1 00:00:00,420 --> 00:00:06,540 All right. So without wasting too much time. Good afternoon, everybody, and welcome again. 2 00:00:06,540 --> 00:00:09,420 This is our second meeting of the seminar this year. 3 00:00:09,930 --> 00:00:17,400 I would say just a few words about the context of the seminar, and then I would introduce a speaker and then I will shut up. 4 00:00:18,960 --> 00:00:25,800 So during this academic year, the Israeli Studies Seminar will explore what it means to widen the horizons of 5 00:00:26,190 --> 00:00:31,710 conventional discourse about Israel by focusing on various perspectives of Israel. 6 00:00:32,280 --> 00:00:37,229 The seminar is objective is to situate Israel within broader contexts, 7 00:00:37,230 --> 00:00:43,620 including thematic, theoretical, methodological, epistemological and geostrategic. 8 00:00:43,620 --> 00:00:52,679 All our speakers this year are invited to offer views of Israel from the socio political or historical vantage points of various traditions, 9 00:00:52,680 --> 00:00:58,410 groups, cultures and states, or from varying epistemological perspectives. 10 00:00:58,950 --> 00:01:06,180 We hope that by doing so, we will be able to illuminate topics that may be otherwise neglected in the field of Israel studies, 11 00:01:06,720 --> 00:01:11,820 but nevertheless crucial for understanding Israel, Israeli amenities and politics at large. 12 00:01:12,600 --> 00:01:24,210 I'm speaking today Dr. Michel BEHA of Manchester University, among the many fields he has already published and dealt with in his research. 13 00:01:24,540 --> 00:01:32,460 I may know just the following. He's dealt with the Arab-Israeli conflict with matters of Israeli society, politics and culture, 14 00:01:32,880 --> 00:01:39,180 with Middle Eastern Jews before the 1950s and with the hanging Israel post 1950s, 15 00:01:39,930 --> 00:01:49,440 with nationalism at large and with the mutual consolidation of Zionist and Arab nationalisms within a comparative framework. 16 00:01:49,440 --> 00:01:49,860 I'm sorry. 17 00:01:50,820 --> 00:02:00,720 He has recently edited and published with it been told beneath a truly groundbreaking volume on Mizrahi and modern Middle Eastern Jewish thought. 18 00:02:01,140 --> 00:02:04,740 And he also edited a special issue of the Journal of Modern Jewish Studies, 19 00:02:05,340 --> 00:02:12,210 dealing with the fusing of Arab Nada, European European scholar and Euro Zionism. 20 00:02:12,420 --> 00:02:16,230 Eastern Jewish thought in late autumn and in post Ottoman Palestine. 21 00:02:16,890 --> 00:02:25,710 The title of his talk today is Birth of the Ashkenazi Mizrahi Controversy on the Arab Question 1910 to 1912. 22 00:02:26,460 --> 00:02:36,090 Dr. Berhanu, thank you for coming. All right. Should I close the door now for those who speak Arabic, I mean, I'm bored, so. 23 00:02:36,090 --> 00:02:42,390 And the lecturer, Bob, is the guy that takes care of the door and the buildings in Cairo. 24 00:02:42,540 --> 00:02:47,430 So that's what I also feel. Okay, thank you for having me. 25 00:02:47,940 --> 00:02:54,500 It's not the first time I've come to visit, but it's nice to return notes of some friends. 26 00:02:54,660 --> 00:03:03,569 Professor Glenda. That helped me so much with the recent article, my former student who is now in Cambridge. 27 00:03:03,570 --> 00:03:10,260 So I don't know what you're doing here right now and some guests from Manchester that I haven't seen for some time. 28 00:03:10,260 --> 00:03:13,590 So it's really lovely. So thank you for me. I feel a bit at home. 29 00:03:14,160 --> 00:03:18,780 It can be good and bad, but yeah. So burnt of their skin. 30 00:03:18,780 --> 00:03:28,709 Nothing is lovely. Controversy on the Arab question and some of the what is I going to present was already 31 00:03:28,710 --> 00:03:34,170 published because when I was approached there were two options in terms of my current research. 32 00:03:34,560 --> 00:03:42,630 One was to speak about the debate between Marxists after the 1967 war, which would be very contentious. 33 00:03:43,440 --> 00:03:49,079 It's people who said define themselves as Marxists and debated what was going on after 1967. 34 00:03:49,080 --> 00:03:50,580 I'm not going to discuss it today. 35 00:03:50,850 --> 00:03:59,850 And the other option was to go back to the Ottoman period to try and see the beginning of what later would be called the Arab question. 36 00:04:00,150 --> 00:04:08,250 Okay, so that's what I'm going to do today. And right, let me go straight into the issue. 37 00:04:08,250 --> 00:04:18,570 I am trying to understand a controversy that emerged during these years, 1909, 1912 or even 1913. 38 00:04:19,170 --> 00:04:25,710 And the main question that was debated by the participants was simple Sure, 39 00:04:26,160 --> 00:04:39,450 the Hebrew Zionist movement in the 20th century in Ottoman Palestine, should it invest funds to publish a newspaper in Arabic? 40 00:04:40,950 --> 00:04:45,149 That's the question. So you have the Jewish national movement. 41 00:04:45,150 --> 00:04:54,049 And, you know, the day for the reinvention of modern Hebrew is a very important component in the national formation of Zionism. 42 00:04:54,050 --> 00:04:59,790 Really developing the language is very important if you compare, for example, a Zionist. 43 00:04:59,870 --> 00:05:04,669 In to, let's say, the Basque Country or Catalonia or or the Coptic Egypt. 44 00:05:04,670 --> 00:05:13,879 All of these many national groups are attempting to reinvent and form a unified national language, 45 00:05:13,880 --> 00:05:17,210 which is very important for the possibility of national consolidation. 46 00:05:17,630 --> 00:05:22,130 And this is the time when this is taking place, especially before 1914. 47 00:05:22,520 --> 00:05:25,520 Very strong emphasis on the development of people. 48 00:05:25,850 --> 00:05:31,910 And here comes people say, no, we need to publish a newspaper in Arabic or not. 49 00:05:32,090 --> 00:05:34,970 Should we invest money in this question? 50 00:05:35,630 --> 00:05:49,370 So my what I suggest to you is that what started in 1909 is just one another obscure intra Zionist debate, which there were many. 51 00:05:50,150 --> 00:05:56,500 But what started it is like the butterfly in China that produces a storm in New York. 52 00:05:56,510 --> 00:05:57,560 I mean, that's the metaphor. 53 00:05:57,630 --> 00:06:08,090 So what started initially is just a debate between some people who self-defined themselves as Zionists who thought are very heterogeneous, right. 54 00:06:08,570 --> 00:06:16,490 Matured or developed into what I term the first Mizrahi Ashkenazi controversy. 55 00:06:17,260 --> 00:06:21,670 Okay. And this is what I propose here. 56 00:06:21,720 --> 00:06:27,470 And I think that this is why this moment is so important to understand what came next. 57 00:06:28,250 --> 00:06:31,580 And I want to clarify a little bit my terminology here. 58 00:06:31,970 --> 00:06:37,790 So the first thing is that this is a work that follows this book. 59 00:06:38,780 --> 00:06:42,110 Everything that I discuss here is not included in this book. 60 00:06:42,120 --> 00:06:45,870 This book was published in 2013, I think. 