9.3 俄罗斯东方学在奥斯曼晚期对巴勒斯坦的关注 - 巴勒斯坦:四千年的历史 | Quran Course

9.3 俄罗斯东方学在奥斯曼晚期对巴勒斯坦的关注 - 巴勒斯坦:四千年的历史 | Quran Course

棕枝主日是复活节前的一个基督教节日，纪念耶稣胜利进入耶路撒冷。1837年的诗作《巴勒斯坦的棕枝》（Vetka Palestiny，The Palm Branch of Palestine）出自米哈伊尔·尤里耶维奇·莱蒙托夫（Mikhail Yuryevich Lermontov，1814–1841）之手。他是一位极具影响力的俄国浪漫主义诗人，也被称为“高加索诗人”，是亚历山大·普希金于1837年去世后俄国诗歌最重要的人物。这首诗概括了俄国的东方主义以及奥斯曼帝国晚期的巴勒斯坦。该诗与欧洲浪漫主义（1800–1850）有着强烈的呼应，与雷金纳德·海伯（Reginald Heber）1803年的浪漫主义诗作一样，都是浪漫—福音主义的诗歌。莱蒙托夫的这首浪漫—福音主义诗作既描绘了福音书的故事，也描绘了19世纪俄国人前往巴勒斯坦朝圣的经历，其中四分之三的朝圣发生在复活节期间（Hummel and Hummel 1995）。这首布道性质的诗歌，受到诗人称为“巴勒斯坦”之地的宗教想象所启发，尽管莱蒙托夫从未亲自到访过那里（Merlo 2013）。在19世纪，俄国东方主义与正统派对巴勒斯坦的种种描绘相互交织、彼此印证。尤为关键的是，俄国关于该地的著述以及在该地的政治活动，对奥斯曼帝国晚期巴勒斯坦的认知、观念乃至实际发生的事件，都产生了重大影响。

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.

该文本并非伊斯兰书籍的内容,但按要求忠实翻译如下: 俄罗斯帝国东正教巴勒斯坦协会(Hopwood 1969: 150‒154),阿拉伯语称为巴勒斯坦东正教帝国协会(الجمعية الإمبراطورية الأرثوذكسية الفلسطينية)。1865年英国巴勒斯坦勘探基金会成立,并于19世纪70年代派出带有帝国色彩、准军事性质的科学考察队前往巴勒斯坦(见下文),在此背景下,政治家兼作家瓦西里·尼古拉耶维奇·希特罗沃(1834‒1903)创立了该协会,他是《巴勒斯坦与西奈》(2011)的作者。协会由1881年曾访问巴勒斯坦的谢尔盖·亚历山德罗维奇大公担任主席。俄罗斯帝国东正教巴勒斯坦协会是一个学术、教育和社会组织。除了推动和组织俄罗斯人赴圣地朝圣外,它还在巴勒斯坦兴建学校和医院,并作为公共机构维护俄罗斯的利益(Stavrou 1961)。该协会出版了两份刊物,发表自己的研究成果:《俄罗斯帝国东正教巴勒斯坦协会报告》(Soobsheniya Imperatorskovo Pravoslavnovo Palestinskovo Obshestva)和《巴勒斯坦文集》(Palestinskij Sbornik)。协会还在耶路撒冷设立了一家翻译和出版机构,部分用于支持其在奥斯曼晚期巴勒斯坦设立的大量阿拉伯语学校和世俗师资培训学院,这是现代巴勒斯坦同类机构中的首批。这些开创性的师范学院为巴勒斯坦现代世俗高等教育以及阿拉伯学院(又称政府阿拉伯学院)奠定了基础。该学院是一所设在耶路撒冷的大学学院,自1918年至1948年的委任统治时期一直存在。

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.

奥斯曼帝国晚期耶路撒冷繁荣的文化与公共空间，以及巴勒斯坦领土认同的重新构想、领土爱国主义与原生民族主义的兴起，在十九世纪末由哈利勒·拜达斯等巴勒斯坦阿拉伯东正教知识分子推动（见下文）。这些因素促使巴勒斯坦阿拉伯东正教记者伊萨·阿勒-伊萨（1878–1950）及其表兄优素福·汉纳·阿勒-伊萨于1911年1月在雅法创办日报《巴勒斯坦报》（Falastin，意为“巴勒斯坦”）。该报的名称具有鲜明的口语化特色，立足于对巴勒斯坦的现代认知。在奥斯曼晚期的巴勒斯坦，人们曾尝试建立一种双层的巴勒斯坦阿拉伯人/奥斯曼认同，其基础是奥斯曼公民身份以及所有居民的平等地位。正如我们将看到的，《巴勒斯坦报》（1911–1967）不仅成为现代本土巴勒斯坦民族认同最具影响力的声音之一，还对犹太复国主义的定居者殖民进行了激烈反对。数十年间，该报始终致力于巴勒斯坦事业、巴勒斯坦领土民族主义与泛阿拉伯团结，并致力于阿拉伯东正教社群与希腊人主导的耶路撒冷东正教牧首区之间的斗争。

• 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.