UNIVERSITY OF PETROLEUM & ENERGY STUDIES

SCHOOL OF LAW

B.A., LL.B. (HONS.)

SEMESTER I

ACADEMIC YEAR: 2019-20 SESSION: AUG-DEC, 2019

GROUP ASSIGNMENT

FOR

History

(CLNL 1031)

TOPIC: IRAELI-PALISTINIAN CONFLICT

Under the Supervision of: Dr. Vinita Singh Chhetri

NAME SAP ID ROLL NO.

JUHI MATHUR 500076850 R450219046

VAIBHAV SHARMA 500078397 R450219255

AHMAD ANAS 500077286 R450219158

BHAVYADEEP SINGH 500077304 R450219147

SNEHA SINGH 500077225 R450219166

Contents
Introduction (By Juhi Mathur) .......................................................................................................... 3
LATE OTTOMAN RULE OVER PALESTINE (Juhi Mathur) .................................................................... 5
Religious importance of Jerusalem (By Vaibhav Sharma) ................................................................. 9
An introduction ............................................................................................................................. 9
Fall of Judaism ............................................................................................................................. 10
Religious history of Jerusalem ...................................................................................................... 11
Religious importance of Jerusalem............................................................................................... 12
Religious statistics of Jerusalem City. ........................................................................................... 13
Present condition of Jerusalem city .............................................................................................. 15
Formation of Jerusalem Era (1900-1948) (By Bhavyadeep Singh) ................................................... 16
British mandate period ................................................................................................................ 17
Effects of World War 1 on The World .......................................................................................... 18
Effects of world war 1 on Israel .................................................................................................... 19
Displaced on the Eastern Front .................................................................................................... 20
Loyalty Questioned on Both Sides ................................................................................................ 20
Consequences Throughout Europe .............................................................................................. 21
Formation of Israel by the UN ...................................................................................................... 21
The General Assembly ................................................................................................................. 22
Conflicts of Jerusalem (By Sneha Singh) ......................................................................................... 23
Introduction................................................................................................................................. 23
Jerusalem as capital of Israel ....................................................................................................... 24
Jerusalem as capital of Palestine .................................................................................................. 26
Political conflicts .......................................................................................................................... 27
Modern day conflict in Jerusalem ................................................................................................ 28
Modern history of Jerusalem and emergence of Palestine (By Ahmad Anas)................................ 30sz
Modern History of Jerusalem ....................................................................................................... 30
Early Modern Period.................................................................................................................... 30
Early Ottoman period .................................................................................................................. 32
Decline of Ottoman Empire ......................................................................................................... 32
Emergence of Palestine. .............................................................................................................. 34
The rise of Islam. ......................................................................................................................... 36
CONCLUSION (By Juhi Mathur)...................................................................................................... 39
BIBLIOGRAPHY ................................................................................................................................ 40
Introduction

One of the biggest myths about the Israel-Palestinian conflict is that it’s been going on for
centuries, and that it’s all about ancient religious hatreds. In fact, while religion is involved,
the conflict is mostly about two groups of people who claim the same land. And really only
goes back to about a century in the early 1900’s. Around then the region along the eastern
Mediterranean we now call Israel-Palestine has been under the ottoman rule for centuries. It
was religiously diverse, including mostly Muslims and Christians but also a small number of
Jews who lived generally in peace. It was changing in two important ways.

First, more people in the region were developing a sense being not just ethnic Arabs but
Palestinians a distinct national identity. At the same time not so far away in Europe, more
Jews were joining a movement called Zionism, one that said Judaism is not just a religion it’s
a nationality one that deserves a nation of its own. And after centuries of persecution, many
believed, that a Jewish state was their only way of safety and saw their historic homeland in
the middle east as their best hope for establishing it.

In the first decade of the 20th century tens of thousands of European Jews moved there. After
world war I the ottoman empire collapsed and the British and French empires carved up the
middle east. The middle east took control of the region it called the British mandate for
Palestine. At first the British allowed Jewish immigration, but as more Jews arrived settling
in the farming community tensions between the Jews and the Arabs grew. Both sides
committed acts of violence and by the 1930s the British began limiting the Jewish
immigration. In response, Jewish militia formed to fight the local Arabs and to resist the
British rule. Then came the holocaust, leading many more Jews to flee Europe for British
Palestine, and galvanizing of the world in the support of a Jewish state. In 1947, as sectarian
violence between Arabs and Jews there grew the united nations approved a plan to divide
British Palestine into two separate states: one for Jew Israel and one for Arabs, Palestine.
The city of Jerusalem where Jews Muslims and Christian all have holy sites; t was to become
a special international zone.
The plan was to Jews a state, to establish Palestinian independence, and to end the sectarian
violence that the British could no longer control. The Jews accepted the plan and declared
Independence as Israel. But Arabs throughout the region saw the UN plan as just more
European colonialism trying to steal their land. Many of the Arab states who had recently
won independence themselves, declared war on Israel in an effort to establish a unified Arab
Palestine where all of British Palestine had been. The new state of Israel won the war. But in
the process, they pushed well past their borders under the UN plan, taking the western half of
Jerusalem and much of the was to have been part of Palestine. They also expelled huge
number of Palestinians from their homes creating a massive refugee population whose
descendants today number around a 7 million. At the end of the war Israel controlled all of
the territory except for Gaza, which Egypt controlled and the west bank named because its
west of the Jordan river, which Jordan controlled.

This was the beginning of the decades long Arab Israeli conflict. During this period, many Jews
in Arab majority countries fled or were expelled, arriving in Israel. Then something happened
that transformed the conflict. In 1967, Israel and the neighboring Arab states fought another
war. When it had ended, Israel had seized the Golan heights from Syria, the west bank from
Jordan, and both Gaza and the Sinal peninsula from Egypt. Israel was now occupying the
Palestinian territories, including all of Jerusalem and its holy sites. This left Israel responsible
for governing the Palestinians, a people it had fought for decades. In 1978 Israel and Egypt
signed the US brokered Camp David accords and shortly after that, Israel gave Sanai back to
Egypt as part of a peace treaty. At the time it was hugely controversial in the Arab world. Egypt
president Anwar Saddat was assassinated in part because of outrage against it. But it marked
the end of the beginning the wider Arab-Israeli conflict. Over the next few decades, the other
Arab states gradually made peace with Israel, even if they never signed formal peace treaties.
But Israel’s military was still occupying the Palestinian territories of the west bank and Gaza,
and this was when the conflict became an Israeli Palestinian struggle.
LATE OTTOMAN RULE OVER PALESTINE

The point of this review is to quickly skim through the insightful and journalistic writing
managing late Footstool rule in Palestine (1840-1918) by Bedouin, Turkish and Israeli history
specialist’s composition somewhere in the range of 1970 and 1990. The 'parties' that were
straightforwardly associated with the historical backdrop of Footrest Palestine were the
Middle Easterners as the numerically prevalent populace, the Stools as sovereigns, and the
Jews both as a little indigenous minority and furthermore as a gathering of settlers. The
'successor' conditions of these gatherings, the Middle Easterner states and the stateless
Palestinians, Turkey and Israel view themselves as the trustees of their 'own' chronicles, a
place that is pretty much received by their separate students of history.

The more extensive enthusiasm of this is the subject of the civilizational effect of Stool rule
and the degree to which Hassock changes of the nineteenth century impacted the progressions
that Palestine has experienced over the most recent 150 years. The attention here is on the
elucidations given by history specialists to the frame of mind of the Hassock government
towards early Zionist movement to Palestine. In the interruption of European colonialism and
European-style patriotisms and the Zionist movement, the Middle Easterner, Turkish and
Israeli students of history have discovered a typical purpose of discussion. They are not far
expelled from the 'overheated ethnocentrism' delivered by the Israeli-Middle Easterner clash
after 1948.' Hidden the depiction of Footstool Palestine, the undertaking to make an early
guarantee on post-Hassock history can be recognized.

Unquestionably, it is hard to talk about one Middle Easterner history. History specialists in
the Middle Easterner world have various perspectives and their exploration runs the range of
value. Bedouin historiography overall, be that as it may, sees the period 1840-1918 as the
period in which Middle Easterner and Palestinian national cognizance at last solidified in the
battle against European-settler entrance, the incipient Zionist development, and Hassock rule.
More particularly than in Turkish or Israeli historiography one can see a twofold overlay
argumentation. From one perspective patriotism is translated as a demonstration of self-
preservation which rises as an ethically incontestable reaction to remote hostility. Then again,
it is useful in the challenge of contending verifiable cases, to fix an early national 'arousing'
so as to reinforce the case for a country state. The clearest instances of this argumentation are
to be found in the discussion about the validity of Zionism. Whoever can demonstrate a
unique national cognizance gets the privilege to only distribution in the portion guidelines of
world history.

