Falastin filiali

Branch from Palestine Tell me the Palestine branch:

Siz o'sgan joyda, qayerda gullab-yashnayapsiz?

Where you grew up, where are you blooming?

Qanday tepaliklar, ba'zi vodiylar sizning bezagingiz edi?

What kind of hills, some valleys Your decoration was?

Siz Iordaniyaning pok suvlari edingiz, Sharq nuri sizni erkalagan, Tun esa Livan tog'laridagi shamol edi… Siz turibsiz, Quddusning shoxi, To'g'ri vaqtning qasri! Shaffof alacakaranlik nurlari chiroqlarni yoritadi, Va muqaddas ramzi bo'lgan xoch kemasi…

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 ...

(Mixail Yuryevich Lermontov 1837)2

(Mikhail Yuryevich Lermontov 1837)2

Yakshanba (Bosh kun) bayrami — Pasxa oldidagi nasroniy bayrami bo‘lib, Isoning Quddusga zafar bilan kirib kelishini nishonlaydi. 1837-yilda yozilgan “Vetka Palestiny” (“Falastin shoxi”) she’ri rus shoiri Mixail Yuryevich Lermontov (1814–1841) tomonidan yaratilgan; u rus romantizmining eng nufuzli vakillaridan biri bo‘lib, “Kavkaz shoiri” nomi bilan ham tanilgan va Aleksandr Pushkin vafotidan so‘ng rus she’riyatining eng muhim arbobiga aylangan. Bu she’rda rus sharqshunosligi va Usmonli Falastinining so‘nggi davri aks etgan. Yevropa romantizmi (1800–1850) ta’sirida yozilgan, 1803-yilgi Reginald Xeberning romantik she’ri bilan ohangdosh bo‘lgan Lermontovning romantik-evangelistik she’ri Injil hikoyalarini ham, XIX asrda rus zoirlarining Falastinga qilgan ziyoratlari hikoyalarini ham jonlantiradi; bu ziyoratlarning deyarli uch chorak qismi Pasxa vaqtida amalga oshirilgan (Hummel va Hummel, 1995). Bu targ‘ibotchi she’riyat shoir “Falastin” deb atagan mamlakatning diniy tasavvuridan ilhomlangan, garchi Lermontov u yerga hech qachon bormagan bo‘lsa-da (Merlo, 2013). XIX asrda rus sharqshunoslik nuqtayi nazaridan pravoslav tasvirlari Falastin haqida bir-biri bilan uyg‘un ravishda rivojlangan. Muhimi shundaki, mamlakat haqidagi rus yozuvlari va u yerdagi siyosiy faoliyat so‘nggi Usmonli Falastinining idroki, tasavvuri va haqiqiy voqealariga katta ta’sir ko‘rsatgan.

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.

1820-yilda Istanbuldagi Rossiya elchixonasining ikkinchi maslahatchisi, diplomat Dmitriy Dashkov Falastinga ziyoratchi sifatida borgan birinchi rus yozuvchisi bo'ldi. U sayohatlari haqida "..." nomli insho ham yozgan (Merlo 2013). Darhaqiqat, XIX asrdagi rus tarixiy va adabiy tasvirlarining ko'pchiligi rus ziyoratchilarining Falastin haqidagi real tavsif va hikoyalari edi (Hopwood 1969: 10; Merlo 20133). 1848-yilda

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

Nikolay Gogol (1809–1852), rus adabiyotidagi realizm yo‘nalishining yetakchi vakili, Falastinga ziyoratga borgan. Lermontov va XIX asrdagi boshqa rus romantiklarining Falastin haqidagi romantik sharqshunoslik tasvirlari ham erta xristianlik tarixiga hamda Vizantiya davridagi Palaestinaga murojaat qilgan. Bu davrda, biz to‘rtinchi bobda ko‘rganimizdek, Falastin pravoslav cherkovi o‘zini o‘zi boshqaradigan bo‘lib, xristian dunyosini boshqaruvchi eng yirik beshta cherkovdan biriga aylangan edi.

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.

Lermontovning she'rida Rossiyaning Falastinda sezilarli darajada ortib borayotgan ishtiroki ham oldindan aytib qo'yilgan edi. Bu ishtirok 1844 yilda birinchi rus pravoslav arximandriti Falastinga kelishi bilan boshlandi. Shuningdek, 1840-yillarda ruslar Quddusda katta majmua qurish uchun ruxsat oldilar.

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.

