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Ost-Jerusalem unter jordanischer Besatzung

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Islamization of Jerusalem under Jordanian occupation[1][2] refers to the allegation that Jordan sought to transform the demographic landscape of East Jerusalem between 1948 and 1967 in order to make it more Muslim. It involved minor efforts, such as affixing an Arabic road sign on the Western Wall referring to it as "al-Buraq", to more significant measures, such as imposing strict regulations upon the city’s Christian community.

Jordan forbade Jews from living in the sector under their control, and passed laws to stifle the growth of the Christian community. One such law, passed in 1965, restricted the development of Christian institutions by revoking their right to acquire land in or near Jerusalem.[3] These laws resulted in the decrease of the Christian population of Jerusalem by 14,000.[4]

The ruling Hashemite dynasty of Jordan endeavoured to emphasise the significance of Jerusalem in Islam .[5] While King Hussein did not wish to shift the seat of the government to the city, he referred to Jerusalem as Jordan's "spiritual capital" and engaged on a process of concreting Hashemite influence over the Temple mount complex.

Jordan ignored a UN plan to internationalise the whole city and proceeded to strengthen its hold on the eastern sector of the city. It built a municipality building in the Old City, granted Jordanian citizenship to its residents and tried to assimilate them into Jordanian society.[6] During this time, Jordan also engaged in a building enterprise in and around the city, constructing the Seven Arches Hotel on the Mount of Olives and a royal palace to the north.

Jordan claimed East Jerusalem as Arab

King Abdullah I of Jordan arrogated to himself the title of "Protector of Jerusalem," (hami Bayt al-Maqdis), a title formerly in use by the Ottoman sultan.[7] He made frequent visits to the city and often attended prayers in the Al-Aqsa Mosque.[7] The King referred to the city Jordan's "spiritual capital".[8]

Jordan persisted in its demand for full Jordanian sovereignty. Officials called Jerusalem an "inseparable and indispensible" part of Jordan. Crown Prince Hassan argued that "Jordan’s claim to Jerusalem is backed by the Muslim world. Jerusalem is not merely our own property, but also the property of hundreds of millions of Muslims all over the world."Vorlage:Citation needed

Treatment of Christians

The Jordanian Public Education law passed on April 15, 1955 altered the nature of Christian schools in Jerusalem not only by requiring that all instruction be exclusively in Arabic (replacing French and English as languages of instruction) and that the Jordanian national curriculum and textbooks be used, but by requiring the schools to close on Fridays,[7] and on Muslim holidays.[9] Thomas Wikeley, Consul General for the United Kingdom in Jerusalem protested that the Jordanian government was "not allowed to ride roughshod over long established rights in Jerusalem," and reiterated Britain's demand for the internationalization of the city.[7]

"There was a ban on the acquisition of land by Christian churches in any part of East Jerusalem.”[10]

“The Jordanians… imposed two restrictive laws. One forced Christian schools to give equal time to the Bible and the Koran; the other restricted Christian orders or foreigners form buying land or building churches.”[10]

Jordan "undertook to Islamize the Christian Quarter of the Old City of Jerusalem by laws forbidding Christians to buy land and houses and by establishing strict controls over their social and educational institutions."[9] The measures taken included building mosques adjacent to churches, permanently precluding any possibility of expanding the churches.[9]

Jerusalem mayor Teddy Kollek charged Jordan with "Islamizing and Arabizing the part of Jerusalem they occupied, a policy which gravely affected the national freedom and privileges of the Christian communities."[11]

Access to holy sites

Under Jordanian rule, Jews and Arabs from Israel were barred from entering the city.[1] Jews were forbidden from praying on the Temple Mount or at the Western Wall,[7][12] in violation of Jordan's Armistices Agreement with Israel.[4]

Residency rights

A law specified that no Jew could be a citizen of Jordan.[9] Jews were expelled and their homes and property confiscated and given to Muslims.[9]

