Palestinians
Palestinians (
Despite various wars and exoduses, roughly one half of the world's Palestinian population continues to reside in the territory of former Mandatory Palestine, now encompassing Israel and the Palestinian territories of the West Bank and Gaza Strip.[46] In Israel proper, Palestinians constitute almost 21 percent of the population as part of its Arab citizens.[47] Many are Palestinian refugees or internally displaced Palestinians, including more than a million in the Gaza Strip,[48] around 750,000 in the West Bank,[49] and around 250,000 in Israel proper. Of the Palestinian population who live abroad, known as the Palestinian diaspora, more than half are stateless, lacking legal citizenship in any country.[50] 2.1 million of the diaspora population are registered as refugees in neighboring Jordan, most of whom hold Jordanian citizenship;[51][52] over 1 million live between Syria and Lebanon, and about 750,000 live in Saudi Arabia, with Chile holding the largest Palestinian diaspora concentration (around half a million) outside of the Arab world.
In 1919,
Founded in 1964, the Palestine Liberation Organization is an umbrella organization for groups that represent the Palestinian people before international states.[60] The Palestinian National Authority, officially established in 1994 as a result of the Oslo Accords, is an interim administrative body nominally responsible for governance in Palestinian population centres in the West Bank and the Gaza Strip.[61] Since 1978, the United Nations has observed an annual International Day of Solidarity with the Palestinian People. According to British historian Perry Anderson, it is estimated that half of the population in the Palestinian territories are refugees, and that they have collectively suffered approximately US$300 billion in property losses due to Israeli confiscations, at 2008–2009 prices.[62]
Etymology
The Greek toponym Palaistínē (Παλαιστίνη), which is the origin of the Arabic Filasṭīn (فلسطين), first occurs in the work of the 5th century BCE Greek historian Herodotus, where it denotes generally[63] the coastal land from Phoenicia down to Egypt.[64][65] Herodotus also employs the term as an ethnonym, as when he speaks of the "Syrians of Palestine" or "Palestinian-Syrians",[66] an ethnically amorphous group he distinguishes from the Phoenicians.[67][68] Herodotus makes no distinction between the inhabitants of Palestine.[69]
The Greek word reflects an ancient Eastern Mediterranean-Near Eastern word which was used either as a
When the
In modern times, the first person to self-describe Palestine's Arabs as "Palestinians" was
During the Mandatory Palestine period, the term "Palestinian" was used to refer to all people residing there, regardless of religion or ethnicity, and those granted citizenship by the British Mandatory authorities were granted "Palestinian citizenship".[87] Other examples include the use of the term Palestine Regiment to refer to the Jewish Infantry Brigade Group of the British Army during World War II, and the term "Palestinian Talmud", which is an alternative name of the Jerusalem Talmud, used mainly in academic sources.
Following the 1948
The
Origins
In the 7th century, the Arab
For several centuries during the Ottoman period the population in Palestine declined and fluctuated between 150,000 and 250,000 inhabitants, and it was only in the 19th century that a rapid population growth began to occur.[118] This growth was aided by the immigration of Egyptians (during the reigns of Muhammad Ali and Ibrahim Pasha) and Algerians (following Abdelkader El Djezaïri's revolt) in the first half of the 19th century, and the subsequent immigration of Algerians, Bosnians, and Circassians during the second half of the century.[119][120]
Identity
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Emergence of a distinct identity
The timing and causes behind the emergence of a distinctively Palestinian national identity among the Arabs of Palestine are matters of scholarly disagreement. Some argue that it can be traced as far back as the
Whatever the differing viewpoints over the timing, causal mechanisms, and orientation of Palestinian nationalism, by the early 20th century strong opposition to Zionism and evidence of a burgeoning nationalistic Palestinian identity is found in the content of Arabic-language newspapers in Palestine, such as
Historian
Khalidi argues that the modern national identity of Palestinians has its roots in
Conversely, historian James L. Gelvin argues that Palestinian nationalism was a direct reaction to Zionism. In his book The Israel-Palestine Conflict: One Hundred Years of War he states that "Palestinian nationalism emerged during the interwar period in response to Zionist immigration and settlement."[129] Gelvin argues that this fact does not make the Palestinian identity any less legitimate: "The fact that Palestinian nationalism developed later than Zionism and indeed in response to it does not in any way diminish the legitimacy of Palestinian nationalism or make it less valid than Zionism. All nationalisms arise in opposition to some 'other.' Why else would there be the need to specify who you are? And all nationalisms are defined by what they oppose."[129]
David Seddon writes that "[t]he creation of Palestinian identity in its contemporary sense was formed essentially during the 1960s, with the creation of the Palestine Liberation Organization." He adds, however, that "the existence of a population with a recognizably similar name ('the Philistines') in Biblical times suggests a degree of continuity over a long historical period (much as 'the Israelites' of the Bible suggest a long historical continuity in the same region)."[130]
Zachary J. Foster argued in a 2015 Foreign Affairs article that "based on hundreds of manuscripts, Islamic court records, books, magazines, and newspapers from the Ottoman period (1516–1918), it seems that the first Arab to use the term "Palestinian" was Farid Georges Kassab, a Beirut-based
Israeli historian Efraim Karsh takes the view that the Palestinian identity did not develop until after the 1967 war because the Palestinian exodus/expulsion had fractured society so greatly that it was impossible to piece together a national identity. Between 1948 and 1967, the Jordanians and other Arab countries hosting Arab refugees from Palestine/Israel silenced any expression of Palestinian identity and occupied their lands until Israel's conquests of 1967. The formal annexation of the West Bank by Jordan in 1950, and the subsequent granting of its Palestinian residents Jordanian citizenship, further stunted the growth of a Palestinian national identity by integrating them into Jordanian society.[135]
The idea of a unique Palestinian state distinct from its Arab neighbors was at first rejected by Palestinian representatives. The
Rise of Palestinian nationalism
An independent Palestinian state has not exercised full
Today, the right of the Palestinian people to self-determination has been affirmed by the United Nations General Assembly, the International Court of Justice[138] and several Israeli authorities.[139] A total of 133 countries recognize Palestine as a state.[140] However, Palestinian sovereignty over the areas claimed as part of the Palestinian state remains limited, and the boundaries of the state remain a point of contestation between Palestinians and Israelis.
