After the publication in French, English and Arabic, “Jerusalem 1900. The Holy City at the Age of Possibilities” by Open Jerusalem director Vincent Lemire has been just released in Hebrew by Magnes Press.
In the very early centuries of the Christian era, the Syriac orthodox Christians – also called Jacobites – settled in Jerusalem, in the so-called house of Virgin Mary in the Armenian quarter: this monastery dedicated to St Mark the Evangelist became the headquarter of the Archbishopric which had never been one of the most important centers of the Jacobite church; its original location was indeed in the Tur ‘Abdin, in the Ottoman province of Diyarbakir (East Anatolia). But during the XIXth and XXth centuries, the small community had changed significantly moving from a handful of believers with a few pilgrims arrived from time to time in the Old City, to a refugees center welcoming the survivors of the Seyfo, the genocide committed in the Tur ‘Abdin during World War I. Besides, their dependency to Armenian authorities from which they failed to release, turned gradually into their marginalisation in Arab Palestine.
Thanks to Open Jerusalem team and Father Shimon, the librarian of Saint-Mark monastery, I have studied the baptismal register of the community, from 1831 to 1948. In fact, this document is a compilation of several census produced between the Tanzîmât period and the beginning of the British Mandate on Palestine: as it is explained in the opening text of the register, a Syriac orthodox of the community named Sulayman Jalma, began to collect all the papers related to baptized children in Jerusalem and Bethlehem in 1931 and ended his work in 1932. Then, the following monks continued to record the new baptized believers until today.
The register gathers hundreds of middle format pages, in which columns and headings are printed. The garshuni language used to complete the columns, is the transcription of the Arabic in Syriac letters; between 1831 and 1948 few filled lines are written in Arabic. The reverse of that trend is observed after World War II. The information completed in the register deal with the date of the registration, these of birth and baptism, the names and places of origin of the baptized children, of their parents and godfathers/mothers and of the priest who celebrated the baptism.
Because of the lack of others available archives, I have focused on this register and on the studies published by Andrew Palmer about the Syriac inscriptions of Saint-Mark monastery. Thanks to Flavia Ruani’s translation of the register from garshuni to English, I have first studied statistically the demography of the community at that period. I have also identified the social networks organized around godparenthood and kinship, which were indeed very efficient integration mechanisms. My field survey cargried out in Jerusalem with the cooperation of the community and with that of the CRFJ enabled me to overcome difficulties I encountered, like the unmentioned citizenship or the political involvement of the Syriac believers during the interwar period. Paying attention to the importance of spiritual identity and ritual behaviours, I have tried to better understand how these Christians succeeded in being a real community fitted in well in Jerusalem, despite the impact of political and social changes they went through.
Read Antoinette Ferrand’s full dissertation (Ecole Normale Supérieure, Lyon): “La diaspora syriaque-orthodoxe de Jérusalem (1831-1948). Pèlerins, réfugiés et fabrique communautaire à l’époque ottomane et mandataire”
Stéphane Ancel, Antonella Di Domenico, Roberto Mazza and Maria Chiara Rioli are among the speakers at the workshop organised by the French School in Rome (September 29-30 2016) on the Italian consulates during the “long Risorgimento” (18th-19th century).
They will present their work on the fond of the Italian Consulate in Jerusalem, aiming at inventorying and analysing these undisclosed records, in the framework of the partnership between Open Jerusalem and the Historical Archives of the Ministry of Foreign Affairs.
See the full programme here.
The Open Jerusalem project (full title: Opening Jerusalem Archives: For a connected history of citadinité in the Holy City, 1840–1940) is funded by the European Research Council (starting grant) from 2014 to 2019 and based at the Paris-Est Marne-la-Vallée University in France. The project is directed by Vincent Lemire and run jointly with the researchers of the core team: Stephane Ancel, Yasemin Avcı, Leyla Dakhli, Angelos Dalachanis, Abdul-Hameed al-Kayyali, Falestin Naili, Yann Potin and Maria Chiara Rioli. Additionally, so far more than forty scholars from Europe, the Middle East, the United States and Canada have been involved in the project.
The Open Jerusalem project aims to unlock and connect different archives and sources in order to investigate the ordinary, entangled history of a global city through the lens of the concept of urban citizenship (citadinité). Citadinité is for a city what nationality is for a country and materializes itself in institutions, actors and practices. The project provides a bottom–up history of Jerusalem, a perspective that has been neglected by historians of the city, who have been generally preoccupied with ideological and geostrategic issues. This history is also a connected one because, within a complex documentary archipelago, the researchers seek points of contact revealing the exchanges, interactions, conflicts and, at times, hybridizations between different populations and traditions. The project is characterized by the scientific quality of its research tools, the close attention it pays to local archives and its unbiased openness to all demographic segments of the Holy City’s population. The transition of the project from an archival into an academic one is proceeding in three concurrent phases: the first involves creating an overview of the available resources, the second the organization of inventories and their presentation in a web portal and the third the development of a new urban history of Jerusalem from 1840 to 1940 through books and several other publications.
The project’s first international symposium, entitled “Revealing Ordinary Jerusalem (1840-1940): New archives and perspectives on urban citizenship and global entanglements,” is taking place at the Institute for Mediterranean Studies in Rethymno (Greece) on 10-12 May 2016. It aims to serve as a forum for deepening discussions and initiating scientific debates, with contributions from members of the Open Jerusalem team, scholars specializing in related topics, urban historians and specialists of the region.
by Eméline Rotolo
National Archives of France
The archives of religious congregations: an archival hydra
The archives of Catholic orders and congregations are hierarchically organized and this may translate into fragmentation in the conservation of holdings. First, the general archives contain the holdings of the general administration of the archives produced by the General Council and the General Father or Mother: correspondence, reports, publications. It also includes the archives and publications of the founder, as well as the following General Fathers or Mothers, characterized by extensive correspondence and often highly specialized work in different fields of research such as archaeology, linguistics, ethnology, etc. The Mother House ensures the conservation of these holdings with the support of one or more members of the congregations and orders, sometimes aided by trained lay people. Then come the holdings of the provinces, roughly equivalent to a country, and influenced by the provincial administration and life. After which remain the current archives of each community: for minor congregations sometimes they remain stored on site.