61 00:06:45,920 --> 00:06:53,629 Right. But it does fall within still within the field, because we believe me, it's myself. 62 00:06:53,630 --> 00:07:02,990 And to me, my colleague from NYU, we do believe that by coining this, that when we publish this collection of primary sources, 63 00:07:03,680 --> 00:07:12,020 we do believe and of course, it will be a big read and an idealist that I don't know how you translate it to English. 64 00:07:12,080 --> 00:07:16,720 I mean, I'm testifying in my own work, which is not a good thing to do. 65 00:07:16,730 --> 00:07:27,490 But we do believe that we started to, in a way, chart a domain of scholarship that did not even exist in this way. 66 00:07:27,590 --> 00:07:32,390 People did not think of modern Middle Eastern Jewish thought. 67 00:07:32,750 --> 00:07:34,520 Modern Middle Eastern Jewish talk. 68 00:07:35,180 --> 00:07:43,580 If I go out there to the street, whatever the street is, I just grabbed onto it and the graduate student hold him in the middle of the street and say, 69 00:07:43,790 --> 00:07:49,160 and I'm saying the word Jewish intellectual right or Jewish intellectual history. 70 00:07:49,820 --> 00:07:57,049 Chances are that he or she will know something about it because people have connotations 71 00:07:57,050 --> 00:08:02,630 that links Judaism and intellectual activity because of all kinds of reason. 72 00:08:03,230 --> 00:08:05,840 Being a minority group, I'm not getting into it. 73 00:08:06,200 --> 00:08:15,140 So then we'll be able to say Einstein, Freud, there will be able to link intellectual activity and Jews. 74 00:08:15,800 --> 00:08:19,520 Okay. Never mind why sociologically. But. 75 00:08:20,990 --> 00:08:29,660 Nobody will be able to mention one modern Jewish intellectual who is not European. 76 00:08:31,400 --> 00:08:36,950 You will be able to say to mention names of Jews before intellectuals. 77 00:08:36,950 --> 00:08:44,120 But in the Middle Ages of before, I mean, the Rambam wrote his books in Arabic, so he was not exactly a European. 78 00:08:45,110 --> 00:08:48,770 But if you go to the modern period, there is a disconnect. 79 00:08:49,490 --> 00:08:54,709 And that's what we were trying to do, that there is no such thing that is called modern Middle Eastern Jewish thought. 80 00:08:54,710 --> 00:08:59,930 And what I proposed today is what I am going to present now is part of this thing. 81 00:08:59,930 --> 00:09:05,960 Although I ran into the sources after this book was published and. 82 00:09:08,190 --> 00:09:17,330 What typifies modern Middle Eastern Jewish thought, because this is the one within which my talk today develops. 83 00:09:17,730 --> 00:09:20,820 Okay, so I'm just saying it very simply. 84 00:09:21,480 --> 00:09:26,639 The organising principles are these. First, what exactly do you do not do to your fellow? 85 00:09:26,640 --> 00:09:33,900 This is not corroborated. The explanation. This is very famous, a sentence from the people looking. 86 00:09:34,440 --> 00:09:41,340 I believe this is a feature of modern Middle Eastern Jewish could be geography. 87 00:09:41,430 --> 00:09:45,030 Very important element in the story. Jews are Semites. 88 00:09:46,140 --> 00:09:54,180 Okay. Any Jewish renewal, including Zionist renewal, must link itself to the East. 89 00:09:54,990 --> 00:10:05,100 If European Zionist want to go back to their ancient homeland, East, European Jews, they need to be Semites there, not to be Europeans. 90 00:10:05,100 --> 00:10:17,399 There is many of them. Well, during the first 14 years and also later of the 20th century, and Jews are Eastern Arabs, and as such, 91 00:10:17,400 --> 00:10:31,260 they should contribute to the renewal of the Arab world too, so they can contribute to the renewal of Jews in Ottoman Palestine. 92 00:10:31,830 --> 00:10:39,600 At the same time, they are supposed to also contribute to their renewal of the Arab world within which Palestine exists. 93 00:10:40,020 --> 00:10:45,460 Okay, bilingualism, no problem. 94 00:10:45,810 --> 00:10:55,350 Modern Jewish intellectuals in Ottoman Palestine said We have no problem with the project, the Zionist project of renewing the Hebrew language. 95 00:10:55,620 --> 00:11:02,130 No problem at all. We like it, but we are not going to desert Arabic. 96 00:11:03,000 --> 00:11:09,329 So modern Jewish intellectuals in the Middle East usually said If you move into Ottoman Palestine, 97 00:11:09,330 --> 00:11:15,210 it is fine if you are going to reinvent modern Hebrew, but you also need to study Arabic. 98 00:11:16,200 --> 00:11:30,810 And these are very clear sources that mentioned time and again the need for Jews to a to and be bilingual, not only speak Hebrew. 99 00:11:31,260 --> 00:11:38,610 Okay. What romanisation do the modern Jewish intellectuals, including the ones that I'm going to discuss today, 100 00:11:38,880 --> 00:11:47,700 strongly believe that everybody that moves into Ottoman Palestine should become an Ottoman subject. 101 00:11:50,710 --> 00:12:00,130 I'm not getting into the system of capitulation that existed in the late Ottoman Palestine whereby individuals could move 102 00:12:00,130 --> 00:12:12,770 into the Ottoman Palestine but still maintain a link to their countries of origin without taking legal document papers. 103 00:12:12,790 --> 00:12:21,609 So I'm not discussing too much more than me. This decent Jewish thought usually said that it is better for Americans and Brits and English and 104 00:12:21,610 --> 00:12:28,410 Russians that moved to Ottoman Palestine that they will become Ottoman subjects very important. 105 00:12:29,470 --> 00:12:36,580 So automobiles there should is this is a plus and and that's just the context. 106 00:12:36,580 --> 00:12:44,410 Remember that the controversy that we are discussing today takes place when the Ottoman Empire is still there. 107 00:12:45,430 --> 00:12:49,150 Palestine is part of the Ottoman Empire for over four centuries. 108 00:12:49,720 --> 00:12:57,760 And everything that happened later, like, for example, the Balfour Declaration we have I mean, nobody knows what's coming up. 109 00:12:57,760 --> 00:13:04,090 But this is very important to not to view what I discussed today into a logical terms. 110 00:13:04,660 --> 00:13:07,690 I mean, remember that the people that we are going to discuss today, 111 00:13:07,690 --> 00:13:16,810 they have no idea about the upcoming war or they understand that our tensions already at this time in other places of the empire. 112 00:13:17,290 --> 00:13:22,480 So that's the context now. Very, very important part. 113 00:13:22,810 --> 00:13:36,540 Again, related terminology, am I permitted and Moshe permitted to use the word Mizrahi when discussing the pre 1914 period? 