British Mandate (1917–1947)
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The first Palestinian nationalist organizations emerged at the end of the
Article 22 of The Covenant of the League of Nations conferred an international legal status upon the territories and people which had ceased to be under the sovereignty of the Ottoman Empire as part of a 'sacred trust of civilization'. Article 7 of the League of Nations Mandate required the establishment of a new, separate, Palestinian nationality for the inhabitants. This meant that Palestinians did not become British citizens, and that Palestine was not annexed into the British dominions.[143] The Mandate document divided the population into Jewish and non-Jewish, and Britain, the Mandatory Power considered the Palestinian population to be composed of religious, not national, groups. Consequently, government censuses in 1922 and 1931 would categorize Palestinians confessionally as Muslims, Christians and Jews, with the category of Arab absent.[144]
The articles of the Mandate mentioned the civil and religious rights of the non-Jewish communities in Palestine, but not their political status. At the San Remo conference, it was decided to accept the text of those articles, while inserting in the minutes of the conference an undertaking by the Mandatory Power that this would not involve the surrender of any of the rights hitherto enjoyed by the non-Jewish communities in Palestine. In 1922, the British authorities over Mandatory Palestine proposed a draft constitution that would have granted the Palestinian Arabs representation in a Legislative Council on condition that they accept the terms of the mandate. The Palestine Arab delegation rejected the proposal as "wholly unsatisfactory", noting that "the People of Palestine" could not accept the inclusion of the Balfour Declaration in the constitution's preamble as the basis for discussions. They further took issue with the designation of Palestine as a British "colony of the lowest order."[145] The Arabs tried to get the British to offer an Arab legal establishment again roughly ten years later, but to no avail.[146]
After the British general, Louis Bols, read out the Balfour Declaration in February 1920, some 1,500 Palestinians demonstrated in the streets of Jerusalem.[147]
A month later, during the 1920 Nebi Musa riots, the protests against British rule and Jewish immigration became violent and Bols banned all demonstrations. In May 1921 however, further anti-Jewish riots broke out in Jaffa and dozens of Arabs and Jews were killed in the confrontations.[147]
After the
Conflict between Palestinian nationalists and various types of pan-Arabists continued during the British Mandate, but the latter became increasingly marginalized. Two prominent leaders of the Palestinian nationalists were
War (1947–1949)
In November 1947, the
The Palestinian Arabs suffered such a major defeat at the end of the war, that the term they use to describe the war is
Boundaries defined in the 1947 UN Partition Plan for Palestine:
Armistice Demarcation Lines of 1949 (Green Line):
"Lost years" (1949–1967)
After the war, there was a hiatus in Palestinian political activity. Khalidi attributes this to the traumatic events of 1947–49, which included the depopulation of over
Those parts of British Mandatory Palestine which did not become part of the newly declared Israeli state were occupied by Egypt or annexed by Jordan. At the Jericho Conference on 1 December 1948, 2,000 Palestinian delegates supported a resolution calling for "the unification of Palestine and Transjordan as a step toward full Arab unity".[157] During what Khalidi terms the "lost years" that followed, Palestinians lacked a center of gravity, divided as they were between these countries and others such as Syria, Lebanon, and elsewhere.[158]
In the 1950s, a new generation of Palestinian nationalist groups and movements began to organize clandestinely, stepping out onto the public stage in the 1960s.[159] The traditional Palestinian elite who had dominated negotiations with the British and the Zionists in the Mandate, and who were largely held responsible for the loss of Palestine, were replaced by these new movements whose recruits generally came from poor to middle-class backgrounds and were often students or recent graduates of universities in Cairo, Beirut and Damascus.[159] The potency of the pan-Arabist ideology put forward by Gamal Abdel Nasser—popular among Palestinians for whom Arabism was already an important component of their identity[160]—tended to obscure the identities of the separate Arab states it subsumed.[161]
1967–present
Since 1967, Palestinians in the West Bank and the Gaza Strip have lived under military occupation, creating, according to Avram Bornstein, a
In 1974, the PLO was recognized as the sole legitimate representative of the Palestinian people by the Arab nation-states and was granted observer status as a national liberation movement by the United Nations that same year.[60][166] Israel rejected the resolution, calling it "shameful".[167] In a speech to the Knesset, Deputy Premier and Foreign Minister Yigal Allon outlined the government's view that: "No one can expect us to recognize the terrorist organization called the PLO as representing the Palestinians—because it does not. No one can expect us to negotiate with the heads of terror-gangs, who through their ideology and actions, endeavor to liquidate the State of Israel."[167]
In 1975, the United Nations established a subsidiary organ, the Committee on the Exercise of the Inalienable Rights of the Palestinian People, to recommend a program of implementation to enable the Palestinian people to exercise national independence and their rights to self-determination without external interference, national independence and sovereignty, and to return to their homes and property.[168]
The
The Oslo Accords, the first Israeli–Palestinian interim peace agreement, were signed in 1993. The process was envisioned to last five years, ending in June 1999, when the withdrawal of Israeli forces from the Gaza Strip and the Jericho area began. The expiration of this term without the recognition by Israel of the Palestinian State and without the effective termination of the occupation was followed by the Second Intifada in 2000.[170][171] The second intifada was more violent than the first.[172] The International Court of Justice observed that since the government of Israel had decided to recognize the PLO as the representative of the Palestinian people, their existence was no longer an issue. The court noted that the Israeli-Palestinian Interim Agreement on the West Bank and the Gaza Strip of 28 September 1995 also referred a number of times to the Palestinian people and its "legitimate rights".[173] According to Thomas Giegerich, with respect to the Palestinian people's right to form a sovereign independent state, "The right of self-determination gives the Palestinian people collectively the inalienable right freely to determine its political status, while Israel, having recognized the Palestinians as a separate people, is obliged to promote and respect this right in conformity with the Charter of the United Nations".[174]
Following the failures of the Second Intifada, a younger generation is emerging that cares less about nationalist ideology than about economic growth. This has been a source of tension between some of the Palestinian political leadership and Palestinian business professionals who desire economic cooperation with Israelis. At an international conference in Bahrain, Palestinian businessman Ashraf Jabari said, "I have no problem working with Israel. It is time to move on. ... The Palestinian Authority does not want peace. They told the families of the businessmen that they are wanted [by police] for participating in the Bahrain workshop."[175]
Demographics
| Country or region | Population |
|---|---|
| Palestinian Territories (Gaza Strip and West Bank including East Jerusalem) | 4,420,549[176] |
| Jordan | 2,700,000[177] |
| Israel | 1,318,000[178] |
| Chile | 500,000 (largest community outside the Middle East)[179][180][181] |
| Syria | 434,896[182] |
| Lebanon | 405,425[182] |
| Saudi Arabia | 327,000[178] |
| The Americas | 225,000[183] |
| Egypt | 44,200[183] |
| Kuwait | (approx) 40,000[178] |
| Other Gulf states | 159,000[178] |
| Other Arab states | 153,000[178] |
| Other countries | 308,000[178] |
| TOTAL | 10,574,521 |
In the absence of a comprehensive census including all Palestinian diaspora populations, and those that have remained within what was British Mandate Palestine, exact population figures are difficult to determine. The Palestinian Central Bureau of Statistics (PCBS) announced at the end of 2015 that the number of Palestinians worldwide at the end of 2015 was 12.37 million of which the number still residing within historic Palestine was 6.22 million.[184] In 2022, Arnon Soffer estimated that in the territory of former Mandatory Palestine (now encompassing Israel and the Palestinian territories of the West Bank and Gaza Strip), there's a Palestinian population of 7.503 million, making up 51.16% of the total population.[185][186] Within Israel proper, Palestinians constitute almost 21 percent of the population as part of its Arab citizens.[47]
In 2005, a critical review of the PCBS figures and methodology was conducted by the American-Israel Demographic Research Group (AIDRG).