Zionism, in this manner, is considered as an absolutely reciprocal power of European

dominion and, in this way, a significantly corrupt development. Middle Easterner patriotism
is comprehended in an optimistic line of argumentation as a primogenitary national character
which addresses the difficulty of Zionism and European colonialism in a demonstration of
totally mindful and ceaseless resistance. Bearers of obstruction and awareness are not the
defamed elites of the Footstool time frame, however the 'individuals' and the learned people
(journalists, marketing specialists, writers). The Islamicizing-revisionist propensity, that is for
the most part of a disseminator nature and has made progress since the 1970s, veers off from
the patriot common situations in two respects. Middle Easterner patriotism is in its view just a
variation of the Islamic-Middle Easterner ummah. Also, it coordinates the Hassock Realm
(barring the Youthful Turks) as an Islamic-Middle Easterner Footstool creation (without
Turkish components) into the positive legacy of the ummah. This all-encompassing
perspective prompts a polarizing elucidation of history and a high inclination to fear inspired
notions. The coherence of the Islamic-Stool Realm, that discovers its apotheosis with
Hamidian rule, goes on until 1908. Abdtilhamid was brought somewhere around a gigantic
conspiratorial alliance. The hatred among Turks and Middle Easterners after 1908 gets from
the activities of the Youthful Turks who were penetrated by Zionists and Freemasons. The
Youthful Turks' abusive strategies and especially Cemal Pasha's fear system pushed the
Bedouins into the arms of the English. Consequently, neither Bedouins nor Turks are
answerable for the disappointment of the Bedouin Turkish advantageous interaction but
instead the manikin system of the Youthful Turks who are either skeptics or Donmes.

Youthful Turks as the chumps of Zionists and European radicals have driven the Middle
Easterners into a consistent nakba (disaster) since the finish of the Principal Universal War.
This line of contention has undreamt-of preferences: all negative (and strikingly ahistorical)
components can be full into the brief time frame 1908-18. The Turks can be either excused or
accused relying upon whether the Youthful Turks are portrayed as a feature of the Hassock
Turkish legacy or not. Along these lines a standard rise that has significant internal quality
however that brings itself into dishonor historiographic partner.
Turkish accounts shield the 'Palestinian case' just to a little degree. Palestine is a piece of
magnificent Footstool history. Underway of Turkish antiquarians since the 1 970s the
accompanying position has turned out to be predominant: the awesome status of the non-
Muslim people group in the Stool Domain is the litmus paper that demonstrates the benefits
and the endeavors of the Footrest Realm. Zionist migration, since it was bolstered by
European government, is considered as an interruption into 'Stool Jewish concurrence' and
was hence opposed by the Hassocks. The frame of mind of the Footrests towards the Zionist
development appears to have turned out to be increasingly important in light of the fact that
its treatment can lead two mental self-portraits to unite: the picture of the Hassock imperium
that acted in the convention of 'resilience' and 'charity', assembled the agreeable millet
framework and permitted the migration of Jews escaping from hostile to Semitic Europe, and
the Turkish country express that rose in the battle against settlers and different enemies. Most
students of history would acknowledge that this change surely occurred: from a majestic and
multi-ethnic capacity to the guarded and delicate structure out of which Turkey would
develop as the center component. What is missing, in any case, is the confirmation that the
Footstool Domain in its first hundred of years acted comparatively to the European powers
that would end up prevailing in the nineteenth century. Its synchronous job as worldwide
imperium and against majestic country compares less to reality than to history specialists'
endeavors to locate a fantastic change from the first to the subsequent picture. Turkish
students of history need to safeguard their past and the authenticity of their regional
belongings.

Israeli accounts are described by a specific division of work. The Yishuv-thinks about that
give themselves to the inside national history will in general minimize the Middle Easterner
populace and diminish Stool rule to a procedure of blurring ceaselessly.

By differentiate Zionist-Jewish migration and the associative European infiltration are taken
as unavoidable and positive components. Jewish movement and the Stool limitations against
it structure some portion of the Jewish-Zionist battle for national self-statement. Geographic-
chronicled ponders, political accounts and Stool studies pursue, in diminishing power, these
pugnacious lines. The dichotomization between a pre-Zionist Palestine, destined to
stagnation, and the unexpected start of Zionist migration and European interruption, the
discontinuity of the non-Jewish populace in Palestine, and the defaming of Footstool rule
appear to be Orientalist elucidations of the 'outside' history of Palestine.
The 'inside' perspective on Jewish-Zionist history, be that as it may, frames some portion of
the national history and hagiography. The advancements clear in the foundation of the
Province of Israel are followed back to the nineteenth century on slim strings. Israeli
historiography thusly obtains the benefit of expounding on a Jewish history that was at last
positive (in Palestine!) and which has just to be affirmed in that capacity. The point of this
little treatise has been to show how a generally negligible authentic issue - the demeanor of
the Hassock Domain towards Zionist migration - can yield intimations about the particular
interpretative places of Bedouin, Turkish and Israeli students of history. The perspectives on
the students of history are frequently conflicting, yet incongruent.

While they do embrace certain components of accord shared by the global research network,
they utilize these discoveries not as a reason for research work however as new blocks in the
pugnacious dividers they develop around their narratives. Numerous Turkish and Bedouin
antiquarians see their work still as a demonstration of verifiable amendment of Western
scholarly investigations, especially Oriental Examinations. Israeli students of history install
the investigation of Zionism in a deterministic foundation molded by the teleology of
traditional Zionist composition. That Bedouin students of history are engaged with a battle to
reconsider history and even the past itself maybe clarifies the unmistakably hopeful character
of their composition. Turkish students of history have just an aberrant connect to the
historical backdrop of Palestine.

However, the Palestinian inquiry speaks to for them the opportunity to coordinate two
contradicting mental self-views (an incredible realm and an enemy of royal country state). On
the off chance that a recorded agreement emerges it is trusted that it won't be founded on
false premises about separate inspirations and objectives. The Turkish-Middle Easterner
rapprochement, as being fashioned by the Islamicizing-revisionist history specialists, shows
that chronicled issues may not be settled yet reformulated for new political closures.
(Reinkowski)
Religious importance of Jerusalem

An introduction

So Jerusalem and Israel is one of the most discussed and crucial topic of today’s time but what
all we know about Jerusalem is that it is important city of Israel yes it is myth that Jerusalem
is capital of Israel but Tal Aviv is capital of Jerusalem this was Just an proposal of America
in United Nations to recognize Jerusalem as the capital of Israel and in support of this argument
day shift their Embassy from Tel Aviv to Jerusalem second and only thing we know about
Jerusalem is it is disputed religious place between people of Jews and Islam community .

But we should know much more than we are aware of this topic Jerusalem City which was
attacked 54 times destroyed 44 times and reconstructed. The story of Israel Jerusalem is not of
today’s world or of today’s time but it is of years and years ago in fact this is most discussed
and disputed matters it is not today’s time but from a long time.

Before discussing religious importance of Jerusalem, we have to understand origin and

importance of these religious in world.

So I will try to make you understand about these three religion that is Islam Jewish and
Christianity with reference to Hinduism and related religions that is Hinduism, Jainism,
Buddhism and Sikhism as v we all know that these are called to be Swastika religion in the
same way group of these three religion that is Islam ,Christianity and Judaism is called
Abrahamic religions. According to Google Ibrahim IQ religion is there religion whose
followers follow Prophet Muhammad and his descendants to hold an important role in human
development. The best-known Abraham religion are Christianity, Islam and Judaism.

So basically, oldest of these Abraham religions is Judaism which was started in 1300 BC then
it was Christianity which was started in 0bc and then it was Islam which was started in 622
AD.

All the western countries say that the religion come from Prophet Ibrahim followed Prophet
Dawood, Prophet Musa, Prophet Jesus and Prophet Mohammed. The one who followed
Prophet Muhammad become or follow Islam and become Islamic for what we say in our day-
to-day life Muslims. The one who follow profit Christ become Christian but oldest of these
religion states that religion of Judaism was established by Prophet Hazrat Musa.

So I think we have well equipped knowledge of what Islam and what Christianity basically is
but let us talk about Judaism so as I have already mentioned Judaism is 4,000 year old religion
which was established by Hazrat Musa as this is oldest of all Abraham religion it gave many
of the thanks to Islam fine example Khatna,Namaz ,Hajj, Rosa, Haram ,Halal and Kebab which
is followed by Islam till the date.

