Falastin milliy hududiy millatchiligi, xuddi Falastin g'oyasi kabi, bir nechta boshlanish nuqtalari va bir nechta manbalarga ega. "Falastin milliy o'ziga xosligi: zamonaviy milliy ongning shakllanishi" (1998) kitobida Rashid Xolidi Falastin yeriga asoslangan alohida milliy o'ziga xoslik 20-asr boshlarida paydo bo'lgan, degan fikrni ilgari suradi. Shu bilan birga, Xolidi va zamonaviy Falastin tarixining bir qator taniqli tarixchilari, jumladan Beshara Dumani (1995), Ilan Pappe (1999), Baruch Kimmerling va Joel S. Migdal (1993, 2003) ning barchasi siyosiy sionizm XIX asr oxirida paydo bo'lishidan oldin ham mahalliy falastinlik milliy o'ziga xoslik shakllanib kelayotganini ta'kidlaganlar (Pappe 1999: 3). Kech Usmonli Falastinida paydo bo'layotgan bu dastlabki ijobiy falastinlik milliy hududiy o'ziga xoslik sionizm bilan bog'liq emas edi. Biroq, mahalliy falastinlik milliy harakatining boshlanishi Falastinda sionizm paydo bo'lishidan oldin yuzaga kelgan bo'lsa-da, bu harakat Birinchi jahon urushigacha bo'lgan davrda sionistlarning aholi joylashtirish va yer sotib olish faoliyati bilan ham rag'batlantirilgan.

Palestinian territorial nationalism, like the idea of Palestine, has multiple beginnings and multiple sources. In Palestinian Identity: The Construction of Modern National Consciousness (1998), Rashid Khalidi argues that a distinct Palestinian national identity grounded in the land of Palestine emerged in the early 20th century. But, at the same time, Khalidi and several prominent historians of modern Palestine, including Beshara Doumani (1995), Ilan Pappe (1999), Baruch Kimmerling and Joel S. Migdal (1993, 2003), all suggested that before the appearance of political Zionism in the late 19th century, a local Palestinian national identity had been in the making (Pappe 1999: 3). This nascent positive Palestinian national territorial identity in late Ottoman Palestine was not connected to Zionism. However, although an incipient local Palestinian national movement preceded the advent of Zionism in Palestine, this movement was also spurred on by Zionist settlement and land-purchasing activities in the period prior to the First World War.

Oxirgi Usmonli davrida Falastinda uchta ma'muriy okrug (Quddus, Nablus va Akko) aholisining ko'pchiligi musulmon va xristian arab edi. Yahudiy ozchiligi taxminan 25 000 kishini tashkil etardi; ularning aksariyati chuqur diniy va shaharda yashovchi odamlar edi. XIX asrning oxirida Yevropa sionizmi paydo bo'lgunga qadar falastinliklar (arab tilida so'zlashuvchi musulmonlar, xristianlar va yahudiylar) o'rtasidagi munosabatlar tinch va barqaror edi; ular asrlar davomida birga yashash, umumiy tarix va umumiy vatan orqali shakllangan edi (Khalidi, W. 1984). Quddusning falastinlik xristian fuqarosi Vasif Javhariyyeh (1897–1972) xotiralari, "Vasif Javhariyyehning kundaliklari" esa oxirgi Usmonli Falastinida ikki bosqichli falastinlik Usmonli hududiy o'ziga xoslikning shakllanishiga va Falastindagi oxirgi Usmonli zamonaviyligining mikrokosmosi bo'lgan Usmonli Quddusda birgalikda yashash, madaniy xilma-xillik va o'zaro aralashuv haqida ishonarli guvohlik beradi. Javhariyyehning yoshlik davridagi falastinlik dunyoda falastinlik xristianlar, falastinlik yahudiylar va falastinlik musulmonlarning hayotini ajratib turuvchi chegaralar o'zgaruvchan edi.

In late Ottoman Palestine, the population of the three Palestinian administrative districts (Jerusalem, Nablus and Acre) was overwhelmingly Muslim and Christian Arab. The Jewish minority numbered about 25,000; the majority was deeply religious and urban-based. Until the advent of European Zionism in the late 19th century relations among the Palestinians (Arabic-speaking Muslims, Christians and Jews) were peaceful and stable, forged by centuries of coexistence, shared history and shared country (Khalidi, W. 1984). The memoirs of Wasif Jawhariyyeh (1897– 1972), a Palestinian Christian citizen of Jerusalem, The Diaries of Wasif Jawhariyyeh, provide compelling testimony to the emergence of a two-tier Palestinian Ottoman territorial identity in late Ottoman Palestine and for the co-existence, cultural diversity and intermixing of Ottoman Jerusalem, a microcosm of late Ottoman modernity in Palestine. In the Palestinian world of Jawhariyyeh’s youth, boundaries separating the lives of Palestinian Christians, Palestinian Jews and Palestinian Muslims were fluid.