The study was criticised by
The AIDRG study was also criticized by Ian Lustick, who accused its authors of multiple methodological errors and a political agenda.[194]
In 2009, at the request of the PLO, "Jordan revoked the citizenship of thousands of Palestinians to keep them from remaining permanently in the country."[195]
Many Palestinians have settled in the United States, particularly in the Chicago area.[196][197]
In total, an estimated 600,000 Palestinians are thought to reside in the Americas. Palestinian
Refugees
In 2006, there were 4,255,120 Palestinians registered as
Palestinian refugee camps in Lebanon, Syria, Jordan, and the West Bank are organized according to a refugee family's village or place of origin. Among the first things that children born in the camps learn is the name of their village of origin. David McDowall writes that, "[...] a yearning for Palestine permeates the whole refugee community and is most ardently espoused by the younger refugees, for whom home exists only in the imagination."[206]
Israeli policy to prevent the refugees from returning to their homes was initially formulated by David Ben Gurion and
In keeping with an Arab League resolution in 1965, most Arab countries have refused to grant citizenship to Palestinians, arguing that it would be a threat to their right of return to their homes in Palestine.[209][211] In 2012, Egypt deviated from this practice by granting citizenship to 50,000 Palestinians, mostly from the Gaza Strip.[211]
Palestinians living in Lebanon are deprived of basic civil rights. They cannot own homes or land and are barred from becoming lawyers, engineers and doctors.[212]
Religion
The majority of Palestinians are Muslim,
Religion as constitutive of individual identity was accorded a minor role within Palestinian social structure until the latter half of the 19th century.[217] Jean Moretain, a priest writing in 1848, wrote that a Christian in Palestine was "distinguished only by the fact that he belonged to a particular clan. If a certain tribe was Christian, then an individual would be Christian, but without knowledge of what distinguished his faith from that of a Muslim."[217]
The concessions granted to France and other Western powers by the Ottoman Sultanate in the aftermath of the Crimean War had a significant impact on contemporary Palestinian religious cultural identity.[217] Religion was transformed into an element "constituting the individual/collective identity in conformity with orthodox precepts", and formed a major building block in the political development of Palestinian nationalism.[217]
The British census of 1922 registered 752,048 inhabitants in Palestine, consisting of 660,641 Palestinian Arabs (Muslim and Christian Arabs), 83,790 Palestinian Jews, and 7,617 persons belonging to other groups. The corresponding percentage breakdown is 87% Muslim and Christian Arab and 11% Jewish.[219]
Bernard Sabella of
The Druze became Israeli citizens and Druze males serve in the Israel Defense Forces, though some individuals identify as "Palestinian Druze".[223] According to Salih al-Shaykh, most Druze do not consider themselves to be Palestinian: "their Arab identity emanates in the main from the common language and their socio-cultural background, but is detached from any national political conception. It is not directed at Arab countries or Arab nationality or the Palestinian people, and does not express sharing any fate with them. From this point of view, their identity is Israel, and this identity is stronger than their Arab identity".[224]
There are also about 350 Samaritans who carry Palestinian identity cards and live in the West Bank while a roughly equal number live in Holon and carry Israeli citizenship.[225] Those who live in the West Bank also are represented in the legislature for the Palestinian National Authority.[225] They are commonly referred to among Palestinians as the "Jews of Palestine", and maintain their own unique cultural identity.[225]
Jews who identify as Palestinian Jews are few, but include Israeli Jews who are part of the
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The Dome of the Rock in the Old City of Jerusalem -
The Church of the Holy Sepulchre in Jerusalem, the holiest site in Christianity -
Palestinian Christian Scouts on Christmas Eve in front of the Nativity Church in Bethlehem, 2006 -
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Palestinian Jews in Ben Zakai house of prayer, Jerusalem, 1893 -
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Palestinian Muslims pray in Jerusalem, 1840. By David Roberts, in The Holy Land, Syria, Idumea, Arabia, Egypt, and Nubia -
A Palestinian Christian family in Ramallah, 1905 -
Palestinian Eastern Orthodox priest from Jerusalem with his family of three generations, circa 1893
Current demographics
According to the PCBS, there are an estimated 4,816,503 Palestinians in the Palestinian territories as of 2016[update], of whom 2,935,368 live in the West Bank and 1,881,135 in the Gaza Strip.[176] According to the Israel Central Bureau of Statistics, there were 1,658,000 Arab citizens of Israel as of 2013.[230] Both figures include Palestinians in East Jerusalem.
In 2008, Minority Rights Group International estimated the number of Palestinians in Jordan to be about 3 million.[231] The UNRWA put their number at 2.1 million as of December 2015.[51]
Society
Language
Palestinian Arabic is a subgroup of the broader Levantine Arabic dialect. Prior to the 7th century Islamic Conquest and Arabization of the Levant, the primary languages spoken in Palestine, among the predominantly Christian and Jewish communities, were Aramaic, Greek, and Syriac.[232] Arabic was also spoken in some areas.[233] Palestinian Arabic, like other variations of the Levantine dialect, exhibits substantial influences in lexicon from Aramaic.[234]
Palestinian Arabic has three primary sub-variations, Rural, Urban, and Bedouin, with the pronunciation of the Qāf serving as a shibboleth to distinguish between the three main Palestinian sub-dialects: The urban variety notes a [Q] sound, while the rural variety (spoken in the villages around major cities) have a [K] for the [Q]. The Bedouin variety of Palestine (spoken mainly in the southern region and along the Jordan valley) use a [G] instead of [Q].[235]
Barbara McKean Parmenter has noted that the Arabs of Palestine have been credited with the preservation of the original
Palestinians who live or work in Israel generally can also speak Modern Hebrew, as do some who live in the West Bank and Gaza Strip.
Education
The literacy rate of Palestine was 96.3% according to a 2014 report by the United Nations Development Programme, which is high by international standards. There is a gender difference in the population aged above 15 with 5.9% of women considered illiterate compared to 1.6% of men.[237] Illiteracy among women has fallen from 20.3% in 1997 to less than 6% in 2014.[237]
Palestinian intellectuals, among them May Ziadeh and Khalil Beidas, were an integral part of the Arab intelligentsia.[when?] Educational levels among Palestinians have traditionally been high. In the 1960s the West Bank had a higher percentage of its adolescent population enrolled in high school education than did Lebanon.[238] Claude Cheysson, France's Minister for Foreign Affairs under the first Mitterrand Presidency, held in the mid-eighties that, 'even thirty years ago, (Palestinians) probably already had the largest educated elite of all the Arab peoples.'[239]
Contributions to Palestinian culture have been made by diaspora figures including Edward Said and Ghada Karmi, Arab citizens of Israel including Emile Habibi, and Jordanians including Ibrahim Nasrallah.[240][241]
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Palestinian students and John Kerry -
Palestinian schoolgirls
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Women and family
In the 19th and early 20th century, there were some well known Palestinian families, which included the
Culture
Ali Qleibo, a Palestinian
Palestinian culture is closely related to those of the nearby Levantine countries such as Lebanon, Syria, and Jordan, and the Arab World. Cultural contributions to the fields of art, literature, music, costume and cuisine express the characteristics of the Palestinian experience and show signs of common origin despite the geographical separation between the Palestinian territories, Israel and the diaspora.[245][246][247]
Cuisine
Palestine's history of rule by many different empires is reflected in Palestinian cuisine, which has benefited from various cultural contributions and exchanges. Generally speaking, modern Syrian-Palestinian dishes have been influenced by the rule of three major Islamic groups: the Arabs, the
There are several foods native to Palestine that are well known in the Arab world, such as,
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Musakhan: The Palestinian National dish. -
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Kanafeh: a Palestinian dessert.
