Reshe daga Falasdin Ka faɗa mini reshen Falasdin:

Branch from Palestine Tell me the Palestine branch:

A cikin garin da ka girma, a ina kake furewa?

Where you grew up, where are you blooming?

Wane irin tuddai ne, wasu kwaruruka ne kayan adonku?

What kind of hills, some valleys Your decoration was?

Kun kasance ruwan Urdun mai tsarki, hasken Gabas ya shafe ki da soyayya, dare kuma iska ce a tsaunukan Lebanon … Kin tsaya, reshen Urushalima, masallacin lokaci mai daidai! Fitilun faduwar rana masu haske, Da akwatin giciye, alamar mai tsarki ...

You were the pure waters of the Jordan East beam caressed you, Night is the wind in the mountains of Lebanon … You stand, the branch of Jerusalem, Shrine of the correct time! Transparent dusk beam lamps, And the ark of the cross, the symbol of the holy ...

(Mikhail Yuryevich Lermontov 1837)2

(Mikhail Yuryevich Lermontov 1837)2

Ranar Lahadi ta Dabino ita ce biki na Kiristoci kafin Ista wanda ke tunawa da shigar Yesu cikin Urushalima cikin nasara. Waƙar Vetka Palestiny (Reshen Dabino na Falasɗinu) ta 1837 da Mikhail Yuryevich Lermontov (1814–1841) ya rubuta, wani mawaƙin Romantic na Rasha mai tasiri sosai, wanda kuma ake kira ‘mawaƙin Caucasus’ kuma shi ne babban mawaƙin Rasha bayan mutuwar Alexander Pushkin a 1837, ya nuna Orientalism na Rasha da Falasɗinu a ƙarƙashin Daular Usmaniyya ta ƙarshe. Tare da kamanceceniya mai ƙarfi da Romanticism na Turai (1800‒1850), waƙar Romantic ta 1803 ta Reginald Heber, waƙar Romantic-bisharar Lermontov tana tuna labaran Linjila da na hajjin Rashawa zuwa Falasɗinu a karni na 19, wanda kashi uku cikin huɗu na shi ya faru a lokacin Ista (Hummel da Hummel 1995). Wannan waƙar wa'azi ta samo asali ne daga tunanin addini na ƙasar da mawaƙin ya kira ‘Falasɗinu’, duk da cewa Lermontov bai taɓa ziyartarta ba (Merlo 2013). A karni na 19, wakilcin Orthodox na Orientalist na Rasha game da Falasɗinu sun tafi tare. Musamman ma, rubuce-rubucen Rashawa game da ƙasar da ayyukan siyasarsu a cikinta sun yi tasiri sosai a kan fahimta, tunani da ainihin abubuwan da suka faru a Falasɗinu a ƙarshen mulkin Usmaniyya.

Palm Sunday is a Christian feast before Easter which commemorates Jesus’ triumphant entry into Jerusalem. The 1837 poem Vetka Palestiny (The Palm Branch of Palestine) by Mikhail Yuryevich Lermontov (1814–1841), a highly influential Russian Romantic poet also called ‘the poet of the Caucasus’ and the most important figure of Russian poetry after Alexander Pushkin’s death in 1837, encapsulated Russian Orientalism and late Ottoman Palestine. With strong echoes of European Romanticism (1800‒1850), the 1803 romantic poem by Reginald Heber, Lermontov’s romantic-evangelical poem evokes the stories both of the Gospels and of Russian pilgrimage to Palestine in the 19th century, three-quarters of which pilgrimage took place at Easter (Hummel and Hummel 1995). This evangelising poetry was inspired by the religious imagination of the country the poet called ‘Palestine’, although Lermontov had never visited it (Merlo 2013). In the 19th century Russian Orientalist Orthodox representations of Palestine went hand in hand. Crucially, Russian writings on, and political activities in the country had a major impact on the perception, conception and actual events of late Ottoman Palestine.

