{"id":118080,"date":"2026-10-10T06:16:51","date_gmt":"2026-10-10T04:16:51","guid":{"rendered":"https:\/\/www.infokuryr.cz\/n\/?p=118080"},"modified":"2026-10-10T06:16:51","modified_gmt":"2026-10-10T04:16:51","slug":"zidovsko-arabske-vztahy-v-predsionisticke-palestine","status":"publish","type":"post","link":"https:\/\/www.infokuryr.cz\/n\/2026\/10\/10\/zidovsko-arabske-vztahy-v-predsionisticke-palestine\/","title":{"rendered":"\u017didovsko-arabsk\u00e9 vztahy v p\u0159edsionistick\u00e9 Palestin\u011b"},"content":{"rendered":"
<\/div>\n

Americk\u00fd historik <\/span>Zachary Foster<\/span><\/a> vykresluje obraz mezikomun\u00e1ln\u00edch vztah\u016f v osmansk\u00e9 Palestin\u011b na konci 19. stolet\u00ed – za\u010d\u00e1tku 20. stolet\u00ed.<\/span><\/p>\n

N\u00e1zev jeho \u010dl\u00e1nku evokuje zlat\u00fd v\u011bk, ale s otazn\u00edkem.<\/span><\/p>\n

Palestina ve skute\u010dnosti nepro\u017e\u00edvala zlat\u00fd v\u011bk jako takov\u00fd, p\u0159esto\u017ee stejn\u011b jako zbytek Osmansk\u00e9 \u0159\u00ed\u0161e vstoupila do f\u00e1ze ekonomick\u00e9 a institucion\u00e1ln\u00ed modernizace.<\/span><\/p>\n

Poznamen\u00e1v\u00e1 v\u0161ak, \u017ee vztahy mezi r\u016fzn\u00fdmi komunitami, muslimskou, k\u0159es\u0165anskou a \u017eidovskou, se celkov\u011b vyzna\u010dovaly spole\u010denskou povahou a byly sou\u010d\u00e1st\u00ed hospod\u00e1\u0159sk\u00fdch aktivit prov\u00e1d\u011bn\u00fdch spole\u010dn\u011b nebo dopl\u0148kov\u011b.<\/span><\/p>\n

Nap\u011bt\u00ed mezi komunitami samoz\u0159ejm\u011b mohlo vzniknout, ale obecn\u011b bylo m\u00e9n\u011b intenzivn\u00ed ne\u017e nap\u011bt\u00ed uvnit\u0159 komunity. V tomto ohledu uv\u00e1d\u00ed p\u0159\u00edklad nap\u011bt\u00ed mezi a\u0161ken\u00e1zsk\u00fdmi \u017didy (p\u0159ed sionistick\u00fdmi) a sefardsk\u00fdmi \u017didy.<\/span><\/p>\n

Tento popis mi p\u0159ipomn\u011bl ten, kter\u00fd m\u016fj otec d\u00e1val o \u017didech v na\u0161em rodn\u00e9m m\u011bst\u011b, kte\u0159\u00ed byli jeho bezprost\u0159edn\u00edmi sousedy. \u010cl\u00e1nek nap\u0159\u00edklad zmi\u0148uje \u017eenu z jin\u00e9 n\u00e1bo\u017eensk\u00e9 komunity, kter\u00e1 koj\u00ed d\u00edt\u011b, co\u017e nebyla v rodn\u00e9m m\u011bst\u011b m\u00fdch rodi\u010d\u016f neobvykl\u00e1 situace. N\u011bkomu se to m\u016f\u017ee zd\u00e1t docela trivi\u00e1ln\u00ed, ale v isl\u00e1mu jsou dv\u011b d\u011bti kojen\u00e9 stejnou \u017eenou pova\u017eov\u00e1ny za ml\u00e9\u010dn\u00e9 sourozence, co\u017e je podobn\u00e9 biologick\u00e9mu poutu, kter\u00e9 nap\u0159\u00edklad \u017een\u011b zakazuje vd\u00e1t se za sv\u00e9ho ml\u00e9\u010dn\u00e9ho bratra.<\/span>
\nV al\u017e\u00edrsk\u00e9m kontextu jsou vztahy mezi \u017didy a muslimy dob\u0159e pops\u00e1ny v tomto dokumentu France 3 o \u017didech z <\/span>Laghouatu<\/span><\/a> , m\u011bsta v ji\u017en\u00edm Al\u017e\u00edrsku:<\/span><\/p>\n

\u010cl\u00e1nek Zacharyho Fostera tak vyvrac\u00ed my\u0161lenku, \u017ee relativn\u011b harmonick\u00e1 spole\u010dnost, v n\u00ed\u017e koexistuj\u00ed r\u016fzn\u00e1 n\u00e1bo\u017eensk\u00e1 spole\u010denstv\u00ed, nen\u00ed mo\u017en\u00e1. D\u00e1le je v rozporu s tez\u00ed o z\u00e1sadn\u00ed nen\u00e1visti mezi komunitami Palestiny. Tento text u\u017eite\u010dn\u011b dopl\u0148uje <\/span>dal\u0161\u00ed \u010dl\u00e1nek<\/span><\/a> t\u00e9ho\u017e historika, kter\u00fd jsem zm\u00ednil d\u0159\u00edve.<\/span><\/p>\n