114 00:13:36,540 --> 00:13:54,700 That's a big issue. And a Mizrahi ordinarily denotes the formation of a sociological collectivity that came into existence inside the state of Israel, 115 00:13:56,200 --> 00:13:58,120 especially after the 1950s, 116 00:13:58,120 --> 00:14:09,070 when Jews from nine different Middle Eastern states moved into what used to be mandatory Palestine and became the state of Israel. 117 00:14:09,280 --> 00:14:12,820 This happened after 1949, 1950. 118 00:14:13,000 --> 00:14:19,390 So after 1948, because of economic, cultural, demographic and other processes, 119 00:14:20,110 --> 00:14:24,850 a new collectivity emerged that we call Mizrahi, Jews, Mizrahi and Eastern Jews. 120 00:14:25,870 --> 00:14:36,880 And so here what I say is this It is true that, sociologically speaking, if we use the vocabulary of sociology, 121 00:14:37,060 --> 00:14:45,879 it is true that a sociological collectivity emerged in Israel after the 1950s. 122 00:14:45,880 --> 00:14:59,500 But what I propose to you is that Mizrahi or Eastern political thought and orientation and disposition and reasoning, 123 00:14:59,680 --> 00:15:11,440 I mean, did exist in mandatory and also Ottoman Palestine even before Jews moved into the territory from known Arab states. 124 00:15:12,550 --> 00:15:23,650 So that's why I do believe that it is permissible to use the word Mizrahi when I discuss the chapter of history that I discussing today, 125 00:15:24,520 --> 00:15:28,120 and more than that, I'm a bit bolder and said, Hey, 126 00:15:28,870 --> 00:15:39,130 this is the moment when the phrase or the label or the signifier Mizrahi Jews make sense for the first time in history. 127 00:15:39,850 --> 00:15:47,050 That's the, you know, way sound a bit bold proposition that I'm trying to defend here today. 128 00:15:48,320 --> 00:15:54,430 And now let's go back and see. People did use the word Mizrahi Jews before 1948. 129 00:15:55,000 --> 00:16:00,489 This is a source that now was published by the Journal of Modern Jewish Studies. 130 00:16:00,490 --> 00:16:04,059 And this is the first time that this source is translated to English. 131 00:16:04,060 --> 00:16:08,380 It didn't exist before. So let us take the words by Estelle Moir. 132 00:16:10,320 --> 00:16:15,070 And this this was published in Hebrew, and that's what she writes last night. 133 00:16:15,640 --> 00:16:23,450 I was fortunate to witness for the first time the clash between the views of Sephardim, whose perspectives and opinions are fully Mizrahi. 134 00:16:23,470 --> 00:16:28,720 That's the word she uses. Mizrahi in the Hebrew right and the openness of their brother, 135 00:16:28,720 --> 00:16:37,900 their skin of same saturated with the European way of thinking to cultural boas dominate according to Estelle Moya, 136 00:16:38,440 --> 00:16:47,710 the ancient Mizrahi Mizrahi global history that we saw before us and the European, she says in 1909. 137 00:16:48,130 --> 00:16:54,130 The letter from. Europe triumphed over the former and will through wash it away completely. 138 00:16:54,880 --> 00:17:03,370 She can see that the clash between these two powers, but she uses the word mizrahim. 139 00:17:03,970 --> 00:17:10,120 At the beginning of the dream, she describes a gathering of people like here in a room in Jaffa in 1909. 140 00:17:10,180 --> 00:17:18,760 She said at the beginning of the gathering, I felt the anxiety one experiences when clouds are filled with electric currents before storms erupt. 141 00:17:19,270 --> 00:17:26,079 This is a bizarre Ashkenazi tension there. Ethnic Jews that come from different places, she said. 142 00:17:26,080 --> 00:17:30,280 Agony was visible on everyone's face. Everything is written in Hebrew. 143 00:17:30,280 --> 00:17:36,010 Yet when a group spoke in Hebrew, mutual understanding was minimal. 144 00:17:36,610 --> 00:17:43,680 Not everything that Europeans said was understood by the Eastern, whether European did not always comprehend the thought of the Eastern. 145 00:17:43,690 --> 00:17:52,140 You can see already Mizrahi non Mizrahi dynamics that we know exist. 146 00:17:53,050 --> 00:17:55,690 Of course, in 1959, in the Black Panther. 147 00:17:55,690 --> 00:18:05,680 But we can see already there are elements that are very similar that resemble very much what we know for the past 1948 period. 148 00:18:05,710 --> 00:18:07,000 Let's see what else she writes. 149 00:18:07,780 --> 00:18:18,550 She says, The nature of the misery index, the what you usually think it is luckier, is to adhere to parts agreed in advance, he or she. 150 00:18:18,640 --> 00:18:28,090 But its he desires to proceed very slowly in Palestine, where rushing tends to trigger his disengagement. 151 00:18:29,830 --> 00:18:32,980 The result is moderate, very moderate. 152 00:18:33,100 --> 00:18:38,890 And it is possible that this alleged shortcoming is actually superior to careless haste in it. 153 00:18:38,920 --> 00:18:42,870 This all relates to the acts of the Zionists in Palestine. 154 00:18:42,880 --> 00:18:48,100 What exactly to do and the European become excited more easily. 155 00:18:48,430 --> 00:18:58,839 It's kind of funny. It's almost she's almost in Occidental, Istanbul, yet she described Europeans in a way in a such a generalised term. 156 00:18:58,840 --> 00:19:03,510 But that's why it is interesting. The European becomes excited more easily. 157 00:19:03,520 --> 00:19:07,360 She has in mind the Zionist in Ottoman Palestine. 158 00:19:07,780 --> 00:19:14,300 He wishes to move forward in huge steps, notwithstanding Palestine's local obstacles over which he is not yet aware. 159 00:19:15,590 --> 00:19:26,050 Okay, the European likes to being, even if you have already been articulated before him as being in a different star. 160 00:19:26,560 --> 00:19:33,010 So you can see already, she points out, the different style of reasoning between the two ethnic groups of Jews. 161 00:19:34,000 --> 00:19:42,250 Where is he? The European Churches Life Grants Principle of Think of Zionism, but it is more pertinent to discuss tangible issues, 162 00:19:43,360 --> 00:19:51,510 and I hope that readers will not be quick to judge my words unfavourably without taking into account that I write in Arabic. 163 00:19:52,270 --> 00:20:00,700 Right? A I write in Arabic and the person assembling them in Hebrew is not fluidity to the 164 00:20:00,700 --> 00:20:06,729 person that translated these words from Hebrew to from Arabic to Hebrew is her husband, 165 00:20:06,730 --> 00:20:09,970 Dr. Shimon Morgado, which we are going to discuss quite a lot. 166 00:20:10,370 --> 00:20:18,189 Know my aim or Istanbul, yalla tells us in 1909 is not to judge the battles between our parties, 167 00:20:18,190 --> 00:20:24,700 but to record the impressions that that a Jewish gathering in the land of Israel made on me. 168 00:20:24,910 --> 00:20:32,560 And then that's how she says that defines her, said a Hebrew Arab woman every other year. 169 00:20:33,350 --> 00:20:37,750 That's how she defines herself in 1909 in Jaffa. 