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Palestinians
(الفلسطينيون al-Filasṭiniyyun)

Tawfiq Canaan • Edward Said • Mahmoud Darwish • Leila Khaled Yassir Arafat • Mohammad Bakri • Hanan Ashrawi • Queen Rania of Jordan
Total population
c. 11,000,000
Regions with significant populations
Palestinian territories	3,760,000
– West Bank (including East Jerusalem)	2,345,000
– Gaza Strip	1,416,000
Jordan	2,700,000
Israel	1,540,000
Syria	1,073,000
Chile	500,000
Lebanon	402,582
Saudi Arabia	280,245
Egypt	270,245
United States	255,000
United Arab Emirates	170,000
Qatar	100,000
Honduras	74,000
Kuwait	70,000
Brazil	59,000
Iraq	57,000
Yemen	55,000
Canada	50,975
Australia	45,000
Colombia	12,000
Guatemala	1,400
Pakistan	8,500
Sweden	7,000
Languages
Palestinian territories Palestinian Arabic, English, Neo-Aramaic, and Greek. Israel Palestinian Arabic and Modern Hebrew, English, Neo-Aramaic, Modern Hebrew and Greek Diaspora: Other varieties of Arabic, Spanish, English, Portuguese, French, and others
Religion
Islam, Christian, Druze, Judaism, Samaritanism
Related ethnic groups
Other Levantine, Mediterranean, Middle Eastern, and Semitic peoples: Jews, Arabs, Assyrians.

The Palestinian people, (Template:Lang-ar, ash-sha`b al-filasTīni) also referred to as Palestinians or Palestinian Arabs (Template:Lang-ar, al-filasTīnīyyūn; Template:Lang-ar, al-`Arab al-filasTīnīyyūn), are an Arabic-speaking Levantine people with origins in Palestine. In the areas of Israel, the West Bank, the Gaza Strip, as of 2004, Palestinians constitute 49% of all inhabitants, some of whom are internally displaced. The remainder, comprise what is known as the Palestinian diaspora, of whom more than half are stateless refugees, lacking citizenship in any country. Of the diaspora, about 2.6 million live in neighboring Jordan where they are approximately half the population, one and a half million between Syria and Lebanon, a quarter million in Saudi Arabia, while Chile's half a million are the largest concentration outside the Arab world.

Recent genetic research shows Palestinians are mainly of Mediterranean ancestry, similar to other peoples of the Levant. Closely related to Jews, Palestinians represent "descendants of a core population that lived in the area since prehistoric times." Since the time of the Muslim conquests in the 7th century, Palestinians have been predominantly Muslim by religious affiliation and linguistically and culturally Arab. Most Palestinians are Sunni Muslims, but there is a significant Palestinian Christian minority of various Christian denominations, as well as Druze Palestinians and a small Samaritan community. Palestinian Jews made up part of the population of Palestine prior to the creation of the State of Israel, but very few identify as "Palestinian" today. The vernacular of Palestinians, irrespective of religion, is the Palestinian dialect of Arabic. For those who are Arab citizens of Israel, many are bilingual and fluent in Modern Hebrew. Those in the diaspora speak the languages of their host countries in addition to Arabic or to its exclusion.

The history of a distinct Palestinian national identity is a disputed issue amongst scholars. The prevailing view is that Palestinian identity orginated in the early decades of the twentieth century. The first widespread use of "Palestinian" as an endonym to refer to the nationalist concept of a Palestinian people by the Arabs of Palestine began prior to the outbreak of World War I The first demand for national independence was issued by the joint Syrian-Palestinian Congress on 21 September 1921. After the creation of the State of Israel, the exodus of 1948, and more so after the exodus of 1967, the term came to signify not only a place of origin, but the sense of a shared past and future in the form of a Palestinian state. Founded in 1964, the Palestine Liberation Organization (PLO) is an umbrella organization for groups that represent the Palestinian people before the international community. The Palestinian National Authority, officially established as a result of the Oslo Accords, is an interim administrative body nominally responsible for governance in Palestinian population centers in the West Bank and Gaza Strip.

Etymology

The Greek toponym Palestini (Παλαιστίνη), with which the Arabic Filastin (فلسطين) is cognate, first occurs in the work of the Greek historian Herodotus, active in the middle of the 5th century BCE, where it denotes generally the coastal land from Phoenicia down to Egypt. Herodotus also employs the term as an ethnonym, as when he speaks of the 'Syrians of Palestine' or 'Palestinian-Syrians', an ethnically amorphous group he distinguishes from the Phoenicians referring to the Aramaeic Samaritans led by Sanbalat and appointed by the Persian kings and the Arabs in Jerusalem referred to also by Ezra (the Bible). The word bears comparison to a congeries of ethnonyms in Semitic languages, Ancient Egyptian Plst or flst, Assyrian as Palastu, and the Hebraic as Plishtim, the latter term used in the Bible to signify the Philistines.