Mounadil al Djaza\u00efri<\/span><\/strong><\/p>\n

*<\/span><\/h2>\n

Palestina p\u0159ed sionismem: zlat\u00fd v\u011bk?<\/span><\/h2>\n

od <\/span>Zacharyho Fostera<\/span><\/strong><\/em><\/p>\n

Zaveden\u00ed<\/span><\/strong><\/h3>\n

V 70. letech 19. stolet\u00ed, v p\u0159edve\u010der sionistick\u00e9 imigrace do Palestiny, tvo\u0159ilo obyvatelstvo 85 % muslim\u016f, 10 % k\u0159es\u0165an\u016f a 5 % \u017did\u016f. Vztahy mezi komunitami byly pozitivn\u00ed: \u017did\u00e9, muslimov\u00e9 a k\u0159es\u0165an\u00e9 sd\u00edleli spole\u010densk\u00e9 prostory, slavili vz\u00e1jemn\u00e9 sv\u00e1tky a p\u011bstovali spole\u010dnou arabskou identitu. Mnoz\u00ed se tak\u00e9 sjednotili kolem politick\u00e9 vize pro region, kter\u00e1 p\u0159ekra\u010dovala sekt\u00e1\u0159sk\u00e9 rozd\u011blen\u00ed. Rozd\u00edly v pozdn\u00ed osmansk\u00e9 Palestin\u011b \u010dasto le\u017eely uvnit\u0159 n\u00e1bo\u017eensk\u00fdch komunit, nikoli mezi nimi. Byla to doba, kdy sionismus je\u0161t\u011b nenakazil vztahy mezi palestinsk\u00fdmi n\u00e1bo\u017eensk\u00fdmi skupinami. Zde je kr\u00e1tk\u00fd pohled na zlat\u00fd v\u011bk Palestiny, sv\u011bt p\u0159ed sionistick\u00fdm dobyt\u00edm.<\/span><\/p>\n

Ka\u017edodenn\u00ed \u017eivot v pozdn\u011b osmansk\u00e9 Palestin\u011b<\/span><\/strong><\/h3>\n

V 70. letech 19. stolet\u00ed \u017eily n\u00e1bo\u017eensk\u00e9 komunity Palestiny v t\u011bsn\u00e9 bl\u00edzkosti. V Jeruzal\u00e9m\u011b, Hebronu, Safedu a Tiberias koexistovaly po stalet\u00ed. V Jeruzal\u00e9m\u011b \u017eili \u017did\u00e9, muslimov\u00e9 a k\u0159es\u0165an\u00e9 ve stejn\u00fdch ulic\u00edch, nav\u0161t\u011bvovali stejn\u00e9 obchody a sd\u00edleli dvorky sv\u00fdch domov\u016f. Nap\u0159\u00edklad \u010dtvr\u0165 al-Wad nach\u00e1zela t\u0159i kostely, t\u0159i synagogy a sedm me\u0161it, p\u0159i\u010dem\u017e k\u0159es\u0165an\u00e9 a \u017did\u00e9 \u017eili v srdci takzvan\u00e9 \u201emuslimsk\u00e9\u201c \u010dtvrti. V <\/span>Tiberias<\/span><\/a> cestovatel\u00e9 ji\u017e dlouho pozorovali vz\u00e1jemnou toleranci mezi r\u016fzn\u00fdmi n\u00e1bo\u017eensk\u00fdmi skupinami m\u011bsta. I tam \u017eili muslimov\u00e9 v \u017eidovsk\u00e9 \u010dtvrti a \u017did\u00e9 v muslimsk\u00e9 \u010dtvrti, p\u0159i\u010dem\u017e m\u011bsto bylo rozd\u011bleno jak spole\u010denskou t\u0159\u00eddou, tak n\u00e1bo\u017eenstv\u00edm. V Hebronu <\/span>byli<\/span><\/a> \u017did\u00e9 a k\u0159es\u0165an\u00e9 pln\u011b integrov\u00e1ni do obchodn\u00edho \u017eivota m\u011bsta. Na za\u010d\u00e1tku 20. stolet\u00ed \u017eili v Jaff\u011b vedle sebe \u017did\u00e9 a muslimov\u00e9 a p\u0159inejmen\u0161\u00edm do masivn\u00edho p\u0159\u00edchodu sionist\u016f byli \u017did\u00e9, slovy jednoho pozorovatele, <\/span>pova\u017eov\u00e1ni za \u201esyny tohoto m\u00edsta\u201c [domorod\u00e9 obyvatele, pozn. p\u0159ekladatele].<\/span><\/a><\/p>\n