170 00:20:38,380 --> 00:20:44,410 Okay, so let me just recapitulated to what I'm going to say. 171 00:20:44,410 --> 00:21:00,660 You can see here that it is not that I Moshe Maharis, imposing here vocabulary that developed after 1948 and throws it all into Ottoman Palestine. 172 00:21:00,670 --> 00:21:08,020 I truly believe that actors in the time themselves were articulating, Mizrahi thought. 173 00:21:08,680 --> 00:21:13,809 Okay, right now the last thing I want to say is what does it mean? 174 00:21:13,810 --> 00:21:19,210 Ashkenazim is like controversy, because that's the part of the title that I'm using here. 175 00:21:19,690 --> 00:21:27,729 So when I say controversy, it's a debate about social, political, cultural, economic or artistic topics that is comprised of these. 176 00:21:27,730 --> 00:21:39,910 And this is the elements that need to exist in order for us to describe our controversy with the words asking us not to use lightly. 177 00:21:40,240 --> 00:21:45,670 Okay, so what does it mean? A, the controversy must be public. 178 00:21:46,000 --> 00:21:50,370 So if, like you, we see it on the large. Debate issues. 179 00:21:50,370 --> 00:21:53,610 That's not a controversy, okay. Because nobody knows about it. 180 00:21:54,750 --> 00:22:00,299 It must involve at least two individuals, each side, so to speak, but usually more in the controversy. 181 00:22:00,300 --> 00:22:06,030 I'm going to discuss. I'm discussing today about 24 people were part of it and it was public. 182 00:22:06,690 --> 00:22:12,690 It must involve at least one party said the finding is this friend is laughing and that's the case here. 183 00:22:13,710 --> 00:22:23,610 It must last days, even weeks. And most crucially, when one says a mizrahi obscure as a controversy. 184 00:22:23,820 --> 00:22:25,229 Right. By definition, 185 00:22:25,230 --> 00:22:37,380 this means that he needs to address some element of the post 1882 a Palestine-Israel question and or its associated intra Jewish relationships. 186 00:22:37,410 --> 00:22:42,270 It is about the question of Palestine solutions right now. 187 00:22:43,410 --> 00:22:51,390 Make no mistake, so far the Jews and Ashkenazi Jews had disagreements about all kinds of issues, 188 00:22:51,780 --> 00:23:06,780 even though Herzl in 1896 1890 said during the first and the first Zionist Congress there was a debate between him and of Shalom. 189 00:23:08,190 --> 00:23:12,180 Shalom, Yehuda. I forgot. Yeah, it's an Iraqi Jew from Palestine. 190 00:23:12,780 --> 00:23:18,570 Shami had a very famous professor that we know that they had a bit of a clash about these issues. 191 00:23:18,930 --> 00:23:22,590 But that's not a controversy because nobody knew it. 192 00:23:23,040 --> 00:23:27,360 It was not public. So it doesn't come in a way. Well, no, it was related. 193 00:23:27,570 --> 00:23:33,180 And so what I suggest to you that according to the definition I provided, 194 00:23:33,180 --> 00:23:40,050 the first ashkenazim is that a controversy took place only in 1909 in the way I defined it. 195 00:23:40,830 --> 00:23:52,379 And more than that, it was in October 1911 that it truly assumed that thanks to Ashkenazim the radical groups or even clash. 196 00:23:52,380 --> 00:23:57,240 Why? Because of the writing and the activities of two individuals. 197 00:23:57,240 --> 00:24:02,080 Dr. Shimon Mariano happened to be the husband of Istanbul. 198 00:24:02,080 --> 00:24:09,299 You are a Jew from Jeff and also a medical doctor and a very important Ashkenazi 199 00:24:09,300 --> 00:24:14,370 intellectual and activist Doctor of Blue Report who has a Ph.D. from the Sorbonne. 200 00:24:15,210 --> 00:24:20,340 And also there's a street in Tel Aviv named after him, a very nice street to live in, by the way. 201 00:24:21,330 --> 00:24:24,450 A very, very expensive real estate. 202 00:24:25,800 --> 00:24:34,890 Right. So now I'm just going to simply read together with you sources from the period itself, 203 00:24:34,890 --> 00:24:38,610 because I think that the sources speak for themselves better than I do. 204 00:24:39,240 --> 00:24:42,520 Everything that is here was translated from Hebrew. 205 00:24:42,630 --> 00:24:49,080 Okay. So for example, one participant writes the first bomb. 206 00:24:50,340 --> 00:24:55,950 When he says the first bombs, he means the first Palestinian Zionist Koresh. 207 00:24:56,520 --> 00:24:59,729 That was violent and threatening. 208 00:24:59,730 --> 00:25:09,240 That's what he has in mind. He writes a memo representing one side of the controversy, the one that said defines itself as Mizrahi. 209 00:25:09,630 --> 00:25:19,530 Okay. When we look at the Jews in Palestine predicting the first bomb before its actual appearance, we fail to anticipate how soon it would explode. 210 00:25:20,070 --> 00:25:29,070 No, it hurts. He says that he communicates with Ashkenazi Zionist in Ottoman Palestine. 211 00:25:29,070 --> 00:25:36,630 He asks, Did you hear it sound of my dozing Ashkenazi brothers, where your nerves are shaken following its explosion? 212 00:25:37,470 --> 00:25:40,920 Or is it that, you know, confirm what I have long suspected, 213 00:25:40,920 --> 00:25:46,500 namely that you're very sensitive, have been utterly destroyed already for such a long time. 214 00:25:46,830 --> 00:25:55,410 He refers to the miserable, in a way, the terrible history of Jews in Eastern Europe in relation to anti-Semitism. 215 00:25:55,530 --> 00:25:59,100 Of course, that oppressed them so much, he says. 216 00:25:59,220 --> 00:26:08,370 And that is it possible that you have heard nothing over of recent news from Haifa regarding attacks on local Jews? 217 00:26:08,370 --> 00:26:16,890 So this is a situation where in 19 oh ten Palestinians attack local Jews due to the conflict that is emerging relatively early. 218 00:26:17,340 --> 00:26:24,569 And perhaps then he says, listen, this is again respectable music of Sephardic Jews in Ottoman Palestine. 219 00:26:24,570 --> 00:26:29,580 That's what he said. Perhaps for you brothers, this come from Eastern Europe, right? 220 00:26:29,790 --> 00:26:40,169 Such news means little because you have been long accustomed to physical persecution without in the Hebrew and witnessed in your body heads open, 221 00:26:40,170 --> 00:26:45,210 stomach dismembered bodies. Of course he means pogroms right in Eastern Europe. 222 00:26:45,960 --> 00:26:48,990 Yet do you have any idea how much these developments. 223 00:26:49,540 --> 00:26:55,179 Then local Jews, they depress them not only because they Sephardic Jews or Mizrahi Jews, 224 00:26:55,180 --> 00:26:59,260 are quite naturally extremely worried about Palestine's situation. 225 00:26:59,740 --> 00:27:07,809 Peace and tranquillity have thus far dominated their lives in Ottoman Palestine as they are centuries distant from 226 00:27:07,810 --> 00:27:17,410 such inhumane behaviour clashes between Jews and non-Jews that deteriorate to due to pogroms and the murders. 