Quddusning zamonaviyligi Usmonli shahridagi ichki jarayonlarning natijasi edi va men shuni taklif qilamanki, devor bilan o‘ralgan shaharning ijtimoiy tuzilishi umumiy e’tiqod qilinganidan ancha harakatchan edi; bundan tashqari, Eski shaharni konfessional chegaralangan hududlarga bo‘lgan kvartallar tizimi keyinchalik, Britaniya mustamlaka qoidalari orqali shaharga retrospektiv ravishda kiritilgan va majburan joriy etilgan edi. (Tamari 2006: 28)

Jerusalem’s modernity was a feature of internal dynamics in the Ottoman City and I propose that the social structure of the walled city was much more fluid than generally believed; further I suggest that the quarter system signalling the division of the Old City into confessional bounded domains was introduced and imposed retroactively on the city by British colonial regulations. (Tamari 2006: 28)

Falastinda bosma va nashr inqilobi Usmonlilar davrining oxirida boshlangan va XX asrning birinchi yarmida sanoat miqyosida rivojlangan. Bu inqilobga zamonaviy texnologiyalarning joriy etilishi, dunyoviy ta'lim va savodxonlikning o'sishi hamda tez shaharlashuv hamroh bo'ldi. Qisqa muddat ichida, 1948 yilga kelib, falastinlik arab jamiyatining uch qismidan ortig'i shaharlarda yashardi. Mamlakatda zamonaviy dunyoviy maktablarning keskin ko'payishi bilan birga, savodxonlikning oshishi shaharlardagi kichik, diniy yo'nalishga ega bo'lgan savodli elitalarning ta'lim va ilm ustidan hukmronligini barbod qildi hamda shaharlarda yuzaga kelayotgan o'rta va kasbiy tabaqalarni mustahkamladi. Ma'rifatli kishilarning ortib borayotgan madaniy o'z-o'zini anglashi Usmonlilar davri oxiridagi Falastinda dunyoviy proto-millatchilikning yuzaga kelishiga olib keldi. Falastinning ilk madaniy millatchiligi va hududiy vatanparvarligi Falastin siyosiy millatchiligidan oldin paydo bo'ldi va bu jarayon Usmonlilar davri oxiridagi Falastinning maktablari hamda o'qituvchilar tayyorlash seminariyalarida rivojlantirildi.

In Palestine the printing and publication revolution began in the late Ottoman period and developed on an industrial scale in the first half of the 20th century. This revolution was accompanied by the introduction of modern technologies, the growth in secular education and literacy and rapid urbanisation. Within a short period, and by 1948, more than one-third of Palestinian Arab society was urban-based. Together with the sharp rise in modern secular schools in the country, increased literacy broke the monopoly of the small, religiously minded, literate elites in the cities on education and learning and bolstered the emerging middle and professional classes in the cities. The increasing cultural self-awareness of educated people led to the rise of secular proto-nationalism in late Ottoman Palestine. Embryonic Palestinian cultural nationalism and territorial patriotism preceded Palestinian political nationalism and this was fostered in schools and teacher training seminaries in late Ottoman Palestine.

XIX asrning ikkinchi yarmida Falastindagi ikki tilli rus pravoslav maktablari va o‘qituvchilar tayyorlash markazlari mamlakatda madaniy uyg‘onishni targ‘ib qilishda muhim rol o‘ynadi. Keyinchalik bu maktablar mamlakatdagi eng yaxshi maktablar qatoriga kirdi va bu milliy madaniy uyg‘onishga hissa qo‘shdi.

In the second half of the 19th century the bilingual Russian Orthodox schools and teacher training centres in Palestine played an important role in promoting cultural renaissance in the country. These schools subsequently came to be among the best in the country, contributing to this national cultural awakening.

Xalil Ibrohim Baydas, Ruhiy al-Xolidiy va Xalil as-Sakokiniy asarlari so'nggi Usmonli Falastinning ta'lim, madaniyat va adabiyot inqilobining eng yuksak cho'qqisi edi – bu modernistik fuqarolik inqilobi o'z-o'zini ma'rifatlash, o'z-o'zini takomillashtirish, ijtimoiy kuchlanish va – siyosiy jihatdan – o'zini namoyon etish, teng fuqarolik huquqlari va Usmonli davlati doirasida mintaqaviy avtonomiyaga bag'ishlangan edi. Intellektual va madaniy sohadagi kashshof, Baydas (1874–1949) rus adabiy asarlarining serhosil tarjimoni, falastinlik nasroniy olim, pedagog va romanchi edi. 1874 yilda Jalila mintaqasidagi Nosira shahrida tug'ilgan Baydas Jalilaning rus mablag'i bilan ochilgan ikki tilli pravoslav maktablarida ta'lim olgan hamda Nosiradagi mashhur rus o'qituvchilar tayyorlash seminariyasida o'qigan. Bu seminariya 1886 yilda Imperator rus pravoslav Falastin jamiyati tomonidan asos solingan bo'lib, keyinchalik butun Jalila bo'ylab falastinliklarga "al-Maskubiyyah" ("Moskva" majmuasi) nomi bilan mashhur bo'lgan binoda joylashtirilgan. Falastinda, jumladan Quddus va al-Xalil (Xabron)da yaratilgan boshqa rus majmualari ham mahalliy falastinliklar tomonidan hanuzgacha al-Maskubiyyah deb ataladi. Jamiyat Falastinda qurgan eng mashhur bino Quddusdagi Zaytun tog'idagi Magdalalik Maryam cherkovi bo'lib, u 1886 yilda qurilgan. Dastlab Nosirada (1882–1884 yillarda) joylashgan jamiyat Jalilada to'rtta maktab ochdi hamda maktab darsliklarini rus tilidan arab tiliga tarjima qilish uchun pravoslav arab va rus o'qituvchilari hamda arab tilidagi tarjimonlarni ishga oldi.