These 3 religions have many things in common but then to conflicts used to arise between these
3 religions due to you several specific reasons as many of the Christian thing that after arriving
of Hazrat Musa crime in the society rises. And to control these crimes Jesus Christ take birth
and try to control the situation but instead of understanding him Jewish people killed him that’s
why conflicts arise between questions and Jewish people after the killed Jesus Christ he come
once again after which his followers started following him and bring new testimony which used
to be followed from the time of Hazrat Musa all the laws and regulation in this new testimony
was opposite to that which was followed from Hazrat Musa time.

On the other hand, after birth of Prophet Muhammad Islam come into existence Prophet
Mohammed said that he is last Prophet of Allah and Allah give order to attack on non-Muslim
Territory of Mecca Muslim are going to win. After that Mohammad make an army in Madina
and attack Mecca. After that Muslims try to invade all places and cover all land for the same
specific purpose. Then they started killing Jews people Android to capture whole Arab
followed by Egypt and northern African countries to South to Iran, Afghanistan and India in
just 100 years after Islam came into existence.

Fall of Judaism

1. By Christians

When Christians and Islam working on policy of expanding and spreading the religion
Christians successfully spread their religion in Europe North America Latin America and South
African countries. After eviction of Jews people from Arab they migrated to Europe. But
conflict started between Christians and Jews people. Christians behavior from Jews people was
very bad they behave as an inhuman from them they used to kill them Jewish people were
forced to wear at special type of necklace which make sure that they look different from other
natives they used to kill and many time Force to leave the place. Too special type of tax used
to be imposed on Jewish people to follow their religion.

2. By Islam

Islamic people very clear with policy of expanding and spreading their religion at any cost they
started killing Jewish people and spreading their Kingdom throughout the Arab, North Africa
and Central Asia.

Islamic rulers and tourist started killing and disturbing Jewish people that rise in conflicts.

Regardless of the fact that Arabic people throw Muslims from the land but in Jerusalem both
Islamic and Jews people live together in different colonies.

3. Islamic and Christian conflict

In the course of spending and spreading religion Islam and Christian come face to face in
history many times. First war between Islam and Christians which was also said to be first war
of religion whose name was Crochet was fought between Islam and Christians in which
Christians recaptured their territories.

Religious history of Jerusalem

So, as it said in beginning Jerusalem was captured destroyed and recaptured many times in
history. At the very early age around 4000 years ago it was whole and sole dominated by Jews
people. Then after Islam come into existence it captured Jerusalem and make separate colonies
of Muslims and Jews at that place. Then first war of religion came into existence in 1563, 1568
and 1570 in this era Christian recaptured the territories till Jerusalem. But this was not end of
War but starting of War of spreading Islam and Christianity just begin from here for next many
years both this religion indulges in war at last Islam won in France and recaptured South Europe
and Jerusalem hair start killing, mass flee of people to save their life started.
Religious importance of Jerusalem

So basically, city of Jerusalem there exist another City inside it which is subdivided into 4
parts between Christians, Jewish, Muslims and Armenians. All the three religions have their
religious importance in the old city (old city).

1.For Jewish people the place of Jerusalem has great religious values for them they believe that
in the temple there exist another Temple name Holy of the holies temple some people believe
that Dome of Rock is same place as Holy of holies.

Western Wall of old Jerusalem is the nearest place from where Jewish people can pray to
temple of holy of the holies. They believe that Jesus Christ was killed at very same place the
to believe that this was the place from where this world was built or made. This place is
maintained by Rabies of Western Wall. Lacks and lacks of people.

2. For Christian peoples this place to held many religious importance as this is a place of church
of holies. Part of Christian religion in this area is biggest as it contains both Christian area and
Armenian area as both are Christians.

Religious place of Christians is known to be hill of Calvary. Lacs and crores of Christians visit
this place every year they believe that this is the only place where Jesus Christ was killed and
he has taken rebirth at this particular place only.

3. For Muslims people also so this is one of the most important religious places in the world
Muslims believe that this is their third purest religious place in the world. Muslims believe that
Prophet Muhammad travel from Makkah to Jerusalem barefooted and have a meeting from
spirits of pure profits. There is nearby place known as dome of Rock from where it is believed
that Prophet Muhammad travel to heaven from Jerusalem. It is also believed that Prophet
Muhammad and sacrificed his child.

Muslims area is biggest area among all four religious areas lacs and crores of Muslims visit
every year and pray in Jerusalem. Muslim religious place is known to be Dom of Rock and
religious Mosque of Muslims is situated on Haram -al- Sharif. This muscular third purest
religious place of Muslims. Waqt what is the Islamic organization which organized whole thing
for the Islamic visitors.
Religious statistics of Jerusalem City.

Jerusalem is 4,000-year-old city which was established with the establishment of religion
Jewish. It is obvious fact that when there was only religion. It was hundred percent in that area
to. It was widely followed accepted and spread at the time.

After Christian religion come in existence there was no such effect on place Jerusalem or in
the place of Palestine. As Christians spread their religion in European, North American, South
American and South African countries so there were no such effects on the place of Jerusalem.

But after Islam come into existence there was real War for existence and the challenge occur
for Jewish people to maintain their existence in in Arabic world. But as Islam come in existence
they killed or force Jewish to leave their place there was direct effects on the city of Jerusalem
as Islamic people come and make their colonies in Jerusalem. Dad give rice to for the conflicts
between Islamic people and Jewish people.

Rule of Islam in South Europe and Arabic Nations give rise to Ottoman Empire. Which result
in continuous killing and force them to leave their place. During the Ottoman Empire Jewish
population in the city of Jerusalem decrease from hundred percent to 3% in the era of Islamic
rule in Jerusalem.

The story further continued tell the time of fall of Ottoman Empire in the early 20 th century.
And give rice to another confusion created by British government the promise three of the big
Empires in different way in, different manner and in different words of the same place.

British promise to Sultan of Saudi Arabia that they will convert Palestine as a complete Islamic
state. They too promise to France that they will give Colony of Ottoman Empire which was
Palestine To France while division of Ottoman Empire. The promise to Jew. People that British
will create a separate Jewish country for all Jewish people in the world.

Then British ruled over Palestine for over 30 years the claim that they were trying to fulfill all
three promises and they tried to resolve problem of religion in a very different way. First of all,
they made Jewish Army their protection. And for making a separate Jewish country as they
promised to them.
To resolve this religious problem British government come to a solution.

They building schools different for different religion students even the build separate buildings,
separate houses, separate schools, separate offices and separate all the things of all three
religions in a same city.

This solution work but not in that way which was taught by British but in the exact different
way all three-religion come against each other and then started a brutal war between all three
religion of their existence in the city of Jerusalem.

Seeing the situation turning towards worse British government leave Jerusalem and flee away
two United Nations and ask United Nations to take action in the city of Jerusalem. Till this
time Second war broke out and Jewish from all over the world migrated towards country e
which was named as Israel.

United Nations finally take action and divided country into two parts based on the religion
graph in Islamic and Jewish country but the problem of Israel was same as a problem of India
Muslim density for Muslim majority area was in East and West side of the country exactly
north East and south west of the country.

Which was obvious that within a year war broke out between Jewish country name Israel and
Islamic countries like Palestine, Jordan, Syria, Egypt and other Islamic countries.

Which was won by Israel and they increase their size to the double extent as they were at the
time of starting the captured many of the land of Palestine some land in Egypt and Syria.

From a long time, Israel is fighting for the existence of Jewish in this world. Now population
of Jerusalem contains 60% of the Jewish people ,30% Islamic people and other Christians. And
population of Israel contains 86% of Jewish people and nearly 14% of Islamic population.
(Jerusalem Population 2019)

We can understand the situation as the situation of Maharashtra where Hindu population is
80% and Islamic population is 10% of the total population whereas, in the city of Hindu
population is 60% and Islamic population is nearly 30% of the total population which means
that population percentage of the area and its particular territory may be differ from each other.
Present condition of Jerusalem city

As already discussed in above of paragraphs Jerusalem City not only important for religious
matters but also geographical location as a great importance not only for Israel but also for
Palestine. Already discussed Jerusalem city of believes for three biggest religion of this world
actually we should say all Abraham religion.

Small disturbance or small thing convert into big controversies and civil war between two
major religions of city that is Islam and Jews.

Geography at the time of 1945 Jerusalem was established the City was divided into two parts
when was with Israel and other one was Jerusalem but wars in very next decades Israel capture
whole of the Jerusalem criticized by many of the countries including America, India and other
Arabic and Muslims country.

But as peace of the development grow very fast in Israel many countries change the
prospective regarding Israel specially recently America try and propose in UN to convert or
change capital from Tel Aviv to Jerusalem.

Too recently shifted their Embassy from Tel Aviv to Jerusalem.

Government is trying to normal conditions of Jerusalem let us hope best.