Bu Krim urushidan keyin, 1860–1864 yillarda qurilgan. Rossiyaning sa'y-harakatlari 1882 yilda Sankt-Peterburgda Rossiya Pravoslav Falastin jamiyatining tashkil etilishi bilan yakunlandi. 1889 yilda nomiga "Imperator" so'zi qo'shildi va jamiyat Imperator Rossiya Pravoslav Falastin jamiyati nomi bilan tanildi (Rus tilida: Императорское православное палестинское общество; Turk tilida: Rus İmparatorluğu Ortodoks Filistin Cemiyeti; Arab tilida:

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:

Falastin Imperator Pravoslav Jamiyati (Hopwood 1969: 150‒154) va falastinlik pravoslav jamoasiga arab tilida Falastin Imperator Pravoslav Jamiyati (الجمعية الإمبراطورية الأرثوذكسية الفلسطينية) deb nom berilgan. 1865 yilda Britaniya Falastin tadqiqot jamg'armasining tashkil etilishi va 1870-yillarda uning Falastinga qilgan imperatorlik, yarim harbiy, ilmiy ekspeditsiyalari (quyida qarang) ta'sirida siyosatchi va yozuvchi Vasiliy Nikolayevich Xitrovo (1834‒1903) tomonidan Imperator Rossiya Pravoslav Falastin Jamiyati tashkil etildi; u Palestina i Sina (2011) muallifi bo'lib, 1881 yilda Falastinga tashrif buyurgan Buyuk knyaz Sergey Aleksandrovich uning raisi edi. Imperator Rossiya Pravoslav Falastin Jamiyati ilmiy, ta'lim va ijtimoiy tashkilot edi. Rus ziyoratchilarini Muqaddas yerga yo'llash va buni tashkil etishdan tashqari, u Falastinda maktablar va kasalxonalar qurdi hamda Rossiya manfaatlarini himoya qiluvuchi jamoat organi sifatida ish olib bordi (Stavrou 1961). Jamiyat o'z tadqiqotlarini ikki jurnalda nashr etdi: Soobsheniya Imperatorskovo Pravoslavnovo Palestinskovo Obshestva (Imperator Pravoslav Falastin Jamiyatining xabarlari) va Palestinskij Sbornik (Falastin to'plamlari). Shuningdek, u Quddusda tarjima va nashriyot uyini tashkil etdi, bu qisman uning kech Usmonli Falastinidagi keng ko'lamli arab tilidagi maktablari va dunyoviy o'qituvchilar tayyorlash seminariyalarini qo'llab-quvvatlash uchun edi; bular zamonaviy Falastinda o'z turidagi birinchilar edi. Bu o'ta ilg'or o'qituvchilar tayyorlash kollejlari Falastinda zamonaviy dunyoviy oliy ta'limga va Arab kolleji (Hukumat Arab kolleji nomi bilan ham tanilgan) — 1918 yildan 1948 yilgacha Mandat davrining butun davomida mavjud bo'lgan Quddusdagi universitet kollejiga yo'l ochdi.

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.

1905 yilgi Rossiya inqilobidan keyin Imperator Pravoslav Falastin jamiyatining byudjetida ma'lum darajada kamayish yuz berdi. 1917 yil oktabr oyidagi Bolshevik inqilobidan so'ng jamiyat Rossiya Falastin jamiyati (ruscha: Российское Палестинское Общество; arabcha:

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:

Rossiya-Falastin jamiyati (Rossiya-Falastin jamiyati) bo'lib, SSSR Fanlar akademiyasiga biriktirilgan edi. Mandat davrida Falastindagi jamiyat faoliyatiga inglizlar tomonidan qattiq cheklovlar qo'yildi, 1948 yildan keyin esa...

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

Isroil uning yerlari va mulkining ko‘p qismini musodara qildi. Biroq Jamiyatning XIX asrdagi asl nomi, Imperator Rossiyaning Pravoslav Falastin jamiyati, 1991 yil dekabrda Sovet Ittifoqi tarqatilib, Rossiya Federatsiyasi tashkil topgandan so‘ng, 1992 yilda qayta tiklandi. Bundan tashqari, bugungi kunda Jamiyat Falastinda o‘zining asl “Falastincha” arabcha nomi, ya’ni XIX asr oxirida o‘ylab topilgan Falastin Pravoslav Imperator jamiyati nomi ostida loyihalarni olib boradi va boshqaradi.

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.