Art
Similar to the structure of Palestinian society, the Palestinian field of arts extends over four main geographic centers: the West Bank and Gaza Strip, Israel, the Palestinian diaspora in the Arab world, and the Palestinian diaspora in Europe, the United States and elsewhere.[253]
- Cinema
Palestinian cinematography, relatively young compared to Arab cinema overall, receives much European and Israeli support.[254] Palestinian films are not exclusively produced in Arabic; some are made in English, French or Hebrew.[255] More than 800 films have been produced about Palestinians, the Israeli–Palestinian conflict, and other related topics.[citation needed] Examples include Divine Intervention and Paradise Now.
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The Alhamra Cinema, Jaffa, 1937, bombed December 1947 -
Villagers in Halhul at an open-air cinema screening c. 1940
- Handicrafts
A wide variety of handicrafts, many of which have been produced in the area of Palestine for hundreds of years, continue to be produced today. Palestinian handicrafts include
- Costumes
Foreign travelers to Palestine in the late 19th and early 20th centuries often commented on the rich variety of costumes among the area's inhabitants, and particularly among the
New styles began to appear in the 1960s. For example, the "six-branched dress" named after the six wide bands of embroidery running down from the waist.
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A woman from Bethlehem, c. 1940s. -
Young woman of Ramallah wearing dowry headdress, c. 1898–1914 -
Ramallah woman, c. 1920, Library of Congress -
A Traditional Women's Dress in Ramallah, c. 1920. -
Girls in Bethlehem costume pre-1885.
Literature
Palestinian literature forms part of the wider genre of
Contemporary Palestinian literature is often characterized by its heightened sense of irony and the exploration of existential themes and issues of identity.[263] References to the subjects of resistance to occupation, exile, loss, and love and longing for homeland are also common.[264] Palestinian literature can be intensely political, as underlined by writers such as Salma Khadra Jayyusi and novelist Liana Badr, who have mentioned the need to give expression to the Palestinian "collective identity" and the "just case" of their struggle.[265] There is also resistance to this school of thought, whereby Palestinian artists have "rebelled" against the demand that their art be "committed".[265] Poet Mourid Barghouti for example, has often said that "poetry is not a civil servant, it's not a soldier, it's in nobody's employ."[265] Rula Jebreal's novel Miral tells the story of Hind al-Husseini's effort to establish an orphanage in Jerusalem after the 1948 Arab–Israeli War, the Deir Yassin massacre,[266][267] and the establishment of the state of Israel.
Since 1967, most critics have theorized the existence of three "branches" of Palestinian literature, loosely divided by geographic location: 1) from inside Israel, 2) from the occupied territories, 3) from among the Palestinian diaspora throughout the Middle East.[268]
Hannah Amit-Kochavi recognizes only two branches: that written by Palestinians from inside the State of Israel as distinct from that written outside (ibid., p. 11).[262] She also posits a temporal distinction between literature produced before 1948 and that produced thereafter.[262] In a 2003 article published in Studies in the Humanities, Steven Salaita posits a fourth branch made up of English language works, particularly those written by Palestinians in the United States, which he defines as "writing rooted in diasporic countries but focused in theme and content on Palestine."[268]
Poetry, using classical pre-Islamic forms, remains an extremely popular art form, often attracting Palestinian audiences in the thousands. Until 20 years ago, local folk bards reciting traditional verses were a feature of every Palestinian town.
Palestinian folklore is the body of expressive culture, including tales, music, dance, legends, oral history, proverbs, jokes, popular beliefs, customs, and comprising the traditions (including oral traditions) of Palestinian culture. There was a folklorist revival among Palestinian intellectuals such as Nimr Sirhan, Musa Allush, Salim Mubayyid, and the Palestinian Folklore Society during the 1970s. This group attempted to establish pre-Islamic (and pre-Hebraic) cultural roots for a re-constructed Palestinian national identity. The two putative roots in this patrimony are Canaanite and Jebusite.[244] Such efforts seem to have borne fruit as evidenced in the organization of celebrations including the Qabatiya Canaanite festival and the annual Music Festival of Yabus by the Palestinian Ministry of Culture.[244]
Traditional storytelling among Palestinians is prefaced with an invitation to the listeners to give blessings to God and the Prophet Mohammed or the Virgin Mary as the case may be, and includes the traditional opening: "There was, or there was not, in the oldness of time..."
Music
Reem Kelani is one of the foremost researchers and performers in the present day of music with a specifically Palestinian narrative and heritage.[275] Her 2006 debut solo album Sprinting Gazelle – Palestinian Songs from the Motherland and the Diaspora comprised Kelani's research and an arrangement of five traditional Palestinian songs, whilst the other five songs were her own musical settings of popular and resistance poetry by the likes of Mahmoud Darwish, Salma Khadra Jayyusi, Rashid Husain and Mahmoud Salim al-Hout.[276] All the songs on the album relate to 'pre-1948 Palestine'.
Palestinian hip hop
Historically, music has served as an integral accompaniment to various social and religious rituals and ceremonies in Palestinian society (Al-Taee 47). Much of the Middle-Eastern and Arabic string instruments utilized in classical Palestinian music are sampled over Hip-hop beats in both Israeli and Palestinian hip-hop as part of a joint process of localization. Just as the percussiveness of the Hebrew language is emphasized in Israeli Hip-hop, Palestinian music has always revolved around the rhythmic specificity and smooth melodic tone of Arabic. "Musically speaking, Palestinian songs are usually pure melody performed monophonically with complex vocal ornamentations and strong percussive rhythm beats".[280] The presence of a hand-drum in classical Palestinian music indicates a cultural esthetic conducive to the vocal, verbal and instrumental percussion which serve as the foundational elements of Hip-hop. This hip hop is joining a "longer tradition of revolutionary, underground, Arabic music and political songs that have supported Palestinian Resistance".[279] This subgenre has served as a way to politicize the Palestinian issue through music.
Dance
The Dabke, a Levantine Arab folk dance style whose local Palestinian versions were appropriated by Palestinian nationalism after 1967, has, according to one scholar, possible roots that may go back to ancient Canaanite fertility rites.[281] It is marked by synchronized jumping, stamping, and movement, similar to tap dancing. One version is performed by men, another by women.