Syria Palestina continued to be used by historians and geographers and others to refer to the area between the Mediterranean sea and the Jordan river, as in the writings of Philo, Josephus and Pliny the Elder. After the Romans adopted the term as the official administrative name for the region in the 2nd century CE, "Palestine" as a stand alone term came into widespread use, printed on coins, in inscriptions and even in rabbinic texts. The Arabic word Filastin has been used to refer to the region since the time of the earliest medieval Arab geographers. It appears to have been used as an Arabic adjectival noun in the region since as early as the 7th century CE. During the British Mandate of Palestine, the term "Palestinian" was used to refer to all people residing there, regardless of religion or ethnicity, and those granted citizenship by the Mandatory authorities were granted "Palestinian citizenship". 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 Palestinian Talmud, a section of the Jewish oral tradition originating from the biblical Land of Israel.

Following the 1948 establishment of the State of Israel, the use and application of the terms "Palestine" and "Palestinian" by and to Palestinian Jews largely dropped from use. For example, the English-language newspaper The Palestine Post, founded by Jews in 1932, changed its name in 1950 to The Jerusalem Post. Jews in Israel and the West Bank today generally identify as Israelis. Arab citizens of Israel identify themselves as Israeli and/or Palestinian and/or Arab.

The Palestinian National Charter, as amended by the PLO's Palestine National Council in July 1968, defined "Palestinians" as "those Arab nationals who, until 1947, normally resided in Palestine regardless of whether they were evicted from it or stayed there. Anyone born, after that date, of a Palestinian father — whether in Palestine or outside it — is also a Palestinian." Note that "Arab nationals" is not religious-specific, and it implicitly includes not only the Arabic-speaking Muslims of Palestine, but also the Arabic-speaking Christians of Palestine and other religious communities of Palestine who were at that time Arabic-speakers, such as the Samaritans and Druze. Thus, the Jews of Palestine were/are also included, although limited only to "the Jews who had normally resided in Palestine until the beginning of the Zionist invasion." The Charter also states that "Palestine with the boundaries it had during the British Mandate, is an indivisible territorial unit."

The history of a distinct Palestinian national identity is a disputed issue amongst scholars with some arguing that it can be traced to the 1834 Arab revolt in Palestine while others argue that it didn't emerge until after the Mandate Palestine period. The prevailing view is that Palestinian identity orginated in the early decades of the twentieth century.

History

Palestinian history and nationalism

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Palestinians
Demographics
Definitions Palestine History Name People Origin Nakba Diaspora
Politics
Previous Arab Higher Committee Depopulated villages All-Palestine Protectorate Government Fedayeen militias PLO National Authority (PNA) (political parties) Current Fatah Hamas PFLP Islamic Jihad Politics of the Palestinian National Authority Enclaves Governorates Cities Gaza Strip governance (Hamas) Governorates of the Gaza Strip National Council (PNC) Legislative Council (PLC) Flag Law Palestine West Bank Gaza Strip East Jerusalem
Religion / religious sites
Christianity Islam Judaism Al-Aqsa Cave of the Patriarchs Church of the Holy Sepulchre Church of the Nativity Dome of the Rock Great Mosque of Gaza Joseph's Tomb Lot's Tomb Nabi Samwil Rachel's Tomb
Culture
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List of Palestinians
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The timing and causes behind the emergence of a distinctively Palestinian national consciousness among the Arabs of Palestine are matters of scholarly disagreement.

In his 1997 book, Palestinian Identity: The Construction of Modern National Consciousness, historian Rashid Khalidi notes that the archaeological strata that denote the history of Palestine — encompassing the Biblical, Roman, Byzantine, Umayyad, Fatimid, Crusader, Ayyubid, Mamluk and Ottoman periods — form part of the identity of the modern-day Palestinian people, as they have come to understand it over the last century. Noting that Palestinian identity has never been an exclusive one, with "Arabism, religion, and local loyalties" playing an important role, Khalidi cautions against the efforts of some Palestinian nationalists to "anachronistically" read back into history a nationalist consciousness that is in fact "relatively modern".

