Falasdinawa masu asali da Afrika

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Falasdinawa masu asali da kukkta
mutane
Bayanai
Ƙaramin ɓangare na Falasdinawa da Bakaken Mutane
Significant place (en) Fassara Gates of the Temple Mount (en) Fassara, Beit Hanina (en) Fassara da At-Tur (en) Fassara
Cibiyar Ribat al-Mansuri ta Afirka, Tsohon Gari, Gabashin Jerusalem

Afro-Falasdinawa Falasdinawa ne masu kalar baƙar fatar Afirka . Wasu tsirarun 'yan Afro-Falasdinawa, wadanda adadinsu ya kai 350-400, suna zaune a wani yanki na Afirka a kusa da Bab al-Majlis, [1] a cikin Quarter Muslim na Kudus . [2] [3] Wasu daga cikin al'ummar suna zama a wasu yankuna na Urushalima kamar Beit Hanina da A-Tur . [3]

Haka kuma akwai Falasdinawa na Badawiyya a wajen Kudus wadanda ke da layin da ke danganta su da mutanen Afirka kamar a Yammacin Kogin Jordan da Gaza.

Tarihi[gyara sashe | gyara masomin]

Fage[gyara sashe | gyara masomin]

Ya zuwa ƙarni na 9, an kiyasta cewa an sake tsugunar da ƴan Afirka kusan miliyan uku a matsayin bayi a Gabas ta Tsakiya, suna aiki a matsayin sojoji da ’yan kwadago a cikin tattalin arzikin noman rafin.[1] Kamar yadda rayuwar Mansa Musa, Sarkin daular Mali ta tsakiya ta bayyana, yin aikin hajji da ƴan Afirka da suka musulunta ya zama al'adar da aka kafa, duk da cewa aikin hajji na yau da kullun ya zama ruwan dare a ƙarni na 15, yayin da addinin Musulunci ya bazu fiye da ƴan ƙunci na sultan kotuna ga jama'a gaba daya. [1] Akwai wasu al'ummomin Falasdinawa da suka samo asali daga mahajjata daga Sudan da Afirka ta Tsakiya (mafi yawa Chadi ) wadanda aka ce sun isa Falasdinu tun a karni na 12. Manufarsu ta farko ita ce su halarci aikin hajji da isa Makka, bayan sun je birnin Kudus don ziyartar masallacin al-Aqsa . [2] Da yawa daga cikin 'yan Afro-Falasdinawa kuma sun fito ne daga kakanni da suka zo Falasdinu suna bautar daular Ottoman .

Mutanen da kakanninsu suka fito daga Najeriya da Sudan da Senegal da kuma Chadi su ne akasarin al'ummar kasar, kuma galibin wadannan sun zo Falasdinu ne a lokacin da Birtaniyya ta wajabta . [4] Mutane da yawa, a cewar Abraham Milligram, sun zo ne a matsayin ƴan leburori a lokacin yaƙin neman zaɓe na Janar Edmund Allenby na yaƙi da Turkawa a matakin ƙarshe na WW1 . [3] Wata ƙungiya ta samo asali daga Ƙungiyar Ceto ta Larabawa waɗanda suka yi yaƙi a gefen Larabawa na Yaƙin Larabawa da Isra'ila a 1948 .

Al'ummar Urushalima na Afro-Falasdinawa, iyalai 50 yanzu adadinsu ya kai kusan 350 (ko 450) [2] mambobi, suna zaune a cikin gidaje biyu a wajen Haram ash-Sharīf (yamma da Ƙofar Inspector ): Ribat al-Mansuri da Ribat. na Aladdin ( Ribat al-Baseri/Ribat Aladdin al-Bassir/Ribat Al'a ad-Deen Busari ). [3] [5] [2] An gina su tsakanin 1267 da 1382 [2] kuma sun kasance a matsayin ribat (dakunan kwanan dalibai na ziyarar alhazai musulmi) a ƙarƙashin Mamluk . An kira wannan yanki na musamman da ƙaramin Harlem na Urushalima. A lokacin Tawayen Larabawa na WW1, Ottomans sun mayar da mahallin zuwa gidajen yari - daya da aka sani da '' Kurkuku na Jini ' da ɗayan a matsayin ' kurkukun rataye ' - inda ake tsare da fursunoni kuma aka kashe su. [6] Al'umma sun gyara wani bangare na wannan tsohon gidan yari domin samar da masallaci. Har zuwa lokacin da Isra'ila ta fara mamayewa a shekara ta 1967, suna aiki a matsayin masu gadi a Haram ash-Sharif, aikin da sojojin Isra'ila suka mamaye.

Waɗannan suna da alaƙa ta kud da kud da al'ummomi iri ɗaya a Acre da Jericho, waɗanda aka kafa lokacin da 'yan Afirka suka zo aiki a masana'antar sukari ta Umayyad . An kira al’ummar da ke arewacin Jericho “bayin Duyuk ” har ma a zamanin yau.