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Palestinian Dabke folk dance being performed by men -
Palestinian women dancing traditionally, Bethlehem c. 1936
Sport
Although sport facilities did exist before the 1948 Palestinian expulsion and flight, many such facilities and institutions were subsequently shut down. Today there remains sport centers such as in Gaza and Ramallah, but the difficulty of mobility and travel restrictions means most Palestinian are not able to compete internationally to their full potential. However, Palestinian sport authorities have indicated that Palestinians in the diaspora will be eligible to compete for Palestine once the diplomatic and security situation improves.
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Marko Zaror is a Chilean martial artist of Palestinian descent. -
Nicolás Massú is a Chilean tennis player of Palestinian descent. -
Roberto Bishara is a footballer of Palestinian descent.
See also
References
Notes
- White Australia Policy and Arab Australians
Citations
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- ^ Mor, M., Reiterer, F. V., & Winkler, W. (2010). Samaritans: Past and present: Current studies. Berlin: De Gruyter. p. 217.
- ^ Miller, Elhanan (26 April 2013). "Clinging to ancient traditions, the last Samaritans keep the faith". The Times of Israel. Archived from the original on 28 March 2020. Retrieved 16 February 2016.
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- ^ Wittes, Tamara Cofman. 2005. How Israelis and Palestinians Negotiate: A Cross-cultural Analysis Archived 29 November 2023 at the Wayback Machine. US Institute of Peace Press. p. 5. "But given that the groups we are concerned with (Israelis and Palestinians) are ethnonational groups, their political cultures are heavily shaped by their ethnonational identities."
- ^ Jabareen, Hassan. 2002. "The Future of Arab Citizenship in Israel:Jewish-Zionist Time in as Place with No Palestinian memory." In Challenging Ethnic Citizenship: German and Israeli Perspectives on Immigration Archived 29 November 2023 at the Wayback Machine, edited by D. Levy and Y. Weiss. Berghahn Books. p. 214. "This blurring has led to a situation in which characteristics of the State of Israel are presented as characteristics of a nation-state, even though (de facto) it is a binational state, and Palestinian citizens are presented as an ethnic minority group although they are a homeland majority."
- ^ Hussain, Mir Zohair, and Stephan Shumock. 2006. "Ethnonationalism: A Concise Overview" Archived 29 November 2023 at the Wayback Machine. In Perspectives on Contemporary Ethnic Conflict: Primal Violence Or the Politics of Conviction, edited by S. C. Saha. Lexington Books. pp. 269ff, 284: "The Palestinians...are an ethnic minority in their country of residence."
- ^ Nasser, Riad. 2013. Palestinian Identity in Jordan and Israel: The Necessary 'Others' in the Making of a Nation Archived 29 November 2023 at the Wayback Machine. Routledge: "What is noteworthy here is the use of a general category 'Arabs', instead of a more specific one of 'Palestinians.' By turning to a general category, the particularity of Palestinians, among other ethnic and national groups, is erased and in its place Jordanian identity is implanted."
- ISBN 978-0-8122-0439-1. Archivedfrom the original on 29 November 2023. Retrieved 29 November 2023.
...throughout the 1990s and 2000s a growing number of PAI political organizations have been increasingly promoting Palestinian consciousness, advancing ethnonationalist objectives, and demanding recognition of collective group rights.
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The Palestinians are an Arab people, largely Moslem but with important numbers of Christians, who live in, once lived in, or trace their descent through parents or grandparents to the land once known as Palestine, which came under a British mandate in 1922 and now is the land of Israel, the West Bank of the Jordan and the Gaza Strip.
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Of course, the notion that the Palestinians are an Arab people, an integral part of the Arab world ('the Arab nation'), is wholly legitimate and natural, given the history and culture of the people in question.
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People know who they are, where they live, and where their families have lived for centuries or millennia
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Palestinians are the descendants of all the indigenous peoples who lived in Palestine over the centuries; since the seventh century, they have been predominantly Muslim in religion and almost completely Arab in language and culture.
- ^ Abu-Libdeh, Bassam, Peter D. Turnpenny, and Ahmed Teebi. 2012. "Genetic Disease in Palestine and Palestinians". Pp. 700–11 in Genomics and Health in the Developing World, edited by D. Kumar. Oxford University Press. p. 700: "Palestinians are an indigenous people who either live in, or originate from, historical Palestine.... Although the Muslims guaranteed security and allowed religious freedom to all inhabitants of the region, the majority converted to Islam and adopted Arab culture."
- ^ Khalidi, Rashid Ismail, et al. [1999] 2020. "Palestine § From the Arab Conquest to 1900" Archived 30 October 2023 at the Wayback Machine. Encyclopædia Britannica. "The process of Arabization and Islamization was gaining momentum there. It was one of the mainstays of Umayyad power and was important in their struggle against both Iraq and the Arabian Peninsula.... Conversions arising from convenience as well as conviction then increased. These conversions to Islam, together with a steady tribal inflow from the desert, changed the religious character of Palestine's inhabitants. The predominantly Christian population gradually became predominantly Muslim and Arabic-speaking. At the same time, during the early years of Muslim control of the city, a small permanent Jewish population returned to Jerusalem after a 500-year absence."
- ^ a b c "Palestine". Encyclopædia Britannica. 2007. Archived from the original on 10 December 2008. Retrieved 29 August 2007.
The Arabs of Palestine began widely using the term Palestinian starting in the pre–World War I period to indicate the nationalist concept of a Palestinian people. But after 1948—and even more so after 1967—for Palestinians themselves the term came to signify not only a place of origin but also, more importantly, a sense of a shared past and future in the form of a Palestinian state.
- ^ ISBN 978-0-393-31839-5.
- Parkes, James. [1949] 1970. Whose Land? A History of the Peoples of Palestine (rev. ed.) Penguin. pp. 209–10: "the word 'Arab' needs to be used with care. It is applicable to the Bedouin and to a section of the urban and effendi classes; it is inappropriate as a description of the rural mass of the population, the fellaheen. The whole population spoke Arabic, usually corrupted by dialects bearing traces of words of other origin, but it was only the Bedouin who habitually thought of themselves as Arabs. Western travelers from the sixteenth century onwards make the same distinction, and the word 'Arab' almost always refers to them exclusively.... Gradually it was realized that there remained a substantial stratum of the pre-Israelite peasantry, and that the oldest element among the peasants were not 'Arabs' in the sense of having entered the country with or after the conquerors of the seventh century, had been there already when the Arabs came."
- ISBN 978-0-306-48321-9. Archivedfrom the original on 29 November 2023. Retrieved 2 May 2013.
- ^ a b Alan Dowty, Critical issues in Israeli society, Greenwood (2004), p. 110
- ^ "Where We Work – Gaza Strip". UNRWA. 1 September 2013. Archived from the original on 25 April 2020. Retrieved 11 November 2013.
- ^ "Where We Work – West Bank". UNRWA. 1 January 2012. Archived from the original on 15 January 2021. Retrieved 11 November 2013.