Treatment of non-Muslim holy places

After the Old City came under Jordanian control in 1948, Jordan made a sustained effort to assert its authority over the Islamic Holy Places by maintaining the Islamic structures on the Temple Mount. Millions of dollars were allocated for this purpose as early as 1954.[13] Such attention was not given to non-Muslim holy places. While the Christian holy places were treated with respect,[14] the Jordanians neglected to upkeep them.[15] Although no major obstacles were placed to interfere with their operation and maintenance by the Church,[14] the Jordanian government placed restrictive measures on existing Christian institutions by refusing to allow them to expand.[14]

In contrast, holy sites belonging to the evacuated Jewish community were consistently damaged and sometimes destroyed.[16] During the 1960s, town planners working with the Jordanian authorities planned to turn the Jewish Quarter into a public park[17] and moved out some 500 Arab refugees who had taken up residence there.[18] 58 synagogues were reportedly desecrated or destroyed in the Old City.[1][12][10] Tens of thousands of Jewish graves in the ancient Jewish cemetery on the Mount of Olives were systematically destroyed and the Jewish right to be buried there abrogated.[1][12] A hotel was also constructed at the summit.[19][20]

Renaming Jewish locations

During Jordanian rule, the Jewish Quarter became known as Harat al-Sharaf ("The Noble Quarter") and was occupied by Arab refugees from the 1948 war.[18] While the area at the foot of the Western Wall had long been associated by Muslims with Muhammad’s flying steed al-Buraq, the sites identification as a Jewish holy place was firmly acknowledged during British rule. When Jordan captured the area, it affixed an Arabic road sign to the wall naming the alley al-Buraq, with the English reading below: "Al Buraq (Wailing Wall) Rd".[21]

Criticism of Islamization efforts

According to Teddy Kollek, Jordan 'forfeited' its claim to Jerusalem by adopying "a policy of Arabizing and Islamizing" the part of Jerusalem they occupied. He said the policy "gravely affected the national freedom and privileges of the Christian communities."[22]