Three important institutions, since their establishment in Jerusalem linked with religious and diplomatic symbols they condense from the last quarter of the nineteenth century, namely St Anne’s Church and seminary, Notre-Dame de France hotel and the church of St. Peter in Gallicantu, guided the first investigations by Vincent Lemire in September 2015 in the archives of the Mother Houses of the White Fathers and the Assumptionists in Rome. This second mission (February 1-5 2016) brought additional knowledge on Roman archival collections held by these two congregations of French foundation, installed in the late nineteenth century in Jerusalem. To provide a comprehensive mapping of the archives produced by the White Fathers and the Assumptionists in Jerusalem, further work should be considered in the provincial archives stored on site, in St Anne for the White Fathers and St Peter in Gallicantu for the Assumptionists.
An archive history: why?
In the second half of the twentieth century, religious orders and congregations devoted relevant efforts to conservation, classification and creation of finding aids for their archives, providing better access to researchers. The up to now available information about the White Fathers and the Assumptionists reveal different approaches and research tools.
However, even if a standardization effort was made in the drafting of finding aids, a first common observation is deplorable: the lack or even the absence of any contextual description. Actually, a brief description of the archive completed with producer’s identification elements would allow to define the content of documents and the choices of classifications taken according to the principle of “respect des fonds”. These types of essential information permit also to document the history of the conservation taking into account transfers, natural disasters or the loss of archives due to eliminations, all events that influence the fonds.
These elements, considering the territory and the period (Jerusalem, 1840-1940), present a relevant interest: the major European religious institutions in Jerusalem have been requisitioned, occupied and sometimes raged during the First World War (1914-1917). Details are provided by some archives, as in the correspondence of Fr Van der Vliet, White Father of Dutch nationality remained in St Anne during the hostilities. In a French transcription of the diary he kept during those times, he tells (December 4, 1914) the episode of the transfer of archives hastily hidden in a damp place, under an arch, behind a lapsed wall, in the St Anne seminar to a safer place. Again, in a letter of Fr Leopold Dressaire addressed to Fr Athanase Vanhove, both of them Assumptionists, he reports the state of Notre-Dame de France at his arrival (December 11, 1917) after the capture of Jerusalem: “Your papers, personal belongings, objects and papers of Fr. Germer, religious objects remained (most of these files was mixed with the books and the community and clothes and they could only be recognized by interested parties, another part disappeared). Everything that was at your use (lingerie, books, notes, correspondence, benefactors addresses, etc.) is preserved”.
This description shows the archives in desolating conditions and therefore requesting a reclassification work. Information that would be useful to gather in order to document the history of each holding and make intelligible the process that led to the final classification status is therefore missing.
The White Fathers: fonds classified and analysed according to the organization of the institution
Despite a certain timidity to put their archives into the historical perspective of their institutions, the implementation of useful research tools has to be acknowledged to both these congregations.
First of all, the White Fathers, thanks to their valuable online inventory, partly answer to the previous remarks with a brief presentation of their holdings in the introduction. They announce the main documentary typologies held in Rome: correspondence, reports, documents, publications from their founder, Card. Lavigerie, the General Government of the Company, its provinces and its members. This general state of the holdings in the form of a detailed digital inventory provides an overview of all the Roman records dealing with Jerusalem institutions, from their founding until very recent times. The last depositions, like for the MEL file 297: Jerusalem. Correspondence, with the annotation “These files were received from Jerusalem in June 1991,” as well as the most recent entries marked “2015 adding”, show the activity of the archive service.
This detailed digital inventory is based on a classification system respecting the logic of production and structure of fonds. It thus offers a structured analysis at different levels of description from general to particular, like for archives of the General Fathers, GEN series, classified and numbered – alphanumeric call numbers – in chronological order of succession of their role. Other relevant series include typologies such as personal folders (D.PERS), original diaries (D.OR) or copied (D.Cop), registers (REG.), photolibrary (PHOT.), maps, atlas, statistics (CART.); with some limitations, however, for the VARIA series or MEL. It is also noteworthy that three databases complete this detailed digital inventory for chronicles and annual reports, general councils and the conclusions of general chapters.
From the Assumptionist card index to the archives of the Jerusalem community: a not classified fonds or the result of a lack of internal organization?
The Assumptionists, meanwhile, have one more archaic but equally valuable research tool: a card index with thematic entries by “people”, “themes” and especially “places” covering up until the late 1970s. Vincent Lemire had fully photographed 158 index card for “Jerusalem” whose distribution is as follows: 99 index card titled “Jerusalem – ND de France”, 26 “Jerusalem – St Peter in Gallicantu” and 19 “Jerusalem – pilgrimage of”.
This card index provides an analysis of the documents considered most important at the time of the redaction of this research instrument. Essentially it is not an inventory and it contrast the general vision of the holdings. Unlike the digital detailed inventory of the White Fathers, it does not reveal a hierarchical classification from the upper level (the Generalship) to the lower (the provinces).
For researches on Jerusalem, all the related index cards must therefore be consulted. The accuracy of “ND de France”, “St Pierre en Gallicante” and “pilgrimage” can eventually restrict the consultation. If the major tasks of the community (education, pilgrimages) reflected, it is hard to recognize the responsibilities of key actors normally responsible to classify documents.