Rossiya Imperiyasining, qo'sh boshli burgutli gerbi, avvallari Vizantiya imperiyasi bilan bog'liq edi. Rossiya hukmdorlari uzoq vaqt davomida o'zlarini pravoslav nasroniyligining asosiy himoyachilari deb hisoblab kelgan, ayniqsa 1460 yildan 1821 yilgi yunon qo'zg'olonigacha yunon pravoslav cherkovlari a'zolarining aksariyati Usmonlilar nazoratiga o'tgandan keyin. XIX asrda imperator Rossiya o'zini "Uchinchi Rim" va Vizantiya imperiyasining vorisi deb bilishda davom etdi. U Usmonli davlati uchun jiddiy geosiyosiy tahdid bo'lib qolaverdi. Ikkinchisi Rossiya intilishlarini cheklash maqsadida boshqa Yevropa davlatlari, xususan, ingliz va fransuzlar bilan ittifoq izladi. Bu 1853‒1856 yillardagi Qrim urushiga olib keldi, uning bevosita sababi Quddus ustidagi Yevropa raqobati va Falastindagi pravoslav nasroniy ozchiliklarining huquqlari bilan bog'liq edi.

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.

Pravoslav xristianlar Falastindagi xristian aholi orasida eng katta guruhni tashkil etardi. Ruslar esa o'zlarini nafaqat Sharqdagi pravoslav xristianlik va Vizantiya imperiyasining merosxo'rlari hamda Falastindagi pravoslav jamoasining himoyachilari deb bilishardi, balki protestant va katolik cherkovlarining missionerlik faoliyati natijasida Falastin xristianlari orasida pravoslavlarning ulushi 1840-yildagi 90 foizdan 1880-yilga kelib taxminan uchdan ikki qismga tushib ketganidan ham xavotirda edilar.

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.

19-asrning ikkinchi yarmida Rossiya Falastinda boshqa Yevropa davlatlari bilan ta'sir uchun raqobatlashib, rus mavqeini mustahkamlashga qaratilgan amaliy qadamlar qo'ydi. 1858 yilda Quddusda Rossiya konsulligi tashkil etildi. Shundan so'ng Rossiya tashqi ishlar vazirligi qo'llab-quvvatlagan Falastin qo'mitasi (1858) (اللجنة الفلسطينية ‒1864) tuzildi, 1860 yilda esa Rossiya Falastin jamiyati (RPS) ham asos solindi. RPS rus ziyoratchilarini Falastinga yo'llab turdi, mulk sotib oldi va Quddus hamda Nazaretda mehmonxonalar, cherkovlar va maktablar qurdi.

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.

Bu Quddusda 1860-yillarda Rossiyaning koloniyasi (“kompaund”) tashkil etilishiga olib keldi. 1864-yilda Tashqi ishlar vazirligining Osiyo departamentida Falastin qo‘mitasi tuzildi (1864‒1889) (Merlo 2013). 1890-yilda Rossiya imperiya hukumati Hovevei Tzionning tashkil etilishini qo‘llab-quvvatladi va ma’qulladi. Hovevei Tzion ro‘yxatdan o‘tgan rus xayriya tashkiloti bo‘lib, rasmiy nomi Suriya va Falastinda yahudiy fermerlar va hunarmandlarni qo‘llab-quvvatlash jamiyati (Общество по поддержке еврейских фермеров и ремесленников в Сирию и Палестину) edi.

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).

Rossiya hukumati tomonidan subsidiya qilinib, Yaffo orqali o‘tgan holda, 1910 yilga kelib har yili Falastinga taxminan 8000 nafar rus (asosan dehqon) ziyoratchisi tashrif buyurardi, Birinchi jahon urushi arafasida esa o‘rtacha yillik ko‘rsatkich taxminan 14 000 nafarga yetdi. Imperatorlik Rus Pravoslav Falastin jamiyati tomonidan tashkil etilgan bu rus ziyoratchilari oqimi 20-asr boshida Falastinni Usmonli ma’muriy qayta tashkil etishga ta’sir ko‘rsatdi. Kech Usmonli davri Falastini haqidagi rus yozuvlari va bu yerga ommaviy ziyorat turli siyosiy sabablarga ko‘ra juda muhim bo‘lib, (rejalashtirilgan va rejalashtirilmagan) natijalarga ega edi.

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)

Oqibatlar:

consequences:

• Rossiya yozuvlari Falastin haqida ilk sionistik mustamlakachi-ko'chmanchilarni ilhomlantirgan.