See also

References

Vorlage:Reflist

  1. ↑ a b c d Raphael Israeli, Jerusalem divided: the armistice regime, 1947–1967, Volume 23 of Cass series—Israeli history, politics, and society, Psychology Press, 2002, p. 23. Referenzfehler: Ungültiges <ref>-Tag. Der Name „Israeli“ wurde mehrere Male mit einem unterschiedlichen Inhalt definiert.
  2. ↑ "under Jordanian occupation since the 1948 Palestine war," Chicago Tribune, June 3, 1954
  3. ↑ United Nations. Dept. of Public Information, United Nations. Office of Public Information: UN chronicle. United Nations Office of Public Information, 1979, S. 14 (google.com [abgerufen am 24. Mai 2011]): „In 1965 Jordanian legislation was passed restricting the development of Christian institutions by cancelling their right to acquire land in or near Jerusalem.“
  4. ↑ a b George D. Hanus: The compendium: a critical analysis of the Arab-Israeli conflict, July 2000 – July 2002. Gravitas Media, 2002, ISBN 978-0-9722913-9-2, S. 67 (google.com [abgerufen am 25. Mai 2011]): „The Christian population of Jordanian Jerusalem fell from 25000 to 11000, as restrictive laws were imposed on Christian institutions.“
  5. ↑ Marshall J. Berger, Ora Ahimeir: Jerusalem: a city and its future. Syracuse University Press, 2002, ISBN 978-0-8156-2913-9, S. 184 (google.com [abgerufen am 24. Mai 2011]): „The Hashemites, descendants of the Prophet, rulers of Hedjaz, and guardians of tis Holy Places, were ousted from their role and control of Mecca and Medina by Abd al-Aziz Aal Saud after World War I. It is of no coincidence that they have established a connection with Jerusalem Holy Places. For them, Jerusalem is a symbol of their exalted descent and status, and, as such, an important source of legitimacy. It is the last remnant of past Hashemites’ glory after different family members were deposed from Arabia, Syria and Iraq, and after Abdallah’s Pan-Arab scheme came to naught. It is a primary Hashemite asset. The Hashemite interest and assets in Jerusalem are the result of this relation rather than its cause.“
  6. ↑ Mosheh ʻAmirav: Jerusalem syndrome: the Palestinian-Israeli battle for the Holy City. Sussex Academic Press, 2009 (google.co.uk [abgerufen am 24. Mai 2011]).
  7. ↑ a b c d e Jordanian Jerusalem; Holy Places and National Spaces, Kimberly Katz, University Press of Florida, 2005, p. 9. Referenzfehler: Ungültiges <ref>-Tag. Der Name „Katz“ wurde mehrere Male mit einem unterschiedlichen Inhalt definiert.
  8. ↑ Tamar Mayer, Suleiman Ali Mourad: Jerusalem: idea and reality. Taylor & Francis, 2008 (google.co.uk [abgerufen am 24. Mai 2011]).
  9. ↑ a b c d e Islam and Dhimmitude: where civilizations collide, Bat Yeʼor, Fairleigh Dickinson Univ Press, 2002, p. 235.
  10. ↑ a b c “Jerusalem,” Teddy Kollek, Foreign Affairs, Vol. 55, No. 4 (Jul., 1977), pp. 701–716.
  11. ↑ Discourse and Palestine: power, text and context, Annelies Moors, Het Spinhuis, 1995, p. 57.
  12. ↑ a b c "L. Machaud-Emin, Jerusalem 1948–1967 vs. 1967–2007: Comparing the Israeli and Jordanian Record, in GLORIA Center, The Interdisciplinary Center (IDC) Herzliya, 2007.
  13. ↑ Yitzhak Reiter: Jerusalem and its role in Islamic solidarity. Palgrave Macmillan, 2008, ISBN 978-0-230-60782-8, S. 136 (google.com [abgerufen am 24. Mai 2011]): „According to Jordanian government sources, Jordan has spent about a billion dollars since 1954 on al-Aqsa renovations and maintenance. Jordan is still (in 2008) paying the salaries of about 700 Waqf employees in the PA's Jerusalem district, at an annual cost of about 4.5 million dollars.“
  14. ↑ a b c Mark A. Tessler: A History of the Israeli-Palestinian conflict. Indiana University Press, 1994, ISBN 978-0-253-20873-6, S. 328 (google.com [abgerufen am 24. Mai 2011]).
  15. ↑ Whither Jerusalem?: proposals and positions concerning the future of Jerusalem, Moshe Hirsch, Deborah Housen-Couriel, Ruth Lapidoth, Mekhon Yerushalayim le-ḥeḳer Yiśraʼel, Martinus Nijhoff Publishers, 1995, p. 159.
  16. ↑ J. D. Van der Vyver, John Witte: Religious human rights in global perspective: legal perspectives. Martinus Nijhoff Publishers, 1996, ISBN 978-90-411-0177-8, S. 380 (google.com [abgerufen am 24. Mai 2011]).
  17. ↑ Naomi Shepherd: Teddy Kollek, Mayor of Jerusalem. Harper & Row Publishers, New York City 1988, ISBN 0-06-039084-0, The View from the Citadel, S. 20.
  18. ↑ a b Doson, Nandita and Sabbah, Abdul Wahad (editors) Stories from our Mothers (2010). ISBN 978 0 9956136 3 0. Pages 18/19.
  19. ↑ Ethan Bronner, Isabel Kershner: Parks Fortify Israel's Claim to Jerusalem In: The New York Times, May 10, 2009. Abgerufen im March 27, 2010 
  20. ↑ Amos Alon: Jerusalem: Battlegrounds of Memory. Kodansha Int'l, New York 1995, ISBN 1-56836-099-1, S. 75: „After 1967, it was discovered that tombstones had been removed from the ancient cemetery to pave the latrines of a nearby Jordanian army barrack.“
  21. ↑ Jāmiʻat al-Kuwayt, Institute for Palestine Studies (Washington, D.C.), Muʾassasat al-Dirāsāt al-Filasṭīnīyah: Journal of Palestine studies. University of California Press for Kuwait University and the Institute for Palestine Studies, 1972, S. 187 (google.com [abgerufen am 19. Mai 2011]).
  22. ↑ Annelies Moors: Discourse and Palestine: power, text and context. Het Spinhuis, 1995, ISBN 978-90-5589-010-1, S. 57– (google.com [abgerufen am 25. Mai 2011]).
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