227 00:27:17,560 --> 00:27:26,260 Right. Look, as Jews, Sephardic Jews in means also warned because they are significantly more familiar with the lands hard and dangerous conditions. 228 00:27:26,330 --> 00:27:35,590 If, heaven forbid, it would also experience the pattern of pogrom suffered by best Jewish generation lookers. 229 00:27:35,590 --> 00:27:41,050 Jews are so familiar with the spirit of the Arab people among whom they lived safely until now. 230 00:27:42,370 --> 00:27:51,420 Those in brothers pay attention to our situation, learn thoroughly from this incident in Haifa and open your eyes that what he's 231 00:27:51,850 --> 00:27:56,080 trying to say to the members of the Zionist movement in Ottoman Palestine, 232 00:27:56,440 --> 00:28:00,370 you who by moving to this peaceful land from Eastern Europe. 233 00:28:00,610 --> 00:28:05,140 Right. A peaceful, tranquil land, escaped persecution. 234 00:28:05,480 --> 00:28:07,900 Where where exactly will you run next? 235 00:28:08,530 --> 00:28:17,739 If the situation deteriorates in Palestine, is it you who are to be blamed for your boycott of Palestinian labourers and goods? 236 00:28:17,740 --> 00:28:21,490 Because there was a bit of a boycott that was going on in Mecca, 237 00:28:21,490 --> 00:28:29,260 then you were issued to non Hebrew labourer and so he says you are to be blamed for your boycott. 238 00:28:29,440 --> 00:28:32,770 The loud cacophony, a lot of big words. 239 00:28:32,860 --> 00:28:36,610 Why do you think my generation and for terrorism are a strong word? 240 00:28:37,000 --> 00:28:45,910 Where are you now? You who? The consequence of your impulsiveness placed more obstacles than bridges on our whole movement. 241 00:28:45,940 --> 00:28:50,349 You mean Zionism? Because he is a Zionist and our last hopes and feel. 242 00:28:50,350 --> 00:28:58,840 When will you hide from sight? He said. Your brothers are furthest from being in touch with the lands Ottoman or Arab masters, 243 00:28:59,110 --> 00:29:07,990 while at the same time removed from the poisonous Arab writing, which will occasionally able to translate only fragments to you into Hebrew. 244 00:29:08,290 --> 00:29:16,269 He means translating writings in Arabic in late Ottoman Palestine in relation 245 00:29:16,270 --> 00:29:20,290 to the Zionist movement that are very hostile to everything that is going on. 246 00:29:21,220 --> 00:29:33,730 So to conclude, this source, you can see here two camps in a way, both self-defined themselves as Zionists. 247 00:29:35,220 --> 00:29:48,720 One is arguing that the mainstream Zionist movement in 1902 1911 is developing in a way that is very 248 00:29:48,720 --> 00:29:56,040 antagonistic to the Palestinian national movement of the Palestinian directly in Ottoman Palestine. 249 00:29:57,830 --> 00:30:06,649 Now this all relates to the question of whether the Zionist movement should publish a newspaper in Arabic to try and 250 00:30:06,650 --> 00:30:16,910 engage with Arabic speaking individuals and with the Arabs in Palestine in order to form some common ground to debate, 251 00:30:16,910 --> 00:30:18,740 discuss and discuss the issues. 252 00:30:19,520 --> 00:30:31,880 And so I can tell you right now that back then the opposition to the Zionist movement, investing in a newspaper in Arabic was quite great. 253 00:30:32,150 --> 00:30:37,560 And the person that in a way exemplified this position best was Dr. Reuben people. 254 00:30:37,610 --> 00:30:41,050 I mean, he was quite there and that's what he writes. 255 00:30:41,060 --> 00:30:46,880 I mean, that's what he says. I mean, he writes seven different articles about the issue. 256 00:30:47,240 --> 00:30:56,990 And what I suggested, the principal contention for him is this if the newspaper is a Hebrew newspaper in terms of content, 257 00:30:56,990 --> 00:31:08,720 if it discusses issues that relate to Jews in Ottoman Palestine, then it will not be an Arab newspaper. 258 00:31:09,620 --> 00:31:14,510 And if it is an Arab newspaper, it is not going to be a Hebrew newspaper. 259 00:31:15,830 --> 00:31:21,979 What I suggest to you here that you can see here a train of thought among intellectuals, 260 00:31:21,980 --> 00:31:31,969 very important intellectuals, including people like Brenner and others, that in the period of before 1914. 261 00:31:31,970 --> 00:31:36,410 Right, simply view Hebrew and Arabic. 262 00:31:36,710 --> 00:31:46,750 Zionism. Palestinians hate it, but they view it in a very dichotomous way that they too cannot meet, 263 00:31:46,760 --> 00:31:52,670 that there's no way to bridge between the two communities and even their languages. 264 00:31:55,040 --> 00:31:58,310 And then this is what you would report, right? 265 00:31:58,520 --> 00:32:07,820 Okay. Again, this is written in Hebrew. He says about you in relation to those who are interested in publishing a Hebrew newspaper in Arabic. 266 00:32:07,970 --> 00:32:11,900 That's the way it is defined, he says. And here come our own Arab Jews. 267 00:32:12,500 --> 00:32:15,680 Now a European Zionist refers to local Jews. 268 00:32:15,680 --> 00:32:23,959 He says, Arab Jews. It's not, I don't know, all kinds of radical Arab Jews, Yugoslavian national targets, Arab Jews, he says. 269 00:32:23,960 --> 00:32:31,160 Arab Jews. Okay. And he employs the signifier disparagingly. 270 00:32:31,160 --> 00:32:35,750 They said it in the word. I mean, yeah, not in the positive way. 271 00:32:36,230 --> 00:32:40,400 And he comes out. Arab Jews try to do what we did in Europe. 272 00:32:41,090 --> 00:32:47,540 Publish tried to publish newspapers in the local languages of the communities within which we live. 273 00:32:47,550 --> 00:32:53,330 Like, for example, the British Jews tried to publish in English and make their case in English. 274 00:32:53,540 --> 00:32:57,260 That's what he said, you said. But it is one of the options, my friend. 275 00:32:57,270 --> 00:32:58,160 Sephardic Jews. 276 00:32:58,460 --> 00:33:08,240 If you wish to create a Hebrew newspaper in Arabic of the first European type I mentioned in a second, I'll explain what he means and come along. 277 00:33:08,240 --> 00:33:16,430 And we Europeans will furnish you acknowledge education and wisdom on how useless this exercise is bound to be. 278 00:33:17,120 --> 00:33:21,680 As was the case in Europe, such an initiative is stillborn by definition. 279 00:33:22,310 --> 00:33:33,140 If you are to have made a newspaper in Arabic for intra Jewish purposes right, then permit me to laugh outright, he says. 280 00:33:33,770 --> 00:33:37,250 For whom do you intend to create a newspaper in Arabic? 281 00:33:37,640 --> 00:33:44,900 Thank God we have not sunk to such a level where we need to speak in Arabic, in the land of Israel, to the people of Israel. 282 00:33:45,230 --> 00:33:50,900 I cannot understand if those two or three important, a brainless, assimilationist, 283 00:33:51,170 --> 00:34:01,580 those that are in supporting the idea of the Jews will speak Arabic in Palestine are viewed as assimilationist. 