When the first index cards are examined analysis are only about an individual archive item or a small number of documents in favour of typologies than actions. Thus the letters of the General Father Vincent de Paul Bailly are scattered in seven articles when it should have been easy to classify them in a series of Generalship archives, a sub-series for those of Father Vincent de Paul Bailly and articles by chronological sections to classify the correspondence due to its function.
This fragmentation reveals, on the one hand, the gaps in the classification of holdings that should have followed the logic of archive producers and, on the second hand, the obsolete nature of this research instrument that doesn’t respect the archival logic of information’s non redundancy.
Other limits are noteworthy, as the presence of an alphabetical call number of the boxes, imitating a classification scheme, which is an irrelevant marker. Initially it might suggest a classification of all correspondence from Jerusalem in sections NS to NW, 1883-1956, but the correspondence of 1918 was forgotten while classifying.
Initially, we thought that all the correspondence from Jerusalem had been classified in sections NS to NW, 1883-1956, but the 1918 correspondence had been forgotten. It was immediately classified in the following box NX with, among others, a record on the construction of Notre-Dame de France, some records related to the First World War and accounting documents.
It’s the same for the ephemeris representing a distinctive typology deserving to be listed in series. Yet the records are divided in different box numbers: UT 2 for May 1891 – December 1892 entitled “ND de France chronicles” and mentioning “Following A 114-117” which seems to correspond rather to the registers 114-116 E (August 1891 – September 1898) but the ephemeris from May 1908 to December 1914 uses another letter B 187.
The choice of a card index, although coherent with those times, allows to hide these limits and the lack of a rigorous classification of the archives concerning Jerusalem. From the points raised so far, it is unlikely that a classification following the activities of the Province of Jerusalem has been accomplished. The current state reflects the deposits, with this system of non meaningful box numbers, where the fonds are fragmented and sometimes internally inconsistent (hence the choice of a card index).
Finally, we must emphasize that attached files have been extracted from the correspondence. Therefore it’s impossible to find the right documents they were attached to, although the presence of the card index. This action makes sense for certain types of items in order to constitute some series, like quarterly balances. However, other attachments require the support of the correspondence to be intelligible and yet find themselves separated from the letter; even worse, several sheets were divided through different articles.
This sheet containing four pages concerning surveys of archaeological objects, annexed to a letter of 31 July 1914, as the record indicates with red ink at the top, is now listed PJ 202. However, during our investigation, we accidentally discovered a second sheet number 5 in the box number PK. These examples therefore makes very difficult a comprehensive study of the entire collection from the card index, whose ratio behind the classification is also questionable. Numbered pieces rarely represent coherent records.
This final report of a disorder of Roman Assumptionist archives concerning Jerusalem may be due to a gap of classification of the fonds – as mentioned before –, to affect the current classification following the history of the fond or simply reflect the disorganization of the community and of the establishment they comes from. In this case, it is likely that the fonds has had to suffer from these three evils.
We still lack of answers about the history of the fond, including the conditions of the transfer of fonds from Jerusalem to Rome but also the possibility of a reclassification (some records present old call numbers). Lack of organization by the community of Notre-Dame France, seems to appear through the correspondence especially after the First World War: at that time, the community has to deal with financial difficulties and it demands to Rome a bursar to assist the Superior.
“Cleaning” the Assumptionist card index: a delivery attempt to conduct exhaustive flat?
Despite all these issues, the card index remains essential since it is the only key to enter the fond. Moreover, it has several advantages: a conversion of this card index to an excel sheet, highlighting, when possible, the origin of the document or record, would probably improve the vision of Assumptionist archives concerning Jerusalem.
We propose to transcribe the card index using the best descriptive standards because, following the existing analysis, many fields may remain empty.
This conversion could bring out the grouping that had to be made during the classification. To proceed, a standardization of terms must be conducted. From these groups, a summary could be recreated in xml format for online consultation of a structured inventory. This proposal would also avoid to lose information about agents, authors and producers of the documents.
The card index “people” presents some gaps: Fr Moitraux, author of a war diary, has no record, although he appears in the index card “place” as author of the mentioned document.
The purpose would be to create a methodical finding aid containing all the additional Assomptionist fonds collected in Rome, Paris and Jerusalem. Surveys are to be carried out in Paris, while the Assumptionist Fathers of Jerusalem requested Open Jerusalem contribution and collaboration.
Despite all these archival considerations, our mission mainly focused on the theme of the First World War in both the two archives and discover fragments useful in the perspective of a global history of Jerusalem at that time. However, other tracks emerged in order to retrace the daily life in Jerusalem. The Augustinian Fathers of the Assumption, the main organizers of Catholic pilgrimages to Jerusalem, imposed their building in the landscape of the city. Religious and administrative records – including the archives of the Ministry of Foreign Affairs held in Nantes – and recently unveiled photographic fonds may raise interesting issues on ND de France, especially in the history of constructions. Beyond this, the establishment at Notre Dame de France a museum and a library with a seminary could be linked with education activities conducted in other seminars, such as St. Anne, by various orders or congregations located in Jerusalem. And finally, given the irony of French diplomatic support to congregations that had been expelled from the national territory, could we not consider the study across multiple inventories – typology pleasing to the archivist – historically redundant for these institutions?
The presence of Spain in Jerusalem and its neighbourhood might appear quite marginal and original at the same time: marginal because the Spanish consulate was founded in 1854, later than other European countries, but also original thanks to the presence of Spanish Franciscans in Jerusalem since the 13th century, the specific history of Spain with Jewish and Muslim people (Vilar, 2003) or with the figure of the Spanish diplomat Count of Ballobar who became the guardian of various nations’ interests during the First World War (Mazza, 2010).
