Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century Palestine (50 page)

^29.
In Salonica, for example, Christian women visited Jewish and Muslim cemeteries to gather dirt to ward off evil spirits, and even decades after the departure of the city's Muslim population, Christian women still went to the tomb of Musa Baba to ask for his help. Mazower,
Salonica
, 80.

^30.
See for example the first-person accounts in Edib,
House with Wisteria
; and Sciaky,
Farewell to Salonica.
See also Kirli, “The Struggle over Space.”

^31.
Among other works, see Makdisi,
The Culture of Sectarianism
; Masters,
Christians and Jews in the Ottoman Arab World
; Dumont, “Jews, Muslims, and Cholera”; Braude and Lewis, eds.,
Christians and Jews in the Ottoman Empire
; Greene, ed.,
Minorities in the Ottoman Empire
; Levy, ed.,
Jews of the Ottoman Empire
; and Zandi-Sayek, “Orchestrating Difference, Performing Identity.”

^32.
My figures for the Ottoman population are taken from table 1.4d in McCarthy,
Population of Palestine.
Various Jewish sources have estimated the number of non-Ottoman foreign Jews living in Palestine as between thirty thousand and sixty thousand; given that these sources are impressionistic rather than relying on any actual data or recognized methodology, I have chosen to side with the lower end of the range. On the Zionist colonies, see Shilo,
Nisyonot be-hityashvut
; and Shilony,
Ha-keren ha-kayemet le-Israel.

^33.
Schmelz, “The Population of Jerusalem's Urban Neighborhoods.”

^34.
According to Schmelz's figures, twelve of the twenty-six neighborhoods in the New City were homogeneous, while the other fourteen were mixed. Eleven of those twelve homogeneous neighborhoods were Jewish, and the other (Mamilla) was Christian. This unmixing taking place in the New City accelerated after Ottoman rule ended in 1918. For background on the establishment of the extramural neighborhoods see Kark,
Jerusalem Neighborhoods.
Kark writes that of the Jewish extramural neighborhoods, 84 percent were established by philanthropic initiative, building societies, and commercial initiatives.

^35.
Halper,
Between Redemption and Revival
, 145.

^36.
Unfortunately we do not have Ottoman census statistics from Jaffa, but German consular figures from 1907 estimated the total Jaffa population at 67,363, which included 51,003 Muslims (76 percent), 12,360 Christians (18 percent), and 4,000 Jews (6 percent). Eliav,
Die Juden Palästinas in der deutschen Politik.
On the establishment of new (exclusively Jewish) neighborhoods in Jaffa starting in the 1880s, see
'a
'aei beit Aharon Chelouche.
Mark LeVine writes that of the sixteen new neighborhoods built in Jaffa from 1881 to 1909, eleven were exclusively Jewish. LeVine, “Overthrowing Geography, Re-Imagining Identities,” 76.

^37.
For memoir sources see: Alami,
Palestine Is My Country
; Chelouche,
Parshat
ayai
; Eliachar,
Living with Jews
; Kalvarisky, “Relations Between Jews and Arabs Before the War”; al-Sakakini,
Kadha ana ya dunya
; El‘azar,
a
arot be-Yerushalayim ha-‘atika
; Yehoshu‘a, “Neighborhood Relations in the Turkish Period”; Yehoshu‘a,
Ha-bayt ve-ha-re
ov bi-Yerushalayim ha-yeshana
; Tamari and Nassar, eds.,
Al-Quds al-‘Uthmaniyya fil-mudhakkirat al-Jawhariyya
; and Elmaliach, “Me-
ayei ha-Sfaradim.” See also Tamari, “Jerusalem's Ottoman Modernity”; Halper,
Between Redemption and Revival
, 31–35; Cohen,
Yehudim be-veit ha-mishpat ha-Muslimi
; and Yazbak, “Jewish-Muslim Social and Economic Relations in Haifa.”

^38.
See Blyth,
When We Lived in Jerusalem
, 312–13, and Yehoshu‘a,
Ha-bayt ve-ha-re
ov bi-Yerushalayim ha-yeshana.
In the aftermath of a blood libel in 1897, the Islamic court removed the Maronite libeler from the neighborhood. Ha-Va‘ad le-ho
a'at kitvei Yellin,
Kitvei David Yellin
, 9.

^39.
For example, Jewish mourners complained that their funeral processions to the Mount of Olives cemetery were frequently stoned by Muslim children from Silwan village, although it seems this practice was suspended once the appropriate “protection payments” were received. Eliav,
Be-
asut mamlekhet Austria
, 399. See also Kark,
Jaffa: A City in Evolution
, 202.