By Laura Robson
Drawing on a wealthy base of British archival fabrics, Arabic periodicals, and secondary assets, Colonialism and Christianity in Mandate Palestine brings to mild the ways that the British colonial nation in Palestine exacerbated sectarianism. via remodeling Muslim, Christian, and Jewish non secular identities into felony different types, Laura Robson argues, the British eventually marginalized Christian groups in Palestine. Robson explores the turning issues that built due to such rules, lots of which ended in everlasting adjustments within the region's political landscapes. situations comprise the British refusal to aid Arab Christian management inside Greek-controlled Orthodox church buildings, makes an attempt to keep away from involvement from French or Vatican-related teams by way of sidelining Latin and japanese ceremony Catholics, and interfering with Arab Christians' efforts to cooperate with Muslims in objecting to Zionist growth. hard the frequent yet flawed suggestion that violent sectarianism used to be endemic to Palestine, Colonialism and Christianity in Mandate Palestine indicates that it was once deliberately stoked within the wake of British rule starting in 1917, with catastrophic results good into the twenty-first century.
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Additional info for Colonialism and Christianity in Mandate Palestine
The increases in numbers of European church personnel in all of Palestine’s churches during the nineteenth century gave rise to increasingly bitter disputes over the disposition of Christian sites, arguments that carried overtones of nationalist discord among the European powers. 11 Colonialism and Christianity in mandate Palestine 20 Through the second half of the nineteenth century, then, Palestinian Arab Christians were gaining a reputation for sectarian infighting that in reality owed a great deal more to European “Great Power” politics than to the state of relations among the various indigenous Arab Christian communities.
43 Al-Sakakini attended school at the local Greek Orthodox church institution, then went on to the Anglican Bishop Blyth School in Jerusalem; he completed his education with a course in literature at the Zion English College. This Westernstyle education imbued in him an interest in secular humanism and in the study of language that he would bring to all his educational and political endeavors. 44 In 1907 al-Sakakini left Palestine for the United States to join his brother Yusef, a traveling salesman in Philadelphia.
Similarly, the founding of European-style mission schools mainly serving Arab Christian populations created divides between Muslims and Christians and led to explicitly nonsectarian “national” schools that became foundational spaces for Palestine’s emerging multi-religious, modern middle class. This new demographic soon began to develop an urban civil society engaging with major contemporary debates about Arabism and Ottomanism as well as more local concerns about the growth of European Zionist immigration into Palestine.
Colonialism and Christianity in Mandate Palestine by Laura Robson