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- ^ a b "Jordan". UNRWA. Archived from the original on 31 March 2019. Retrieved 29 November 2023.
- ^ "Palestinians at the end of 2012" (PDF). Palestinian Central Bureau of Statistics. 2009. Archived (PDF) from the original on 15 August 2020. Retrieved 11 November 2013.
- ^ Kathleen Christison, Perceptions of Palestine: Their Influence on U.S. Middle East Policy, University of California Press, 2001 p.32.
- ^ Alfred J. Andrea, James H. Overfield, The Human Record: Sources of Global History, Volume II: Since 1500, Cengage Learning, 2011 7th.ed. op,437.
- ^ Rashid Khalidi,pp.24–26
- ^ Paul Scham, Walid Salem, Benjamin Pogrund (eds.), Shared Histories: A Palestinian-Israeli Dialogue Archived 29 November 2023 at the Wayback Machine, Left Coast Press, 2005 pp.69–73.
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Palestinian nationalism emerged during the interwar period in response to Zionist immigration and settlement. The fact that Palestinian nationalism developed later than Zionism and indeed in response to it does not in any way diminish the legitimacy of Palestinian nationalism or make it less valid than Zionism. All nationalisms arise in opposition to some "other". Why else would there be the need to specify who you are? And all nationalisms are defined by what they oppose. As we have seen, Zionism itself arose in reaction to anti-Semitic and exclusionary nationalist movements in Europe. It would be perverse to judge Zionism as somehow less valid than European anti-Semitism or those nationalisms. . . Furthermore, Zionism itself was also defined by its opposition to the indigenous Palestinian inhabitants of the region. Both the "conquest of land" and the "conquest of labor" slogans that became central to the dominant strain of Zionism in the Yishuv originated as a result of the Zionist confrontation with the Palestinian "other".
- ^ a b c Rashid Khalidi, Palestinian Identity: The Construction of Modern National Consciousness Archived 29 November 2023 at the Wayback Machine, New York: Columbia University Press, 2010, p. 18.
- ^ a b "Who Represents the Palestinians Officially Before the World Community?". Institute for Middle East Understanding. 2007. Archived from the original on 28 September 2007. Retrieved 27 July 2007.
- TheFreeDictionary.com. Archivedfrom the original on 15 August 2020. Retrieved 6 December 2013.
- ^ a b Perry Anderson, 'The House of Zion' Archived 1 May 2021 at the Wayback Machine, New Left Review 96, November–December 2015 pp. 5–37, p.31 n.55, citing Rex Brynen and Roula E-Rifai (eds.), Compensation to Palestinian Refugees and the Search for Palestinian-Israeli Peace, London 2013, pp.10,132–69.
- ^ With the exception of Bks. 1, 105; 3.91.1, and 4.39, 2.
- ^ Herodotus describes its scope in the Fifth Satrapy of the Persians as follows: "From the town of Posidium, [...] on the border between Cilicia and Syria, as far as Egypt – omitting Arabian territory, which was free of tax, came 350 talents. This province contains the whole of Phoenicia and that part of Syria which is called Palestine, and Cyprus. This is the fifth Satrapy." (from Herodotus Book 3, 8th logos).[1] Archived 29 June 2011 at the Wayback Machine
- ^ Cohen, 2006, p. 36.
- ^ Herodotus, The Histories, Bks. 2:104 (Φοἰνικες δἐ καὶ Σὐριοι οἱ ἑν τᾔ Παλαιστἰνῃ, "Phoinikes de kaì Surioi oi en té Palaistinē"); 3:5; 7:89.
- ^ Kasher, 1990, p. 15.
- ^ David Asheri, A Commentary on Herodotus, Books 1–4, Oxford University Press, 2007 p.402: "'the Syrians called Palestinians', at the time of Herodotus were a mixture of Phoenicians, Philistines, Arabs, Egyptians, and perhaps also other peoples. . . Perhaps the circumcised 'Syrians called Palestinians' are the Arabs and Egyptians of the Sinai coast; at the time of Herodotus there were few Jews in the coastal area."
- ^ W.W. How, J. Wells (eds.), A Commentary on Herodotus, Oxford, Clarendon Press, 1928, vol.1 p.219.
- ^ pwlɜsɜtj. John Strange, Caphtor/Keftiu: a new investigation, Brill, 1980 p. 159.
- ISBN 9781589837218, archived from the original on 29 November 2023, retrieved 29 November 2023. Quote: "First coined in 1881 by the French Egyptologist G. Maspero (1896), the somewhat misleading term "Sea Peoples" encompasses the ethnonyms Lukka, Sherden, Shekelesh, Teresh, Eqwesh, Denyen, Sikil / Tjekker, Weshesh, and Peleset (Philistines). [Footnote: The modern term "Sea Peoples" refers to peoples that appear in several New Kingdom Egyptian texts as originating from "islands" (tables 1–2; Adams and Cohen, this volume; see, e.g., Drews1993, 57 for a summary). The use of quotation marks in association with the term "Sea Peoples" in our title is intended to draw attention to the problematic nature of this commonly used term. It is noteworthy that the designation "of the sea" appears only in relation to the Sherden, Shekelesh, and Eqwesh. Subsequently, this term was applied somewhat indiscriminately to several additional ethnonyms, including the Philistines, who are portrayed in their earliest appearance as invaders from the north during the reigns of Merenptah and Ramesses Ill (see, e.g., Sandars 1978; Redford 1992, 243, n. 14; for a recent review of the primary and secondary literature, see Woudhuizen 2006). Hencefore the term Sea Peoples will appear without quotation marks.]
- ^ The End of the Bronze Age: Changes in Warfare and the Catastrophe Ca. 1200 B.C., Robert Drews, p48–61 Archived 29 November 2023 at the Wayback Machine Quote: "The thesis that a great "migration of the Sea Peoples" occurred ca. 1200 B.C. is supposedly based on Egyptian inscriptions, one from the reign of Merneptah and another from the reign of Ramesses III. Yet in the inscriptions themselves such a migration nowhere appears. After reviewing what the Egyptian texts have to say about 'the sea peoples', one Egyptologist (Wolfgang Helck) recently remarked that although some things are unclear, "eins ist aber sicher: Nach den ägyptischen Texten haben wir es nicht mit einer "Völkerwanderung" zu tun." ("one thing is clear: according to the Egyptian texts, we are not dealing here with a 'Völkerwanderung' [migration of peoples as in 4th–6th-century Europe].") Thus the migration hypothesis is based not on the inscriptions themselves but on their interpretation."
- ^ Seymour Gitin, 'Philistines in the Book of Kings,' in André Lemaire, Baruch Halpern, Matthew Joel Adams (eds.) The Books of Kings: Sources, Composition, Historiography and Reception Archived 29 November 2023 at the Wayback Machine, BRILL, 2010 pp.301–363, for the Neo-Assyrian sources p.312: The four city-states of the late Philistine period (Iron Age II) are Amqarrūna (Ekron), Asdūdu (Ashdod), Hāzat (Gaza), and Isqalūna (Ashkelon), with the former fifth capital, Gath, having been abandoned at this late phase.