Therefore, it appeared opportune, in the framework of ERC Open Jerusalem project, to take a closer look at the historical records of Spanish entities in Jerusalem. Between the 17th and the 24th of January 2016, Anne Leblay-Kinoshita, archivist at the French National Archives, went to Madrid to study those records.
A first visit was paid to “Archivo general de la administración” (AGA) in Alcalá de Henares, a city located 30 km from Madrid, best known for its historical precinct and university inscribed on World Heritage List and for being the place of birth of Miguel de Cervantes.
Less known, the AGA are nevertheless one of the biggest archive in the world, after US and French National Archives. Officially created in 1969, the AGA hold records of State administrations, mainly from the 20th century but also the second half of 19th century. In this place 427 boxes and registers of records from the Spanish Consulate in Jerusalem dated from 1852 until 1976 are preserved.
A visit was also paid to the “Archivo histórico nacional” (AHN) in Madrid. Created in 1866, the AHN has been located in the complex of the Spanish Research National Council since 1952. The AHN holds records from Old Regime and Contemporary Institutions (until the Spanish Civil War), Ecclesiastical Institutions, Private archives and specific collections.
Since 2013 and the closing of the Archives of Ministry of Foreign Affairs and Cooperation, the AHN holds its records prior to the Civil War like those of the “Obra Pía de los Santos Lugares en Jerusalén”. The “Obra Pía” is a religious institution, at first dedicated to the administration and preservation of sacred heritage in Holy Places. It became a State institution in 1772 with Carlos III. Around 435 “packets” and more than 20 registers dated from the 16th century until 1936 are now preserved in the AHN.
During those visits, some inventories were collected and it is now possible to have an idea of the content of each box, packet or register.
Amongst the records of the Spanish Consulate, some series appear quite interesting for the history of the city of Jerusalem and the Spanish presence in that place: there is a chronological series, more or less continuous since the creation of the consulate, a series dedicated to the relation between the consulate and the administration of the “Obra Pía” in Madrid, a fascinating series about the protection of foreign interests – especially during First World War for the Russians, French, Italians and, above all, the Greeks – or various series of records for the accountancy and juridical matters which can give an idea of the everyday life of the different communities living in Jerusalem. A first research in the records also showed the importance of the Consulate in Jerusalem during Spanish Civil War.
With regard to the “Obra Pía”, the interest of the records seemed moderate for Open Jerusalem project. First, this institution was established in Spain, so the documents describe mainly the organization there. Secondly, the inventory lacks of precision, e.g. the content of the first 169 packets is described as various correspondence and budgets produced between 1500 and… 1900. However, the continuity of the fonds is indeed outstanding and showss the importance of the institution for the relationship between Spain and the Holy Places.
Those first steps in Spanish archives are quite promising and an exciting research might go on in the records of the Spanish Consulate in Jerusalem. In short: highly encouraging, to be continued!
María José Vilar (2003), “Una percepción desde España de la cuestión Palestina. Aproximación a sus fuentes documentales y bibliográfica en español”, Anales de Historia Contemporánea, 19. pp. 285-312.
Mazza, Roberto (2010), “Antonio de la Cierva y Lewita: the Spanish Consul in Jerusalem 1914-1920”, The Jerusalem Quarterly, 40. pp. 36-44.
Spanish archive portal:
As part of the Open-Jerusalem research program (funded by the European Research Council ERC), a systematic and standardized description of the archives of the French Consulate of Jerusalem has been launched for the period 1843-1940. This mission was funded by the Open-Jerusalem project and received the support of the French Consulate in Jerusalem and of the CADN (Centre des Archives Diplomatiques de Nantes). The purpose of this first mission (one month, January 2016) was to treat the part concerning the 1843-1914 period of the series 294 PO / B (71 archive boxes = 6.7 linear meters).
Since its repatriation in France in 1978, the series 294PO / B has indeed been much solicited by researchers. The original manuscript inventory of 1956 was not very detailed, many files were no longer located at their initial place, and some boxes were particularly disorganized. For all of these reasons, the reclassification of all of the 71 boxes and the consolidation and deepening of the existing inventory was undertaken as part of this mission. This was done in order to facilitate the consultation and the valorization of these particularly rich and exciting archives for the history of Jerusalem. Indeed, the records contain numerous documents on the political situation in the holy city, the relationship between local authorities and Ottoman government, municipal taxes, business affairs, the maintenance of public order, conflicts and solidarity between religious communities, public works and urban development, health issues, etc.
The very rare and high quality of these archives must be highlighted. They were reorganized on site by the Consul Boppe in 1904, and inventoried (still on site) by Paulette Gustin in the 1950s. In a 1958 inspection report, the French consulate of Jerusalem is complimented for the quality of its records: “Jerusalem can serve as an example to other Consulates”. To prepare the successive returns to the Centre des Archives Diplomatiques in Nantes, several missions have been implemented in the consulate: the archivists Miss Pouillon and Mrs Pozzo di Borgo realized an archive mission in Jerusalem in October and November 1977, just before the return of the archives in France in 1978.
Moreover, it should be stressed that very few European consulates in Jerusalem were able to keep records of such an excellent level, quantitatively and qualitatively. At the time when the Ottoman Empire entered the war against the powers of the Triple Entente in November 1914, consulates of France, Britain and Russia hurriedly closed. During the first world war, the Spanish consulate (neutral country) was in charge of looking after the interests (and archives) of the Allied powers. As a result of the Russian Revolution in 1917, the Russian Consulate archives have been lost, until now. The British consulate archives have largely been absorbed by the new occupying authorities and agents from 1917 onwards, which now makes them difficult to locate: they have been “diluted” in the Mandate archives. Regarding the archives of the consulate of Prussia and Germany, they were sealed by the British authorities in 1939 and then partially recovered by the new Israeli State Archives (ISA) after 1949. Among other ongoing investigations, the Open-Jerusalem Program strives to locate and describe all the consular archives in Jerusalem, including current missions in Rome and Madrid, for archives of Italian and Spanish consulates.