• Let us do construction, why to do destruction

• Let us cure everybody, why to harm anybody
• Let us spread love, happiness, humbleness to every body
• Let us make this world a better place to live in.
Formation of Jerusalem Era (1900-1948)

In the mid-19th century, with the decline of the Ottoman Empire, the city was a backwater,
with a population that did not exceed 8,000. Nevertheless, it was, even then, an extremely
heterogeneous city because of its significance to Judaism, Christianity, and Islam. The
population was divided into four major communities – Jewish, Christian, Muslim, and
Armenian – and the first three of these could be further divided into countless subgroups, based
on precise religious affiliation or country of origin. The Church of the Holy Sepulcher was
meticulously partitioned between the Greek Orthodox, Catholic, Armenian, Coptic, and
Ethiopian churches. Tensions between the groups ran so deep that the keys to the shrine and its
doors were safeguarded by a pair of 'neutral' Muslim families.

At the time, the communities were located mainly around their primary shrines. The Muslim
community surrounded the Haram ash-Sharif or Temple Mount (northeast), the Christians lived
mainly in the vicinity of the Church of the Holy Sepulcher (northwest), the Jews lived mostly
on the slope above the Western Wall (southeast), and the Armenians lived near the Zion Gate
(southwest). In no way was this division exclusive, though it did form the basis of the four
quarters during the British Mandate (1917–1948).
1883 map of Jerusalem

Several changes with long-lasting effects on the city occurred in the mid-19th century: their
implications can be felt today and lie at the root of the Israeli–Palestinian conflict over
Jerusalem. The first of these was a trickle of Jewish immigrants from the Middle East and
Eastern Europe. The first such immigrants were Orthodox Jews: some were elderly individuals,
who came to die in Jerusalem and be buried on the Mount of Olives; others were students, who
came with their families to await the coming of the Messiah, adding new life to the local
population. At the same time, European colonial powers began seeking toeholds in the city,
hoping to expand their influence pending the imminent collapse of the Ottoman Empire. This
was also an age of Christian religious revival, and many churches sent missionaries to
proselytize among the Muslim and especially the Jewish populations, believing that this would
speed the Second Coming of Christ. Finally, the combination of European colonialism and
religious zeal was expressed in a new scientific interest in the biblical lands in general and
Jerusalem in particular. Archeological and other expeditions made some spectacular finds,
which increased interest in Jerusalem even more. [citation needed]

By the 1860s, the city, with an area of only one square kilometer, was already overcrowded.
Thus, began the construction of the New City, the part of Jerusalem outside of the city walls.
Seeking new areas to stake their claims, the Russian Orthodox Church began constructing a
complex, now known as the Russian Compound, a few hundred meters from Jaffa Gate. The
first attempt at residential settlement outside the walls of Jerusalem was undertaken by Jews,
who built a small complex on the hill overlooking Zion Gate, across the Valley of Hinnom.
This settlement, known as Mishkenot Sha'ananim, eventually flourished and set the precedent
for other new communities to spring up to the west and north of the Old City. In time, as the
communities grew and connected geographically, this became known as the New City.

In 1882, around 150 Jewish families arrived in Jerusalem from Yemen. Initially they were not
accepted by the Jews of Jerusalem and lived in destitute conditions supported by the Christians
of the Swedish-American colony, who called them Gadites.[43] In 1884, the Yemenites moved
into Silwan.

British mandate period

British Mandate period

The Ottoman surrender of Jerusalem to the British, 9 December 1917

The British were victorious over the Ottomans in the Middle East during World War I and
victory in Palestine was a step towards dismemberment of that empire. General Sir Edmund
Allenby, commander-in-chief of the Egyptian Expeditionary Force, entered Jerusalem on foot
out of respect for the Holy City, on 11 December 1917.[44]

By the time General Allenby took Jerusalem from the Ottomans in 1917, the new city was a
patchwork of neighborhoods and communities, each with a distinct ethnic character. This
continued under British rule, as the New City of Jerusalem grew outside the old city walls and
the Old City of Jerusalem gradually emerged as little more than an impoverished older
neighborhood. Sir Ronald Storrs, the first British military governor of the city, issued a town
planning order requiring new buildings in the city to be faced with sandstone and thus
preserving some of the overall look of the city even as it grew.[45] During the 1930s, two
important new institutions, the Hadassah Medical Center and Hebrew University were founded
on Jerusalem's Mount Scopus.

British rule marked, however, a period of growing unrest. Arab resentment at British rule and
the influx of Jewish immigrants (by 1948 one in six Jews in Palestine lived in Jerusalem) boiled
over in anti-Jewish riots in Jerusalem in 1920, 1929, and the 1930s that caused significant
damage and several deaths. The Jewish community organized self-defense forces in response
to the Jerusalem pogrom of April 1920 and later disturbances; while other Jewish groups
carried out bombings and attacks against the British, especially in response to suspected
complicity with the Arabs and restrictions on immigration during World War II imposed by
the White Paper of 1939.[citation needed] The level of violence continued to escalate
throughout the 1930s and 1940s. In July 1946 members of the underground Zionist group Irgun
blew up a part of the King David Hotel, where the British forces were temporarily located, an
act which led to the death of 91 civilians.

On 29 November 1947, the United Nations General Assembly approved a plan which would
partition the British Mandate of Palestine into two states: one Jewish and one Arab. Each state
would be composed of three major sections, linked by extraterritorial crossroads, plus an Arab
enclave at Jaffa. Expanded Jerusalem would fall under international control as a Corpus
Separatum.

Effects of World War 1 on The World

The effects of World War 1 are still being felt a century after its conclusion. It was the deadliest
war which involved more countries and was more expensive than any other war before it. The
weapons used during WW1 were also more advanced than any previous war, using tanks,
submarines, poison gas, airplanes and long range artillery. Over 9 million military personnel
died during this war, and over 7 million men were left permanently disabled. It is not surprising
that the effects of WW1 were still evident decades later.
Specific Effects of World War 1:
 1.WW1 caused the downfall of four monarchies: Germany, Turkey, Austria-Hungary and
Russia.
2. The war made people more open to other ideologies, such as the Bolsheviks that came to
power in Russia and fascism that triumphed in Italy and even later in Germany.
3. WW1 largely marked the end of colonialism, as the people became more nationalistic and
the one country after the other started colonial revolts in Southeast Asia, the Middle East and
Africa.
4. The war changed the economical balance of the world, leaving European countries deep
in debt and making the U.S. the leading industrial power and creditor in the world.
5. Inflation shot up in most countries and the German economy was highly affected by having
to pay for reparations.
6. With troops travelling all over the world, influenza was spread easily and an epidemic started
which killed more than 25 million people across the world.
7. With all the new weapons that were used, WW1 changed the face of modern warfare forever.
8. Due to the cruel methods used during the war and the losses suffered, WW1 caused a lot of
bitterness among nations, which also greatly contributed to WW1 decades later.
9.Social life also changed: women had to run businesses while the men were at war and labor
laws started to be enforced due to mass production and mechanization. People all wanted
better living standards.
10.After WW1, the need for an international body of nations that promotes security and
peace worldwide became evident. This caused the founding of the League of Nations.
11.WW1 boosted research in technology, because better transport and means of
communication gave countries an advantage over their enemies.
12. The harsh conditions of the Treaty of Versailles caused a lot of dissent in Europe,
especially on the side of the Central Powers who had to pay a lot for financial reparations.

Effects of world war 1 on Israel

First World War, the most appallingly savage international conflict in all preceding history,
had a profound impact on world Jewry. This was due to the existence of a large concentration
of Jews within one of the principal arenas, the enlistment of unprecedented numbers of Jews
to the armies of the belligerent nations and the success of Jewish leaders in influencing the
political policies of the major powers. Furthermore, increasing tensions during the war years
deepened the hostile attitudes towards the Jews, particularly in Germany and in Eastern Europe.

Displaced on the Eastern Front

The war on the eastern front between Russia and the Central Powers (Germany and Austria)
was conducted on territories that were home to almost four million Jews. In the autumn of 1914
and the winter of 1915, Russian forces occupied Austrian Galicia, and in the spring and summer
of 1915, Germany and Austria conquered Congress Poland (the duchy annexed by Russia
according to the treaties of 1815), Volhynia, Lithuania, and western Belorussia. Under Russian
rule, the Jews were suspected of collaboration with the enemy, and 600,000 of them were
banished from the front by the czarist army, a traumatic experience and an economic
catastrophe that was still felt long after the war. To aid their displaced and impoverished
brethren, Jews around the world established welfare organizations on a scale previously
unknown.