A farkon shekarar 1820, Dmitrij Daškov, wani jami'in diflomasiyya kuma mataimakin mashawarci na biyu a Ofishin Jakadancin Rasha da ke Istanbul, ya zama marubuci Barashe na farko da ya ziyarci Falasdinu a matsayin mahajjaci. Ya kuma rubuta wani rubutu mai taken a kan tafiyarsa (Merlo 2013). A zahiri, yawancin hotuna da labarun tarihi da adabi na Rasha game da Falasdinu a karni na 19 sun kasance bayanai da labaran mahajjatan Rasha ne (Hopwood 1969: 10; Merlo 20133). A shekarar 1848

Earlier in 1820 Dmitrij Daškov, a diplomat and the second counsellor of the Russian Embassy in Istanbul, was the first Russian writer who went to Palestine as a pilgrim. He also wrote an essay entitled on his travels (Merlo 2013). In fact, many of the Russian historical and literary representations of Palestine in the 19th century were actual descriptions and narrations of Russian pilgrims (Hopwood 1969: 10; Merlo 20133). In 1848

Nikolai Gogol (1809–1852), babban jigo a cikin hakikanin adabin Rasha, ya yi tafiyar hajji zuwa Falasdinu. Hotunan Falasdinu na salon Orientalist na soyayya da Lermontov da sauran marubutan Romantic na Rasha a karni na 19 suma sun koma baya zuwa tarihin farkon Kiristanci da na Palaestina karkashin Byzantiyawa, lokacin da, kamar yadda muka gani a babi na hudu, Cocin Orthodox na Falasdinu ya zama mai mulkin kansa kuma ya fito a matsayin daya daga cikin manyan coci biyar da ke jagorantar Kiristendom.

Nikolai Gogol (1809–1852), the leading figure of Russian literary realism, went on a pilgrimage to Palestine. The romantic Orientalist representations of Palestine by Lermontov and other Russian Romantics of the 19th century also harked back to the history of early Christianity and of Palaestina under the Byzantines, a period in which, as we have seen in chapter four, the Palestine Orthodox Church became self-governing and emerged as one of the top five churches governing Christendom.

Waƙar Lermontov ta kuma yi hasashen ƙaruwar kasancewar Rasha a Falasdin sosai, wadda ta fara a shekarar 1844 da zuwan Archimandrite na farko na Cocin Orthodox na Rasha a Falasdin. Har ila yau, a shekarun 1840, Rashawa sun samu izini su gina babban wurin zama a Urushalima.

Lermontov’s poem had also anticipated Russia’s significantly increasing presence in Palestine, which began in 1844 with the arrival of the first Russian Orthodox Archimandrite in Palestine. Also in the 1840s, the Russians obtained permission to build a huge compound in Jerusalem.

An wannan an gina shi ne bayan Yakin Crimea, a shekarun 1860‒1864. Kokarin Rasha ya kai ga kafa Kungiyar Orthodox ta Rasha ta Falasdinu a St Petersburg a shekarar 1882. A shekarar 1889 aka kara kalmar 'Imperial' a sunan, kungiyar kuma ta zama sananne da suna Kungiyar Orthodox ta Daular Rasha ta Falasdinu (Rashanci: Императорское православное палестинское общество; Turkanci: Rus İmparatorluğu Ortodoks Filistin Cemiyeti; Larabci:

This was constructed after the Crimean War, in 1860‒1864. Russian efforts culminated in the founding of the Russian Orthodox Palestine Society in St Petersburg in 1882. In 1889 the word ‘Imperial’ was added to the name and the Society became known as the Imperial Russian Orthodox Palestine Society (Russian: Императорское православное палестинское общество; Turkish: Rus İmparatorluğu Ortodoks Filistin Cemiyeti; Arabic:

