uthmānī
, October 8, 1908. The newspaper's editor later praised those who had donated money to the cause for their national devotion and patriotic commitment (“al-ghayra al-milliyya wa-al-
amiyya al-wa
aniyya”).
Al-Itti
ād al-‘Uthmānī
, October 14, 1908.

63.
Aflalo,
Regilding the Crescent
, 114–15; and Buxton,
Turkey in Revolution
, 99.

64.
For a report that the Marş-i Hürriyet was performed before the Marş-i Hamidiyye at the sultan's weekly
selamlik
(ritual parade and attendance at Friday mosque prayers), see Knight,
Turkey.

65.
For an insightful discussion of this religious source of the sultan's legitimacy, see Karateke, “Legitimizing the Ottoman Sultanate”; Karateke, “Opium for the Subjects?”; and Deringil, “From Ottoman to Turk.”

66.
Rashid Rida attributed this kind of blind allegiance to the peasants of Anatolia, who were no less faithful to their divine ruler than peasants in Russia to the tsar.
Al-Manār
, July 28, 1908.

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