Loyalty Questioned on Both Sides

At the outbreak of the war, the Jews, eager to demonstrate their loyalty to their respective
countries, rallied to the war effort. Initially the Jews in Russia were no exception, but when the
policy of deportation was implemented, many Jews began to pray for the victory of the Central
Powers. Nevertheless, about half a million Jews donned Russian uniforms. On the opposite
side, almost 100,000 Jews were serving in the German army. Yet despite this massive
enlistment, accusations of evasion and of profiteering were brought against the Jews in both
countries, and official investigations were instigated. Although the conclusions of these
inquiries were never published, the statistics indicate that the percentage of Jewish losses was
in no way smaller than that of the non-Jewish population. Suspicions concerning their loyalty
were even voiced in England and the United States, since the Jews did not hide their hostility
toward the oppressive Russian autocracy, the ally of the two powers; and indeed, there were
those among the recently arrived immigrants from Russia who refused to enlist. In both
countries, Jews of German origin were required to sign humiliating public declarations of
loyalty.
While the loyalty of Jewish individuals was torn between the opposing camps, Jewish
international associations, including the World Zionist Organization, declared themselves
neutral. But in view of the nature of the czarist regime and the large proportion of Polish and
Russian Jews, the sympathy of most Jewish leaders lay with Germany and the Austro-
Hungarian Empire. The German Foreign Office was aware of this, and during the first years of
the war tried to exploit this to further German interests. German Jews all over the world
founded the “Committee for the East” which disseminated pro-German propaganda among the
Jews in Poland. Zionists in Germany conducted negotiations with the Foreign Office
concerning cooperation over Palestine, and in 1915 the Jewish philosopher, Hermann Cohen,
went to the United States to ask the Jews to try to persuade the American government to enter
the war on Germany’s side. These efforts undoubtedly spurred the British government to make
advances to the pro-English minority within the Zionist Organization, which contributed to the
publication of the Balfour Declaration in November 1917.

Consequences Throughout Europe

Despite this first diplomatic victory for political Zionism, by the end of the war the majority of
Jews found themselves confronting hatred and trouble. In Germany, the Jews were identified
with the republican regime imposed on the country by the victors. Vanquished and humiliated,
many Germans consoled themselves with the “stab in the back” myth, counting the Jews among
the chief traitors. As the perennial scapegoat, the Jews were also blamed by many for the
Bolshevik coup d’état of October 1917; approximately 100,000 Jews were killed in the
anti-Bolshevik campaigns conducted by Ukrainians, Poles, and Russians.

The war’s great upheavals changed the demographic map of the Jewish people. During the war,
intercontinental migration dwindled, but there were large movements of refugees within
Europe. Once the war was over, hundreds of thousands of Jews began leaving Europe again.

Formation of Israel by the UN

United Nations General Assembly Resolution 181 called for the partition of the British-ruled
Palestine Mandate into a Jewish state and an Arab state. It was approved on November 29,
1947 with 33 votes in favor, 13 against, 10 abstentions and one absent (see list at end of
document).

The resolution was accepted by the Jews in Palestine, yet rejected by the Arabs in Palestine
and the Arab states.

The General Assembly

Having met in special session at the request of the mandatory Power to constitute and instruct
a Special Committee to prepare for the consideration of the question of the future Government
of Palestine at the second regular session;

Having constituted a Special Committee and instructed it to investigate all questions and issues
relevant to the problem of Palestine, and to prepare proposals for the solution of the problem,
and

Having received and examined the report of the Special Committee (document A/364) (1)
including a number of unanimous recommendations and a plan of partition with economic
union approved by the majority of the Special Committee,

Considers that the present situation in Palestine is one which is likely to impair the general
welfare and friendly relations among nations;

Takes note of the declaration by the mandatory Power that it plans to complete its evacuation
of Palestine by l August 1948.
Conflicts of Jerusalem

Introduction
Jerusalem, a city which is considered older than history. Prominently, this city is one of the
oldest cities in the world. It is located between two seas that is, Mediterranean Sea and the
Dead Sea. This city majorly comprised of three religions- Judaism, Christianity, and Islam. The
conflict that arises in Jerusalem is the dispute between two authorities i.e. Israel and Palestine,
who claim Jerusalem as their capital. Since Israel’s independence, clashes between Israelis
and Palestinians over key territories in Jerusalem have been ongoing.

During its long history, Jerusalem has been destroyed at least twice, besieged 23 times,
captured and recaptured 44 times, and attacked 52 times. The part of Jerusalem called the City
of David shows first signs of settlement in the 4th millennium BCE, in the shape of
encampments of nomadic shepherds. Jerusalem was named as "Urusalim" on ancient Egyptian
tablets, probably meaning "City of Shalem" after a Canaanite deity, during the Canaanite period
(14th century BCE). During the Israelite period, significant construction activity in Jerusalem
began in the 9th century BCE (Iron Age II), and in the 8th century the city developed into the
religious and administrative center of the Kingdom of Judah. In 1538, the city walls were
rebuilt for a last time around Jerusalem under Suleiman the Magnificent. Today those walls
define the Old City, which has been traditionally divided into four quarters—known since the
early 19th century as the Armenian, Christian, Jewish, and Muslim Quarters. The Old City
became a World Heritage Site in 1981, and is on the List of World Heritage in Danger.
Jerusalem as capital of Israel

On 5 December 1949, Israel's first Prime Minister, David Ben-Gurion, proclaimed Jerusalem
as Israel's "eternal" and "sacred" capital, and eight days later specified that only the war had
"compelled" the Israeli leadership "to establish the seat of Government in Tel Aviv", while "for
the State of Israel there has always been and always will be one capital only – Jerusalem the
Eternal", and that after the war, efforts had been ongoing for creating the conditions for "the
Knesset... returning to Jerusalem." This indeed took place, and since the beginning of 1950 all
branches of the Israeli government—legislative, judicial, and executive—have resided there,
except for the Ministry of Defense, which is located at HaKirya in Tel Aviv. At the time of
Ben Gurion's proclamations and the ensuing Knesset vote of 24 January 1950, Jerusalem was
divided between Israel and Jordan, and thus the proclamation only applied to West Jerusalem.

Jewish law forbids Jews from praying in the Temple Mount. Yet, Israeli forces allow hundreds
of Jewish settlers to enter the area routinely, which some Palestinians fear could lead to an
Israeli takeover. In 1980s Israel declared Jerusalem as its capital in the basic law in which the
law declared complete and united. The Jerusalem Law was condemned by the international
community, which did not recognize Jerusalem as the capital of Israel. The United Nations
Security Council passed Resolution 478 on 20 August 1980, which declared that the Jerusalem
Law is "a violation of international law", is "null and void and must be rescinded forthwith".

Following the resolution, 22 of the 24 countries that previously had their embassy in (West)
Jerusalem relocated them in Tel Aviv, where many embassies already resided prior to
Resolution 478. Costa Rica and El Salvador followed in 2006. Currently, there are two
embassies—United States and Guatemala—and two consulates located within the city limits
of Jerusalem, and two Latin American states maintain embassies in the Jerusalem District town
of Mevaseret Zion (Bolivia and Paraguay). There are a number of consulates-general located
in Jerusalem, which work primarily either with Israel, or the Palestinian authorities.

In 1995, the United States Congress passed the Jerusalem Embassy Act, which required,
subject to conditions, that its embassy be moved from Tel Aviv to Jerusalem. On 6 December
2017 U.S. President Donald Trump officially recognized Jerusalem as Israel's capital and
announced his intention to move the American embassy to Jerusalem, reversing decades of
United States policy on the issue. The move was criticized by many nations. A resolution
condemning the US decision was supported by all the 14 other members of the UN Security
Council, but was vetoed by the US on 18 December 2017,and a subsequent resolution
condemning the US decision was passed in the United Nations General Assembly.On 14 May
2018, the United States officially moved the location of its embassy to Jerusalem, transforming
its Tel Aviv location into a consulate. Due to the general lack of international recognition of
Jerusalem as Israel's capital, some non-Israeli media outlets use Tel Aviv as a metonym for
Israel.

In April 2017, the Russian Foreign Ministry announced it viewed Western Jerusalem as Israel's
capital in the context of UN-approved principles which include the status of East Jerusalem as
the capital of the future Palestinian state. On 15 December 2018, Australia officially recognized
West Jerusalem as Israel's capital, but said their embassy in Tel Aviv would stay until a two-
state resolution was settled.
Jerusalem as capital of Palestine

The Palestinian National Authority views East Jerusalem as occupied territory according to
United Nations Security Council Resolution 242. The Palestinian Authority claims Jerusalem,
including the Haram al-Sharif, as the capital of the State of Palestine. The PLO claims that
West Jerusalem is also subject to permanent status negotiations. However, it has stated that it
would be willing to consider alternative solutions, such as making Jerusalem an open city.