The works of Khalil Ibrahim Beidas, Ruhi al-Khalidi and Khalil al-Sakakini were the high end of the educational, cultural and literary revolution of late Ottoman Palestine – a modernist civic revolution which was dedicated to self-enlightenment, self-improvement, social empowerment and – politically speaking – self-representation, equal citizenship and regional autonomy within the Ottoman state. An intellectual and cultural pioneer, Beidas (1874–1949), was a Palestinian Christian scholar, educator, novelist and prolific translator of Russian literary works. Born in Nazareth, in the Galilee, in 1874, Beidas was educated in Russian-funded bilingual Orthodox schools in the Galilee and studied at the highly regarded Russian Teacher Training Seminary in Nazareth,11 which was founded by the Imperial Russian Orthodox Palestine Society in 1886, and later housed in a building which became famously known to Palestinians throughout the Galilee as al-Maskubiyyah (‘the Moscovite’ compound). Other Russian compounds created in Palestine, including in Jerusalem and al-Khalil (Hebron), are still referred to by local Palestinians as al‑Maskubiyyah. The most famous building constructed by the Society in Palestine was the Church of Mary Magdalene, on Mount of Olives in Jerusalem, built in 1886. Initially headquartered in Nazareth (between 1882 and 1884), the Society opened four schools in the Galilee and employed Orthodox Arab and Russian teachers and Arabic translators to translate school material from Russian to Arabic.

1899-yilga kelib Jamiyatning Falastinda yigirma uchta zamonaviy "Maskob maktablari" bor edi va ikkita o'qituvchilar tayyorlash seminariyasi, shu jumladan 1890-yilda ochilgan Beyt Jolladagi ayollar uchun seminariya ham bor edi; qishloq va shaharlardan binolarni taqdim etish so'ralgan edi, ammo barcha kitoblar, daftarlar, qalam va qalamtarashlar, jihozlar, sport inshootlari, ma'muriyat va o'qitish bepul edi.12 Ko'pchilik maktablar aralash ta'lim asosida ishlagan, bu esa Falastin Pravoslav Imperator Jamiyati tomonidan kiritilgan ta'lim inqilobiga yana bir o'lchov qo'shdi.

By 1899 the Society had twenty-three modern ‘Maskob Schools’ in Palestine, and two Teacher Training Seminaries, including one for women in Beit Jala which opened in 1890; villages and towns were asked to provide the buildings, but all books, notebooks, pens and pencils, equipment, sport facilities, administration and teaching were free of charge.12 Most schools were also co-educational, which added another dimension to the educational revolution introduced by the Palestinian Orthodox Imperial Society.

Falastinda 1880-yillarning boshida rus pravoslav jamiyatining (Rus pravoslav Falastin jamiyati) arabcha tarjimasi, u kelganidan so'ng, Falastindagi barcha rus pravoslav maktablarida o'qitilgan bo'lishi kerak, chunki ta'lim tili arab tili edi, rus tili esa majburiy edi; frantsuz, turk va yunon tillari ixtiyoriy edi. 1889-yildan keyin jamiyat nomining arabcha tarjimasi Falastin pravoslav imperator jamiyati bo'ldi. Jamiyat nomining bu arabcha varianti nafaqat Beidas tomonidan, uning 1890-yillarning boshida Nosirada boshlang'ich va o'rta maktabda o'qigan davrida ishlatilgan, balki falastinlik pravoslav xristianlar nashrlarida 135 yildan ortiq vaqt davomida qo'llanilib kelinmoqda.13

Soon after its arrival in Palestine in the early 1880s the Arabic rendition of the Russian name (Russian Orthodox Palestine Society) would have been taught in all Russian Orthodox schools in Palestine as Arabic was the instruction language while Russian was compulsory; other languages such as French, Turkish and Greek were voluntary. After 1889 the Arabic rendition of the Russian name became the Palestinian Orthodox Imperial Society . This Arabic version of the Society’s name would have been used not only by Beidas throughout his primary and secondary schooling in Nazareth in the early 1890s, but has also continued to be used in publications by Palestinian Orthodox Christians for more than 135 years.13

Bundan tashqari, 1902-yil 1-aprelda Rossiya Imperator Pravoslav Falastin jamiyati rahbarlari va Usmonli hokimiyatlari o‘rtasida uzoq davom etgan muzokaralardan so‘ng, Usmonlilar jamiyatning barcha o‘ttiz yetti maktab va seminariyasini tan oldilar (ularning ko‘pchiligi Falastinda, ba’zilari esa Suriya va Livanda joylashgan edi). Bu voqea Falastin, Suriya va Rossiyada ommaviy bayramlar bilan nishonlandi.14 Usmonli hokimiyatlarining Falastin Pravoslav Imperator jamiyati faoliyatini rasman tan olishi ta’limdan tashqarida ham ta’sir ko‘rsatdi: u rus xalqining Falastinga ommaviy ziyoratlarini rag‘batlantirdi, bu ziyoratlarni ham shu jamiyat tashkil etardi. 20-asr boshlarida rus ziyoratchilari Muqaddas Yerga kelgan barcha xorijiy xristian ziyoratchilarning deyarli 80 foizini tashkil etardi. Quyida ko‘rib chiqilganidek, bu rus ommaviy ziyorati Usmonli hokimiyatlarini ma’muriy o‘zgartirishlar kiritishga majbur qildi: 1906-yilda Nosira va Tabariya tumanlari Muqaddas Quddus Mutasarrifligiga qo‘shildi, asosan Rossiya va G‘arbdan kelayotgan yangi ommaviy ziyoratchilarni qabul qilish hamda Falastinga kelayotgan xristian ziyoratchi va sayyohlarga yagona turistik viza berishni osonlashtirish maqsadida.