- ^ Strange 1980 p.159.
- ^ ISBN 0-674-39731-2, page 334: "In an effort to wipe out all memory of the bond between the Jews and the land, Hadrian changed the name of the province from Judaea to Syria-Palestina, a name that became common in non-Jewish literature."
- ISBN 0-89236-800-4
- ^ Feldman 1990, p. 19: "While it is true that there is no evidence as to precisely who changed the name of Judaea to Palestine and precisely when this was done, circumstantial evidence would seem to point to Hadrian himself, since he is, it would seem, responsible for a number of decrees that sought to crush the national and religious spirit of thejews, whether these decrees were responsible for the uprising or were the result of it. In the first place, he refounded Jerusalem as a Graeco-Roman city under the name of Aelia Capitolina. He also erected on the site of the Temple another temple to Zeus."
- ^ Jacobson 2001, p. 44-45: "Hadrian officially renamed Judea Syria Palaestina after his Roman armies suppressed the Bar-Kokhba Revolt (the Second Jewish Revolt) in 135 C.E.; this is commonly viewed as a move intended to sever the connection of the Jews to their historical homeland. However, that Jewish writers such as Philo, in particular, and Josephus, who flourished while Judea was still formally in existence, used the name Palestine for the Land of Israel in their Greek works, suggests that this interpretation of history is mistaken. Hadrian's choice of Syria Palaestina may be more correctly seen as a rationalization of the name of the new province, in accordance with its area being far larger than geographical Judea. Indeed, Syria Palaestina had an ancient pedigree that was intimately linked with the area of greater Israel."
- ^ Jacobson 2001, p. 44–45:"Hadrian officially renamed Judea Syria Palaestina after his Roman armies suppressed the Bar-Kokhba Revolt (the Second Jewish Revolt) in 135 C.E.; this is commonly viewed as a move intended to sever the connection of the Jews to their historical homeland. However, that Jewish writers such as Philo, in particular, and Josephus, who flourished while Judea was still formally in existence, used the name Palestine for the Land of Israel in their Greek works, suggests that this interpretation of history is mistaken. Hadrian's choice of Syria Palaestina may be more correctly seen as a rationalization of the name of the new province, in accordance with its area being far larger than geographical Judea. Indeed, Syria Palaestina had an ancient pedigree that was intimately linked with the area of greater Israel."
- ^ Cohen, 2006, p. 37.
- ^ Feldman 1996, p. 553.
- ^ Kish, 1978, p. 200.
- ^ "The Origins of the term "Palestinian" ("Filasṭīnī") in late Ottoman Palestine, 1898–1914". Emmanuel Beshka. Academia Letters. 2021. Archived from the original on 22 June 2023. Retrieved 29 November 2023.
- ^ "Palestine Facts". PASSIA: Palestinian Academic Society for the Study of International Affairs. Archived from the original on 16 January 2013.
- ^ ISBN 978-1-135-22022-8. Retrieved 31 December 2023.
That year, Al-Karmil was founded in Haifa 'with the purpose of opposing Zionist colonization...' and in 1911, Falastin began publication, referring to its readers, for the first time, as 'Palestinians'.
- ISBN 978-0-520-02466-3. Retrieved 31 December 2023.
As befitted its name, Falastin regularly discussed questions to do with Palestine as if it were a distinct entity and, in writing against the Zionists, addressed its readers as "Palestinians".
- ^ Government of the United Kingdom (31 December 1930). "Report by His Majesty's Government in the United Kingdom of Great Britain and Northern Ireland to the Council of the League of Nations on the Administration of Palestine and Trans-Jordan for the Year 1930". League of Nations. Archived from the original on 22 February 2007. Retrieved 29 May 2007.
- ^ Isabel Kershner (8 February 2007). "Noted Arab citizens call on Israel to shed Jewish identity". International Herald Tribune. Archived from the original on 16 October 2008. Retrieved 8 January 2007.
- ^ Macfarlane, Julia (21 May 2021). "Behind the uprisings among Palestinians with Israeli citizenship". ABC News. Archived from the original on 11 October 2023. Retrieved 14 October 2023.
- ^ a b "The Palestinian National Charter". Permanent Observer Mission of Palestine to the United Nations. Archived from the original on 9 September 2010.
- ^ "Constitution of the State of Palestine" (PDF). Constitution Committee of the Palestine National Council Third Draft, 7 March 2003, revised on 25 March 2003. 25 March 2003. Archived from the original (PDF) on 8 July 2007. Retrieved 21 August 2007 – via Jerusalem Media and Communication Center. The most recent draft of the Palestinian constitution would amend that definition such that, "Palestinian nationality shall be regulated by law, without prejudice to the rights of those who legally acquired it prior to May 10, 1948 or the rights of the Palestinians residing in Palestine prior to this date, and who were forced into exile or departed there from and denied return thereto. This right passes on from fathers or mothers to their progenitor. It neither disappears nor elapses unless voluntarily relinquished."
- ISBN 978-2-35159-265-6. Archivedfrom the original on 15 October 2023. Retrieved 14 October 2023.
- ^ Mark, Joshua J. "Palestine". World History Encyclopedia. Archived from the original on 27 January 2022. Retrieved 3 January 2023.
- ^ "Jews and Arabs Share Genetic Link to Ancient Canaanites, Study Finds". Haaretz.
- ^ "Study finds ancient Canaanites genetically linked to modern populations". Tel Aviv University. 1 June 2020. Archived from the original on 25 October 2023. Retrieved 24 October 2023.
- ^ John Day, [In Search of Pre-Exilic Israel,] Bloomsbury Publishing, 2005 pp. 47.5, p. 48: 'In this sense, the emergence of ancient Israel is viewed not as the cause of the demise of Canaanite culture but as its upshot'.
- ^ ubb, 1998. pp. 13–14
- ^ Mark Smith in "The Early History of God: Yahweh and Other Deities of Ancient Israel" states "Despite the long regnant model that the Canaanites and Israelites were people of fundamentally different culture, archaeological data now casts doubt on this view. The material culture of the region exhibits numerous common points between Israelites and Canaanites in the Iron I period (c. 1200–1000 BCE). The record would suggest that the Israelite culture largely overlapped with and derived from Canaanite culture... In short, Israelite culture was largely Canaanite in nature. Given the information available, one cannot maintain a radical cultural separation between Canaanites and Israelites for the Iron I period." (pp. 6–7). Smith, Mark (2002) "The Early History of God: Yahweh and Other Deities of Ancient Israel" (Eerdman's)
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- ^ Barbati, Gabriele (21 January 2013). "Caught Between Two Votes: The Samaritans And The Israeli Election". International Business Times. Retrieved 25 December 2023.
- ^ DellaPergola, Sergio (2001). "Some Fundamentals of Jewish Demographic History". Papers in Jewish Demography. The Hebrew University, Jerusalem: 11–33.