Baruch Kimmerling and Joel S. Migdal consider the 1834 revolt of the Arabs in Palestine as constituting the first formative event of the Palestinian people. Under the Ottoman rule (1516-1917), Palestine's Arab population mostly saw themselves as Ottoman subjects. In the 1830s however, Palestine was occupied by the Egyptian vassal of the Ottomans – Muhammad Ali – and his son Ibrahim Pasha. The revolt was precipitated by popular resistance against heavy demands for conscripts, as peasants were well aware that conscription was little more than a death sentence. Starting in May 1834 the rebels took many cities, among them Jerusalem, Hebron and Nablus and Ibrahim Pasha's army was deployed, defeating the last rebels on 4 August in Hebron. Benny Morris argues that the Arabs in Palestine nevertheless remained part of a larger Pan-Islamist or Pan-Arab national movement. Conversely, according to Walid Khalidi, Palestinians in Ottoman times were "cutely aware of the distinctiveness of Palestinian history ..." and "lthough proud of their Arab heritage and ancestry, the Palestinians considered themselves to be descended not only from Arab conquerors of the seventh century but also from indigenous peoples who had lived in the country since time immemorial, including the ancient Hebrews and the Canaanites before them."

Rashid Khalidi argues that the modern national identity of Palestinians has its roots in nationalist discourses that emerged among the peoples of the Ottoman empire in the late 19th century, and which sharpened following the demarcation of modern nation-state boundaries in the Middle East after World War I. Khalidi also states that although the challenge posed by Zionism played a role in shaping this identity, that "it is a serious mistake to suggest that Palestinian identity emerged mainly as a response to Zionism." 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." 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."

Bernard Lewis argues it was not as a Palestinian nation that the Arabs of Ottoman Palestine objected to Zionists, since the very concept of such a nation was unknown to the Arabs of the area at the time and did not come into being until very much later. Even the concept of Arab nationalism in the Arab provinces of the Ottoman Empire, "had not reached significant proportions before the outbreak of World War I." Tamir Sorek, a sociologist, submits that, "Although a distinct Palestinian identity can be traced back at least to the middle of the nineteenth century (Kimmerling and Migdal 1993; Khalidi 1997b), or even to the seventeenth century (Gerber 1998), it was not until after World War I that a broad range of optional political affiliations became relevant for the Arabs of Palestine."

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 Palestinian Territories, such as Al-Karmil (est. 1908) and Filasteen (est. 1911). Filasteen, published in Jaffa by Issa and Yusef al-Issa, addressed its readers as "Palestinians", first focusing its critique of Zionism around the failure of the Ottoman administration to control Jewish immigration and the large influx of foreigners, later exploring the impact of Zionist land-purchases on Palestinian peasants (Template:Lang-ar, fellahin), expressing growing concern over land dispossession and its implications for the society at large.

The first Palestinian nationalist organisations emerged at the end of the World War I. Two political factions emerged. Al-Muntada al-Adabi, dominated by the Nashashibi family, militated for the promotion of the Arabic language and culture, for the defense of Islamic values and for an independent Syria and Palestine. In Damascus, al-Nadi al-Arabi, dominated by the Husayni family, defended the same values.

The historical record continued to reveal an interplay between "Arab" and "Palestinian" identities and nationalism. The idea of a unique Palestinian state separated out from its Arab neighbors was at first rejected by Palestinian representatives. The First Congress of Muslim-Christian Associations (in Jerusalem, February 1919), which met for the purpose of selecting a Palestinian Arab representative for the Paris Peace Conference, adopted the following resolution: "We consider Palestine as part of Arab Syria, as it has never been separated from it at any time. We are connected with it by national, religious, linguistic, natural, economic and geographical bonds."

After the Nabi Musa riots, the San Remo conference and the failure of Faisal to establish the Kingdom of Greater Syria, a distinctive form of Palestinian Arab nationalism took root between April and July 1920. With the fall of the Ottoman Empire and the French conquest of Syria, the formerly pan-Syrianist mayor of Jerusalem, Musa Qasim Pasha al-Husayni, said "Now, after the recent events in Damascus, we have to effect a complete change in our plans here. Southern Syria no longer exists. We must defend Palestine".

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 Mohammad Amin al-Husayni, Grand Mufti of Jerusalem,appointed by the British, and Izz ad-Din al-Qassam.

Struggle for self-determination

Palestinians have never exercised full sovereignty over the land in which they have lived. Palestine was administered by Ottoman Empire until World War I, and then overseen by the British Mandatory authorities. Israel was established in parts of Palestine in 1948, and in the wake of the 1948 Arab-Israeli war, the West Bank and East Jerusalem were occupied by Jordan, and the Gaza Strip by Egypt, with both countries continuing to administer these areas until Israel occupied them in the Six-Day War. Avi Shlaim explains that the argument that "you never had sovereignty over this land, and therefore you have no rights," has been used by Israelis to deny Palestinian rights and attachment to the land.

