By Laura Robson
Drawing on a wealthy base of British archival fabrics, Arabic periodicals, and secondary assets, Colonialism and Christianity in Mandate Palestine brings to mild the ways that the British colonial nation in Palestine exacerbated sectarianism. via remodeling Muslim, Christian, and Jewish non secular identities into criminal different types, Laura Robson argues, the British finally marginalized Christian groups in Palestine. Robson explores the turning issues that built due to such rules, lots of which ended in everlasting alterations within the region's political landscapes. circumstances comprise the British refusal to help Arab Christian management inside Greek-controlled Orthodox church buildings, makes an attempt to steer clear of involvement from French or Vatican-related teams by way of sidelining Latin and jap ceremony Catholics, and interfering with Arab Christians' efforts to cooperate with Muslims in objecting to Zionist enlargement. demanding the common yet incorrect thought that violent sectarianism used to be endemic to Palestine, Colonialism and Christianity in Mandate Palestine exhibits that it was once deliberately stoked within the wake of British rule starting in 1917, with catastrophic results good into the twenty-first century.
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Extra info for Colonialism and Christianity in Mandate Palestine
Pa l e s t i n e ’ s u r b a n g e o g r a P h y During the nineteenth century, Palestine became the focus of a great deal of European diplomatic and religious attention. European consuls, backed by strong foreign governments, were now able to buy land in the Ottoman Empire and offer protection to European citizens living and working there. A number of German, French, American, and British mission societies set up branches in Palestine during the mid-nineteenth century; the first Protestant bishopric was founded in Jerusalem in 1841.
During the mandate period he founded two more schools to carry out his educational principles, the Wataniyya (National) School and the Nahda (Revival) College in Jerusalem. 50 As one of the most recognizable figures of the new Muslim-Christian elite, al-Sakakini represented Arab modernity and intellectual accomplishment to many, but he also parodied middle-class practices. When he began what he called the Vagabonds Society in Jerusalem, he produced an ironic manifesto declaring the celebration of idleness in all its forms: “Idleness is the motto of our party.
1 C h r i s t i a n s a n d m u s l i m s i n l at e o t t o m a n Pa l e s t i n e In 1831 the ruler of Egypt, Muhammed ʿAli, sent forces that conquered Jerusalem and inaugurated a new era in Palestine’s history during which the legal and political positions of the Palestinian Christian communities would undergo radical changes. His son Ibrahim Pasha, the commander of the Egyptian army, initiated a number of reforms in Palestine, reintroducing and enforcing Muslim conscription, terminating many of the political prerogaPalestinian Christian elites 17 tives of the Muslim religious leadership, and opening the region to European influence in the form of consulates, trade centers, and a European Christian mission.
Colonialism and Christianity in Mandate Palestine by Laura Robson