Brief history of the Series CADN / 294PO / B
The fund “Archives du Consulat de France à Jerusalem” preserved in CADN (Centre des Archives Diplomatiques de Nantes) consists of two sub-funds encompassing 9 description series. The first sub-fund (1843-1947), which is at the center of our research, includes:
– Series A, which includes the archives concerning the Holy Places, over the period of 1843-1914
– Series B, which includes the thematic files of the consulate of France from 1843 to 1941.
– Both the series A & B were repatriated to France in 1978.
Before the establishment of the Consulate of France in Jerusalem, the interests of France were managed successively by the consulates of France in Aleppo, Damascus and Cairo. It is in 1842 that the Ministry decides to create a consulate in Jerusalem, whose first titleholder was the Comte Gabriel Lantivy. The Consulate has, like other consulates, three main roles: it administers and protects the French community and French nationals abroad, it is in charge of administrative services for French nationals abroad (civil status, notary, issuing of identity documents, registration of French nationals) and finally, it is also an entity that can promote the French cultural identity. At that time, the consulate was placed directly under the authority of the Embassy of France in Constantinople1.
So the French consular archives retrace continuously, since 1843, all the activities of the consulate and its relations with local authorities, religious communities, consulates of other countries, the Embassy and the Ministry of Foreign Affairs.
Achievements of the mission
Adélaïde Laloux (Master “Métiers des archives et des bibliothèques”, University of Angers), under the supervision of Bérangère Fourquaux, Vincent Lemire & Yann Potin
MESA 2015, Denver (US), Panel n° 4125, Sunday November 22nd, 8:30-10:30:
“Open Jerusalem! Towards a New Entangled History of Citadinité (1840-1940): Concepts, Methods and Archives”
Organized by Vincent Lemire
Supported by ERC Funded Project OPEN JERUSALEM
Chairman : Salim Tamari (Institute of Jerusalem Studies)
Discussant: Jens Hanssen (Univ Toronto)
Vincent Lemire (Univ Paris-Est / Dir. ERC Open-Jerusalem Project) : “Managing the Open Jerusalem Project : A Transnational, Collaborative and Democratic Attempt”
Michelle U. Campos (Univ Florida) : “Mapping People and Places in Late Ottoman Jerusalem through GIS”
Leyla Dakhli (Centre Marc Bloch – CNRS) : “From Mutual Understandings to Multiple Translations: Languages of Jerusalem at the Turn of the 20th Century”
Anouk Cohen (CNRS) : “Shared Uses of Religious Schools, Libraries and Printing Press in the Holy City”
by Stéphane Ancel, Open Jerusalem
The presence of Ethiopians Orthodox in Jerusalem is attested at least from the 13th century. But during the second half of the 19th century and the first half of the 20th century, the Ethiopian Orthodox community knew a great revival: the number of Ethiopians increased, buildings dedicated to them were bought or erected. Among others, historians like Littmann, Cerulli, Pétridis, Meinardus, Makonnen Zäwde or Pedersen have proposed valuable studies about the Ethiopian community in Jerusalem, especially Kirsten Pedersen who for the first time proposed a very clear and precise history of this community during the 19th and 20th century. But if the outline of the history of the community is known, there is a great lack concerning its involvement in Jerusalem city life during that period. Besides, the characteristics of the archives of the community are basically not known: only few documents had been accessible to historians and even Kirsten Pedersen, herself member of this community had a restricted access to these documents.
It is clear that during this period the community should have produced many documents. In fact, the main idea leading Open Jerusalem research is that the archives of the community should provide documents which permit to understand the involvement of the community in the daily life of Jerusalem at that period and its relationship with the local municipality and the other communities established in the town.
After a meeting with OJ director Vincent Lemire and me, the Ethiopian Orthodox community in Jerusalem was enthusiastic about the project and his Holiness abunä Matthias, Patriarch of Ethiopian Orthodox Church in Addis Ababa, and his Grace abunä Enbakom, Archbishop of Ethiopian Orthodox Church in Holy Land, gave us the access to the archives of the community in Jerusalem.
The study of these archives has just started. For the moment, documents found in the archives are administrative and financial documents, such as payment receipts, cheques, bank documents, financial reports, letters and correspondences concerning daily problems of the community, registers, etc. As a whole, these documents permit to open a window to the daily life of the community, and to understand all the problems and opportunities for a religious community established abroad, concerning installation, supplies, access to public services, administration or worship.
Here are some examples among the documents collected:
– Receipts and payment document are witness of Ethiopian involvement in local network:
– Receipts and payment documents to the municipality:
We can observe that Ethiopians had different interlocutors, according to the needs and opportunities. Interesting enough, each interlocutor supposed the use of a specific language, for example with the British municipality in English, with Russian community in French, local merchants in different languages.
Worship activities posed also problem and documents bring to light the role of the municipality to solve the problems and at first the problem of the usage of the Holy Sepulcher.
Also some documents bring to light ownership problems of the community. The problem of the Dar Es Sultan monastery is much known: Ethiopians during that period claimed the ownership over this monastery located at the roof of St. Helena chapel, in the Holy Sepulcher. This claim was contested by Coptic community (and it is still today the case). This case is known especially thanks to the work of Cerulli, Pétridis and Pedersen, and some documents concerning this case were published by abunä Philippos, first Ethiopian bishop of Jerusalem.
No spectacular documents concerning especially this case came out from our investigation in Jerusalem for the moment. But a very interesting book could be identified.