\u017did\u00e9, muslimov\u00e9 a k\u0159es\u0165an\u00e9 sd\u00edleli nejen stejn\u00fd fyzick\u00fd prostor, ale i stejn\u00fd spole\u010densk\u00fd prostor. \u017did\u00e9 nav\u0161t\u011bvovali ve\u0159ejn\u00e9 l\u00e1zn\u011b provozovan\u00e9 muslimy, kte\u0159\u00ed byli <\/span>zv\u00e1ni<\/span><\/a> na ve\u010de\u0159i o \u0161abatu. Mlad\u00e9 muslimsk\u00e9 d\u00edvky se od sv\u00fdch sefardsk\u00fdch \u017eidovsk\u00fdch soused\u016f <\/span>u\u010dily<\/span><\/a> \u017eidovsko-\u0161pan\u011blsky. K\u0159es\u0165an\u0161t\u00ed hudebn\u00edci, jako Wasif Jawhariyyeh, <\/span>hr\u00e1li<\/span><\/a> na \u017eidovsk\u00fdch svatb\u00e1ch a alepp\u0161t\u00ed \u017did\u00e9 \u017eij\u00edc\u00ed v Jeruzal\u00e9m\u011b vystupovali na muslimsk\u00fdch i k\u0159es\u0165ansk\u00fdch svatb\u00e1ch. \u017did\u00e9 a muslimov\u00e9 <\/span>se radili s<\/span><\/a> muslimsk\u00fdmi l\u00e9ka\u0159i. \u017did\u00e9, muslimov\u00e9 a k\u0159es\u0165an\u00e9 tak\u00e9 <\/span>za\u010dali<\/span><\/a> nav\u0161t\u011bvovat stejn\u00e9 \u0161koly, osmansk\u00e9 i \u0161koly Alliance Isra\u00e9lite Universelle, zat\u00edmco alespo\u0148 jeden k\u0159es\u0165ansk\u00fd otec, Jirjis Jawhariyyeh, nechal sv\u00e9 syny nau\u010dit se Kor\u00e1n nazpam\u011b\u0165. <\/span>\u017did\u00e9<\/span><\/a> a <\/span>k\u0159es\u0165an\u00e9<\/span><\/a> v Palestin\u011b vyu\u017e\u00edvali k \u0159e\u0161en\u00ed sv\u00fdch spor\u016f muslimsk\u00e9 n\u00e1bo\u017eensk\u00e9 soudy. Jeruzal\u00e9m\u0161t\u00ed \u017did\u00e9 <\/span>navazovali<\/span><\/a> obchodn\u00ed partnerstv\u00ed s muslimy v odv\u011btv\u00ed p\u0161enice, hospod\u00e1\u0159sk\u00fdch zv\u00ed\u0159at a ml\u00e9\u010dn\u00fdch v\u00fdrobk\u016f, jako nap\u0159\u00edklad \u017eidovsk\u00e1 rodina Irmoza a muslimsk\u00e1 rodina Abu-Khalil. Osmansk\u00e1 spole\u010dnost \u010cerven\u00e9ho p\u016flm\u011bs\u00edce, zalo\u017een\u00e1 v Jeruzal\u00e9m\u011b v roce 1915, <\/span>m\u011bla<\/span><\/a> ve sv\u00e9 spr\u00e1vn\u00ed rad\u011b dva rodil\u00e9 \u017didy, dva rodil\u00e9 k\u0159es\u0165any a jednoho rodil\u00e9ho muslima.<\/span><\/p>\n

\n
\"\"
1890: Polo\u017een\u00ed z\u00e1kladn\u00edho kamene jeruzal\u00e9msk\u00e9 \u017eeleznice za p\u0159\u00edtomnosti osmansk\u00e9ho guvern\u00e9ra Ra\u0161\u00edda Bejka, starosty Jeruzal\u00e9ma Salima Husajn\u00ed a v\u00fdznamn\u00fdch osobnost\u00ed a \u010dlen\u016f m\u011bstsk\u00e9 rady, v\u010detn\u011b Jusifa Bej Navona a dal\u0161\u00edch \u010dlen\u016f rodiny Elyachar\u016f.
\nx<\/span><\/em><\/figcaption><\/figure>\n<\/div>\n

Osobn\u00ed vztahy mezi \u017didy, k\u0159es\u0165any a muslimy byly velmi bl\u00edzk\u00e9. K\u0159es\u0165ansk\u00e1 arabsk\u00e1 rodina D\u017eavhariyyeh\u016f udr\u017eovala \u00fazk\u00e9 vazby s mnoha \u017eidovsk\u00fdmi rodinami, v\u010detn\u011b Eliashar\u016f, Hazzan\u016f, Anteibi\u016f, Manis\u016f (z Hebronu) a Navon\u016f. \u017did narozen\u00fd kolem roku 1890, J\u00e1kob Jeho\u0161ua, popsal sv\u016fj \u017eivot ve Star\u00e9m M\u011bst\u011b v Jeruzal\u00e9m\u011b takto:<\/span><\/p>\n