Not only that. Eventually on 1 April 1902, after a period of negotiations between the Russian leaders of the Imperial Russian Orthodox Palestine Society and the Ottoman authorities, they recognised all thirty-seven schools and seminaries of the Society (the majority of which were in Palestine, with some in Syria and Lebanon) and the occasion was marked by public celebrations in Palestine, Syria and Russia.14 The impact of this important official Ottoman recognition of the activities of the Palestinian Orthodox Imperial Society extended beyond education into the encouragement of Russian mass pilgrimage to Palestine, which was also organised by the same society. In the early 20th century Russian pilgrims constituted nearly 80 per cent of all foreign Christian pilgrims to the Holy Land. As we shall see below, this Russian mass pilgrimage forced the Ottoman authorities to make further administrative adjustments and in 1906 the districts of Nazareth and Tiberias were added to the Mutasarrifate of Noble Jerusalem, mainly to accommodate the new mass pilgrimage from Russia and the West in facilitating the issuance of a single tourist visa to Christian pilgrims and travellers in Palestine.

Beidas Ottoman Falastinning ma'rifiy va intellektual uyg'onish mahsuli edi. U, shuningdek, Rossiyaning Falastindagi Pravoslav Imperator jamiyati kabi mahalliy va imperiya manbalaridan foydalanib, zamonaviy falastinlik o'zlik ongini ifodalashga harakat qildi. Darhaqiqat, Beidasning ko'plab g'oyalari kech Ottoman Falastini mezonlariga ko'ra ham radikal, hatto inqilobiy edi. Nazaretdagi o'qituvchilar tayyorlash seminariyasini tamomlagach, Beidas o'sha paytdagi kech Ottoman Falastinining intellektual va madaniy markazi bo'lgan Quddusga ko'chib o'tdi. U Quddusdagi anglikan Avliyo Jorj maktabida katta arab tili o'qituvchisi bo'lib ishladi, shuningdek, Imperator Rossiya Pravoslav Falastin jamiyati uchun rus tilidan arab tiliga tarjimon sifatida faoliyat yuritdi. U 1892 yilda Rossiyaga sayohat ham qildi.

Beidas was a product of the educational and intellectual awakening of late Ottoman Palestine. He was also utilising local and imperial resources such as those made available by the Russian Palestinian Orthodox Imperial Society to articulate a new sense of modern Palestinian identity. Indeed, many of Beidas’ ideas were also radical and even revolutionary by the standards of late Ottoman Palestine. After graduating from the Teacher Training Seminary in Nazareth, Beidas moved to Jerusalem, then the Palestinian intellectual and cultural capital of late Ottoman Palestine. He worked as a senior Arabic teacher at the Anglican St George’s School in Jerusalem and as a translator from Russian to Arabic for the Imperial Russian Orthodox Palestine Society. He also travelled in Russia in 1892.

Beidas’ exceptional linguistic va madaniy iste’dodi hamda rus tilidan arab tiliga qilgan tarjimalari Aleksandr Pushkin, Nikolay Gogol, Dostoevskiy, Lev Tolstoy va Maksim Gorkiy kabi yetakchi rus romanchilari va shoirlarining asarlari ta’sirida shakllangan. Ushbu mualliflarning bir qismi avtokratiyaga qarshi keskin tanqidlar, xalq nuqtayi nazaridan tarixga yondashuv, oddiy odamlar hayoti bilan yaqinlik hamda erkinlik va ijtimoiy adolatga urg‘u berish g‘oyalarini ilgari surgan edilar. Tolstoyning rus qishloqlari va rus dehqonlariga nisbatan idealistik qarashi bor edi, bu esa Beidasning Falastin qishloqlari va dehqonlariga ijobiy munosabatiga ta’sir ko‘rsatdi. Beidas 1898 yilda Pushkinning tarixiy romani “Kapitanning qizi”ni arab tiliga tarjima qilib, Beyrutda nashr ettirgan edi. Beidasning haftalik davriy nashri “al-Nafais al-ʿAsriyyah” (“Zamonaviy marvaridlar”) o‘n yil o‘tib, 1908 yilda Haifada tashkil etilgan bo‘lib, u Beidas tarjima qilayotgan rus klassik romanlarini qismlarga bo‘lib chop etishdan boshlagan. Beidas “Falastin hikoyachiligining asoschisi” (Raid al-Qissah al-Filastiniyyah) hisoblanadi (Mazza 2015: 188).