Maybe less known, documents present the case where Ethiopian community was the owner of houses rented to institutions or individuals. These documents are crucial to understand how the community built and managed its properties in the Holy Land.
Administrating worship place in Jerusalem have supposed a great flexibility, in using a specific language with specific interlocutors, in establishing relations with different middle men involved in local social network, in using specific network of merchants for supplies, and in establishing itself in Jerusalem scene. Thanks to full collaboration of Ethiopian Orthodox authorities, the ongoing study of Ethiopian Orthodox Church in Jerusalem will open a great window on daily life of the Ethiopian Orthodox community in Jerusalem between 1840 and 1940.
June 25, 2015
18:00 Keynote Speech by Dr Önder Bayır
Director of the Ottoman Archives, Istanbul
«The Ottoman Imperial Archives:
A Key Place for the Study of Jerusalem History»
11 rue des Quatre Fils 75003 – Salle d’Albâtre
June 26, 2015
Opening Jerusalem’s Archives and Digital Histories
Interconnecting Methods, Tools and Practices
Université Paris-Est Marne-la-Vallée
Laboratoire ACP – EA 3350
Bâtiment Bois de l’étang – Salle 6
Cité Descartes (RER A / Noisy-Champs)
9:30 Vincent Lemire (UPEM): Open Jerusalem Project: A Transnational, Bottom-Up and Collaborative Experience
10:00 Elisa Grandi (Université Paris VII): Digital History. Concepts, Methods and Historiographical Debates
10:30 Pierre Yves Saunier (Université Laval): Writing Open Jerusalem: The www Option
11:00 coffee break
11:15 Francesca Morselli (Cendari): CENDARI. Methodologies of the Collaborative European Archival Infrastructure for the Study of WW1 and Medieval Culture
11:45 Maria Chiara Rioli (Scuola Normale Superiore, Pisa): Open Jerusalem: A Project of Digital Public History?
12:15 – 13: discussion
13:00 – 14:30 lunch break
14:30 Andrea Violante (NiEW): User Experience Design and User Centered Design Methodologies to Drive a Digital Project Within and Beyond the Margins of the Screen
14:45 Stéphane Ancel (Open Jerusalem) / Yann Potin (Archives Nationales): Imperial Ottoman Archives and Open Jerusalem Project: How to Deal with 19600 documents?
15:00 Angelos Dalachanis (Princeton University): Zotero in Jerusalem: Creating an Open Bibliographic Database
15:15 Luca Martinelli (Wikimedia Italy): Information in the Digital Commons: How to Make Knowledge Really Open
15:45 Chiara Scesa (NiEW): Pervasive Information Architecture for Historical Ecosystems. Designing Cross-Channel User Experiences to Move from the Digital to the Physical Environment and Back
16:15 Michele Mauri (Politecnico, Milan): Data Visualization for Digital Collections
16:45 Dario Ingiusto (Mapping the World): Mapping Jerusalem’s Archives and Open Jerusalem Project
Atelier du programme ERC « Open Jerusalem Archives »
Vincent Lemire (université Paris-Est Marne la Vallée), Ouvrir les archives d’une ville fermée ?
Stéphane Ancel (IMAF, ERC Open Jerusalem), Accessibilité des archives éthiopiennes d’Ethiopie et d’ailleurs : organisation, dispersion et destruction
Leyla Dakhli (CNRS, Centre Marc Bloch, Berlin), Dire, taire, traduire, les langues des archives de Jérusalem
Jonas Sibony (BULAC), Entrouvrir les archives des communautés séfarades de Jérusalem 1850-1950
Jeudi 28 mai, à 18h, à l’École Biblique et Archéologique Française
Présentation par Falestin Naili,
Chercheure dans le projet ERC « Opening Jerusalem’s Archives »
Chercheure associée à l’Ifpo et au LARHRA
La municipalité ottomane Jérusalem, fondée dans les années 1860, est une institution urbaine largement oubliée des historiens dont les archives fournissent de nouvelles perspectives pour l’histoire sociale de la ville. Impliquée dans tous les aspects de la vie quotidienne des habitants, la municipalité est au tournant du siècle également un acteur important du développement des infrastructures et des services liant Jérusalem au reste de la région et du monde.
7ème séance / 7th session : Ethiopia in Open Jerusalem ERC-Project: Transnational Issues of Ongoing Researches and Inquiries, par / by Vincent Lemire (UPEM-ACP/Open Jerusalem Project Director) & Dr. Stéphane Ancel (IMAF/Open Jerusalem Project Member)
Mercredi 13 mai 2015, 14h-17h, Bibliothèque d’études éthiopiennes Berhanou Abebe (CFEE) / Wednesday 13th May 2015, 2-5 PM, Berhanou Abebe Library of Ethiopian Studies (CFEE).
Ethiopia in Open Jerusalem ERC-Project: Transnational Issues of Ongoing Researches and Inquiries
Even if the tie between Jerusalem and Ethiopia is ancient, the Ethiopian community is usually not included in historical works concerning Jerusalem. “Open Jerusalem” project and its members are, on the contrary persuaded of the absolute need to include Ethiopia and Ethiopians in Jerusalem history. The Open Jerusalem project (full title: “Opening Jerusalem Archives: for a shared and connected history of citadinité in the Holy City-1840-1940”) aims at studying the urban society of Jerusalem from 1840 to 1940. Supported and funded by the European Union (EU), through the European Council of Research (ERC), this project focuses on local administrative archives and on all demographic segments of the Holy City’s population from 1840 to 1940. Presented by Dr. Vincent Lemire, director of the project and specialist of Jerusalem contemporary history, and by Dr. Stéphane Ancel, specialist of Ethiopian contemporary history, this paper aims at discussing the main issues of the project, specially the transnational issues about researches and inquiries of documents concerning Ethiopian community in Jerusalem.