\u201eByly tam dvory, kter\u00e9 sd\u00edleli \u017did\u00e9 a muslimov\u00e9. Byli jsme jako jedna rodina. Tr\u00e1vili jsme spolu \u010das. Na\u0161e matky sd\u00edlely sv\u00e9 my\u0161lenky s muslimsk\u00fdmi \u017eenami a naopak. Na\u0161e d\u011bti si hr\u00e1ly se sv\u00fdmi na dvo\u0159e a pokud n\u00e1s napadly d\u011bti ze sousedstv\u00ed, muslimsk\u00e9 d\u011bti v na\u0161em sousedstv\u00ed n\u00e1s chr\u00e1nily. Byly na\u0161imi spojenci<\/span><\/em> . \u201c<\/span><\/p>\n

Jin\u00fdmi slovy, muslimsk\u00e9 a \u017eidovsk\u00e9 d\u011bti na stejn\u00e9m n\u00e1dvo\u0159\u00ed se navz\u00e1jem br\u00e1nily p\u0159ed d\u011btmi z jin\u00e9ho n\u00e1dvo\u0159\u00ed. Muslimsk\u00e9 a \u017eidovsk\u00e9 \u017eeny si tak\u00e9 navz\u00e1jem kojily d\u011bti pro p\u0159\u00edpad smrti nebo pokud by matka nemohla kojit. Nen\u00ed t\u0159eba dod\u00e1vat, \u017ee takov\u00e9 sc\u00e9ny by dnes byly t\u00e9m\u011b\u0159 nemysliteln\u00e9.<\/span><\/p>\n

N\u00e1bo\u017eensk\u00e9 oslavy v pozdn\u011b osmansk\u00e9 Palestin\u011b<\/span><\/strong><\/h3>\n

Mnoho n\u00e1bo\u017eensk\u00fdch sv\u00e1tk\u016f bylo v pozdn\u00ed osmansk\u00e9 Palestin\u011b p\u0159\u00edle\u017eitost\u00ed ke spole\u010dn\u00fdm oslav\u00e1m. B\u011bhem Purimu, \u017eidovsk\u00e9ho sv\u00e1tku naz\u00fdvan\u00e9ho \u201eSv\u00e1tek cukru\u201c, se muslimsk\u00e9 a k\u0159es\u0165ansk\u00e9 d\u011bti p\u0159evl\u00e9kly a proch\u00e1zely \u017eidovsk\u00fdmi \u010dtvrt\u011bmi. Dvakr\u00e1t ro\u010dn\u011b se muslimov\u00e9 a k\u0159es\u0165an\u00e9 p\u0159ipojili k \u017eidovsk\u00fdm oslav\u00e1m ve svatyni \u0160imona Spravedliv\u00e9ho v \u0160ejch D\u017earrah, co\u017e byla ud\u00e1lost zn\u00e1m\u00e1 jako \u201e\u017eidovsk\u00fd exodus\u201c. Zde je popis t\u00e9to sc\u00e9ny z prvn\u00ed ruky:<\/span><\/p>\n

\u201eDvakr\u00e1t ro\u010dn\u011b \u017eidov\u0161t\u00ed poutn\u00edci nav\u0161t\u011bvovali tuto svatyni [hrobku \u0160imona Spravedliv\u00e9ho v \u0160ejch D\u017earrah] a tr\u00e1vili cel\u00fd den v olivov\u00fdch h\u00e1j\u00edch. V\u011bt\u0161ina z nich byli v\u00fdchodn\u00ed \u017did\u00e9 lp\u00edc\u00ed na sv\u00fdch arabsk\u00fdch tradic\u00edch. M\u011bli n\u011bkolik instrument\u00e1ln\u00edch hudebn\u00edch skupin, v\u010detn\u011b t\u011bch, kter\u00e9 si pamatuji, v \u010dele s Chajimem, hr\u00e1\u010dem na loutnu a housle, a Zakim, perkusionistou z Aleppa. M\u011bl n\u00e1dhern\u00fd hlas a zp\u00edval p\u0159ev\u00e1\u017en\u011b andalusk\u00e9 p\u00edsn\u011b. K\u0159es\u0165an\u00e9 a muslimov\u00e9 z Jeruzal\u00e9ma se p\u0159ipojovali ke sv\u00fdm \u017eidovsk\u00fdm spoluob\u010dan\u016fm p\u0159i zp\u011bvu a slavnostech na pikniku zvan\u00e9m Jehudia. Svahy \u0160ejch D\u017earrah se pak zaplnily \u00fa\u010dastn\u00edky a prodejci. S bratry jsme tuto oslavu nikdy nezme\u0161kali<\/span><\/em> . \u201c<\/span><\/p>\n