Today, the right of the Palestinian people to self-determination is generally recognized, having been affirmed by the Security Council, the General Assembly, the International Court of Justice and Israel itself. Over 130 nations recognize Palestine as a state, with Uruguay being the most recent country to do so, as of March 2011. 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 1917-1948

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. After the British general, Louis Bols, read out the Balfour Declaration of 1917 in February 1920, some 1,500 Palestinians demonstrated in the streets of Jerusalem. A month later, during the 1920 Palestine 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.

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 Mandate 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." The Arabs tried to get the British to offer an Arab legal establishment again roughly ten years later, but to no avail.

After the killing of Sheikh Izz ad-Din al-Qassam by the British in 1935, his followers initiated the 1936–1939 Arab revolt in Palestine, which began with a general strike in Jaffa and attacks on Jewish and British installations in Nablus. The Arab High Committee called for a nationwide general strike, non-payment of taxes, and the closure of municipal governments, and demanded an end to Jewish immigration and a ban of the sale of land to Jews. By the end of 1936, the movement had become a national revolt, and resistance grew during 1937 and 1938. In response, the British declared martial law, dissolved the Arab High Committee and arrested officials from the Supreme Muslim Council who were behind the revolt. By 1939, 5,000 Arabs had been killed in British attempts to quash the revolt; more than 15,000 were wounded.

Palestinian leadership during World War II

In 1933, within weeks of Hitler's rise to power in Germany, the Grand Mufti of Jerusalem and the leader of arab-Palestinian population , Mohammad Amin al-Husayni's and many Palestinian sheiks expressed there belief, that Palestinian Muslims were enthusiastic about the new regime and looked forward to the spread of Fascism throughout the region and their approval of the anti-Jewish boycott in Germany and asked the German government, not to send any Jews to Palestine. On August 26, 1940, al-Husseini had sent his secretary Kemal Hadad to Berlin. Hadad acted as a liaison between the Axis powers and four pro-Nazi staff officers known as " the Golden Square" (Salah al-din al Sabag, Fahmi Said, Mahmud Salman and Kemal Shabib). Kemal Hadad made another trip in December 1940 because "funds were running low." The Mufti Amin al-Husayni was one of the orchestrators of Rashid Ali al-Gaylani's coup d'état in Iraq, with Nazi support and financing. Amin al-Husayni was actively participating in Rashid Ali's government, and motivated its military effort against the British. From his base in Iraq, al-Husayni issued a fatwa for a holy war against Britain in May and provided extensive aid for Antisemitic propaganda. after Rashid Ali government collapsed, al-Husayni escaped to pro-German Persia, where he was granted legation asylum first by the Empire of Japan and then by Fascist Italy. On October 8, after the occupation of Persia by the Allies, al-Husayni fled to German-occupied Europe.al-Husayni repeatedly made requests in Berlin for the German government "to bomb Tel Aviv." Al-Husayni arrived in Rome on October 11, 1941, and immediately contacted Italian Military Intelligence (Servizio Informazioni Militari, or SIM). The Grand Mufti of Jerusalem claimed to be head of a secret Arab nationalist organization with offices in all Arab countries. On condition that the Axis powers "recognize in principle the unity, independence, and sovereignty, of an Arab state, including Iraq, Syria, Palestine, and Transjordan", he offered support in the war against Britain and stated his willingness to discuss the issues of "the Holy Places, Lebanon, the Suez Canal, and Aqaba". The Italian foreign ministry approved al-Husayni's proposal, recommending to give him a grant of one million lire, and referred him to Benito Mussolini, who met al-Husayni on October 27. According to al-Husayni's account, the meeting went amicably with the Italian leader expressing his hostility to the Jews and Zionism.

Back in the summer of 1940 and again in February 1941, al-Hussayni submitted to the German government a draft declaration of German-Arab cooperation, containing a clause:

Germany and Italy recognize the right of the Arab countries to solve the question of the Jewish elements, which exist in Palestine and in the other Arab countries, as required by the national and ethnic (völkisch) interests of the Arabs, and as the Jewish question was solved in Germany and Italy.

al-Husayni prepared a draft declaration, affirming the Axis support for the Arabs on November 3. In three days, the declaration, received the formal approval of Mussolini and was forwarded to the German embassy in Rome. On November 6, al-Husayni arrived in Berlin, where he discussed the text of his declaration with Ernst von Weizsäcker and other German officials. In the final draft, which differed only marginally from al-Husayni's original proposal, the Axis powers declared their readiness to approve the elimination (Beseitigung) of the Jewish National Home in Palestine.