Photo: Monastery of Däbrä Gännät Kidanä Mehrät, Jerusalem (S. Ancel)
Ouvrir les archives : enjeux, débats, conflits
Archives Nationales (site de Pierrefitte-sur-Seine) : 13-14 avril 2015
Organisateurs : Stéphane Péquignot (EPHE), Yann Potin (Archives Nationales)
Inscrites dans le programme « conflits d’archives en Méditerranée (2012-2015) » (Casa de Velázquez, Ecole française d’Athènes, Ecole pratique des Hautes Etudes), ces deux journées d’études sont l’occasion d’une réflexion collective et comparatiste sur les ouvertures d’archives. Dans une perspective de longue durée réunissant archivistes, juristes et historiens spécialistes de la France, de la péninsule Ibérique et de Jérusalem, les conflits liés aux ouvertures d’archives seront d’abord envisagés comme une affaire de droit(s). Et ce depuis les conditions concrètes des ouvertures d’archives où surgissent des conflits, jusqu’aux acteurs impliqués et aux motivations liées à la valeur symbolique, politique, voire fondatrice prêtée aux archives. Il s’agit de comprendre dans quelle mesure les luttes menées en vue de leur plus grande accessibilité laissent des traces dans le fonctionnement et le rôle ultérieur des archives. Certaines ouvertures s’avèrent problématiques, inachevées, ou peuvent être remises en cause, en raison notamment de changements politiques. Tout en signifiant métaphoriquement une forme de libération par l’accès à ce qui était auparavant tenu au secret, « l’ouverture des archives » peut ainsi, de fait, constituer un compromis précaire entre des protagonistes aux intérêts divergents. En ouvrant les archives, met-on véritablement un terme définitif aux conflits qu’elles suscitent ? Accueillie dans le nouveau site des Archives nationales, à Pierrefitte-sur-Seine, deux ans après son ouverture au public en janvier 2013, la rencontre se terminera par une table ronde et un débat qui se proposent d’élargir la question de l’ouverture à toutes les formes contemporaines de communicabilité et de médiation de la matière « archives ».
Lundi 13 avril
9h. Accueil par Françoise Banat-Berger, directrice des Archives nationales
Ouverture : Stéphane Michonneau (Casa de Velázquez, Madrid)
Introduction : Stéphane Péquignot (EPHE, SAPRAT, Paris)
– présidence : Stéphane Péquignot (EPHE, SAPRAT, Paris)
9h30 Véronique Lamazou-Duplan (université de Pau et des Pays de l’Adour) : Ouverture sous contrôle. Les archives de Foix au début du XVe siècle
10h 45 Marie Ranquet (SIAF) : La communicabilité des archives publiques en France, genèse d’un Graal archivistique (1794-2008)
11h45 Maria de Lurdes Rosa (Universidade Nova de Lisbonne) Ouvrir le chartrier, donner accès au patrimoine archivistique familial: les sens des ouvertures des archives de famille noble dans la longue durée (Portugal, XVe-XXIe siècles)
– présidence Yann Potin (Archives nationales, DECAS)
14h15 Jean-Pierre Bat (Archives nationales, DEL) : La guerre d’Algérie : historiographie ouverte, archives fermées ?
Atelier du programme ERC « Open Jerusalem Archives ».
Vincent Lemire (université Paris-Est Marne la Vallée), Ouvrir les archives d’une ville fermée ?
Stéphane Ancel (IMAF, ERC Open Jerusalem), Accessibilité des archives éthiopiennes d’Ethiopie et d’ailleurs : organisation, dispersion et destruction
Leyla Dakhli (CNRS, Centre Marc Bloch, Berlin), Dire, taire, traduire, les langues des archives de Jérusalem
Jonas Sibony (BULAC), Entrouvrir les archives des communautés séfarades de Jérusalem 1850-1950
Mardi 14 avril
– présidence : Stéphane Michonneau (Casa de Velazquez)
9h Olivier Poncet (Ecole nationale des chartes) : Au-delà de la preuve. La dramatisation des archives comme discours politique, social et savant (France, XVIe-XVIIe siècles)
10h15 Maria José Turrión García (Archivo General de la Guerra Civil Española) Historia del Archivo General de la Guerra Civil Española
11h15 Bruno Ricard (SIAF), Open data, droit des archives et protection des données personnelles
– présidence : Ghislain Brunel (Archives nationales)
14h15-15h15 Christian Hottin (Direction générale des Patrimoines) : Montrer pour mieux cacher ? variations sur l’architecture des lieux d’archives, entre transparence et opacité (XIXe – XXe siècle)
15h15-16h15 . visite du nouveau bâtiment des Archives nationales
16h15-18h : table ronde : Ouvrir les archives, clore les conflits ?
– Ghislain Brunel (Archives nationales, directeur des publics)
– Noé Wagener (CNRS, ISP)
– Sophie Coeuré (université Paris VII, Paris)
– Philippe Artières (CNRS, LAHIC)
– Gilles Morin (CHS, université Paris I / AUSPAN)
– Anette Wieviorka (université Paris I, IRICE)
Contact et renseignements : firstname.lastname@example.org
Ottoman Izmir: The Rise of a Cosmopolitan Port,
Minneapolis, MN: University of Minnesota Press for Architecture,
Review by Angelos Dalachanis
This review originally appeared on ABE Journal, 6, 2014
Izmir is a somewhat privileged case, among the “cosmopolitan” port cities of the Ottoman Eastern Mediterranean, in terms of the number of studies devoted to it. However, although scholars dealing with Izmir’s history almost unanimously cite its cosmopolitan
character, most of them examine the city from the perspective of individual ethnic and religious minorities. An obvious disadvantage of such an approach is that it ignores the relational dimension of group formation: minority communities coalesced in relation and
opposition to one another. Another disadvantage is that it downgrades the multicultural character of the city’s diverse population –an aspect historians of such cities are careful to point out– and its interactions with the Ottoman administration. Usually, approaches tending to encompass all minorities focus on the end of the Ottoman era, namely the first two decades of the twentieth century and especially 1922, when the city was burned. In most Turkish, Greek, Armenian, or other national historiographies, the image of Izmir in flames has become a symbolic signpost, announcing the end of the city’s cosmopolitanism.