The emergence of a second Jewish population peak can be posited toward the time of the construction of the Second Temple in Jerusalem during the Hasmonean period (3rd-2nd century B.C.E.). This new peak, variously estimated, and here cautiously put at around 4.5 million people during the first century B.C.E.,
- ^ "Palestine - Roman Rule, Jewish Revolts, Crusades | Britannica". www.britannica.com. Retrieved 25 December 2023.
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- ^ Denova, Rebecca. "Christianity". World History Encyclopedia. Archived from the original on 31 August 2023. Retrieved 3 January 2023.
- ISBN 978-0-521-77248-8.
Few would disagree that, in the century and a half before our period begins, the Jewish population of Judah () suffered a serious blow from which it never recovered. The destruction of the Jewish metropolis of Jerusalem and its environs and the eventual refounding of the city... had lasting repercussions. [...] However, in other parts of Palestine the Jewish population remained strong [...] What does seem clear is a different kind of change. Immigration of Christians and the conversion of pagans, Samaritans and Jews eventually produced a Christian majority
- ^ OCLC 1302180905. Archivedfrom the original on 9 July 2023. Retrieved 29 November 2023.
Samaritan rebellions during the fifth and sixth centuries were crushed by the Byzantines and as a result, the main Samaritan communities began to decline. Similarly, the Jewish community strove to recover from the catastrophic results of the Bar Kokhva revolt (132–135 ce). During the Late Roman and Byzantine periods, many Jews emigrated to thriving centres in the diaspora, especially Iraq, whereas some converted to Christianity and others continued to live in the Holy Land, especially in Galilee and the coastal plain. [...] Accordingly, most of the Muslims who participated in the conquest of the Holy Land did not settle there, but continued on to further destinations. For most of the Muslims who settled in the Holy Land were either Arabs who immigrated before the Muslim conquest and then converted to Islam, or Muslims who immigrated after the Holy Land's conquest. [...] Consequently, many local Christians converted to Islam. Thus, almost twelve centuries later, when the army led by Napoleon Bonaparte arrived in the Holy Land, most of the local population was Muslim. [...] The Holy Land's transformation from an area populated mainly by Christians into a region whose population was predominantly Muslim was the result of two processes: immigration and conversion
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The dominant view of the history of Palestine during the Byzantine period links the early phases of the consecration of the land during the fourth century and the substantial external financial investment that accompanied the building of churches on holy sites on the one hand with the Christianisation of the population on the other. Churches were erected primarily at the holy sites, 12 while at the same time Palestine's position and unique status as the Christian 'Holy Land' became more firmly rooted. All this, coupled with immigration and conversion, allegedly meant that the Christianisation of Palestine took place much more rapidly than that of other areas of the Roman empire, brought in its wake the annihilation of the pagan cults and meant that by the middle of the fifth century there was a clear Christian majority.
- from the original on 9 July 2023. Retrieved 29 November 2023.
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- ^ Broshi, M., & Finkelstein, I. (1992). "The Population of Palestine in Iron Age II" Archived 5 March 2023 at the Wayback Machine. Bulletin of the American Schools of Oriental Research, 287(1), 47–60.
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From the data given above it can be concluded that the Muslim population of Central Samaria, during the early Muslim period, was not an autochthonous population which had converted to Christianity. They arrived there either by way of migration or as a result of a process of sedentarization of the nomads who had filled the vacuum created by the departing Samaritans at the end of the Byzantine period [...] To sum up: in the only rural region in Palestine in which, according to all the written and archeological sources, the process of Islamization was completed already in the twelfth century, there occurred events consistent with the model propounded by Levtzion and Vryonis: the region was abandoned by its original sedentary population and the subsequent vacuum was apparently filled by nomads who, at a later stage, gradually became sedentarized
- ^ Chris Wickham, Framing the Early Middle Ages; Europe and the Mediterranean, 400–900 Archived 29 November 2023 at the Wayback Machine, Oxford University press 2005. p. 130. "In Syria and Palestine, where there were already Arabs before the conquest, settlement was also permitted in the old urban centres and elsewhere, presumably privileging the political centres of the provinces."
- ^ Gideon Avni, The Byzantine-Islamic Transition in Palestine: An Archaeological Approach, Oxford University Press 2014 pp.312–324, 329 (theory of imported population unsubstantiated);.
- ^ Ira M. Lapidus, A History of Islamic Societies Archived 29 November 2023 at the Wayback Machine, (1988) Cambridge University Press 3rd.ed.2014 p.156
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- ^ Ira M. Lapidus, Islamic Societies to the Nineteenth Century: A Global History Archived 29 November 2023 at the Wayback Machine, Cambridge University Press, 2012, p. 201.
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They came from Circassia and Chechnya, and were refugees from territories annexed by Russia in 1864, and the Bosnian Muslims, whose province was lost to Serbia in 1878. Belonging to this category were the Algerians (Mughrabis), who arrived in Syria and Palestine in several waves after 1850 in the wake of France's conquest of their country and the waves of Egyptian migration to Palestine and Syria during the rule of Muhammad Ali and his son, Ibrahim Pasha. [...] In most cases the Egyptian army dropouts and the other Egyptian settlers preferred to settle in existing localities, rather than to establish new villages. In the southern coastal plain and Ramla zones there were at least nineteen villages which had families of Egyptian origin, and in the northern part of Samaria, including the 'Ara Valley, there are a number of villages with substantial population of Egyptian stock.
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Some of these Muslims were Egyptian and Algerian immigrants who came to Palestine in the first half of the nineteenth century from foreign lands. There were also Algerians, Bosnians, and Circassians, who came in the second half of the nineteenth century, but most were from within the borders of Palestine.
- ^ (PDF) from the original on 5 May 2023. Retrieved 29 November 2023.
- ^ Rashid Khalidi, "Palestinian Identity", pp. 117ff, p. 142 Archived 29 November 2023 at the Wayback Machine.
- ^ Zachary J Foster, Emanuel Beška, "The Origins of the term 'Palestinian' ('Filasṭīnī') in late Ottoman Palestine, 1898–1914 Archived 15 October 2023 at the Wayback Machine", Academic Letters 2021 pp.1–22
- ^ a b Khalidi, 1997, pp. 124–127.
- ^ "Palestinian Identity – The ...." Archived 17 November 2023 at the Wayback Machine Columbia University Press. 10 December 2018.
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- ^ a b c Khalidi, 1997, pp. 19–21.
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- ^ a b Gelvin, 2005, pp. 92–93.
- ^ David Seddon (ed.)A political and economic dictionary of the Middle East, Taylor & Francis, 2004. p. 532.
- ^ Kimmerling and Migdal, 2003, p. 6–11
- ^ Benny Morris, Righteous Victims, pp.40–42 in the French edition.
- ^ Khalidi, W., 1984, p. 32
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- ^ Karsh, Efraim. Arafat's War: The Man and His Battle for Israeli Conquest. New York: Grove Press, 2003. p. 43. "Upon occupying the West Bank during the 1948 war, King Abdallah moved quickly to erase all traces of corporate Palestinian identity."
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