Beidas’ exceptional linguistic and cultural talents and translations from Russian into Arabic were influenced by the works of leading Russian novelists and poets, including Alexander Pushkin, Nikolai Gogol, Dostoevsky, Leon Tolstoy and Maxim Gorky. Some of these authors had developed radical critiques of autocracy, popular approaches to history, identification with the lives of ordinary people and emphasis on freedom and social justice. Tolstoy had an idealistic view of the Russian countryside and Russian peasantry and this had an impact on Beidas’ positive views of the Palestinian countryside and peasantry. Beidas had already translated into Arabic and published in Beirut in 1898 Pushkin’s historical novel The Captain’s Daughter. Beidas’ weekly periodical, al-Nafais al-ʿAsriyyah (Modern Gems) was founded ten years later in 1908 in Haifa and it began by serialising the Russian classic novels Beidas was translating. Beidas is considered to be the ‘pioneer of the Palestinian short story’ (Raid al-Qissah al-Filastiniyyah) (Mazza 2015: 188)

va 1909-yilda u "Istibdod sharoitlari" (Ahwal al-Istibdad) asarini nashr etdi — bu arab tilidagi zulm tuzumi haqidagi eng dastlabki tanqidiy asarlardan biridir. Beydasning yaqin qarindoshi Edvard Said o‘tkir kuzatish bilan qayd etganidek, Beydasning urushgacha va urushdan keyingi davrdagi insholari, qisqa hikoyalari, tarixiy romanlari va tarjima asarlari zamonaviy erta davr Falastin milliy o‘ziga xosligining shakllanishida muhim rol o‘ynagan (Moore-Gilbert 2009: 182).

and in 1909 he published The Conditions of Tyranny (Ahwal al-Istibdad), one of the earliest critical accounts of tyrannical rule to appear in the Arabic language. Edward Said, a close relative of Beidas, astutely observed that Beidas’ essays, short stories, historical novels and works of translation in the pre- and post-war periods played an important role in the construction of early modern Palestinian national identity (Moore-Gilbert 2009: 182).

Falastin va arab adabiyoti hamda she'riyatining, tarjima asarlari, jurnalistika, ta'lim tajribalari va shaxsiy kutubxonalarining Usmoniylar davrining so'nggi bosqichida gullab-yashnashi Falastinda o'sha davrning jonli xotirasini yaratdi. Bu xotira, masalan, o'rta asrlardagi al-Andalus davriga nisbatan jonli arab madaniyatida ancha kuchliroqdir.

The great flowering of Palestinian and Arab literature and poetry, of novel translations, journalism, educational experiments and private library collections during the late Ottoman period created a living memory of the period in Palestine, one much stronger in living Arab culture, than that of the mediaval al-Andalus period, for example.

Beidasning Quddusdagi shaxsiy kutubxonasi, 6000 dan ortiq kitobdan iborat bo‘lib, 1948-yilgi Nakba davrida Xalil Sakokini va boshqa Falastin quddusliklarga tegishli xususiy kutubxonalar bilan birga isroilliklar tomonidan talon-taroj qilingan; bu voqea "The Great Book Robbery" asarida hujjatlashtirilgan.15 Beidas va boshqa falastinliklarning kutubxona to‘plamlari Usmonlilar davrining oxiridagi falastinlik ma’rifiy uyg‘onish va milliy ongga oid ko‘p narsalarni yoritishi mumkin. Bu yangi ongning namunasini Akim Aleksyeevich Olesnitskiyning "A Description of the Holy Land", 1-jild, Beidas tomonidan qilingan tarjimasiga 1898-yilda yozilgan geografik so‘zboshida ko‘rish mumkin.

Beidas’ own personal Jerusalem library of more than 6000 books was plundered, together with other Palestinian private libraries owned by Khalil Sakakini and other Palestinian Jerusalemites, by the Israelis during the 1948 Nakba and the episode was documented in The Great Book Robbery.15 Beidas’ and other Palestinian library collections can shed a great deal of light on the Palestinian intellectual renaissance and national consciousness in the late Ottoman period. An illustration of this new consciousness is found in the 1898 geographic Preface to Beidas’ translation of Akim Aleksyeevich Olesnitsky’s A Description of the Holy Land, Vol. 1

(shuningdek, Foster 2016c) – asl nashr 187516 yilda rus tilida chiqqan – Imperator Rossiya Pravoslav Falastin jamiyati tomonidan. Beidas buni Falastin Pravoslav Imperator jamiyatining nashri deb ta'riflaydi. Beidas, shuningdek, o'z mamlakati «Falastin» haqida arab tilida mavjud bo'lgan yetarli bo'lmagan geografik asarlar haqida va mahalliy «Falastin o'g'illari va qizlari» (Abnaa Filastin, أبناء فلسطين) hamda «ularning o'z mamlakati haqida keng qamrovli geografik asarga bo'lgan ehtiyoji» haqida yozadi. Falastin mahalliy aholisiga yozar ekan, Beidas ko'pchilik falastinliklar أبناء فلسطين atamasining mahalliy ma'nolarini yaxshi bilishini tushunardi. Beidas Olesnitskiyning asarini shunday ta'riflaydi: «Falastin mamlakatini uning joylari, daryolari, ko'llari, tog'lari va vodiylari bilan tasvirlaydigan keng qamrovli kitob». U, shuningdek, o'zining idiomatik arab tilidan foydalanishi va «[bizning] ongimizga yaqin bo'lgan oddiy ifodani» tanlaganligi haqida ham gapiradi.