Ƙungiyar Sarautar Orthodox ta Rasha ta Falasɗîn (Imperial Russian Orthodox Palestine Society) - Hopwood 1969: 150‒154 - da kuma al'ummar Orthodox ta Falasɗîn da harshen Larabci a matsayin Ƙungiyar Sarautar Orthodox ta Falasɗîn (الجمعية الإمبراطورية الأرثوذكسية الفلسطينية). Sakamakon kafa Asusun Binciken Falasɗîn na Birtaniya a shekarar 1865, da balaguron binciken kimiyya na soji da na sarauta zuwa Falasɗîn a shekarun 1870 (duba ƙasa), ɗan siyasa kuma marubuci Vasili Nikolaevich Khitrovo (1834‒1903), marubucin Palestina i Sina (2011), ne ya kafa Ƙungiyar Sarautar Orthodox ta Rasha ta Falasɗîn, kuma Grand Duke Sergei Alexandrovich, wanda ya ziyarci Falasɗîn a shekarar 1881, ne ya jagorance ta. Ƙungiyar Sarautar Orthodox ta Rasha ta Falasɗîn ƙungiya ce ta ilimi, koyarwa da zamantakewa. Baya ga inganta da shirya aikin hajji na Rashawa zuwa Ƙasa Mai Tsarki, ta gina makarantu da asibitoci a Falasɗîn, kuma ta yi aiki a matsayin hukuma ta jama'a da ke kare muradun Rasha (Stavrou 1961). Ƙungiyar ta buga bincikenta a cikin mujallu biyu: Soobsheniya Imperatorskovo Pravoslavnovo Palestinskovo Obshestva (Rahotannin Ƙungiyar Sarautar Orthodox ta Falasɗîn) da Palestinskij Sbornik (Tarin Falasɗîn). Haka kuma ta kafa gidan fassara da buga littattafai a Urushalima, a wani ɓangare don tallafa wa makarantunta masu yawa na harshen Larabci da makarantun horar da malamai na zamani marasa alaƙa da addini a ƙarshen zamanin Daular Usmaniyya a Falasɗîn, na farko irinsu a Falasɗîn ta zamani. Waɗannan kwalejojin horar da malamai na farko sun buɗe hanya ga ilimin jami'a na zamani mara alaƙa da addini a Falasɗîn, da kuma ga Kwalejin Larabawa (wadda aka fi sani da Kwalejin Larabawa ta Gwamnati), kwalejin jami'a a Urushalima wadda ta wanzu a dukan zamanin Mandate daga 1918 zuwa 1948.

الجمعية الإمبراطورية الأرثوذكسية الفلسطينية ) (Hopwood 1969: 150‒154) and to the Palestinian Orthodox community in Arabic as the Palestinian Orthodox Imperial Society ( الجمعية الإمبراطورية الأرثوذكسية الفلسطينية ). Spurred by the establishment of the British Palestine Exploration Fund in 1865, and its imperial, quasi-military, scientific expeditions to Palestine in the 1870s (see below), the Imperial Russian Orthodox Palestine Society was founded by politician and writer Vasili Nikolaevich Khitrovo (1834‒1903), author of Palestina i Sina (2011), and chaired by the Grand Duke Sergei Alexandrovich who had visited Palestine in 1881. The Imperial Russian Orthodox Palestine Society was a scholarly, educational and social organisation. In addition to promoting and organising Russian pilgrimage to the Holy Land, it built schools and hospitals in Palestine and acted as a public body defending Russian interests (Stavrou 1961). The Society published its own research in two journals: Soobsheniya Imperatorskovo Pravoslavnovo Palestinskovo Obshestva (Imperial Orthodox Palestinian Society Reports) and the Palestinskij Sbornik (Palestinian Collections). It also established a translation and publishing house in Jerusalem partly in support of its extensive Arabic-language schools and secular teacher training seminaries in late Ottoman Palestine, the first of their kind in modern Palestine. These pioneering teacher training colleges paved the way for modern secular higher education in Palestine and for the Arab College (also known as the Government Arab College), a Jerusalem-based university college which existed throughout the Mandatory period from 1918 until 1948.

Bayan Juyin Juya Halin Rasha na 1905, an sami raguwar kasafin kuɗin Ƙungiyar Orthodox ta Falasdinu ta Sarauta. Bayan Juyin Juya Halin Bolshevik na Oktoba 1917, an sake sunan Ƙungiyar zuwa Ƙungiyar Falasdinu ta Rasha (Russian: Российское Палестинское Общество; Arabic:

Following the 1905 Russian Revolution there was some decline in the budgets of the Imperial Orthodox Palestinian Society. After the Bolshevik Revolution of October 1917 the Society was renamed the Russian Palestine Society (Russian: Российское Палестинское Общество; Arabic:

Jami'ar Rasha da Falasdinu (الجمعية الروسية الفلسطينية) ta kasance an haɗa ta da Kwalejin Kimiyya ta Tarayyar Soviet. A lokacin mandate na Ingila, Turawan Ingila sun sanya tsauraran takunkumi kan ayyukan Ƙungiyar a Falasdinu, kuma bayan shekarar 1948

الجمعية الروسية الفلسطينية ) and was attached to the Academy of Sciences of the USSR. During the Mandatory period, severe restrictions were imposed on the activities of the Society in Palestine by the British and after 1948

Isra'ila ta kwace yawancin filayensa da dukiyarsa. Duk da haka, an mayar da sunan Al'umma na asali, wato Imperial Russian Orthodox Palestine Society, a shekarar 1992 bayan rushewar Tarayyar Soviet a watan Disamba na 1991 da kuma kafuwar Tarayyar Rasha. Bugu da ƙari, a yau Al'umma tana gudanar da ayyuka a Falasdinu a ƙarƙashin asalin sunanta na Larabci na "Falasdinawa", wanda aka ƙirƙira a ƙarshen karni na 19: Palestinian Orthodox Imperial Society.

Israel confiscated much of its land and property. However, the original 19th century name of the Society, Imperial Russian Orthodox Palestine Society, was restored in 1992 following the dissolution of the Soviet Union in December 1991 and the creation of the Russian Federation. Furthermore, today the Society operates and runs projects in Palestine under its original ‘Palestinian’ Arabic name coined in the late 19th century: the Palestinian Orthodox Imperial Society.

Rigar makamin Daular Rasha, mai gaggafa mai kawuna biyu, a dā an danganta ta da Daular Byzantine. Shugabannin Rasha sun daɗe suna ɗaukar kansu a matsayin manyan masu kare addinin Kiristanci na Orthodox, musamman bayan da mafi yawan mambobin majami'un Orthodox na Girka daga shekara ta 1460 zuwa tawayen Girka na 1821 suka faɗa ƙarƙashin ikon Ottomawa. A karni na 19, Daular Rasha ta ci gaba da ganin kanta a matsayin 'Roma ta Uku' kuma magajiyar Daular Byzantine. Ta ci gaba da zama barazana mai tsanani ga ƙasar Ottoman ta fuskar siyasa da yanki. Ƙasar Ottoman ta nemi ƙawance da sauran ƙasashen Turai, musamman Birtaniya da Faransa, don dakile burin Rasha. Wannan ya haifar da Yakin Crimea na 1853‒1856, wanda dalilin nan take ya shafi gasar Turai kan Urushalima da haƙƙoƙin ƙananan al'ummomin Kiristocin Orthodox a Falasdinu.

The coat of arms of the Russian Empire, with its double-headed eagle, was formerly associated with the Byzantine Empire. The rulers of Russia had long held themselves to be the main protectors of Christian Orthodoxy, especially after most of the membership of the Greek Orthodox churches from 1460 until Greek rebellion of 1821 fell under the control of the Ottomans. In the 19th century imperial Russia continued to view itself as the ‘Third Rome’ and the successor to the Byzantine Empire. It continued to pose a serious geo-political threat to the Ottoman state. The latter sought alliances with other European powers, notably the British and French, to keep Russian ambitions in check. This led to the Crimean War of 1853‒1856, whose immediate cause involved the European competition over Jerusalem and the rights of Orthodox Christian minorities in Palestine.

Ƙungiyoyin Kiristocin Orthodox sun kasance mafi girma a cikin Kiristocin Falasdinu. Rasha ba wai kawai take ganin kanta a matsayin magajin Kiristanci na Orthodox da Daular Byzantium a Gabas ba, kuma mai kare al'ummar Orthodox a Falasdinu ba ne kawai, har ma tana damuwa game da raguwar mai tsanani a yawan Orthodox cikin Kiristocin Falasdinu, daga kashi 90 cikin ɗari a shekarar 1840 zuwa kusan kashi biyu bisa uku a shekarar 1880, sakamakon ayyukan neman mabiya na majami'un Protestant da na Roman Katolika.

The Orthodox Christians were the largest group among the Christian Palestinians. The Russians not only saw themselves as heirs to Orthodox Christianity and the Byzantine Empire in the East and protectors of the Orthodox community in Palestine, they were also concerned about the sharp decline in the proportion of the Orthodox among Palestinian Christians from 90 per cent in 1840 to about two-thirds in 1880 as a result of the proselyting activities of the Protestant and Roman Catholic churches.