Na ja\u0159e k\u0159es\u0165an\u00e9 a muslimov\u00e9 slavili pravoslavn\u00e9 Velikonoce spole\u010dn\u011b s muslimskou pout\u00ed proroka M\u00fasy (Moj\u017e\u00ed\u0161e), p\u0159i\u010dem\u017e \u017did\u00e9 se p\u0159ipojili k n\u00e1rodn\u00edm slavnostem. B\u00edl\u00e1 sobota, p\u0159ipom\u00ednaj\u00edc\u00ed Kristovo zmrtv\u00fdchvst\u00e1n\u00ed, se slavila spolu s obl\u00edben\u00fdmi muslimsk\u00fdmi sv\u00e1tky. Na Kv\u011btnou ned\u011bli se konaly muslimsk\u00e9 pr\u016fvody, kter\u00e9 vych\u00e1zely z abrah\u00e1movsk\u00e9 me\u0161ity v Hebronu a sm\u011b\u0159ovaly k Jeruzal\u00e9mu. Mezit\u00edm si \u017did\u00e9 a muslimov\u00e9 posledn\u00ed den Pesachu vym\u011b\u0148ovali d\u00e1rky. Muslimov\u00e9 nab\u00edzeli sv\u00fdm \u017eidovsk\u00fdm p\u0159\u00e1tel\u016fm kulatou m\u011bd\u011bnou m\u00edsu napln\u011bnou \u010derstv\u00fdm chlebem, koz\u00edm m\u00e1slem a medem, zat\u00edmco \u017did\u00e9 jim opl\u00e1celi stejnou m\u011bd\u011bnou m\u00edsu s macesou (nekva\u0161en\u00fdm chlebem) a dom\u00e1c\u00ed marmel\u00e1dou.<\/span><\/p>\n

N\u00e1bo\u017eenstv\u00ed a kultura byly \u00fazce propojeny. Tyto t\u0159i komunity sd\u00edlely v\u00edru a tradice t\u00fdkaj\u00edc\u00ed se uhran\u010div\u00e9ho oka, sucha a n\u00e1v\u0161t\u011bv hrob\u016f m\u00edstn\u00edch svat\u00fdch. Nav\u0161t\u011bvovaly spole\u010dn\u00e1 posv\u00e1tn\u00e1 m\u00edsta, jako nap\u0159\u00edklad hrobky Nebiho Samuela a Nebiho Rubina. Po smrti k\u0159es\u0165ana Jirjise Jawhariyyeha muslimsk\u00fd \u0161ejk Al\u00ed Rimawi na\u0159\u00edkal: <\/span>\u201eNemohu uv\u011b\u0159it, \u017ee Jawhariyyehova du\u0161e z\u016fstane na h\u0159bitov\u011b Sion… proto\u017ee dnes ve\u010der se nepochybn\u011b p\u0159ipoj\u00ed k Mamill\u00e1hu [muslimsk\u00e9mu h\u0159bitovu]<\/span><\/em> .\u201c N\u00e1bo\u017eensk\u00e9 hranice byly prom\u011bnliv\u00e9.<\/span><\/p>\n

Arab\u0161t\u00ed \u017did\u00e9 v pozdn\u011b osmansk\u00e9 Palestin\u011b<\/span><\/strong><\/h3>\n

Je dob\u0159e zn\u00e1mo, \u017ee od poloviny 19. stolet\u00ed za\u010dali k\u0159es\u0165an\u00e9 a pot\u00e9 muslimov\u00e9 v arabsky mluv\u00edc\u00edm sv\u011bt\u011b, v\u010detn\u011b Palestiny, p\u0159ij\u00edmat arabskou identitu. Mnoz\u00ed se tehdy ptali: co \u017did\u00e9?<\/span><\/p>\n

\u017did\u00e9 byli nejen integrov\u00e1ni do fyzick\u00e9, soci\u00e1ln\u00ed a n\u00e1bo\u017eensk\u00e9 struktury pozdn\u00ed osmansk\u00e9 Palestiny, ale jak uvid\u00edme, mnoz\u00ed z nich tak\u00e9 p\u0159ijali arabsk\u00e9 v\u011bdom\u00ed, stejn\u011b jako tomu bylo i jinde v arabsk\u00e9m sv\u011bt\u011b.<\/span><\/p>\n

Jednalo se p\u0159ev\u00e1\u017en\u011b o arabsky mluv\u00edc\u00ed sefardsk\u00e9 \u017didy \u017eij\u00edc\u00ed mezi muslimy a k\u0159es\u0165any v Jeruzal\u00e9m\u011b, Hebronu a Tiberias. V\u011bt\u0161ina z nich mluvila jako sv\u00fdm mate\u0159sk\u00fdm jazykem ladino, \u017eidovsko-\u0161pan\u011blsk\u00fdm jazykem, a\u010dkoli men\u0161ina, mughrab\u00ed \u017did\u00e9, tak\u00e9 plynn\u011b hovo\u0159ila a n\u011bkte\u0159\u00ed, jako \u0160imon Mojal a Nisim Malul, psali arabsky. Dokonce zalo\u017eili kr\u00e1tce trvaj\u00edc\u00ed arabsk\u00e9 noviny. Jak v roce 1902 vysv\u011btlil jeden palestinsk\u00fd \u017did: <\/span>\u201eUm\u011bli jsme arabsky a voln\u011b jsme hovo\u0159ili s na\u0161imi arabsk\u00fdmi sousedy, ale \u017eidovsko-\u0161pan\u011bl\u0161tina (ladino) byla na\u0161\u00edm mate\u0159sk\u00fdm jazykem<\/span><\/em> .\u201c Dal\u0161\u00ed \u017eidovsk\u00e9 rodiny v Palestin\u011b poch\u00e1zely z Dama\u0161ku, Solun\u011b nebo jin\u00fdch \u010d\u00e1st\u00ed Osmansk\u00e9 \u0159\u00ed\u0161e.<\/span><\/p>\n