(also Foster 2016c) – the original version appeared in Russian in 187516 – by the Imperial Russian Orthodox Palestine Society. Beidas describes this as a publication of the Palestinian Orthodox Imperial Society. Bei Beidas also talks about the inadequate geographical works available in Arabic on his country ‘Palestine’ and about the indigenous ‘sons and daughters of Palestine’ (Abnaa Filastin, أبناء فلسطين ) and ‘their need for an extensive geographic work on their country’. Writing to local Palestinian audiences, Beidas knew that many Palestinians would be closely familiar with the indigenous connotations of the term أبناء فلسطين . Beidas describes Olesnitsky’s work as follows: ‘an extensive book which describes the country of Palestine with its places, rivers, lakes, mountains and valleys’. He also talks about his use of idiomatic Arabic and his choice of ‘the simple expression which is closely related to [our] minds’.

Beidas’ ishi va faoliyati zamonaviy Falastin millatchiligining shakllanishida muhim bosqich hisoblanadi. Bunga bir qator sabablar bor. Beidasning ilmiy, madaniy va geografik hissasini zamonaviy Falastin tushunchasi va 19-asr oxiridagi Falastinda yangi hududiy milliy ongning paydo bo‘lishi bilan bog‘lab turadigan to‘qqiz omil ajralib turadi:

Beidas’ work and activities present a landmark in the emergence of modern Palestinian nationalism for a variety of reasons. Nine factors distinguish the scholarly, cultural and geographic contribution of Beidas to the modern notion of Palestine and the emergence of new a territorial national consciousness in late 19th century Palestine:

• Beidas, Jaliliya (Galiley) mahallasidan bo‘lib, Jund Filastin tarixiy viloyati bilan bog‘liq o‘rta asr arab-islom ijtimoiy xotirasidan emas, balki Falastinning zamonaviy, kengroq tushunchasidan kelib chiqqan holda ish ko‘rgan.

• Beidas, a native of the Galilee, was working from a modern wider concept of Palestine – and not just from medieval Arab Islamic social memory associated with the historic province of Jund Filastin.

• Beidas Palestinian va Falastin atamalarini bir vaqtning o‘zida va bir-birining o‘rnida qo‘llaydi, bu zamonaviy falastinlik yozuvining o‘ziga xos belgisidir.

• Beidas uses the terms Palestinian and Palestine simultaneously and interchangeably, which is a hallmark of modern Palestinian writing.

• Muqaddimaning ikki sahifadan iborat bo'lgan kirish qismi arabcha ibora al-Hamdu Lillah («Hamd Allohga xosdir», arabcha «Xudo» so'zi) bilan boshlanadi. Bu ibora musulmonlar tomonidan tez-tez ishlatiladi, chunki u Qur'onning birinchi surasi va Payg'ambar Muhammad ﷺning ismi hamda hadislari bilan chambarchas bog'liqdir.

• The two-page Preface begins with the Arabic expression al-Hamdu Lillah (‘Praise be to Allah’, the Arabic word for ‘God’), an expression frequently invoked by Muslims due to its centrality to the first chapter of the Quran and the name and sayings of the Prophet Muhammad.

Bu ibora arab tilida so'zlashuvchi nasroniylar tomonidan ham ishlatiladi. Lekin bundan kelib chiqadigan ma'no shuki, bu ish barcha arab tilida so'zlashuvchi falastinliklarga qaratilgan.

This expression is also used by Arabic-speaking Christians. But the implication is that work is aimed at all Arabic-speaking Palestinians.

• Zionizmga hech qanday ishora yo‘qligi — o‘n yil o‘tib paydo bo‘lgan Falastin gazetasi (1911) va Ruhi al-Xolidiyning yozuvlari (1913) (quyida qarang) kabi Falastin milliy yozuvlaridan farqli o‘laroq, bu ikki bosqichli Falastin-Usmonli o‘zlikning shakllanganini va kech Usmonli Falastinda madaniy uyg‘onishning boshlanganini ko‘rsatadi – bu uyg‘onish keyinchalik milliy Zionizm bilan band bo‘lishdan oldin yuzaga kelgan.

• The complete absence of any reference to Zionism – in contrast with Palestinian national writings a decade later, the most famous examples of which are the newspaper Falastin (1911) and the writings of Ruhi al-Khalidi (1913) (see below) – and this points to the emergence of a two-tier Palestinian Ottoman identity and the beginnings of the Palestinian cultural renaissance in late Ottoman Palestine – a renaissance which preceded the subsequent national preoccupation with Zionism.

• Beisas ning "Falastin", "bizning mamlakatimiz" va "Falastin Pravoslav Imperiya Jamiyati" atamalarini hech qanday ta'rif yoki izohsiz, bu jamiyatni tanishtirmasdan qanchalik erkin ishlatgani ikki narsani ko'rsatadi: (1) Beisas o'zining arab o'quvchilari bu atamalarni yaxshi bilishadi va u nima demoqchi ekanini to'liq tushunishadi, deb o'ylagan; (2)

• The ease with which Beisas uses the terms ‘Palestine’ and ‘our country’ and the ‘Palestinian Orthodox Imperial Society’ without the need to define or explain these terms or introduce this Society. This suggests two things: (1) Beisas thought that his Arab readers would be familiar with these terms and have a full understanding of what he meant; (2)

Bu atamalar va Jamiyatning bu arabcha nomi allaqachon keng qo'llanilgan va tushunilgan edi.

these terms and this Arabic name of the Society were already commonly used and understood.