A cikin rabin na biyu na karni na 19, Rasha, wacce ke gogayya da sauran manyan ƙasashen Turai don samun tasiri a Falasdinu, ta ɗauki matakai na zahiri da nufin ƙarfafa kasancewarta a yankin. An kafa Ofishin Jakadancin Rasha a Urushalima a shekara ta 1858. Biyo bayan haka aka kafa Kwamitin Falasdinu (1858) (اللجنة الفلسطينية ‒1864), wata hukuma da Ma'aikatar Harkokin Wajen Rasha ke goyon baya, kuma a shekara ta 1860 aka kafa Ƙungiyar Falasdinu ta Rasha (RPS). Ƙungiyar RPS ce ke jagorantar maziyartan Rasha zuwa Falasdinu, tana sayen dukiya, tana gina masauki, coci-coci da makarantu a Urushalima da Nazarat.

In the second half of the 19th century Russia, competing for influence in Palestine with other European powers, took practical steps aimed at consolidating the Russian presence. The Russian Consulate was established in Jerusalem in 1858. This was followed by the setting up of the Committee for Palestine ( 1858 ) (اللجنة الفلسطينية ‒1864), a body supported by the Russian Foreign Ministry, and in 1860 the Russian Palestine Society (RPS) was also founded. The RPS guided Russian pilgrims to Palestine, bought property and built hospices, churches and schools in Jerusalem and Nazareth.

Wannan ya kai ga kafa wata mazauni ta Rasha (‘compound’) a Urushalima a shekarun 1860. A shekarar 1864 aka kafa Kwamitin Filasdinu a cikin Sashen Asiya na Ma'aikatar Harkokin Waje (1864‒1889) (Merlo 2013). A shekarar 1890 gwamnatin Rasha ta sarauta ta goyi bayan tare da amincewa da kafa Hovevei Tzion, wata sadaka ta rajista ta Rasha da aka sani a hukumance da suna Ƙungiyar Tallafawa Manoma da Sana'a Yahudawa a Siriya da Filasdinu (Общество по поддержке еврейских фермеров и ремесленников в Сирию и Палестину).

This led to the establishment of a Russian colony (‘compound’) in Jerusalem in the 1860s. In 1864 the Committee for Palestine was created in the Department for Asia of the Ministry of Foreign Affairs (1864‒1889) (Merlo 2013). In 1890 the imperial Russian government supported and approved the establishment of Hovevei Tzion, a registered Russian charity officially known as the Society for the Support of Jewish Farmers and Artisans in Syria and Palestine (Общество по поддержке еврейских фермеров и ремесленников в Сирию и Палестину).

Wanda gwamnatin Rasha ke ba da tallafi, kuma suna wucewa ta Jaffa, zuwa shekarar 1910 kimanin maziyartan Rasha 8,000 (galibinsu manoma) suna ziyarar Falasdinu kowace shekara, kuma zuwa lokacin Yakin Duniya na Farko yawan shekara-shekara ya karu zuwa kimanin 14,000. Kungiyar Imperial Russian Orthodox Palestine Society ce ke shirya wannan, kuma wannan karuwar maziyarta 'yan Rasha ta yi tasiri a kan sake tsara gudanarwar Daular Usmaniyya a Falasdinu a farkon karni na 20. Rubuce-rubucen Rasha game da Falasdinu a karshen zamanin Usmaniyya, da kuma yawan maziyarta zuwa wurin, suna da muhimmanci sosai saboda dalilai daban-daban na siyasa, kuma suna da tasiri (na da niyya da wanda ba a yi niyya ba).

Subsidised by the Russian government, and passing through Jaffa, by 1910 about 8000 Russian (predominately peasant) pilgrims visited Palestine every year,4 and by the First World War the average annual number rose to about 14,000. Organised by the Imperial Russian Orthodox Palestine Society, this influx of Russian pilgrims had an impact on Ottoman administrative reorganisation of Palestine in the early 20th century. Russian writings on, and mass pilgrimage to, late Ottoman Palestine were very important for a variety of political reasons and had (intended and unintended)

Sakamakon:

consequences:

• Rubuce-rubucen Rashanci game da Falasdinu sun zaburar da masu mulkin mallaka na farko na Zionism.