On November 20, al-Husayni met the German Foreign Minister Joachim von Ribbentrop and was officially received by Adolf Hitler on November 28. He asked Hitler for a public declaration that "recognized and sympathized with the Arab struggles for independence and liberation, and that would support the elimination of a national Jewish homeland". On November 2, 1943, Himmler sent a telegram to the Mufti: To the Grand Mufti: The National Socialist movement of Greater Germany has, since its inception, inscribed upon its flag the fight against the world Jewry. It has therefore followed with particular sympathy the struggle of freedom-loving Arabs, especially in Palestine, against Jewish interlopers. In the recognition of this enemy and of the common struggle against it lies the firm foundation of the natural alliance that exists between the National Socialist Greater Germany and the freedom-loving Muslims of the whole world. In this spirit I am sending you on the anniversary of the infamous Balfour declaration my hearty greetings and wishes for the successful pursuit of your struggle until the final victory. Reichsfuehrer S.S. Heinrich Himmler One of Adolf Eichmann's deputies, Dieter Wisliceny, stated after the war that al-Husayni had actively encouraged the extermination of European Jews, and that he had had an elaborate meeting with Eichmann at his office, during which Eichmann gave him an intensive look at the current state of the “Solution of the Jewish Question in Europe” by the Third Reich. Husayni intervened on May 13, 1943, with the German Foreign Office to block possible transfers of Jews from Bulgaria, Hungary and Romania, after reports reached him that 4000 Jewish children accompanied by 500 adults had managed to reach Palestine. He asked that the Foreign Minister "to do his utmost" to block all such proposals and this request was complied with. during the war , al Hussayni intervened in similar ways to block other Jewish children rescue efforts. Under Husayni's direction, teams of Arab saboteurs were parachuted into Iraq, Transjordan and Palestine, where they attacked Allied facilities such as telephone lines, pipelines, bridges and railways. One such sabotage team was armed with a substantial quantity of poison that they were supposed to dump into the Tel Aviv water system. (In a separate but related matter, the Mufti repeatedly urged the Germans to bomb Tel Aviv and Jerusalem "in order to injure Palestinian Jewry and for propaganda purposes in the Arab world," as his Nazi interlocutors put it. The proposals were rejected as militarily unfeasible.

Throughout World War II, al-Husayni worked for the Axis Powers as a broadcaster in propaganda targeting Arab public opinion. He recruited Muslim volunteers for the German armed forces operating in the Balkans. Beginning in 1941, al-Husayni visited Bosnia, and convinced Muslim leaders that a Muslim S.S. division would be in the interest of Islam.

Al-Husayni was elected to the presidency of the National Palestinian Council in 1948. Indeed, Professor Edward Said corroborates al-Husayni's popularity by stating:

This committee , chaired by Palestine’s national leader, Hajj Amin al-Husseini, represented the Palestinian Arab national consensus, had the backing of the Palestinian political parties that functioned in Palestine, and was recognized in some form by Arab governments as the voice of the Palestinian people.

The "lost years" (1948 - 1967)

After the 1948 Arab-Israeli war and the accompanying Palestinian exodus, known to Palestinians as Al Nakba (the "catastrophe"), there was a hiatus in Palestinian political activity which Khalidi partially attributes to "the fact that Palestinian society had been devastated between November 1947 and mid-May 1948 as a result of a series of overwhelming military defeats of the disorganized Palestinians by the armed forces of the Zionist movement." Those parts of British Mandate Palestine which did not become part of the newly declared Israeli state were occupied by Egypt and Jordan. 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.

Israeli historian Efraim Karsh takes the view that the Palestinian identity did not develop until after the 1967 war because the Palestinian exodus 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 more brutally than the Israelis did after 1967. The formal annexation of the West Bank by Jordan in 1950, and the subsequent granting of its Palestinian Arab residents Jordanian citizenship, further stunted the growth of a Palestinian national identity by integrating them into Jordanian society.

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. 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. The potency of the pan-Arabist ideology put forward by Gamel Abdel Nasser—popular among Palestinians for whom Arabism was already an important component of their identity—tended to obscure the identities of the separate Arab states it subsumed.

1967 to the present

Since 1967, pan-Arabism has diminished as an aspect of Palestinian identity. The Israeli capture of the Gaza Strip and West Bank prompted fractured Palestinian political and militant groups to give up any remaining hope in pan-Arabism. Instead, they rallied around the Palestine Liberation Organization (PLO), founded in 1964, and its nationalistic orientation under the leadership of Yasser Arafat. Mainstream secular Palestinian nationalism was grouped together under the umbrella of the PLO whose constituent organizations include Fatah and the Popular Front for the Liberation of Palestine, among other groups who at that time believed that political violence was the only way to liberate Palestine. These groups gave voice to a tradition that emerged in 1960s that argues Palestinian nationalism has deep historical roots, with extreme advocates reading a Palestinian nationalist consciousness and identity back into the history of Palestine over the past few centuries, and even millennia, when such a consciousness is in fact relatively modern.