284 00:34:02,120 --> 00:34:09,560 I'm Sephardic Jews who push for a merger with Arabs in acceptance of their language at the expense of Hebrew language and literature. 285 00:34:09,590 --> 00:34:18,020 Speak to us about creating a new state in Arabic. So I understand that a few exceptional individual among Sephardic Jews that think about this issue. 286 00:34:18,230 --> 00:34:26,800 Right. And and. From one twisted minded individual human. 287 00:34:26,810 --> 00:34:34,370 Dr. Murray I heard that it isn't worth setting one scientist seven men to finance an Arabic newspaper. 288 00:34:34,400 --> 00:34:42,740 These are some kind of ideas that were around, you know, to find the resources needed to publish newspaper in Arabic. 289 00:34:43,220 --> 00:34:48,500 But we should not argue with such people that think that is worth symbolically to say. 290 00:34:48,500 --> 00:34:53,720 The one Zionist settlements in order to publish the newspaper in Arabic are my words. 291 00:34:54,140 --> 00:34:59,510 The rights of the people are directly to all those young Saladin describing the sentence 292 00:34:59,510 --> 00:35:07,229 nationalist Zionist founding and presenting itself to us as products of the new national revival, 293 00:35:07,230 --> 00:35:16,220 the national Zionist Revival. Then we say, he says we and we says we means many European Zionist in Ottoman Palestine. 294 00:35:16,760 --> 00:35:24,560 On Gentiles, namely Palestinians use that we have 000 effect for Jews. 295 00:35:24,800 --> 00:35:29,510 We have no need for Hebrew newspaper Arabic. Okay. 296 00:35:30,860 --> 00:35:34,430 So no, just read now the response. 297 00:35:34,940 --> 00:35:38,360 But the other side of the controversy, the Israeli side. 298 00:35:39,080 --> 00:35:42,760 And this is time, Shimon, we are in. 299 00:35:42,990 --> 00:35:50,000 Okay. So this is not from 1911 and in Hebrew, right? 300 00:35:50,780 --> 00:35:56,180 Nobody would think of me as his opponent because I do not follow his word with a man, he said. 301 00:35:56,930 --> 00:36:03,470 And because I this the third thing is that this is the words that Shimon Moyal uses, not me. 302 00:36:04,550 --> 00:36:12,920 So I think they have demonstrated that his European opinions and these experiences are insufficient for the proper assessment of Eastern affairs. 303 00:36:13,970 --> 00:36:17,720 The contempt reflected in movement is visible. 304 00:36:18,170 --> 00:36:24,200 The he issue is about against me in all enlightened Saladin, whom he derides with insults, 305 00:36:24,210 --> 00:36:29,930 mocking, ridicule, laughter and yawning, and in doing so before brings in my goal. 306 00:36:30,170 --> 00:36:40,610 I mean, I hope grandiose behaviour towards the Red-Headed youngster daily the sights, the devoted behaviour of girl yet visibly David in the Bible. 307 00:36:40,790 --> 00:36:45,679 And now he says and this is again his word is a primary source that I read here. 308 00:36:45,680 --> 00:36:53,720 It's not us. It's not position from a from the past 1940 Spirit into the Ottoman period. 309 00:36:54,440 --> 00:36:59,450 He says she's one way of telling us our guest, Mr. Ludvig Booth. 310 00:36:59,870 --> 00:37:04,429 Have you ever had the opportunity of embarking on a long journey to find yourself 311 00:37:04,430 --> 00:37:10,070 suddenly caught in a heavy rain and then invited by a gypsy to be a guest in his tent? 312 00:37:10,400 --> 00:37:16,150 The gypsies now are Sephardic Jews. Okay, that's the metaphor on your departure. 313 00:37:16,610 --> 00:37:21,290 Did your education and manners guide you to condemn the tent owner for his poverty? 314 00:37:21,800 --> 00:37:33,230 Was this an parochialism or instead thank you and leave you with gratitude and praise, even if you primarily views as mizrahim as easterners. 315 00:37:33,380 --> 00:37:37,430 That's what Memorial says to love people who, even if you've been, 316 00:37:37,820 --> 00:37:44,540 you ought to remember that you are a guest and that look at Jews in our ancestors, right? 317 00:37:44,810 --> 00:37:48,810 Suffered many years to maintain their national identity. 318 00:37:48,830 --> 00:37:57,590 He says right amidst the many national groups that generation after generation rule the land of Israel or the land of Palestine. 319 00:37:58,310 --> 00:38:04,370 These are the lands of Israel as local Jews who you value as of zero worth, 320 00:38:04,790 --> 00:38:10,700 but who are nonetheless the primary foundation for the Israeli national revival. 321 00:38:11,120 --> 00:38:18,530 That's what he says to people. If those are the people who you deem assimilationist, look a Jew, that. 322 00:38:19,570 --> 00:38:29,020 Whose job you describe as brainless and foreigners who are doubting their national zealous commitment when compared to your own you nationalism. 323 00:38:29,410 --> 00:38:35,240 Right. Then, please tell us who are the nationalists according to your lucid European opinions. 324 00:38:35,260 --> 00:38:38,410 Because I mean, that's the first thing. I think what happens here he is. 325 00:38:39,700 --> 00:38:49,209 He's protesting the fact that an East European Jew with a Jew from the Sorbonne moves to 326 00:38:49,210 --> 00:38:56,650 Ottoman Palestine and claims vis a vis Arabic speaking Jews that they are assimilationist. 327 00:38:58,210 --> 00:39:04,390 And to be perfectly honest, there is some merit in this argument because it's a little bit odd if I with my, 328 00:39:04,930 --> 00:39:12,340 you know, very bad English, would come to our Jewish or non-Jewish British students in your community. 329 00:39:12,910 --> 00:39:22,570 I mean, it's just everything from the perspective of Israeli Jews is not about Palestine, is, oh, we are assimilationist. 330 00:39:23,290 --> 00:39:28,060 We maintain a collectivity, Jewish collectivity here for so many centuries. 331 00:39:28,090 --> 00:39:32,620 How can you say that we are assimilation is because we are Jews, as far as we know. 332 00:39:32,860 --> 00:39:38,620 I mean, yes, Arabic speaking Jews, but we are Jews and we didn't become anything else. 333 00:39:38,650 --> 00:39:44,440 That's the insult that he is experiencing. So he says no. 334 00:39:45,310 --> 00:39:55,090 The third line here, from here, he says, we a people who are unreasonably marche immersion evidence from European Jewish newspapers. 335 00:39:55,210 --> 00:40:03,160 Right. Written in the language of people whose chief national belief rests on melting everyone into the general society. 336 00:40:03,430 --> 00:40:08,499 Well, considering that that applicable to an Ottoman society whose Chief Marshal indicates 337 00:40:08,500 --> 00:40:13,479 that each tribe and race should remain within its own customs and languages, 338 00:40:13,480 --> 00:40:21,280 provided that this idea is joined by the level of the Ottoman nation and knowledge of other group languages. 339 00:40:21,430 --> 00:40:26,110 By the way, this is you don't understand how important this green sentence is, 340 00:40:26,770 --> 00:40:36,280 because the term real right now describes two competing modes of nationalism. 