The PLO's current position is that East Jerusalem, as defined by the pre-1967 municipal
boundaries, shall be the capital of Palestine and West Jerusalem the capital of Israel, with each
state enjoying full sovereignty over its respective part of the city and with its own municipality.
A joint development council would be responsible for coordinated development.

Some states, such as Russia and China, recognize the Palestinian state with East Jerusalem as
its capital. United Nations General Assembly Resolution 58/292 affirmed that the Palestinian
people have the right to sovereignty over East Jerusalem. While the international community
regards East Jerusalem, including the entire Old City, as part of the occupied Palestinian
territories, neither part, West or East Jerusalem, is recognized as part of the territory of Israel
or the State of Palestine.[255][256][257][258] Under the United Nations Partition Plan for
Palestine adopted by the General Assembly of the United Nations in 1947, Jerusalem was
envisaged to become a corpus separatum administered by the United Nations. In the war of
1948, the western part of the city was occupied by forces of the nascent state of Israel, while
the eastern part was occupied by Jordan. The international community largely considers the
legal status of Jerusalem to derive from the partition plan, and correspondingly refuses to
recognize Israeli sovereignty over the city.
Political conflicts

From 1949 until 1967, West Jerusalem served as Israel's capital, but was not recognized as
such internationally because UN General Assembly Resolution 194 envisaged Jerusalem as an
international city. As a result of the Six-Day War in 1967, the whole of Jerusalem came under
Israeli control. On 27 June 1967, the government of Levi Eshkol extended Israeli law and
jurisdiction to East Jerusalem, but agreed that administration of the Temple Mount compound
would be maintained by the Jordanian waqf, under the Jordanian Ministry of Religious
Endowments.

In 1988, Israel ordered the closure of Orient House, home of the Arab Studies Society, but also
the headquarters of the Palestine Liberation Organization, for security reasons. The building
reopened in 1992 as a Palestinian guesthouse. The Oslo Accords stated that the final status of
Jerusalem would be determined by negotiations with the Palestinian Authority. The accords
banned any official Palestinian presence in the city until a final peace agreement, but provided
for the opening of a Palestinian trade office in East Jerusalem. The Palestinian Authority
regards East Jerusalem as the capital of a future Palestinian state. President Mahmoud Abbas
has said that any agreement that did not include East Jerusalem as the capital of Palestine would
be unacceptable. Israeli Prime Minister Benjamin Netanyahu has similarly stated that
Jerusalem would remain the undivided capital of Israel. Due to its proximity to the city,
especially the Temple Mount, Abu Dis, a Palestinian suburb of Jerusalem, has been proposed
as the future capital of a Palestinian state by Israel. Israel has not incorporated Abu Dis within
its security wall around Jerusalem. The Palestinian Authority has built a possible future
parliament building for the Palestinian Legislative Council in the town, and its Jerusalem
Affairs Offices are all located in Abu Dis.
Modern day conflict in Jerusalem

In the century since, Jerusalem has been fought over in varying ways, not only by Jews,
Christians and Muslims but also by external powers and, of course, modern-day Israelis and
Palestinians. It is perhaps fitting that President Trump appears to have chosen this week to
announce that the United States will recognize Jerusalem as Israel’s capital, despite concerns
from leaders of Arab countries, Turkey and even close allies like France.

Conflicts over Jerusalem go back thousands of years — including biblical times, the Roman
Empire and the Crusades — but the current one is a distinctly 20th-century story, with roots in
colonialism, nationalism and anti-Semitism. The New York Times asked several experts to
walk readers through pivotal moments of the past century. It was for the British that Jerusalem
was so important — they are the ones who established Jerusalem as a capital,” said Prof.
Yehoshua Ben-Arieh, a historical geographer at Hebrew University. “Before, it was not
anyone’s capital since the times of the First and Second Temples.

The Arabs rejected the partition plan, and a day after Israel proclaimed its independence in
1948, the Arab countries attacked the new state. They were defeated. Amid violence by militias
and mobs on both sides, huge numbers of Jews and Arabs were displaced. Jerusalem was
divided: The western half became part of the new state of Israel (and its capital, under an Israeli
law passed in 1950), while the eastern half, including the Old City, was occupied by Jordan.
“For the Palestinians, it was seen as a rallying point,” Professor Dumper said.

Israel and Jordan, he said, were largely focused elsewhere. Israel built up its prosperous coastal
areas — including Haifa, Tel Aviv and Ashkelon — into a thriving commercial zone, while
the Jordanian king, Abdullah I, focused on the development of Amman, Jordan’s capital.

The early Israeli state was hesitant to focus too much on Jerusalem, given pressure from the
United Nations and from the European powers. The entire international community has been
in accord that Israeli annexation and settlement of East Jerusalem since 1967 is illegal, and
refuses to recognize Jerusalem as Israel’s capital,” Professor Khalidi said. “If Trump changes
this position, given the importance of Jerusalem to Arabs and Muslims, it is hard to see how a
sustainable Palestinian-Israeli agreement or lasting Arab-Israeli normalization is possible.”

Professor Ben-Arieh says the conflict over the city is likely to endure. “The Arab-Jewish
conflict escalated into a nationalistic conflict, with Jerusalem at its center,” he said. “Jerusalem
was a city holy to three religions, but the moment that, in the land of Israel, two nations grew
— the Jewish people and the local Arab people — both embraced Jerusalem. More than
Jerusalem needed them, they needed Jerusalem.”
Modern history of Jerusalem and emergence of Palestine

Modern History of Jerusalem

Jerusalem has been attacked 52 times throughout its long history, taken and recaptured 44
times, besieged 23 times, and twice destroyed. In the 4th century BCE the oldest part of the
city was settled, making Jerusalem one of the world's oldest cities.

Given the central position of the city in both Israeli nationalism and Palestinian nationalism,
ideological bias or background often influences the selectivity needed to summarize more
than 5,000 years of inhabited history (see Historiography and Nationalism). The Jewish
periods of the history of the city, for instance, are important to Israeli nationalists, whose
discourse notes that modern Jews derive and descend from the Israelites, while the Islamic
periods of the history of the city are important to Palestinian nationalists, whose discourse
implies that modern Palestinians descend from all the different peoples who have lived in the
region. As a result, both sides claim that the city's past has been politized by the other to
support their comparative claims to the city, and that this is borne out by the different focus
that the different writers put on the different events and periods in the history of the city.

Early Modern Period

Brother Elia from Assisi was the first provincial or superior of the religious order of the
Franciscans, founded by Francis of Assisi. The founder himself visited the region in the year
1219 to preach the Gospel to the Muslims, seen as brothers rather than enemies. The mission
culminated in a meeting with Egypt's sultan, Malik al-Kamil, shocked by his unusual
behavior. Eastern Franciscan Province spread to Cyprus, Egypt, Lebanon, and the Holy Land.
Franciscan friars were present at Acre, Sidon, Antioch, Tripoli, Jaffa, and Jerusalem before
the takeover of Acre (on May 18, 1291).
The Franciscans began planning a return to Jerusalem from Cyprus, where they took refuge at
the end of the Latin Kingdom, given the good political relations between the Christian
governments and the Egyptian Mamluk Sultanate. Around the year 1333, the French friar
Roger Guerin was able to buy the Cenacle (the room where the Last Supper took place) on
Mount Zion and some land for the friars to build a nearby monastery, using funds from the
King and Queen of Naples. With two papal bullae, Agimus and Nuper Carissimae, dated 21
November 1342 in Avignon, Pope Clement IV approved and created the new entity known as
the Holy Land Franciscan Custody (Custodia Terrae Sanctae).

The friars, originating from any of the provinces of the Order, are present in Jerusalem, in the
Cenacle, in the church of the Holy Sepulcher, and in the Basilica of the Nativity in Bethlehem
under the authority of the father guardian (superior) of the monastery on Mount Zion. Their
main activity was to maintain liturgical life in these Christian sanctuaries and to provide
spiritual assistance to pilgrims from the West, to European merchants residing or passing
through the major cities of Egypt, Syria, and Lebanon, and to have a specific and official
relationship with the Eastern Christian communities of the Orient.

During the Council of Florence (1440), Brother Alberto da Sarteano used the monastery on
Mount Zion for his papal mission to unite the Oriental Christians (Greeks, Copts and
Ethiopians) with Rome. For the same cause, Brother Giovanni di Calabria's party in
Jerusalem stopped on its way to meeting Ethiopia's Christian Negus (1482). In 1482, the
visiting Dominican priest Felix Fabri described Jerusalem as "a dwelling place of the world's
various nations, and a set of all kinds of abominations, as it were." He identified as
"abominations" Saracens, Greeks, Syrians, Jacobites, Abyssinians, Nestorians, Armenians,
Gregorians, Maronites, Turcomans, Bedouins, Assassins, and a possible Mamluks and Druze
tribe. Christians and Jews alike in Jerusalem lived in great poverty and in conditions of great
misery, there are not many Christians but there are many Jews who persecute the Muslims in
different ways. “Only the Latin Christians "wish with all their hearts for Christian princes to
come and submit the whole country to the authority of the Church of Rome."