The Battle of Karameh and the events of Black September in Jordan contributed to growing Palestinian support for these groups, particularly among Palestinians in exile. Concurrently, among Palestinians in the West Bank and Gaza Strip, a new ideological theme, known as sumud, represented the Palestinian political strategy popularly adopted from 1967 onward. As a concept closely related to the land, agriculture and indigenousness, the ideal image of the Palestinian put forward at this time was that of the peasant (in Arabic, fellah) who stayed put on his land, refusing to leave. A strategy more passive than that adopted by the Palestinian fedayeen, sumud provided an important subtext to the narrative of the fighters, "in symbolizing continuity and connections with the land, with peasantry and a rural way of life."

In 1974, the PLO was recognized as the sole legitimate representative of the Palestinian people by the Arab states and was granted observer status as a national liberation movement by the United Nations that same year. Israel rejected the resolution, calling it "shameful". 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.'

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 to resolve refugee problems.

The First Intifada (1987–1993) was the first popular uprising against the Israeli occupation of 1967. Followed by the PLO's 1988 proclamation of a State of Palestine, these developments served to further reinforce the Palestinian national identity. At the end of the Gulf War, Kuwait expelled some 450,000 Palestinians from its territory, making it the second largest displacement of Palestinians after 1948 Palestine War. Kuwait's expulsion policy, which led to this exodus, was a response to alignment of Palestinian leader Yasser Arafat and the PLO with Saddam Hussein, who had earlier invaded Kuwait. The 1991 Palestinian exodus took place during one week in March 1991, following Kuwait's liberation from Iraqi occupation. Prior to the exodus, Palestinians made up about 30% of Kuwait's population of 2.2 million. By 2006 only a few had returned to Kuwait.

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. The second intifada was more violent than the first. 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". The right of self-determination gives the Palestinians collectively an inalienable right to freely choose their political status, including the establishment of a sovereign and independent state. 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.

Ancestral origins

Like the Lebanese, Syrians, Egyptians, Moroccans, and most other people today commonly called Arabs, the Palestinians are an Arab people in linguistic and cultural affiliation. Like most other peoples today called Arabs, Palestinians descend from the pre-existing ancient inhabitants of their respective region and those who have come to settle it throughout history; a matter on which genetic studies described below has begun to shed some light.

American historian Bernard Lewis writes:

"Clearly, in Palestine as elsewhere in the Middle East, the modern inhabitants include among their ancestors those who lived in the country in antiquity. Equally obviously, the demographic mix was greatly modified over the centuries by migration, deportation, immigration, and settlement. This was particularly true in Palestine..."

Ali Qleibo, a Palestinian anthropologist, explains:

"Throughout history a great diversity of peoples has moved into the region and made Palestine their homeland: Canaanites, Jebusites, Philistines from Crete, Anatolian and Lydian Greeks, Hebrews, Amorites, Edomites, Nabateans, Arameans, Romans, Arabs, and European crusaders, to name a few. Each of them appropriated different regions that overlapped in time and competed for sovereignty and land. Others, such as Ancient Egyptians, Hittites, Persians, Babylonians, and Mongols, were historical 'events' whose successive occupations were as ravaging as the effects of major earthquakes ... Like shooting stars, the various cultures shine for a brief moment before they fade out of official historical and cultural records of Palestine. The people, however, survive. In their customs and manners, fossils of these ancient civilizations survived until modernity—albeit modernity camouflaged under the veneer of Islam and Arabic culture."

Much of the local Palestinian population in Nablus is believed to be descended from Samaritans who converted to Islam. Even today, certain Nabulsi surnames including Muslimani, Yaish, and Shakshir among others, are associated with a Samaritan origin.

Politicized lineages

Salim Tamari notes the paradoxes produced by the search for "nativist" roots among Zionist figures and the so-called Canaanite (anti-Zionist) followers of Yonatan Ratosh. For example, Ber Borochov, one of the key ideological architects of Socialist Zionism, claimed as early as 1905 that, "The Fellahin in Eretz-Israel are the descendants of remnants of the Hebrew agricultural community," believing them to be descendants of the ancient Hebrew and Canaanite residents 'together with a small admixture of Arab blood'". He further believed that the Palestinian peasantry would embrace Zionism and that the lack of a crystallized national consciousness among Palestinian Arabs would result in their likely assimilation into the new Hebrew nationalism. Other founding fathers of Zionism believed that the Palestinian people were descended from the biblical ancient Hebrews. David Ben-Gurion and Yitzhak Ben Zvi, later becoming Israel's first Prime Minister and second President, respectively, tried to establish in a 1918 paper written in Yiddish that Palestinian peasants and their mode of life were living historical testimonies to Israelite practices in the biblical period. Tamari notes that "the ideological implications of this claim became very problematic and were soon withdrawn from circulation."