341 00:40:37,750 --> 00:40:43,660 He says that nationalism in Europe, including France in this country, 342 00:40:44,200 --> 00:40:52,930 is a nationalist that aims to melt everyone and to turn, for example, Jews into good French or good English people. 343 00:40:53,950 --> 00:41:00,400 Is that what he says? Basically what you need to understand, that's not nationalism in Ottoman Palestine. 344 00:41:01,150 --> 00:41:11,890 In Ottoman Palestine, a national revival does not require one to lose their own parochial, so to speak, identity. 345 00:41:12,730 --> 00:41:17,980 On the contrary, he points out, to defend the underdog of an empire. 346 00:41:18,250 --> 00:41:23,229 You can be a nationalist, but you can still maintain your distinctive identity. 347 00:41:23,230 --> 00:41:27,410 There's no need to assimilate or to become like everybody else. 348 00:41:27,430 --> 00:41:30,639 That's why this is very important. So what are the conditions? 349 00:41:30,640 --> 00:41:31,960 The conditions are these. 350 00:41:32,440 --> 00:41:42,100 You can be national in order to make Palestine provided that you support and respect the empire which is multinational, right. 351 00:41:42,700 --> 00:41:51,630 A And being provided that you are a you know, the culture and the language of other groups around. 352 00:41:52,390 --> 00:41:55,630 If you do that, you can be nationalist. It's not a problem. 353 00:41:55,640 --> 00:42:00,910 That's the view that the Israeli side of the controversy presents. 354 00:42:01,240 --> 00:42:07,600 In three 1914, Palestine. In his narrow outlook about the condition of life, 355 00:42:07,990 --> 00:42:15,190 we still lose people reminds me of that little fish swimming to the edge of its lake, and concluding is that is also the world. 356 00:42:15,280 --> 00:42:20,169 And since life outside the lake is impossible, now the lake, he means Europe. 357 00:42:20,170 --> 00:42:25,930 Here, of course, he said to me, What happens to you, not only you and new people, but the European Zionist, 358 00:42:26,200 --> 00:42:34,900 you know, to and Palestine is that they think that the European lake is applicable everywhere. 359 00:42:35,170 --> 00:42:44,770 And if Jews fail to advocate for the Jewish cause in Eastern Europe, for example, in Russian or in English, 360 00:42:45,340 --> 00:42:53,800 they think that it is not possible to advocate for the Jewish cause in Arabic, in Autumn and Palestine, because that's their conclusion. 361 00:42:54,310 --> 00:43:03,040 That's beyond their link. It's very hard to comprehend that one can be a native speaker of Arabic without assimilation. 362 00:43:04,540 --> 00:43:15,519 And this is the argument in general. You also reminded Maria of that even on the kitchen peasant who was asked why he doesn't plant leather beans, 363 00:43:15,520 --> 00:43:19,090 which is full of the national Egyptian food on his land. 364 00:43:19,360 --> 00:43:25,000 And I said that it is because when such seeds were planted in Russia, they failed to grow. 365 00:43:25,660 --> 00:43:34,480 Again, you see, the analogy said to me, Yes, if you take seeds of food and plant them in the ground in Russia, they're not going to grow. 366 00:43:35,320 --> 00:43:40,510 But if you do it in Palestine or or in Egypt, you are going to have food. 367 00:43:41,470 --> 00:43:49,090 It's not the same. He is trying to point out the difference between Ottoman Palestine and Eastern and also proper Western Europe. 368 00:43:49,270 --> 00:44:04,840 That's the argument here. And there is a logical response to Moir and that saying that came was published in October of 1911, two weeks later. 369 00:44:06,240 --> 00:44:09,370 He writes a certain man. It doesn't even mention it. 370 00:44:09,730 --> 00:44:16,210 Dr. Murray has named a certain man among our Saudi brothers, for instance, insulted by my words. 371 00:44:16,900 --> 00:44:22,810 His response did not and cannot teach me anything. It presents nothing they don't already know. 372 00:44:23,470 --> 00:44:27,670 The brilliant idea of selling one to Jewish settlement, to an untruth, 373 00:44:28,120 --> 00:44:33,550 to finance an Arabic newspaper, has not yet been endorsed by our Safadi Brothers. 374 00:44:33,760 --> 00:44:39,370 We have not yet sunk to such a low level enough level of for the country. 375 00:44:39,670 --> 00:44:51,970 So a lot of people interpret the symbolic suggestions of yes to say a Jewish settlement in order to find money to publish a newspaper in Arabic. 376 00:44:52,570 --> 00:45:01,120 He sees it as a betrayal or or is an expression of the insufficient love for the land. 377 00:45:01,390 --> 00:45:04,450 That's basically the argument. 378 00:45:05,590 --> 00:45:12,309 And also, there is a bit of an attempt here. I mean, I think that there's also a little bit of an attempt is really never to divide and rule, 379 00:45:12,310 --> 00:45:25,750 because what he's trying to do here is to try to no split Sephardic Ottoman Jewish intellectuals and say some are assimilationist and bad, 380 00:45:25,750 --> 00:45:31,209 are not proper Zionists, whereas the others don't buy into these ideas, 381 00:45:31,210 --> 00:45:38,890 but follow our leadership and our ideas about exclusive a renewal of Hebrew alone without dealing with Arabic. 382 00:45:41,470 --> 00:45:45,050 Right. I don't know how much trouble he here was. 383 00:45:45,460 --> 00:45:51,520 Oh, right. So it's not a lot. But I do want to read one more source against the primary source, 384 00:45:52,060 --> 00:45:58,690 because I think they speak better for me than us in relation to the disaster of attention and controversy. 385 00:45:59,230 --> 00:46:05,200 So I'm going to use them as a lump of a sign if I did the whole. 386 00:46:05,650 --> 00:46:10,000 That's how he signs his writings. But he's not there. 387 00:46:10,810 --> 00:46:16,680 I mean, he also signs his own name. So it's not that he only presents himself in a Sunni pseudonym. 388 00:46:16,750 --> 00:46:20,860 I mean, he also cites under his own name 75 year old Sephardic Jew. 389 00:46:21,430 --> 00:46:25,180 Sephardic, though, which is a pure Sephardi in northern Palestine. 390 00:46:25,570 --> 00:46:28,180 Again, that's the sort of his Iraqi feeling. 391 00:46:28,900 --> 00:46:35,740 Well, originally, but there are many Iraqis that moved into Ottoman Palestine in the early 19th century, for example, the shadow family. 392 00:46:36,280 --> 00:46:45,460 I mean, so I mean, the guy can be Iraqi originally, but can also be in a frame that lives in Ottoman Palestine 100 or even more years. 393 00:46:45,500 --> 00:46:55,120 So. Okay. But so anyway. And so now again, he writes In response to a lot of people, to the same individual, he says, 394 00:46:55,120 --> 00:47:01,419 you know, people cannot understand the substance of and necessity for the newspaper, 395 00:47:01,420 --> 00:47:08,980 which we Native Jews born in Jerusalem proposed the Arabic newspaper since arriving from the diaspora. 