• Falastin Pravoslav Imperatorlik Jamiyati Quddusda tarjima va nashriyot uyini yuritgan va 1889 yildan keyin 1890-yillar davomida Falastinda quyidagi arabcha nom bilan faoliyat yuritgan: الجمعية الإمبراطورية الأرثوذكسية الفلسطينية, Beidas o'zining 1898 yildagi Muqaddimasida ishlatgan nom.

• The Palestinian Orthodox Imperial Society ran a translation and publishing house in Jerusalem and after 1889 it operated in Palestine throughout the 1890s under the Arabic name: الجمعية الإمبراطورية الأرثوذكسية الفلسطينية , the name Beidas uses in his 1898 Preface.

Ushbu XIX asrning oxiridagi zamonaviy geografik (hududiy) Filastin tushunchasi Galiley zamonaviy maktablarida tahsil olgan kishi tomonidan ilgari surilgan bo‘lib, uni al-Maqdisiy, Mujir al-Din, Xayr al-Din ar-Ramliy va Solih ibn Ahmad at-Tumurtashiy mos ravishda X, XV va XVII asrlarda tasvirlagan yoki eslatgan musulmon olimlarining an'anaviy, mintaqaviy islomiy Filastin tushunchasidan ajralib chiqdi. Bu to‘rt musulmon muallifi va qozisi tomonidan tushunilgan Filastin tushunchasi o‘rta asr musulmon viloyati Jund Filastindan kelib chiqqan bo‘lib, uning poytaxti ar-Ramla edi, ammo uning hududiga Galiley kirmas edi.

• This late 19th century modern geographic (territorial) concept of Filastin advanced by someone educated in the modern schools of Galilee departed from the traditional regional Islamic concept of Palestine described or referred to by the Muslim scholars al-Maqdisi, Mujir al-Din, Khair al-Din al-Ramli and Salih ibn Ahmad al-Tumurtashiin in the 10th, 15th and 17th centuries respectively. The conception of Palestine understood by these four Muslim writers and qadis was derived from the medieval Muslim province of Jund Filastin, whose capital was al-Ramla, but whose territory did not include the Galilee.

• Tarixan, Falastinda Islomdan oldin va Islom davrida taniqli shaxslarning ismlariga shahar nomlarini qo‘shib aytish odat bo‘lgan: yuqorida muhokama qilingan taniqli yoki mashhur falastinliklarning misollari quyidagilarni o‘z ichiga oladi:

• Historically, names of distinguished individuals before and under Islam in Palestine were augmented by adding town names to individual names: examples of prominent or distinguished Palestinians discussed above included:

Ascalon shahridagi Antioxus, miloddan avvalgi II asrda Filistiyada.

• Antiochus of Ascalon, in 2nd century BC Philistia.

Nosiralik Iso, miloddan avvalgi 1-asrda. Note: "AD" is written as "miloddan avvalgi" in the original Uzbek sense; the correct rendering is "miloddan avvalgi" for BC and "milodiy" for AD. Corrected: Nosiralik Iso, milodiy 1-asrda.

• Jesus of Nazareth, in the 1st century AD.

Eusebius of Caesarea Maritima, IV asrda Palaestina Prima.

• Eusebius of Caesarea Maritima, in 4th century Palaestina Prima.

• Prokopiy Kesariyalik (Kesariya Maritima), VI asrda Palaestina Prima.

• Prokopios of Caesarea Maritima, in 6th century Palaestina Prima.

• Al-Maqdisiy ("al-Quds" dan, ya'ni "Quddus" shahridan) — X asrda Filastin viloyatida.

• Al-Maqdisi (of ‘al-Quds’, the ‘Jerusalemite’) in the 10th century province of Filastin.

• Muhammad al-Yazuri: Muhammad Hassan ibn Ali al-Yazuri, Yazur shahridan, Jaffa'ning sharqida joylashgan, Fotimiylar davlatining Jund Filastin viloyatidan; u, shuningdek, 1050 yildan 1058 yilgacha Fotimiylar davlatining vaziri bo'lgan.

• Muhammad al-Yazuri: Muhammad Hassan ibn Ali al-Yazuri, from Yazur, a town east of Jaffa in the Fatimid province of Jund Filastin, also vizier of the Fatimid state from 1050 to 1058.

• Ibn Hajar al-ʿAsqalaniy (1372–1449), ʿAsqalan, Mamluk Falastini (Mamluklar davridagi Falastin) hududidan kelib chiqqan oilaga mansub, o‘rta asr shofiʼiy sunniy ulamolarining yetakchilaridan biri.

• Ibn Hajar al-ʿAsqalani (1372–1449), a leading medieval Shafi’i Sunni scholar whose family originated in ‘Asqalan, Mamluk Palestine.

• Xayr ad-Din ar-Ramliy, 17-asrda Usmonli Falastinda, «ar-Ramla» nisbasi bilan

• Kkair al-Din al-Ramli, ‘of al-Ramla’, in 17th century Ottoman Palestine.

Mashhur Falastin darajasida ham alohida shaxslarning nomlari ularning tug'ilgan shaharlari bilan bog'lanar edi, masalan, "ibn Akka", ya'ni "Akko o'g'li", yoki ularning urug' (qabila) nomi bilan.