Ahad Ha'am believed that, "the Moslems are the ancient residents of the land ... who became Christians on the rise of Christianity and became Moslems on the arrival of Islam." Israel Belkind, the founder of the Bilu movement also asserted that the Palestinian Arabs were the blood brothers of the Jews. In his book on the Palestinians, "The Arabs in Eretz-Israel", Belkind advanced the idea that the complete dispersion of Jews out of the Land of Israel after the destruction of the Second Temple by the Roman emperor Titus is a "historic error" that must be corrected. While it dispersed much of the land's Jewish community around the world, those "workers of the land that remained attached to their land," stayed behind and were eventually converted to Christianity and then Islam. He therefore, proposed that this historical wrong be corrected, by embracing the Palestinians as their own and proposed the opening of Hebrew schools for Palestinian Arab Muslims to teach them Arabic, Hebrew and universal culture. Tsvi Misinai, an Israeli researcher, entrepreneur and proponent of a controversial alternative solution to the Israeli-Palestinian conflict, asserts that nearly 90% of all Palestinians living within Israel and the occupied territories (including the Israeli Arabs and Negev Bedouin) are descended from the Jewish Israelite peasantry that remained on the land, after the others, mostly city dwellers, were exiled or left.

Claims emanating from certain circles within Palestinian society and their supporters, proposing that Palestinians have direct ancestral connections to the ancient Canaanites, without an intermediate Israelite link, has been an issue of contention within the context of the Israeli-Palestinian conflict. In discussing the root of the controversy to the claim of Canaanite lineage, many renowned scholars have hypothesised on the nature of the controversy itself, although not deliberating on the veracity of the claims, as this is a question that shall ultimately be resolved by geneticists, not by scholars in their capacity as historians.

Bernard Lewis explains that "the rewriting of the past is usually undertaken to achieve specific political aims...In bypassing the biblical Israelites and claiming kinship with the Canaanites, the pre-Israelite inhabitants of Palestine, it is possible to assert a historical claim antedating the biblical promise and possession put forward by the Jews."

Some Palestinian scholars, like Zakariyya Muhammad, have criticized pro-Palestinian arguments based on Canaanite lineage, or what he calls "Canaanite ideology". He states that it is an "intellectual fad, divorced from the concerns of ordinary people." By assigning its pursuit to the desire to predate Jewish national claims, he describes Canaanism as a "losing ideology", whether or not it is factual, "when used to manage our conflict with the Zionist movement" since Canaanism "concedes a priori the central thesis of Zionism. Namely that we have been engaged in a perennial conflict with Zionism—and hence with the Jewish presence in Palestine—since the Kingdom of Solomon and before ... thus in one stroke Canaanism cancels the assumption that Zionism is a European movement, propelled by modern European contingencies..."

DNA and genetic studies

In genetic genealogy studies, Negev Bedouins have the highest rates of Haplogroup J1 (Y-DNA) among all populations tested (62.5%) followed by the Palestinian Arab 38.4%, Ashkenazim Jewish 14.6%, and Sephardim Jewish 11.9% according to Semino and colleagues. Semitic populations, including Jews, usually possess an excess of J1 Y chromosomes compared to other populations harboring Y-haplogroup J. The haplogroup J1, associated with marker M267, originates south of the Levant and was first disseminated from there into Ethiopia and Europe in Neolithic times. In Jewish populations J1 has a rate of around 15%, with haplogroup J2 (M172) (of eight sub-Haplogroups) being almost twice as common as J1 among Jews (<29%). J1 is most common in the southern Levant, as well as Syria, Iraq, Algeria, and Arabia, and drops sharply at the border of non-semitic areas like Turkey and Iran. A second diffusion of the J1 marker took place in the 7th century CE when Arabians brought it from Arabia to North Africa.

Haplogroup J1 (Y-DNA) includes the modal haplotype of the Galilee Arabs and of Moroccan Arabs and the sister Modal Haplotype of the Cohanim, the "Cohan Modale Haplotype", representing the descendents of the priestly caste Aaron. J2 is known to be related to the ancient Greek movements and is found mainly in Europe and the central Mediterranean (Italy, the Balkans, Greece).

A study found that the Palestinians, like Jordanians, Syrians, Iraqis, and Bedouins have what appears to be substantial gene flow from sub-Saharan Africa, amounting to 10-15% of lineages within the past three millennia.

According to a 2002 study by Nebel and colleagues the highest frequency of Eu10 (i.e. J1) (30%–62.5%) has been observed so far in various Muslim Arab populations in the Middle East. The term “Arab,” as well as the presence of Arabs in the Syrian desert and the Fertile Crescent, is first seen in the Assyrian sources from the 9th century BCE (Eph'al 1984).

