동예루살렘에 대한 유대교·무슬림·기독교 공동체간 갈등 및 경쟁 구조 분석 -이스라엘 점령체제를 중심-
A Study on the Structure of the Political Conflict and Competition among the Jewish Community, the Muslim Community, and the Christian Community over East Jerusalem
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The conflict of the ownership and authority over East Jerusalem has been historically contested for about two thousands years. Many major empires tried to conquest the city of Jerusalem for several reasons: historical, religious, ethnic, and national. The Ottoman Empire proclaimed the so-called principle of the Status Quo in 1757 in order to resolve religious conflict over the management of the Church of the Holy Sepulchre among Christian sectors, and since then, the Status Quo has been recognized as a symbolic and legal principle for co-existence of three religion, Judaism, Christianity, and Islam, in spite of power changes among great powers and states. Especially, the three religious communities of the Jewish, Christian, and Muslim communities strove to keep the power-balance within East Jerusalem, recognizing the others’ religious authority and tradition. But the historical tradition of the co-existence was challenged and threatened by the Israeli occupation of East Jerusalem after the Six-Day War of 1967. In particular, after the Israeli wing-wing party, Likud party, began to take power in Israeli politics, and strongly implement the policy of the Jewishness of East Jerusalem, the political competition for superiority over East Jerusalem among the three communities became strengthened, and the conflict structure among them remained complicated. Therefore, based on this historical narrative, this paper will examine the structure and dynamic of the political conflict and competition over East Jerusalem among three religious communities. Furthermore, this paper will find out the responses of the other two communities, the Muslim and the Christin communities against Israel’s control policy over East Jerusalem. In the conclusion, this will also seek the possibility and prosperity of the co-existence among three communities in East Jerusalem, and the historical implication and meaning of the political and religious roles of the communities for resolving the conflict surrounding East Jerusalem.
Abstract
The conflict of the ownership and authority over East Jerusalem has been historically contested for about two thousands years. Many major empires tried to conquest the city of Jerusalem for several reasons: historical, religious, ethnic, and national. The Ottoman Empire proclaimed the so-called principle of the Status Quo in 1757 in order to resolve religious conflict over the management of the Church of the Holy Sepulchre among Christian sectors, and since then, the Status Quo has been recognized as a symbolic and legal principle for co-existence of three religion, Judaism, Christianity, and Islam, in spite of power changes among great powers and states. Especially, the three religious communities of the Jewish, Christian, and Muslim communities strove to keep the power-balance within East Jerusalem, recognizing the others’ religious authority and tradition. But the historical tradition of the co-existence was challenged and threatened by the Israeli occupation of East Jerusalem after the Six-Day War of 1967. In particular, after the Israeli wing-wing party, Likud party, began to take power in Israeli politics, and strongly implement the policy of the Jewishness of East Jerusalem, the political competition for superiority over East Jerusalem among the three communities became strengthened, and the conflict structure among them remained complicated. Therefore, based on this historical narrative, this paper will examine the structure and dynamic of the political conflict and competition over East Jerusalem among three religious communities. Furthermore, this paper will find out the responses of the other two communities, the Muslim and the Christin communities against Israel’s control policy over East Jerusalem. In the conclusion, this will also seek the possibility and prosperity of the co-existence among three communities in East Jerusalem, and the historical implication and meaning of the political and religious roles of the communities for resolving the conflict surrounding East Jerusalem.
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