• On a popular Palestinian level, individual names were also linked to their home towns, such as ‘ibn Akka’, ‘son of Acre’, or after their clan:

Masalan, Dhaher al-ʿUmar al-Zaydani ‘Zaydani urug‘idan’. An’anaviy nisbalash shakllari (‘Nosiralik Iso’ yoki ‘Norvichlik Juliana’, taxminan 1342–taxminan 1416) butun dunyoda keng tarqalgan edi. Galileyada tug‘ilgan Beydas 1898 yildagi so‘zboshisida ‘Falastin o‘g‘illari’ haqida gapiradi — bu ‘Falastin xalqi’ degan umumiy atama. XIX asrning oxiridagi bu o‘ziga xos hududiy nisbalash shakli boshqa barcha an’anaviy nisbalash shakllaridan keskin farq qiladi. XX asrda an’anaviy nisbalash shakllari butunlay yo‘qolmadi, lekin ularga bu yangi hududiy nisbalash va vatanparvarlik ongi (‘Falastin o‘g‘illari’) qo‘shildi. XX asrning dastlabki o‘n yilliklarida ‘Falastin o‘g‘illari’ ( أبناء فلسطين ) degan jamoaviy atama Sha’b Filastin ( شعب فلسطين , ‘Falastin xalqi’) shakliga ham ega bo‘ldi, shuningdek, ‘falastinlik xalq’ ( الشعب الفلسطيني ) iborasi ham paydo bo‘ldi. Ammo bu yangi hududiy milliy ongning ildizlari XIX asrning oxirida topiladi.

for example, Dhaher al-ʿUmar al-Zaydani ‘of the Zaydani clan’. The traditional forms of identification (whether ‘Jesus of Nazareth’ or ‘Julian of Norwich’, c. 1342–c. 1416) were common throughout the world. In his 1898 Preface, the Galilee-born Beidas talks about the ‘sons of Palestine’, a generic term for the ‘people of Palestine’. This distinct territorial form of identification in the late 19th century is a radical departure from all other traditional forms of identification. In the 20th century the traditional forms of identification did not disappear completely, but they were augmented by this new form of territorial identification and patriotic consciousness (the ‘sons of Palestine’). In the early decades of the 20th century the collective ‘sons of Palestine’ ( أبناء فلسطين ) also became known as Sha’b Filastin ( شعب فلسطين , ‘people of Palestine’) and the ‘Palestinian people’ ( الشعب الفلسطيني ). But the roots of this new territorial national consciousness are found in the late 19th century.

Bugungi kunda Jamiyat ochiq faoliyat yuritadi va Falastin hamda Yaqin Sharqda turli ijtimoiy va ta'lim loyihalarini amalga oshiradi. Bedas 1898 yilgi so'zboshisida keltirgan nomning arabcha tarjimasi ostida — الجمعية الإمبراطورية الأرثوذكسية الفلسطينية — ish olib boradi. 2012 yilning iyun va iyul oylarida Jamiyatning tashkil topganligi va 1882 yilda Falastinda faoliyatini boshlaganligining 130 yilligini nishonlash maqsadida Jamiyat Baytlahmda Rossiya Fan va Madaniyat markazini ochdi hamda Rossiya hukumati homiyligida Moskvada turli tadbirlar o'tkazdi. Ikki yil o'tib, 2014 yil 3 sentyabrda Imperator Rossiya Pravoslav Falastin Jamiyatining Jalila filiali Nosiradagi Arab Pravoslav markazida rasman ochildi. Nosira vaziyati o'zgarganiga qaramay, 132 yillik "Falastin" nomi o'zgarishsiz saqlab qolindi. Bu rasmiy marosimda Rossiya rasmiy vakillari va Hayfadagi Hanna Abu Hanna ham so'zga chiqdi. Hanna Abu Hanna "Falastin uyg'onishining boshlanishi" nomli yaqinda arab tilida chop etilgan asar muallifi bo'lib, kech Usmonlilar davridagi Falastinda Jamiyatning muhim madaniy faoliyati haqida ma'ruza qildi. Shuni ham ta'kidlash joizki, kech Usmonlilar davrida Falastinda "al-Maskob maktablarida" ta'lim olgan ko'plab falastinliklar Britaniya mandat davrida keyinchalik Falastin milliy partiyalariga qo'shildi; ayrimlari shu davrda Falastin Kommunistik partiyasiga (PCP) a'zo bo'ldi.

• Today the Society operates publicly and runs various social and educational projects in Palestine and the Near East under the Arabic rendition of the name cited by Bedas in his 1898 Preface: الجمعية الإمبراطورية الأرثوذكسية الفلسطينية . In June and July 2012, to mark the 130th anniversary of the Society’s foundation and start of its operation in 1882 in Palestine, the Society opened the Russian Centre for Science and Culture in Bethlehem and staged various celebrations in Moscow sponsored by the Russian government. Two years later, on 3 September 2014, a Galilee branch of the Imperial Russian Orthodox Palestinian Society was officially launched at the Arab Orthodox Centre in Nazareth which, despite the change in the circumstances of Nazareth, kept the 132-year-old ‘Palestinian’ name intact. Speakers at this official Nazareth ceremony included Russian official representatives and Hanna Abu Hanna, of Haifa – author of a recent work in Arabic on The Beginnings of the Palestinian Renaissance – who lectured on the seminal cultural activities of the Society in late Ottoman Palestine. It is also worth noting that a significant number of Palestinians educated in ‘al-Maskob schools’ in late Ottoman Palestine later joined Palestinian national parties during the British Mandatory period; some also joined the Palestine Communist Party (PCP) during the same period.