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

Xovevei Tsion ("Sion muxlislari"), ular 1880-yillarda Rossiya imperiyasi hududlaridan kela boshladilar. 1890-yilda Xovevei Tsionning ro‘yxatdan o‘tgan rus xayriya tashkiloti sifatida tashkil etilishini Rossiya imperiya hukumati rasmiy ravishda tasdiqladi. Tashkilot Suriya va Falastinda yahudiy fermerlar va hunarmandlarni qo‘llab-quvvatlash jamiyati (Общество по поддержке еврейских фермеров и ремесленников в Сирию и Палестину) nomini oldi, u sionistik ko‘chmanchilar orasida "Odessa qo‘mitasi" nomi bilan keng tanildi. Arab va frantsuz tillari XIX asr oxiridagi Falastinning ma’rifatli tabaqalarining asosiy tillari edi, shu sababli rus jamiyati tez orada "Syriya va Falastinda yahudiy fermerlarni va hunarmandlarni qo‘llab-quvvatlash jamiyati" (Société pour le soutien des agriculteurs et les artisans juifs en Syrie et en Palestine) nomi bilan ham tanildi. Jamiyat qishloq xo‘jalik koloniyalarini tashkil etishning amaliy jihatlariga bag‘ishlangan edi, uning loyihalari orasida dastlabki sionistik koloniyalar (moshavot) — Rexovot va Xadera tashkil etilishiga ko‘maklashish ham bor edi.

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.

Rossiyalik sionistlar Teodor Gertsl tomonidan 19-asr oxirida tashkil etilgan Jahon Sionistlar tashkilotida hukmronlik qilgan.5

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

XIX asrning katta qismi davomida Rossiya imperiyasining intilishlari Usmonli imperiyasi uchun eng katta xavf tug'dirdi.

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

• Quyida ko‘rib chiqilganidek, Falastindagi Rus Pravoslav cherkovi ruhoniylari texnik jihatdan Yunon tilida ish yurituvchi Quddus Pravoslav Patriarxati bilan birdamlikda bo‘lsa-da, mahalliy falastinlik arab pravoslav jamoasini ochiqdan-ochiq himoya qilgan. Rossiya hukumatining qo‘llab-quvvatlashi bilan Falastindagi Rus Pravoslav cherkovining ijtimoiy va ta’lim faoliyati, hamda, yanada muhimroq, 1882-yilda tashkil etilgan Rus Pravoslav Falastin jamiyati – 1889-yildan keyin

• 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

Falastinliklar orasida Falastin Pravoslav Imperatorlik Jamiyati nomi bilan tanilgan (quyida qarang) – bu tashkilot mahalliy falastinlik pravoslav nasroniylar tomonidan ma'qullandi, chunki u mahalliy arab ruhoniylariga madaniy avtonomiya berilishi va ular Quddus Pravoslav Patriarxligining episkoplari va rahbarlari etib tayinlanishi kerakligi, Patriarxlik esa yuqori lavozimli ruhoniylarni Gretsiyadan olib kelish o'rniga, shunday radikal g'oyani himoya qildi.6 Kech Usmonli davridagi Falastinda bu g'oya ma'rifatli mahalliy falastinlik pravoslav nasroniylarga kuchli ta'sir ko'rsatdi; ularning ko'pchiligi yetakchi madaniy arboblarga aylandi va Falastin milliy kurashining old saflarida bo'ldi.

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.

Jerusalemning gullab-yashnagan madaniy va ijtimoiy joylari, shuningdek, Falastin hududiy o‘ziga xosligining qayta tasavvur etilishi, hududiy vatanparvarlik va proto-millatchilikning o‘sishi — buni XIX asr oxirida Xalil Beydas kabi falastinlik arab pravoslav ziyolilari targ‘ib qildilar (quyida qarang) — falastinlik arab pravoslav jurnalistlari ‘Iso al-‘Iso (1878‒1950) va uning amakivachchasi Yusuf Hanna al-‘Isoni 1911 yil yanvarida Yaffada “Falastin” (“Palestina”) kunlik gazetasini tashkil etishga undadi. Uning o‘ziga xos xalq tilidagi nomi zamonaviy Falastin tasavvurlariga asoslangan edi. Kech Usmoniylar davridagi Falastinda ikki bosqichli, falastinlik arab/usmonli o‘ziga xoslikni — usmonli fuqaroligiga va barcha aholi uchun tenglikka asoslangan holda shakllantirishga urinildi. Biz ko‘rib chiqqanimizdek, “Falastin” gazetasi (1911‒1967) nafaqat zamonaviy mahalliy falastinlik milliy o‘ziga xoslikning eng nufuzli ovozlaridan biriga aylanadi, balki sionistlarning aholi joylashtirish orqali mustamlakachilik siyosatiga qat’iy qarshi chiqadi. O‘nlab yillar davomida “Falastin” Falastin sababiga, falastinlik hududiy millatchilikka va panarab birdamligiga, shuningdek, arab pravoslav jamoasining yunonlar hukmronlik qilgan Quddus Pravoslav Patriarxati bilan kurashiga sadoqat bilan xizmat qildi.

• 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.