Yosef Meyouhas The Ottoman Brothers

This move brought hope, and it promised an entirely different understanding of the citizenship. It was intended to enfranchise land owned by the male gender; this did not favor all the three communities equally. Most of the Jews and the have-nots rural dwellers who did not experience the Ottoman citizenship. Meanwhile, a community of Jewish was the beneficially of this revolution. The intellectuals as well as the newspaper publishers the likes of Zionist Shalom Yellin and his friend Eliezer Ben-Yehuda, with open arms, embraced the new notions as well as the Ottoman citizenship ideas. By then the Jews were in a place to satisfy their various needs as they were in the Ottoman Empire. The Muslim were not interested in venturing into business and

hence they left their business occupations to the members of the non-Muslim communities. Additionally, they distrusted those Christian communities from the countries that had the recent conquests of the Ottoman Empire. It made the Jewish communities naturally favored against Christians. Finally, there is the role of freemasons in the city of Jaffa and that of Jerusalem which was a point of interest to the Ottoman Brothers. The various inter-communal lodges that contributed to the notables from all the secularizing and forward-looking stakeholders of the communities came in as the vanguard which embraced those post of the 1908 reforms.
Other studies show talks of people such as Abraham Shalom Yahuda whose life dated between the year 1877 and 1951.

He had a legacy of Andalusian that re-examined on the Jewish process of modernization that was in respect of the symbolic as well as the real return from the west. Another significant one is the experience of Yosef Meyouhas whose life dated between the year 1863 and 1942. He translated a good number of Bible stories that were in the Arab-Palestinian form of oral tradition. He examines the importance that works and that of mainstream Zionist

approach.
The last decades of the Ottoman Empire in Palestine remain a period of intense interest to scholars. Because it is primary to the fact that this was when Zionism and Arab nationalism arose, thus creating what the Israeli–Palestinian conflict is today. Michelle Campos, an assistant professor of the History of the Modern Middle East at the University of Florida, has good knowledge on this subject.

In her book The Ottoman Brothers: Muslims, Christians, and Jews in early twentieth-century Palestine, she sets out to look at the diversity of views held by the different religious communities in Palestine. The introduction provides the reader with an understanding of the way communal tensions were part of the fabric of the empire. The author gives maps that showing the size of the different communities in Palestine and Jerusalem in 1905. Which can be very helpful because she uses the map to show the diversity of the city and relative heterogeneous nature of Jerusalem visually during the 20th century? In the first chapter, the author analyzes the newfound liberty that discovered by the subjects after the advent of the 1908 revolution.She defines how the people understood the revolution about al-Hurriyat (freedom) and compared it to the early Muslim period. Is’af Al-Nashashibi, the Jerusalem notable, “marked off the pre-revolutionary time as the age of ignorance, jahiliyyah that references the Arabian peninsula before the revelations of the Prophet” (p. 52) There are several questions that the book leaves open.Three interesting

postcards showed on pages 38–40. In a section dealing with Palestine, it is not clear what relation the postcards have with the people of Palestine. It does not seem as if they published there, nor does the author explain where they published. On page 8, a claim is made that the Ottoman sultans sought “to integrate their diverse subjects into the state.”The example given is of Christian “holy warriors... fighting in the sultan’s armies, and the Christian youth (devshirme) taxed into imperial service.” It is hardly a clear description of the reality. East European Christian children, not “youth,” were forcibly recruited into the sultan’s army at a young age by tax farmers responsible for taking several children from each Christian community. They were converted to Islam, forcibly as well, and used as shock troops for the Empire. Turning these child slave-soldiers into an example of how the empire was diverse and tolerant is a mistake; no one would make a similar argument about the U.S. South in the antebellum period, using African slaves as horse handlers. In the end, Campos concludes that “the Ottoman Empire underwent a dynamic period of political reform and intellectual fermentation in the last decade of its existence” (p. 250).This book is a great accomplishment and sheds light on many important aspects of Palestine in this last decade of the empire’s existence. However, the reality is that this was a very short period, lasting less than a decade. Ottoman Brothers does not make such loud pronouncements, but it also does not show exactly to what extent this period was of lasting importance. In Campos Article "Between “Beloved Ottomania” and“The Land of Israel”: The Struggle over Ottomanism and Zionism Among Palestine’s Sephardi Jews. She discussion Campos says “what should be their role within the reforming empire, both as Ottoman citizens and as Jews?,” In the article she talks about the conflict the two group were having with each other.