Sibel Zandi-Sayek’s study addresses the abovementioned issues with considerable success. She goes back to the time when Izmir’s cosmopolitanism was forged, providing a fresh view of the phenomenon. Her study, situated at the crossroads of urban, social, and political history, discusses Izmir’s cosmopolitanism as an outcome of constant negotiation between its diverse population, the city’s institutions, and the multifaceted urban reality from the 1840s to the 1880s, a period of especially rapid political, social, and urban
change. Unlike most historians of 19th century cities, Zandi-Sayek does not blindly accept institutionally defined ethnoreligious categories. Her contribution to the debate consists in interrogating the urban space for responses to issues concerning identity and belonging.
The author argues that social categories, which were designed by Ottoman institutions, were reconfigured by the everyday use of the urban space and citizens’ routine behaviors.
The author’s use of “the urban space and spatial practices as a lens,” shifting the focus to the porosity of institutional and group boundaries, enables her to capture a world in flux and “hinged on delicate balances”. Indeed, nothing is static in Zandi-Sayek’s Izmir. Everything is dynamic, fluid, and in constant (re)negotiation: people, groups, urban practices and space as well as institutional policies. Being “the West of the East and the East of the West,” the city itself is part of a broader dynamic Levantine/Mediterranean universe. Izmir’s urban space is not only defined by its permanent residents but, to a great extent, by the mobility of its population. This mobility was a salient feature throughout the period under scrutiny, enhanced by the region’s history as a favorable setting for the transfer of resources, goods, and people. This fluidity inevitably etched itself into the urban landscape. The author manages to capture this permanent flux, the force behind continual urban transformations and the definition of new social, class, and ethnoreligious borders. Zandi-Sayek‘s writing style, also fluid, contributes to highlighting the ever-changing urban and social environment and makes the book accessible to any reader, specialist or not. The structure of the historical narrative, divided into four chapters that follow on from a rich introduction and precede a strong and summative epilogue, is an ideal channel for this essential fluidity.
The first chapter, entitled “Defining Citizenship: Property, Taxation and Sovereignty,” deals with the articulation of the legal status of individuals and groups in relation to ownership rights and taxation. After presenting different aspects of Ottoman legal pluralism, the author turns our gaze to the tensions that arose when the Ottoman state tried to impose economic and legal control over individuals and groups, through legislative measures and the establishment of the cadastre. In a place where the foundations of citizenship and legal status were often shifting, language, religion, and culture constituted the main demarcation lines between different groups.
“Ordering the Streets: Public Space and Public Governance” is the title of the second chapter, which discusses the establishment of a modern institutional apparatus when Izmir expanded during the period under scrutiny. Here, citizenship matters most because
foreign protection is of significant importance in the city’s streets, troubled as they were by fire, epidemics, and crime. Despite divisions between private and public interests, protected and unprotected individuals, Ottoman administrators and foreign consuls, Izmir is viewed as a whole. The author argues that in Izmir, “physical and administrative structures mutually inform one another,” a finding that offers, according to her, a model to be used to analyze modernization in different cities around the globe.
The title of the third chapter, “Shaping the Waterfront; Public Works and Public Good,” is highly evocative of its focus. The state-of-the-art design of the new port of Izmir, built between 1869 and 1875, symbolizes the city’s passage to modernity. The construction of such an infrastructure provides an interesting background to examine different views of the city’s diverse population regarding not only the question of public good and private interest but also the physical interaction of the different groups along the 3.2 kilometers of the new quay.
The final chapter of the book, “Performing Community: Rituals and Identity,” demonstrates how public rituals, feasts, and ceremonies contributed to the forging of a sense of urban community among Izmir’s diverse minorities. This form of citadinité constituted the cultural core of the cosmopolitan universe Zandi-Sayek discusses here. Within it, the urban landscape emerges as an additional actor in this story. Accordingly, the author aptly underlines the political dimension of the use of public space. In this perspective, she does not view the city as a static construction but as a system of multiple
spaces, appropriated to different degrees by the local population, Muslim or non-Muslim.
Nevertheless, the use in the title of the rather ambiguous, if not problematic, term “cosmopolitan” should have been addressed in the introduction. This description has been often associated with an elitist, rosy image of the Eastern Mediterranean cities. The author
could have employed the term, which has fuelled a nostalgic literature, more tactfully. Instead, she utilizes it as an umbrella term from above without much consideration as to precisely whom it may be referring to. The interrelatedness noted by the author –which
could be considered to be a synonym of cosmopolitanism– seems to concern a particular part of the city’s population: that is, the most privileged social strata. In this respect, a more detailed discussion of the city’s social stratification might have clarified some blind spots and enriched the discussion with a view from below, which is sometimes missing.
Overall, this work provides a fascinating account of Izmir’s glorious cosmopolitan past. Zandi-Sayek astutely documents her study with a variety of Ottoman primary sources, French and British consular documents, and articles from the local press. The bibliography, which draws on works in Turkish, French, and English, is more than
satisfying. Moreover, the book is illustrated with a valuable collection of maps, plans, engravings, printed advertisements, and pictures, which make for enjoyable reading and remind us of the author’s specialization as a historian of art and architecture.