A\u010dkoli domorod\u00ed \u017did\u00e9 z Palestiny definovali svou komunitu r\u016fzn\u00fdmi zp\u016fsoby, \u017did\u00e9 z Tiberiady se z\u0159ejm\u011b identifikovali jako arab\u0161t\u00ed \u017did\u00e9. V z\u00e1znamu o vojensk\u00e9 brann\u00e9 povinnosti v Osmansk\u00e9 \u0159\u00ed\u0161i z roku 1914 bylo p\u0159ibli\u017en\u011b 300 \u017did\u016f z Tiberiady pops\u00e1no jako Yah\u016bd evl\u0101d-\u0131 \u02bfArab, co\u017e znamen\u00e1 \u201e\u017eidov\u0161t\u00ed synov\u00e9 Arab\u016f\u201c nebo \u201e\u017eidovsk\u00e9 d\u011bti Arab\u016f\u201c. Tento n\u00e1pis byl potvrzen pe\u010det\u00ed Jaakova Ne\u1e25mada, kter\u00fd se p\u0159edstavil jako mu\u1e2bt\u0101r-i evvel, hlava m\u00edstn\u00ed komunity nesouc\u00ed stejn\u00e9 ozna\u010den\u00ed.<\/span><\/p>\n

Sou\u010dasn\u00ed k\u0159es\u0165an\u0161t\u00ed auto\u0159i, jako nap\u0159\u00edklad Khalil Sakakini a Wasif Jawhariyyeh, ozna\u010dovali domorod\u00e9 \u017didy z Palestiny ve sv\u00fdch den\u00edc\u00edch a autobiografi\u00edch jako \u201esyny zem\u011b\u201c ( <\/span>\u201eabna‘ al-balad’\u201c),<\/span><\/em> \u201ekrajany\u201c nebo \u201e\u017didy, syny Arab\u016f\u201c ( <\/span>\u201eYahud awlad Arab\u201c<\/span><\/em> ). Komunita byla tak\u00e9 zn\u00e1m\u00e1 jako <\/span>\u201eha-\u201bam ha-yisra’eli\u201c<\/span><\/em> (\u201eizraelsk\u00fd lid\u201c), <\/span>\u201eyahadut falestinit<\/span><\/em> \u201c, \u201epalestin\u0161t\u00ed \u017did\u00e9\u201c nebo <\/span>\u201eIvrim\u201c<\/span><\/em> (Hebrejci).<\/span><\/p>\n

V p\u0159edve\u010der sionistick\u00e9 imigrace samoz\u0159ejm\u011b asi polovina \u017eidovsk\u00e9 populace Palestiny mluvila jidi\u0161 jako sv\u00fdm prvn\u00edm jazykem a do Palestiny se v p\u0159edchoz\u00edch stalet\u00edch p\u0159ist\u011bhovala z Evropy, p\u0159edev\u0161\u00edm z duchovn\u00edch d\u016fvod\u016f. Mnoho z t\u011bchto \u017did\u016f tak\u00e9 mluvilo arabsky a ladino a byli pova\u017eov\u00e1ni za sou\u010d\u00e1st p\u016fvodn\u00ed \u017eidovsk\u00e9 komunity Palestiny, i kdy\u017e se nepova\u017eovali za arabsk\u00e9 \u017didy.<\/span><\/p>\n

Osman\u0161t\u00ed \u017did\u00e9, muslimov\u00e9 a k\u0159es\u0165an\u00e9<\/span><\/strong><\/h3>\n

N\u00e1bo\u017eensk\u00e9 komunity Palestiny se tak\u00e9 sjednotily kolem osmanismu, politick\u00e9 vize zalo\u017een\u00e9 na sd\u00edlen\u00fdch ob\u010dansk\u00fdch hodnot\u00e1ch. Vedouc\u00ed osobnosti ka\u017ed\u00e9 komunity byly p\u0159itahov\u00e1ny k t\u00e9to ideologii, prosazovan\u00e9 politickou stranou Mlad\u00fdch Turk\u016f neboli V\u00fdborem pro sjednocen\u00ed a pokrok (CUP). Zasazovaly se o osmanskou ob\u010danskou identitu, kter\u00e1 p\u0159esahovala etnickou a n\u00e1bo\u017eenskou p\u0159\u00edslu\u0161nost.<\/span><\/p>\n

CUP vedla v roce 1908 \u00fastavn\u00ed revoluci, kter\u00e1 zah\u00e1jila obdob\u00ed euforie oslavovan\u00e9 v\u0161emi n\u00e1bo\u017eensk\u00fdmi komunitami v Palestin\u011b. Heslem revoluce bylo Svoboda, Rovnost, Bratrstv\u00ed a Spravedlnost a CUP po\u017eadovala \u00fastavu, svobodu tisku, demokratick\u00e9 volby a centralizaci \u0159\u00ed\u0161e.<\/span><\/p>\n