• Russian writings on Palestine inspired early Zionist colonial-settlers:

Hovevei Tzion ('Masoyan Sihiyona') waɗanda suka fara isowa daga yankunan Daular Rasha a shekarun 1880. A shekarar 1890 gwamnatin Rasha ta sarauta ta amince a hukumance da kafa Hovevei Tzion a matsayin ƙungiyar agaji mai rajista ta Rasha, mai suna Общество по поддержке еврейских фермеров и ремесленников в Сирию и Палестину (Ƙungiyar Tallafa wa Manoma da Masu Sana'o'in Hannu Yahudawa a Siriya da Falasdinu), wadda 'yan Zionist mazauna wurin suka fi sani da Kwamitin Odessa. Larabci da Faransanci su ne harsuna biyu masu muhimmanci na ajin masu ilimi a Falasdinu a ƙarshen karni na 19, don haka ƙungiyar ta Rasha ba da daɗewa ba ta zama sananne da suna 'Société pour le soutien des agriculteurs et les artisans juifs en Syrie et en Palestine'. An sadaukar da ita ga al'amuran aiki na kafa matsugunan noma, kuma ayyukanta sun haɗa da taimako wajen kafa farkon matsugunan Zionist na noma (moshavot) na Rehovot da Hadera.

Hovevei Tzion (‘Lovers of Zion’) who began to arrive from the territories of the Russian Empire in the 1880s. In 1890 the establishment of Hovevei Tzion as a registered Russian charity was officially approved by the imperial Russian government as the Society for the Support of Jewish Farmers and Artisans in Syria and Palestine (Общество по поддержке еврейских фермеров и ремесленников в Сирию и Палестину), which came to be popularly known among Zionist settlers as the Odessa Committee. Arabic and French were the two key languages of the educated classes of late 19th century Palestine and the Russian Society soon came to be known as ‘Société pour le soutien des agriculteurs et les artisans juifs en Syrie et en Palestine’. It was dedicated to the practical aspects of establishing agricultural colonies and its projects included help in the founding of the early Zionist colonies (moshavot) of Rehovot and Hadera.

Masu tsattsauran ra'ayin Zionism na Rasha sun mamaye Ƙungiyar Zionism ta Duniya wadda Theodor Herzl ya kafa a ƙarshen karni na sha tara.5

• The Russian Zionists dominated the World Zionist Organisation created by Theodor Herzl in the late 19th century.5

Burin daular Rasha ya zama babbar barazana ga Daular Usmaniyya a yawancin karni na sha tara.

• The ambitions of the Russian Empire posed the greatest threat to the Ottoman Empire throughout much of the 19th century.

• Kamar yadda za mu gani a ƙasa, malamai na Cocin Orthodox na Rasha a Falasdinu, duk da cewa a zahiri suna cikin zumunci da Patriarchate na Orthodox na Urushalima, wanda Helenawa ke mulki, sun bayyana goyon bayansu a fili ga al'ummar Orthodox ta Larabawa Falasdinawa ta yankin. Tare da goyon bayan hukumomin Rasha, ayyukan zamantakewa da ilimi na Cocin Orthodox na Rasha a Falasdinu, kuma mafi muhimmanci, Ƙungiyar Orthodox ta Rasha ta Falasdinu wadda aka kafa a shekarar 1882 – bayan 1889

• As we shall see below, the clergy of the Russian Orthodox Church in Palestine, although technically in communion with the Greekdominated Orthodox Patriarchate of Jerusalem, openly championed the local Palestinian Arab Orthodox community. Backed by the Russian authorities, the social and educational activities of the Russian Orthodox Church in Palestine and, more crucially, the Russian Orthodox Palestine Society founded in 1882 – after 1889

sanannen ga Falasdinawa a matsayin Ƙungiyar Daular Orthodox ta Falasɗin (duba ƙasa) – ta jawo tausayin Kiristocin Orthodox na yankin Falasɗinawa saboda ta fito fili ta goyi bayan ra'ayi mai tsattsauran ra'ayi cewa malaman addinin Larabawa na yankin ya kamata su sami 'yancin kai na al'ada, kuma a ɗaukaka su zama bishop-bishop da shugabannin Patriarchate na Orthodox na Urushalima, maimakon Patriarchate ɗin ya riƙa shigo da manyan malamai daga Girka.6 A ƙarshen zamanin Daular Usmaniyya a Falasɗin, wannan ra'ayi ya ƙarfafa Kiristocin Orthodox na Falasɗin masu ilimi, da yawa daga cikinsu suka zama manyan shugabannin al'adu, kuma suka kasance a gaba a gwagwarmayar kishin ƙasar Falasɗin.

