Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine (57 page)

^77.
ava
elet
, August 14, 1908.

^78.
ava
elet
, August 17, 21, and 24, 1908. Thomas R. Wallace, U.S. Consul in Jerusalem, to the U.S. Department of State, August 14, 1908 (file 10044/60–61); NACP, National Archives microfilm publication M862, roll 102, Jerusalem, numerical file, 1906–10, central files of the Department of State, record group 59.

^79.
Ha-Hashkafa
, July 31, 1908. My emphasis. “Ottomanized” referred to those Jewish immigrants who took on Ottoman citizenship.

^80.
Chatterjee reminds us that in colonial India this language of kinship between Muslims and Hindus was contextual and bounded. Chatterjee,
Nation and Its Fragments
, 222. Kinship also was an important trope of the 1906 Iranian constitutional revolution. Tavakoli-Targhi, “From Patriotism to Matriotism,” 222–23.

^81.
Strauss, “Ottomanisme et ‘Ottomanité,'” 30.

^82.
“The Holiday of Liberty,” in
Ha-Hashkafa
, August 9, 1908.

^83.
Al-Quds
, December 18, 1908.

^84.
Al-Quds
, May 14, 1909.

^85.
Al-Quds
, May 11, 1909.

^86.
Al-Manār
, July 28, 1908.

^87.
Al-Hilāl
, October 1, 1908.

^88.
In 1908–9, for example,
Vatan
was performed by four different theater companies in Istanbul. Yalçin,
II. Meşrutiyet'te tiyatro edebiyati tarihi.
It was also performed in Manastir in the fall of 1908. Tunçay,
II. Meşrutiyet'in ilk yili
, 6–7.

^89.
Al-Itti
ād al-‘Uthmānī
, October 4, 9, and 14, 1908. According to the report, the army raised money from the performance. Because of the Arabic press's treatment of Kemal generally and his play
Vatan yahut Silestre
in particular, I cannot accept Kemal Karpat's assertion that this was evidence of a Turkish nationalist orientation. Karpat,
Politicization of Islam
, 334.

^90.
Quoted in ibid., 334.

^91.
Smith, “'Sacred' Dimensions of Nationalism,” 811.

^92.
New York Times
, August 14, 1908. See also Kansu, “Souveneir of Liberty,” 22–23.

^93.
Al-Manār
, September 25, 1908.

^94.
Denais,
La Turquie nouvelle
, 87.

^95.
Quoted in McCullagh,
Fall of Abd-ul-hamid
, 172–74. According to Islamic law, martyrs' bodies are treated as already sanctified and therefore are not in need of the ritual washing proscribed by religious law.

^96.
Pears,
Forty Years in Constantinople
, 282. The names of the martyrs were inscribed on the monument; however, only one Christian has been identified, despite Enver Bey's use of the plural. Kreiser, “Ein Freiheitsdenkmal fur Istanbul,” 306–7. My thanks to M. Erdem Kabadayi and Kent Schull for the article reference.

^97.
In 1951 the body of Midhat Pasha, the author of the 1876 constitution and the original “martyr of liberty,” was brought from Ta'if and reinterred in a separate grave on the same hill; similarly, the bodies of Talat and Enver Pashas, two of the CUP's final ruling triumvirate, were brought from Berlin and Tajikistan, respectively, and buried in the same complex. Kreiser, “Ein Freiheitsdenkmal fur Istanbul,” 308–9. Enver Pasha, of course, was formerly Enver Bey, one of the iconic “heroes of liberty.”

^98.
El Liberal
, May 14, 1909.

^99.
“The Holiday of Liberty,” by Avraham Elmaliach,
Ha-Hashkafa
, August 9, 1908.

^100.
Al-Manār
, July 28, 1908.

^101.
Al-Manār
, September 25, 1908.

^102.
The literature on nationalism is enormous, but for the role of the military in sustaining a Habsburg imperial identity, see Deák,
Beyond Nationalism
; on the military and nationalism, see Massad,
Colonial Effects.

^103.
Al-Manār
, September 25, 1908.

^104.
Ha-Va‘ad le-hoza'at kitvei David Yellin,
Kitvei David Yellin
, 148.

^105.
Frumkin,
Derekh shofet bi-Yerushalayim
, 103.

^106.
For example notices appeared in
Ha-Hashkafa
, September 16, 1908;
ava
elet
, November 27, 1908;
Al-Najā
, April 8, 1910;
Ha-
erut
August 22, 1910;
Ha-
erut
, October 28, 1910.