Ve volb\u00e1ch v 10. letech 20. stolet\u00ed skute\u010dn\u011b \u017eidov\u0161t\u00ed Osman\u00e9 (sionist\u00e9) jako David Yellin a muslim\u0161t\u00ed Osman\u00e9 (antisionist\u00e9) jako Ruhi al-Khalidi v\u011brn\u011b slou\u017eili CUP bok po boku. Podobn\u011b CUP podporovaly i palestinsk\u00e9 arabsk\u00e9 noviny jako Filastin a sefardsk\u00e9 \u017eidovsk\u00e9 noviny jako ha-Herut. Tot\u00e9\u017e platilo pro opozici, zn\u00e1mou jako Decentraliza\u010dn\u00ed strana (Hizb al-Lamarkaziyya), kter\u00e1 byla v Palestin\u011b mnohem m\u00e9n\u011b popul\u00e1rn\u00ed, ale p\u0159esto p\u0159itahovala \u017eidovsk\u00e9, muslimsk\u00e9 a k\u0159es\u0165ansk\u00e9 \u010dleny. Byla to doba, kdy osmansk\u00e1 politika m\u011bla p\u0159ednost p\u0159ed m\u00edstn\u00ed politikou, a to i p\u0159esto, \u017ee sionistick\u00e9 hnut\u00ed v 10. letech 20. stolet\u00ed z\u00edsk\u00e1valo na s\u00edle.<\/span><\/p>\n

Osmansk\u00fd parlament se bohu\u017eel po prvn\u00ed sv\u011btov\u00e9 v\u00e1lce zhroutil. Britov\u00e9 rozpustili osmansk\u00e9 z\u00e1konod\u00e1rn\u00e9 shrom\u00e1\u017ed\u011bn\u00ed, jeho\u017e z\u00e1stupci byli, jak jsme vid\u011bli, demokraticky voleni, a nahradili ho r\u016fzn\u00fdmi k\u0159es\u0165ansk\u00fdmi a muslimsk\u00fdmi n\u00e1bo\u017eensk\u00fdmi org\u00e1ny, nikoli politick\u00fdmi. Jejich v\u016fdce jmenovali nevolen\u00ed brit\u0161t\u00ed koloni\u00e1ln\u00ed \u00fa\u0159edn\u00edci, aby postavili k\u0159es\u0165any proti muslim\u016fm a rozbili arabskou koalici proti sionismu. Jak\u00fd pokrok a jak\u00e1 modernita!<\/span><\/p>\n

Z\u00e1v\u011bry<\/span><\/strong><\/h3>\n

T\u00edm se samoz\u0159ejm\u011b nechce pop\u00edrat existence nap\u011bt\u00ed mezi palestinsk\u00fdmi n\u00e1bo\u017eensk\u00fdmi komunitami. Osmansk\u00e1 \u0159\u00ed\u0161e ve sv\u00e9 spr\u00e1v\u011b dlouhodob\u011b up\u0159ednost\u0148ovala muslimy p\u0159ed nemuslimy, co\u017e vytv\u00e1\u0159elo inherentn\u00ed soci\u00e1ln\u00ed hierarchii, kterou je\u0161t\u011b zhor\u0161ovaly z\u00e1kony o brann\u00e9 povinnosti, je\u017e se li\u0161ily podle n\u00e1bo\u017eensk\u00e9 komunity. \u0160koly byly celkov\u011b segregovan\u00e9. Vesnice byly naopak v pr\u016fm\u011bru n\u00e1bo\u017eensky homogenn\u00ed. N\u00e1bo\u017eenstv\u00ed proto bylo d\u016fle\u017eit\u00fdm soci\u00e1ln\u00edm ukazatelem.<\/span><\/p>\n

Nezapom\u00ednejme v\u0161ak, \u017ee v\u011bt\u0161ina nap\u011bt\u00ed v pozdn\u00ed osmansk\u00e9 Palestin\u011b m\u011bla sekt\u00e1\u0159sk\u00fd charakter. Palestinsk\u00e1 pravoslavn\u00e1 komunita byla rozerv\u00e1na mocensk\u00fdm bojem mezi m\u00edstn\u00ed arabskou pravoslavnou komunitou a jej\u00ed \u0159eckou c\u00edrkevn\u00ed autoritou. Ve Svat\u00e9 zemi p\u016fsobilo dal\u0161\u00edch patn\u00e1ct k\u0159es\u0165ansk\u00fdch denominac\u00ed, v\u010detn\u011b katol\u00edk\u016f a protestant\u016f, a ka\u017ed\u00e1 z t\u011bchto komunit se tak\u00e9 pot\u00fdkala s kontroverzemi.<\/span><\/p>\n