Zamanin nan[gyara sashe | gyara masomin]

Bayan mulkin Ottoman, ribat ya zama wani ɓangare na amana na addini ( waqf ). [6] Shugaban Falasdinawa kuma muftin birnin Kudus Sheikh Amin al-Husseini ya yi hayar wadannan gidaje ga Falasdinawa ‘yan asalin Afirka, [2] domin nuna godiya ga amincinsu a matsayin masu kare masallacin al-Aqsa bayan daya daga cikin masu gadin Afirka, Jibril Tahruri, ya dauki harsashi ya nufi mufti. Hayar ta kasance mai ƙima. [3] Falasdinawa na Afro-Palestine wadanda alakarsu da Kudus kafin 1947 sun sami kansu a daya daga cikin yankunan da aka fi fama da rikici a yankin. [2] Suna soyayya da birnin Kudus kuma suna da alaka mai zurfi da Musulunci, sun auri Falasdinawa kuma sun ci gaba da bayyana a matsayin Falasdinawa. Bayan 1948, musamman, baƙar fata mazan Palasdinawa sun auri matan da suka fito daga al'ummar fellahin talakawa, amma ba matan Badawiyya ba. [7]

Falasdinawa na Afirka waɗanda yanzu ke zaune a cikin gidaje biyu kusa da masallacin al-Aqsa sun kira yankin gida tun 1930. [6] Sun fuskanci tsangwama, inda wasu larabawan Falasdinu [8] ke kiransu da "bayi" ( abeed ) kuma suna kiran unguwarsu a matsayin " kurkukun bayi " ( Habs al-abeed ), kuma launinsu ya haifar da kin amincewa da aurensu. Falasdinawa masu launin fata. [3] A cewar Mousa Qous, darektan kungiyar al'ummar Afirka kuma tsohon memba na PFLP, "Wani lokaci idan Bafalasdine bakar fata yana son ya auri wata Bafalasdine farar fata, wasu daga cikin danginta na iya kin amincewa." Aure tsakanin kabilu da Bafalasdine ya zama ruwan dare a cikin 'yan shekarun nan. A cikin harshen Larabci na Falasdinu, daidaitaccen amfani yana fifita kalmar sumr (launi mai duhu) fiye da sawd, wanda ke da ma'ana mara kyau. [9]

Sabanin haka, Ali Jiddah, jagoran yawon bude ido, kuma tsohon mamba ne a jam'iyyar PFLP, ya bayyana cewa shi kansa bai taba samun kyamar launin fatarsa daga Larabawa Falasdinu ba, yana mai da'awar cewa 'yan Afro-Falasdinawa suna da matsayi na musamman saboda gudunmawar da suke bayarwa ga gwagwarmayar Palasdinawa. [3] [8] Fatima Barnawi, 'yar asalin Najeriya da Falasdinu, ita ce macen farko Bafalasdine da aka kama bisa laifin ta'addanci da yunkurin tayar da bam a wani gidan wasan kwaikwayo a birnin Kudus a shekarar 1967. Ko da yake bam din ya kasa fashe, an yanke mata hukuncin daurin shekaru 30 a gidan yari, inda a karshe ta yi aiki goma kacal. [8] Jiddah ta sanya gurneti guda hudu a kan titin Strauss a wani harin da aka kai a birnin Kudus a shekarar 1968, wanda ya raunata fararen hula Isra'ila guda tara. Shi ma dan uwansa Mahmoud ya kai irin wannan hari. Dukkan mutanen biyu sun yi shekaru 17 a gidan yari kafin a sake su a musayar fursunoni a 1985. [3] A cewar Jiddah, duk wata wariyar launin fata da larabawan Falasdinawan za su yi za a iya dora su a kan jahilci, tana mai da'awar cewa ya fuskanci irin wannan kyama daga Isra'ilawa. "Mu 'yan Afro-Falasdinawa ana zaluntar mu [8], a matsayin Falasdinawa kuma saboda launin mu Isra'ilawa suna kiran mu ' kushis ." [8] A shekarar 2022, an saki Mohammed Firawi daga gidan yari bayan shekaru biyar bisa zargin jifan 'yan sandan Isra'ila. Al'ummar kasar dai sun yi bikin komowarsa yankin Afirka, wanda aka ce ya sa aka sake kama shi da kuma korar sa daga birnin Kudus na tsawon mako guda.

An kafa Ƙungiyar Al'ummar Afirka (ACS) a cikin 1983 a matsayin wani yanki na tsohuwar ƙungiyar jin daɗin Sudan, wacce ta wargaje bayan mamaye Isra'ila na Gabashin Kudus . ACS tana shirya ayyukan zamantakewa, wasanni, taimakon juna, da sauran hanyoyi don ƙarfafa Afro-Falasdinawa a Urushalima.

Manazarta[gyara sashe | gyara masomin]

  1. 1.0 1.1 1.2 Charmaine Seitz, Pilgrimage to a New Self: The African Quarter and its peoples, Jerusalem Quarterly 2002 Issue 16 pp. 43-51.
  2. 2.0 2.1 2.2 2.3 2.4 2.5 2.6 Jonarah Baker, 'The African-Palestinians: Muslim Pilgrims Who Never Went Home', The New Arab, 26 Dec. 2014.
  3. 3.0 3.1 3.2 3.3 3.4 3.5 3.6 3.7 Ilan Ben Zion, The Old City's African secret, The Times of Israel 6 April 2014.
  4. K. K. Prah, Reflections on Arab-led Slavery of Africans, Centre for Advanced Studies of African Society 2005 p. 198
  5. Cite error: Invalid <ref> tag; no text was provided for refs named Irving
  6. 6.0 6.1 6.2 Sara Hassan, The hidden resistance of African-Palestinians TRT World 15 May 2019
  7. K. K. Prah, Reflections on Arab-led Slavery of Africans, Centre for Advanced Studies of African Society 2005 p. 204
  8. 8.0 8.1 8.2 8.3 8.4 David Love, 'In Jerusalem, Afro-Palestinians Are the Hardest Hit in the Israeli Occupation', Atlanta Black Star 29 March 2016,
  9. K. K. Prah, Reflections on Arab-led Slavery of Africans, Centre for Advanced Studies of African Society 2005 p. 195