396 00:47:09,220 --> 00:47:15,310 He says to all the Europeans, out of that time, if you remain distant from us. 397 00:47:15,820 --> 00:47:23,680 Okay. You need a journalist or occurrence, write nor become involved in our lives, which you deem strange. 398 00:47:24,280 --> 00:47:28,240 Now this is he speaks about Sephardi life in Ottoman Palestine. 399 00:47:29,050 --> 00:47:32,260 Your observation of us remain diasporic in nature. 400 00:47:32,620 --> 00:47:38,320 You said you bring the diaspora into Palestine. Your persistent Francophone vantage point. 401 00:47:38,620 --> 00:47:47,390 Because again, it's a page from the Sorbonne. Yet your persistent Francophone Vulcan for religion to imagine the Arabs in European terms. 402 00:47:48,490 --> 00:47:51,730 You interpret local newspaper as if they were European. 403 00:47:52,150 --> 00:48:00,040 But you are wrong. One European newspapers in Europe, of course, are published by different political parties to specific audiences. 404 00:48:00,080 --> 00:48:06,610 Learn from them or learning. But in the land of Israeli bias, the newspapers are generally nature. 405 00:48:06,850 --> 00:48:14,560 Their number is limited, and they have few subscribers, even in the big trade centre Beirut capital of Greater Syria. 406 00:48:15,310 --> 00:48:18,970 This is 1911. Yeah, there are no more than five or six. 407 00:48:19,150 --> 00:48:29,470 Newspapers you wrote to argue that local Jews wish to replicate European activities, and as a European you are far from understanding us. 408 00:48:30,130 --> 00:48:34,090 The newspaper we envision is not the one you describe. 409 00:48:34,900 --> 00:48:45,980 It aims to be a general newspaper, not a Jewish newspaper, but a general newspaper whose editors and writers would be committed to the truth. 410 00:48:46,060 --> 00:48:53,170 Professional journalism may mean such a newspaper does not exist here since the 1908, 411 00:48:53,650 --> 00:48:59,770 a constitutional revolution in Istanbul, in Turkey, the ultimate aim. 412 00:48:59,770 --> 00:49:04,930 But the government has begun to consider seriously what newspapers print. 413 00:49:05,080 --> 00:49:10,060 There was a big opening in the Ottoman Empire after the 1908 revolution. 414 00:49:10,510 --> 00:49:14,950 Today, journalism is the means and power between people and government. 415 00:49:15,430 --> 00:49:20,920 You need a newspaper in Hebrew, newspaper in Arabic to make your case. 416 00:49:21,160 --> 00:49:29,020 That's what you said. A judge can challenge your libel against Hebrew Arabic writers and young Sephardim, 417 00:49:29,020 --> 00:49:36,580 whom you label assimilationist, of course, that they were very, very insulted to be called assimilationist. 418 00:49:36,610 --> 00:49:45,069 I mean, the ways of life in which we were raised in the lands of Israel's bureau climate did not 419 00:49:45,070 --> 00:49:51,700 evoke the assimilation controversy that has dominated some of our European brothers, 420 00:49:51,700 --> 00:50:01,060 because assimilation is a big issue in Europe. Of course, our descendants settled in the land hundreds of years ago, living Jewish lives. 421 00:50:02,470 --> 00:50:08,160 We have remained faithful to Judaism and other nationalities living with us 422 00:50:08,170 --> 00:50:14,710 Palestinians to have likewise remained faithful to their wishes and religions. 423 00:50:15,160 --> 00:50:19,959 Okay. And I repeat of diasporic brothers. 424 00:50:19,960 --> 00:50:22,870 You mean Ashkenazi Zionists in Ottoman Palestine? 425 00:50:23,230 --> 00:50:31,540 On settling this land refrain from viewing us paternalistic realistically looking down on us and alienating us. 426 00:50:31,810 --> 00:50:40,540 We have had enough of the many errors your predecessor committed as a consequence of their unfamiliarity with the lands, life and nature. 427 00:50:40,930 --> 00:50:45,850 Remember the context. I mean, it is the context whereby the beginning, 428 00:50:45,940 --> 00:50:55,900 when the Zionist Palestinian clash emerges in the first moments where it begins to assume via a violent form, 429 00:50:56,230 --> 00:51:01,540 it didn't and was not yet violent that much. 430 00:51:02,950 --> 00:51:06,100 I conclude here, Alhamdulillah, as they say. 431 00:51:07,000 --> 00:51:15,580 And so the newspaper was published not a lot, but this is in 1914. 432 00:51:16,660 --> 00:51:22,020 First of all, to Maria, the subtitle to Mania, which is, of course, the boast of the Ottomans. 433 00:51:22,060 --> 00:51:29,170 So you can see also that the title of the newspaper relates it's a generous newspaper. 434 00:51:29,170 --> 00:51:33,550 It's not a Jewish newspaper, but a Jewish Hebrew newspaper in Arabic. 435 00:51:34,150 --> 00:51:39,580 And in this specific page, we don't have a lot of the surviving copies of this. 436 00:51:39,940 --> 00:51:43,090 I think that's the only, only page that remains. 437 00:51:43,670 --> 00:51:48,340 And so it so happens that back then it was four pages, the newspaper. 438 00:51:48,850 --> 00:51:58,580 It was just. And this first page doesn't say anything about Jews Palestine. 439 00:51:58,600 --> 00:52:02,960 It discusses issues that relates to the Ottoman Empire in general. 440 00:52:04,450 --> 00:52:12,010 But then, of course, the war broke and buried not only this newspaper, but many other people, too. 441 00:52:12,430 --> 00:52:18,400 And the last thing I want to say is that I want to visually try to convey again and concretely, 442 00:52:18,880 --> 00:52:26,950 what is it that the Sephardic Jews, modern Jewish intellectuals in Ottoman Palestine thought during that time? 443 00:52:27,040 --> 00:52:34,550 What was it that they wanted? What did they see? Right. And what I believe is that this can capture this this thing. 444 00:52:34,720 --> 00:52:49,840 It is it is a vision that combines everything but does not negate parochial identities. 445 00:52:50,710 --> 00:52:53,050 So you can see, for example, this kind of a flag, right? 446 00:52:53,500 --> 00:53:07,600 It's a flag that brings everybody together under a single flag, but without one needs to, for example, convert to Christianity or or Islam. 447 00:53:08,200 --> 00:53:12,130 That's the big issue. I mean, so just to me, it's like a vision. 448 00:53:12,730 --> 00:53:16,930 A vision of of of of of a fusion. 449 00:53:17,200 --> 00:53:23,010 You know, this is something that is very. He's very different in the way that and by the way, these are Zionists. 450 00:53:23,440 --> 00:53:30,630 That's also very important to bear in mind. These are not people that are don't self-defined themselves as Zionists. 451 00:53:31,050 --> 00:53:36,690 And so yeah, that's the that's the. 452 00:53:39,300 --> 00:53:51,480 The A visualisation in a way of the intellectual ideas of this group of intellectuals during the late Ottoman Empire. 453 00:53:51,720 --> 00:53:55,380 I think that's the way that they should be. Understood. Thank you. 454 00:53:55,530 --> 00:53:56,280 Thank you so much.