V r\u00e1mci arabsk\u00e9 muslimsk\u00e9 komunity samoz\u0159ejm\u011b existovaly zna\u010dn\u00e9 rozpory, zejm\u00e9na mezi m\u011bstskou elitou, kter\u00e1 na konci osmansk\u00e9ho obdob\u00ed nashrom\u00e1\u017edila rozs\u00e1hl\u00e9 pozemky, a arabsk\u00fdmi muslimsk\u00fdmi farm\u00e1\u0159i, kte\u0159\u00ed se ocitli bez p\u016fdy. V\u00fdznamn\u00e9 rozpory existovaly tak\u00e9 mezi ko\u010dovn\u00fdmi a poloko\u010dovn\u00fdmi arabsk\u00fdmi muslimy neboli bedu\u00edny a arabsk\u00fdmi muslimsk\u00fdmi farm\u00e1\u0159i. Dal\u0161\u00ed rozpory p\u0159etrv\u00e1valy mezi arabsk\u00fdmi muslimy kmene Qays a Yaman, stejn\u011b jako historick\u00e9 rodinn\u00e9 soupe\u0159en\u00ed nap\u0159\u00ed\u010d Palestinou.<\/span><\/p>\n

Hlubok\u00e9 rozpory samoz\u0159ejm\u011b existovaly i uvnit\u0159 \u017eidovsk\u00e9 komunity. \u201eStar\u00fd ji\u0161uv\u201c \u2013 tedy \u017did\u00e9 \u017eij\u00edc\u00ed v Palestin\u011b p\u0159ed sionistickou imigrac\u00ed v 80. letech 19. stolet\u00ed \u2013 se skl\u00e1dal ze zbo\u017en\u00fdch a\u0161ken\u00e1zsk\u00fdch \u017did\u016f, mluv\u00edc\u00edch jidi\u0161 a z\u00e1visl\u00fdch na zahrani\u010dn\u00ed charit\u011b, a sefardsk\u00fdch \u017did\u016f, mluv\u00edc\u00edch ladino-arabsky, jejich\u017e v\u016fdci spravovali \u017eidovsk\u00e9 z\u00e1le\u017eitosti a zast\u00e1vali funkce vrchn\u00edch rab\u00edn\u016f, soudc\u016f a \u010dlen\u016f rady. \u010casto \u017eili v odd\u011blen\u00fdch \u010dtvrt\u00edch, modlili se v odd\u011blen\u00fdch synagog\u00e1ch a mluvili r\u016fzn\u00fdmi jazyky. Nap\u011bt\u00ed bylo tak velk\u00e9, \u017ee v roce 1867 a\u0161ken\u00e1z\u0161t\u00ed \u017did\u00e9 v Jeruzal\u00e9m\u011b po\u017e\u00e1dali muslimsk\u00e9 v\u00fdznamn\u00e9 osobnosti m\u011bsta, aby je uznali za samostatn\u00fd \u201emadhhab\u201c neboli sektu, kter\u00e1 by jim zaru\u010dila autonomii od sefardsk\u00e9 hegemonie.<\/span><\/p>\n

\u017d\u00e1dn\u00e1 multikonfesijn\u00ed spole\u010dnost nen\u00ed prost\u00e1 n\u00e1bo\u017eensk\u00e9ho nap\u011bt\u00ed. Palestina na konci Osmansk\u00e9 \u0159\u00ed\u0161e v\u0161ak byla sv\u011btem, kde sionistick\u00e9 hnut\u00ed je\u0161t\u011b nenaru\u0161ilo vztahy mezi palestinsk\u00fdmi n\u00e1bo\u017eensk\u00fdmi komunitami, a to n\u00e1m nab\u00edz\u00ed pohled na to, jak by mohl vypadat sv\u011bt bez sionismu.<\/span><\/p>\n

Zdroj: <\/span>Palestine Nexus<\/span><\/a>\u00a0<\/span><\/em><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Americk\u00fd historik Zachary Foster vykresluje obraz mezikomun\u00e1ln\u00edch vztah\u016f v osmansk\u00e9 Palestin\u011b na konci 19. stolet\u00ed…<\/p>\n","protected":false},"author":2,"featured_media":118081,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[7],"tags":[398,313,404,11814,92],"_links":{"self":[{"href":"https:\/\/www.infokuryr.cz\/n\/wp-json\/wp\/v2\/posts\/118080"}],"collection":[{"href":"https:\/\/www.infokuryr.cz\/n\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.infokuryr.cz\/n\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.infokuryr.cz\/n\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.infokuryr.cz\/n\/wp-json\/wp\/v2\/comments?post=118080"}],"version-history":[{"count":0,"href":"https:\/\/www.infokuryr.cz\/n\/wp-json\/wp\/v2\/posts\/118080\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.infokuryr.cz\/n\/wp-json\/wp\/v2\/media\/118081"}],"wp:attachment":[{"href":"https:\/\/www.infokuryr.cz\/n\/wp-json\/wp\/v2\/media?parent=118080"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.infokuryr.cz\/n\/wp-json\/wp\/v2\/categories?post=118080"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.infokuryr.cz\/n\/wp-json\/wp\/v2\/tags?post=118080"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}