By Michelle Campos
Ottoman Brothers explores the improvement of Ottoman collective id, tracing how Muslims, Christians, and Jews grew to become imperial electorate jointly. In Palestine, even opposed to the backdrop of the emergence of the Zionist stream 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 was once now not immanent, yet really it erupted in rigidity with the guarantees and shortcomings of "civic Ottomanism."
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Additional info for Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine
Introduction In the spring of 1909, a young Jewish lawyer by the name of Shlomo Yellin addressed a gathering of Ottoman notables in Beirut. Born and raised in the Old City of Jerusalem, Yellin was the quintessential polyglot Levantine: he spoke Yiddish with his Polish father, Arabic with his Iraqi mother, Hebrew with his Zionist older brother, and Judeo-Spanish with his Sephardi Jewish neighbors; he wrote love letters in English to the schoolgirl niece he later married, and he jotted notes to himself in French.
The Mouthpiece of the People 5. Shared Urban Spaces 6. Ottomans of the Mosaic Faith 7. 1 Muslims, Christians, and Jews in the Ottoman Empire, c. 3 Jerusalem electoral districts level-1 results, 1908 Acknowledgments As with any project spanning many years from inception to completion, my book has benefited from the help of numerous institutions and individuals. My debt to them is enormous. This research project received generous support from: the Fulbright Commission in Israel, the Social Science Research Council, the Palestinian American Research Council, Stanford University (the School of Humanities and Sciences, the Institute of International Studies, and the Taube Center for Jewish Studies), Cornell University (the Department of Near Eastern Studies, the President's Council for Cornell Women, and the Society for the Humanities), and the University of Florida's Department of History.
Decades later, in 1492, when the Spanish monarchs Ferdinand and Isabella expelled Jews and Muslims from the Iberian Peninsula, Sultan Beyazit II famously welcomed the exiles to Ottoman shores. The point of this recounting is not to argue that the Ottoman Empire was a multicultural paradise, for it surely was not. 20 Non-Muslim populations were organized, counted, taxed, legislated, and otherwise “marked” according to their confessional or ethno- confessional communities. 21 There were numerous non-Muslims of high political status in the state, such as the Greek Phanariots or the Armenian amira class.