The Turks, the Cenacle and their nearby convent removed the Friars in 1551. Nevertheless,
permission was given to purchase a Georgian convent of nuns in the city's northwest area,
which became the first Custody center in Jerusalem and grew into the Latin Convent of Saint
Savior.
Early Ottoman period

Jerusalem was taken over by the Ottoman Empire in 1517 and enjoyed a period of renewal
and peace under Suleiman the Magnificent, including the construction of the walls of what is
now known as Jerusalem's Old City (although some foundations were remains of genuine
ancient walls). Suleiman's reign and subsequent Ottoman sultans introduced a period of
"cultural peace;" Jewish, Christian, and Muslim shared religious freedom, and a synagogue,
temple, and mosque could be found on the same road. The city remained open to all faiths,
while economic stagnation implied the poor governance of the kingdom after Suleiman the
Magnificent.

In 1700, Judah He Hasid led in centuries to the Land of Israel the largest organized group of
Jewish immigrants. From the 18th century until 1948, when it was destroyed by the Arab
Legion, his disciples built the Hurva Synagogue, which served as the main synagogue in
Jerusalem. In 2010, the temple was restored.

Between 1703 and 1705, in what became known as the Naqib al-Ashraf Revolt, Jerusalem's
Muslim religious leadership and the majority of its inhabitants rebelled against the district's
Ottoman governor, Mehmed Pasha Kurd-Bayram. During the rebellion, residents of
Jerusalem administered their own affairs, engaging in virtual self-governance, until the
central Ottoman authorities restored their control over the city.

Decline of Ottoman Empire

The city was a backwater in the mid-19th century, with the decline of the Ottoman Empire,
with a population of no more than 8,000. However, even then, because of its significance to
Judaism, Christianity, and Islam, it was an extremely heterogeneous city. The community
was split into four main religions–Jewish, Catholic, Islamic, and Armenian–and the first three
could be further categorized into numerous subgroups dependent on particular religious
affiliation and country of origin. The Holy Sepulcher Church is closely split among the
churches of Greek Orthodox, Protestant, Armenian, Coptic, and Ethiopian. Tensions between
the parties went so high that a pair of ' fair ' Muslim families guarded the keys to the shrine
and its gates.
The communities at the time were mainly located around their primary shrines. The Muslim
community surrounded the Haram Ash-Sharif or Temple Mount (northeast), the Christians
lived mostly near the Holy Sepulcher Church (northwest), the Jews lived mostly on the slope
above the Western Wall (southeast) and the Armenians lived near the Zion Gate (southwest).
This arrangement was by no way unilateral, but during the British Mandate (1917–1948) it
formed the basis of the four quarters.

The mid-19th century saw several long-lasting changes in the city: their implications can be
felt today and lie at the root of the Israeli-Palestinian conflict over Jerusalem. The first of
these was a trickle of Middle East and Eastern European Jewish immigrants. The first such
immigrants were Orthodox Jews: some were elderly people who came to die in Jerusalem and
were buried on the Mount of Olives; others were students who came to wait for the Messiah
to come with their families, adding new life to the local population. At the same period,
European colonial powers started to search for toeholds in the region, hoping to expand their
reach until the Ottoman Empire fell. This was also a period of Christian religious renewal,
and many Christians sent missionaries among the Muslims and particularly the Jewish
peoples to proselytize, hoping that this would speed up Christ's Second Coming. Eventually,
in a new scientific curiosity in the biblical lands in general and Jerusalem in particular, the
fusion of Western colonization and religious zeal was articulated. Spectacular discoveries
were made through archeological and other expeditions, which raised curiosity in Jerusalem
even more.

By the 1860s, the city was already overcrowded, with an area of just one square kilometer.
Thus, the New City, the part of Jerusalem outside the city walls, began to be built. The
Russian Orthodox Church began to build a compound, now known as the Russian
Compound, a few hundred meters from Jaffa Gate, looking for new places to stake their
claims. Jews, who built a small complex on the hill overlooking Zion Gate across the
Hannom Valley, made the first attempt at residential settlement outside the walls of
Jerusalem. This settlement, known as Mishkenot Sha'ananim, eventually flourished and set
the precedent for the springing up of other new communities west and north of the Old City.
With time, this became known as the New City as the communities grew and connected
geographically.

Around 150 Jewish families settled from Yemen in Jerusalem in 1882. They were not
originally welcomed by Jerusalem's Jews and existed in destitute circumstances assisted by
the Swedish-American colony's Christians, who named them Gadites. The Yemenis migrated
to Silwan in 1884.

Emergence of Palestine.

Palestine, a zone of the eastern Mediterranean region, containing parts of modern Israel and
the Gaza Strip's Palestinian territories (along the Mediterranean coast) and the West Bank
(west of the Jordan River).

The word Palestine has been correlated with this small region, which some have suggested
includes Jordan, in different and sometimes contradictory forms. Over the span of some three
centuries, both the geographical area defined by the title and its political status has shifted.
Often recognized as the Holy Land, the area (or at least a portion of it) is holy to Jews,
Christians, and Muslims. It has been the focus of Jewish and Arab national movements '
conflicting claims since the 20th century, and the dispute has contributed to protracted
bloodshed and, in several cases, open warfare.

The term Palestine comes from Philistia, the name given to the territory of the Philistines by
Greek authors, who controlled a small pocket of land around current Tel Aviv–Yafo and
Gaza on the southern coast in the 12th century BCE. The term was resurrected by the
Romans in "Syria Palaestina" in the 2nd century CE, designating the southern part of the
province of Syria, and made its way into Arabic, where it was used at least since the early
Islamic period to characterize the area. Since Roman times, the title had no official status
until after the First World War and the Ottoman Empire's end of control, when it was
introduced for one of Great Britain's designated regions; in contrast to a region approximately
covering today's Israel and the West Bank, the mandate included the territories east of the
Jordan River, now the Hashimite Kingdom of Jordan, which Britain put under independent
control from Palestine immediately after receiving the territory's mandate.

In contrast to a region approximately covering today's Israel and the West Bank, the mandate
included the territories east of the Jordan River, now the Hashimite Kingdom of Jordan,
which Britain put under independent control from Palestine immediately after receiving the
territory's mandate. Nevertheless, in contemporary interpretation, Palestine is generally
defined as an area bordered on the east by the Jordan River, on the north by the boundary
between modern Israel and Lebanon, on the west by the Mediterranean Sea (including the
Gaza coast), and on the south by the Negev, with its southernmost extent touching the Aqaba
Bay. The region's strategic importance is immense: the main roads from Egypt to Syria and
from the Mediterranean to the mountains beyond the Jordan River move through it.

Settlement is highly reliant on rain, which is almost not plentiful. Precipitation, which
happens in the hot quarter of the year, typically declines from north to south and from the east
coast. There are few seasonal streams, and water shortages are compounded by the fragile
existence of the calcareous rocks across much of the nation.

Facing the Mediterranean, coastal lowlands varying in width. The most northerly is the Plain
of Akko (Acre), which extends from the Lebanon border in the north to the Carmel
promontory in Israel in the south with a width of 5 to 9 miles (8 to 14 km) for about 20 miles
(32 km), where it narrows to just 600 feet (180 meters). Farther south the lowland soon
expands into Sharon's plateau, around 8 miles (13 km) long and stretches south to Tel Aviv –
Yafo's latitude. In the post-Exilic and Hellenistic era, once covered with marshes, the Sharon
plain was restored and is now a populated area. Fields are laid between dispersed ridges of
sandstone, on which villages have developed. South of the spur of low hills reaching the
coast near Yafo (Jaffa), the plain extends into a rich area known in biblical times as Philistia,
a city with orange groves, irrigated orchards and grain fields.

Farther north, the Esdraelon plain (Emeq Yizre el), created by subsidence along fault lines,
divides the southern Galilee hills from the Samaria mountains. The plateau, at most 16 miles
(26 km) long, narrows to the northwest, where the Qishon River bursts through to the Akko
plain, and to the southeast, where the Ararod River, growing at the Arod Spring, has cut the
plain into the Jordan Valley's arm. Covered with rich basalt deposits washed down from the
Galilean hills, Esdraelon is significant both for its abundance and the great highway that it
opens from the Mediterranean to the Jordanian lands. The coastal plain leads to Esdraelon via
Megiddo's pass and several smaller roads around Carmel and Gilboa's mountain spurs.