known to Palestinians as the Palestinian Orthodox Imperial Society (see below) – attracted sympathy from local Palestinian Orthodox Christians as it championed the radical idea that local Arab clergy should have cultural autonomy and should be promoted to be bishops and leaders of the Orthodox Patriarchate of Jerusalem, instead of the latter importing senior clergy from Greece.6 In late Ottoman Palestine this idea had a galvanising effect on educated local Palestinian Orthodox Christians, many of whom were to become leading cultural figures, and in the forefront of the Palestinian nationalist struggle.

Wuraren al'adu da na jama'a masu bunƙasa a Jerusalem ta ƙarshen zamanin Daular Usmaniyya, da sake tunanin asalin ƙasar Falasɗinu da kuma haɓakar kishin ƙasa da ƙabilanci na yankin Falasɗinu, waɗanda malaman Larabawa Ƙiristocin Orthodox na Falasɗinu irin su Khalil Beidas suka inganta a ƙarshen karni na 19 (duba ƙasa), sun ƙarfafa 'yan jaridar Larabawa Ƙiristocin Orthodox na Falasɗinu, 'Issa al-'Issa (1878‒1950) da dan uwansa Yousef Hanna al-'Issa, su kafa jaridar yau da kullum mai suna Falastin ('Falasɗinu') a Jaffa a watan Janairu 1911. Da sunanta na harshen yau da kullum, an gina ta ne bisa fahimtar zamani game da Falasɗinu. A ƙarshen zamanin Daular Usmaniyya a Falasɗinu an yi yunƙurin gina asalin mutane biyu, na Larabawan Falasɗinu da na Usmaniyya, bisa zama 'yan ƙasar Usmaniyya da daidaito ga dukan mazauna. Kamar yadda za mu gani, jaridar Falastin (1911‒1967) ba za ta zama ɗaya daga cikin muryoyi mafi tasiri na asalin ƙasar Falasɗinawa na zamani kaɗai ba; haka kuma za ta yi adawa mai ƙarfi da mamayar Yahudawan Sihiyoniyya. Shekaru da dama Falastin za ta ci gaba da sadaukar da kanta ga manufar Falasɗinu, ga kishin ƙasar Falasɗinu da haɗin kan Larabawa, da kuma ga al'ummar Larabawa Ƙiristocin Orthodox a gwagwarmayarsu da Patriarchate na Orthodox na Jerusalem wanda Helenawa ke mulki.

• The flourishing cultural and public spaces of late Ottoman Jerusalem and the reimagining of Palestinian territorial identity and growth of territorial patriotism and proto-nationalism, promoted by Palestinian Orthodox Arab intellectuals such Khalil Beidas in the late 19th century (see below), encouraged Palestinian Arab Orthodox journalists ‘Issa al-ʿIssa (1878‒1950) and his cousin Yousef Hanna al-ʿIssa to set up the daily newspaper Falastin (‘Palestine’) in Jaffa in January 1911; with its distinctly vernacular name, it was based on modern perceptions of Palestine. In late Ottoman Palestine the construction of a two-tier, Palestinian Arab/Ottoman, identity based on Ottoman citizenship and equality for all inhabitants was attempted. As we shall see, the newspaper Falastin (1911‒1967) would also become not only one of the most influential voices of modern indigenous Palestinian national identity; it would also fiercely oppose Zionist settler-colonisation. For decades Falastin would remain dedicated to the cause of Palestine, to Palestinian territorial nationalism and pan-Arab solidarity, and to the Arab Orthodox community in its struggle with the Greek-dominated Orthodox Patriarchate of Jerusalem.