Download Jordanian Jerusalem: Holy Places and National Spaces by Kimberly Katz PDF

By Kimberly Katz

 Kimberly Katz explores the position of Jerusalem’s holy locations within the technique of making a particular nationwide identification in Jordan from 1948 to 1967. The period of time marks Jordan's keep watch over over Jerusalem, together with the Muslim, Christian, and Jewish holy websites within the previous urban. Katz indicates that the governing Hashemite leaders co-opted the spiritual significance of Jerusalem to refashion Jordan’s snapshot following the 1948 battle in Palestine round the holy locations, positioned within the newly enlarged nation.
The Hashemites confronted severe questions about their political legitimacy after being put in by means of the British as rulers in a demarcated zone that had no old precedent as a political entity. to advertise their very own legitimacy and that of the newly created kingdom, the leaders hired state-issued cultural artifacts to outline either the kingdom and the kingdom. With the help and blessing of the West, they not just exploited the normal non secular charm of Jerusalem in speeches and public discourse, but in addition designed sleek symbols of the country corresponding to stamps and forex with markers of holiness. The monarchy assumed and projected one overriding posture all through this era: guardianship of the Holy Land. Katz explores the lingering presence of the British in Jordan, whereas giving existence and colour to the contributions of Hashemite leaders resembling Sharif Husayn, King Abdullah I, and King Hussein. She additionally strains the ways that nation officers rigorously promoted the hot political identification to their matters, to different Arabs, to Muslims somewhere else, and to the realm at large.
One of only a few books on Jordanian Jerusalem, this is often the 1st that offers with the intersection of non secular symbols, legitimacy practices, and nationalism in the course of the framework of cultural background.

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From its inception, the emirate was a dependent entity. Abdullah took up residence in Transjordan in 1921, and it became officially attached to the British mandate (for Palestine and Transjordan) in September 1922, two months after its inception. Transjordan was distinct from the mandate for Palestine in that the Balfour Declaration, which provided for a Jewish “national home” in Palestine, did not apply to Transjordan, although Transjordan remained subject to British control. During the years of the mandate, Transjordan and Britain signed several agreements that defined Transjordan’s political status.

In April 1916, the British and French signed the Sykes-Picot Agreement. 15 Colonial ambitions, however, did not allow the British to relinquish the possibility of controlling Palestine. They sought to control Palestine and Iraq (its oil and pipeline) and maintain a geostrategic position that would allow easy access to Britishcolonial India. The word “Palestine” was thus never mentioned in the correspondence, although Husayn did not recognize the significance of this omission. 1. Division of the Ottoman Empire, per the Sykes-Picot Agreement, envisioned for the post–World War I situation.

The British mandate for Palestine—a revised, more palatable name for British colonialism—emerged in 1922 to which the Emirate of Transjordan was quickly linked. Abdullah sought to continue the ideologies developed with his father in the Hijaz: to champion Arab rights in Palestine, while promoting the banner of Arab unity in an enlarged Hashemite kingdom and to engage in statesmanship with the British mandate authorities. Britain retained its influence in Transjordan for ten years after the formal independence of the kingdom in 1946, largely in the person of commander of the Arab Legion army, John Bagot Glubb, also known as Glubb Pasha.

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