Galilee's hill country is better-watered and richer than Samaria's and Judaea's. West of the
Bet Netofa Valley (Asochis plain) is Upper Galilee, with a height of 4,000 feet (1,200
meters), a thinly populated scrub-covered calcareous plateau. To the south, Lower Galilee —
with its highest peak, Mount Tabor (1.929 feet [ 588 meters])—is a region with east-west
ridges covering protected vales such as Nazareth, with fertile basalt soils. Samaria, the region
of Israel's ancient kingdom, is a hilly district that extends from the plain of Esdraelon to
Ramallah's latitude. The peaks — Carmel, Gilboa, Aybāl (Ebal), and Al-Balūr (Gerizim) —
are smaller than those of Upper Galilee, while its basins, especially those of Arrābah Plain
and Nāblus, are larger and more softly contoured than their Judaean equivalents. Samaria can
be easily reached from the east across the Sharon plain and from the Jordan through the Fārial
region. Jerusalem's city has grown quickly along the ridges of the mountains.

Between Ramallah in the north to Beersheba in the south, Judaea's high plateau is a rugged
calcareous wasteland with unusual plant fields, as seen between Al-Bīrah and Hebron. A
linear fossa and a belt of low hills of soft chalky calcareous, around 5 to 8 miles (8 to 13 km)
wide, defined as Ha-Shefela, distinguish it from the coastal plain. The Judaean plateau drops
suddenly into the Jordan River, which is difficult to approach along the Kelt and Mukallik
wadis. The Jordan Valley is a wide rift valley, varying from 1.5 to 14 miles (2.5 to 22 km) in
length. In its northern section, the shore of the flooded Lake sea and Lake Tiberias (Galilee
Sea) are surrounded by natural basalt reservoirs. Descending to nearly 400 meters (1.310
feet) below sea level— the lowest land depth on the Earth's surface— the valley is extremely
dry and hot, and agriculture is confined to irrigated areas or uncommon oasis, such as Jericho
or En Gedi by the Dead Sea coast. The Negev, a desert-like region with the apex in the south,
is triangular in shape. This spreads from northern Beersheba, where 8 inches (200 mm) or
more of rainfall comes annually and grain is cultivated, to the Red Sea harbor town of Elat, in
the extreme arid south. It is surrounded on the west by the Sinai Peninsula and on the east by
the Great Rift Valley's northern extension.

The rise of Islam.

The effective union of the Arab Peninsula under Islam by the first caliph, Abū Bakr (632–
634), allowed the growth of Arab Muslims in new directions to be channeled. So, Abū Bakr
called the faithful to a holy war (jihad) and gathered a large army rapidly. To start operations
in southern and southeastern Syria, he dispatched three detachments of about 3,000 (later
increased to about 7,500) men each. He died, though, before the effects of these undertakings
could be seen. His predecessor, the caliph Umar I (634–644), continued on the conquests he
began.

At Wadi Al-Arabah, south of the Dead Sea, the first battle took place. The Byzantine
defenders have been routed and withdrawn in the direction of Gaza, but have been overtaken
and almost lost. The inherent strengths of the defenders, though, were more successful in
other areas, and the attackers were hard-pressed. Khālid ibn al-Walīd, who then served in
southern Iraq, was directed on the Syrian front to support his fellow Arab commanders, and
on July 30, 634, the combined forces captured a gruesome victory at a position in southern
Palestine named Ajnādayn by the historians. Then all of Palestine was available to the
settlers. Previously, Emperor Heraclius had built his own large army and sent it to the
Muslims in 636. Khālid based his forces on the Yarmūk River, the Jordan River's eastern
tributary. On August 20, 636, the decisive battle that brought Palestine to the Muslims took
place. Only Jerusalem and Caesarea, the former till 638, when they surrendered to the
Muslims, and the latter till October 640. Palestine was then in the hands of the Muslims, and
indeed all of Syria. After Jerusalem's surrender, Umar divided Palestine into two
administrative districts (jund) similar to the provinces of Rome and Byzantine: Jordan (Al-
Urdūn) and Palestine (Filasīn). Jordan comprised Galilee and Acre (modern Al-Akko, Israel)
and stretched east to the desert; Palestine, with its capital first at Lydda (modern Lord, Israel)
and then at Ramla (after 716), occupied the area south of the Esdraelon plain.

Umar never lost time in emphasizing the importance of Islam in the holy city of Jerusalem as
the first qiblah to which Muslims had turned their faces in prayer before 623, and as the
second most holy place in Islam. (Prophet Muhammad himself changed the qiblah to Mecca
in 623.) Umar and his followers cleaned it with their own hands and declared it a sacred place
of prayer, erecting the first structure called the Al-Aqā Mosque when they visited the area of
the Temple Mount, known as Al-Aaram al-Sharīf (Arabic: "The Noble Sanctuary"). Under
the Umayyads, a Muslim family taking influence from the Meccans and Medinans who had
originally founded the Islamic community in 661, Palestine, along with Syria, became one of
the empire's major provinces. An emir, supported by a financial officer, controlled each jund.
Generally speaking, this pattern continued until the Ottoman rule. The Umayyads gave
particular attention to Palestine for various reasons. There was traction in the cycle of
Arabization and Islamization.

It was one of the pillars of the power of Umayyad and was important in their fight against
both Iraq and the Arabian Peninsula. The caliph al-Abd al-Malik ibn Marwān (685–705)
erected the Dome of the Rock in 691 on the site of Solomon's Temple, which the Muslims
believed to have been the Prophet's stopping point on his nightly journey to heaven. This
majestic building is the oldest surviving Islamic shrine. Between the shrine and south, the
brother of Abd al-Malik, al-Walīd I (705–715), restored on a larger scale the Al-Aq al-Malik
mosque. The Umar II (717–720) caliph of the Umayyad placed humiliating restrictions on his
non-Muslim subjects, particularly the Christians. Conversions stemming from comfort then
growing as well as commitment. Together with a steady tribal inflow from the desert, these
conversions to Islam changed the religious character of the residents of Palestine. The
predominantly Christian population gradually became Muslim and Arabic-speaking
predominantly. At the same time, a tiny permanent Jewish population relocated to Jerusalem
after a 500-year absence during the early years of Muslim city rule. (Montefiore)
CONCLUSION
In conclusion this violence shows how the extremists on both sides can use violence to derail
peace and keep a permanent conflict going as they seek the other side’s total destruction. That
a dynamic that has been around ever since. Negotiations meant to hammer out the final
details on peace drag on for years, and a big Camp David Summit in 2000 comes out empty.

Palestinians come to believe that peace isn’t coming and rise up in a Second Intifada, this one
much more violent than the first. By the time it wound down a few years later, about a 1,000
Israelis and about 3,200 Palestinians has died. The Second Intifada has really changed the
conflict. Israelis have become much more skeptical that Palestinians will ever accept peace,
or that it’s even worth trying.

The Israeli politics shifts right, and the country builds walls and checkpoints to control the
Palestinians movements. They are not trying to resolve the conflict anymore, just manage it.

The Palestinians are left feeling like negotiating didn’t work and violence didn’t work, that
they are stuck under an ever growing occupation with no future as a people.

That year Israel withdraws from Gaza. Hamas gains power but splits from the Palestinians
authority in a short civil war, dividing Gaza from the west bank. Israel puts Gaza under a
suffocating blockade, and unemployment rises to 40%.

This is the state of the conflict as we know it today. Its relatively new and its unbearable for
Palestinians. In the West Bank more and more settlements are smothering Palestinians, who
often respond with protest and sometimes with violence, though most just want normal lives.

In Gaza, Hamas and other violent groups have periodic wars with Israel. The fighting
overwhelmingly kills Palestinians, including lots of civilians. In Israel itself, most people
have become apathetic, and for the most part the occupation keeps the conflict relatively
removed from their daily lives, with moments of brief but horrible violence. There is little
political will for peace.

No one really knows where the conflict goes from here. Maybe a third intifada. Maybe the
Palestinian authority collapses. But everyone agrees that things, the way they are now, can’t
last much longer – That Israel’s occupation of the Palestinians is too unstable to last and
unless something dramatic changes whatever comes next will be much worse.
BIBLIOGRAPHY

Works Cited
"Jerusalem Population 2019." 12 may 2019. World population review. electronic. 15 november 2019.

Montefiore, Simon Sebag. Jerusalem: The Biography. weidenfeld & Nicolson , 27 january 2011. print.

Reinkowski, Maurus. "Late Ottoman Rule over Palestine: Its Evaluation in Arab, Turkish and Israeli
Histories, 1970-90." Middle Eastern Studies (Jan 1999): pp. 66-97. print.