In recent years, many genetic surveys have suggested that, at least paternally, most of the various Jewish ethnic divisions and the Palestinians — and in some cases other Levantines — are genetically closer to each other than the Palestinians or European Jews to non-Jewish Europeans.

One DNA study by geneticist Ariella Oppenheim concluded that genetic evidence coincides with historical accounts that at least part of the Arab Israeli and Palestinian population is mainly descended from local Christians and Jews "who had converted after the Islamic conquest in the seventh century A.D." These Christian and Jewish converts are believed to be descended from a "core population that had lived in the area for several centuries, some even since prehistorical times." The study also discovered significant genetic mixing between these converts and incoming Arab tribes during the first millennium AD, as well as parallel genetic mixing of the Jewish population with the local peoples throughout the Jewish diaspora.

A follow-up study by Oppenheim found that in addition to being closely related to Israeli and Palestinian Arab populations, Jews are even more closely related to the peoples living in the north of the Fertile Crescent, such as the Kurds. Given the influx of Arabs to the area that reached climax with the Muslim conquest of the Levant in the 7th century AD, the researchers concluded that this disparity was likely the result of genetic mixing between the Palestinian population's Christian and Jewish ancestors and these later Arab settlers.

Arabian origins of the local Bedouin Arabs

The local Bedouins of Palestine — which are a separately-identified and solely Muslim group, distinct from the non-Bedouin Arabic-speakers of Palestine which consists of members of the Muslim, Christian and other faiths — are said to be more securely known to be ancestrally descended from Arabians, and not just culturally and linguistically Arabized peoples. Their distinctively conservative dialects and pronunciation of qaaf as gaaf group them with other Bedouin across the Arab world and confirm their separate history. Arabic onomastic elements began to appear in Edomite inscriptions starting in the 6th century BC, and are nearly universal in the inscriptions of the Nabataeans, who arrived in today’s Jordan in the 4th-3rd centuries BC. It has thus been suggested that the present day Bedouins of the region may have their origins as early as this period.

A few Bedouin are found as far north as Galilee; however, these seem to be much later arrivals, rather than descendants of the Arabs that Sargon II settled in Samaria in 720 BC. The term “Arab,” as well as the presence of Arabs in the Syrian desert and the Fertile Crescent, is first seen in the Assyrian sources from the 9th century BCE (Eph'al 1984).

Following the Muslim conquest of Syria by Arabians, the formerly-introduced dominant languages of the area, Aramaic and Greek, were then replaced by the Arabic language introduced by the new conquering administrative minority. Among the cultural survivals from pre-Islamic times are the significant Palestinian Christian community, and smaller Jewish and Samaritan ones, as well as an Aramaic and possibly Hebrew sub-stratum in the local Palestinian Arabic dialect.

Demographics

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 on 20 October 2004 that the number of Palestinians worldwide at the end of 2003 was 9.6 million, an increase of 800,000 since 2001.

In 2005, a critical review of the PCBS figures and methodology was conducted by the American-Israel Demographic Research Group. In their report, they claimed that several errors in the PCBS methodology and assumptions artificially inflated the numbers by a total of 1.3 million. The PCBS numbers were cross-checked against a variety of other sources (e.g., asserted birth rates based on fertility rate assumptions for a given year were checked against Palestinian Ministry of Health figures as well as Ministry of Education school enrollment figures six years later; immigration numbers were checked against numbers collected at border crossings, etc.). The errors claimed in their analysis included: birth rate errors (308,000), immigration & emigration errors (310,000), failure to account for migration to Israel (105,000), double-counting Jerusalem Arabs (210,000), counting former residents now living abroad (325,000) and other discrepancies (82,000). The results of their research was also presented before the United States House of Representatives on 8 March 2006.

The study was criticised by Sergio DellaPergola, a demographer at the Hebrew University of Jerusalem. DellaPergola accused the authors of misunderstanding basic principles of demography on account of their lack of expertise in the subject, but he also acknowledged that he did not take into account the emigration of Palestinians and thinks it has to be examined, as well as the birth and mortality statistics of the Palestinian Authority. He also accused them of selective use of data and multiple systematic errors in their analysis. For example, DellaPergola claimed that the authors assumed the Palestinian Electoral registry to be complete even though registration is voluntary and good evidence exists of incomplete registration, and similarly that they used an unrealistically low Total Fertility Ratio (a statistical abstraction of births per woman) incorrectly derived from data and then used to reanalyse that data in a "typical circular mistake".

DellaPergola himself estimated the Palestinian population of the West Bank and Gaza at the end of 2005 as 3.33 million, or 3.57 million if East Jerusalem is included. These figures are only slightly lower than the official Palestinian figures.

In Jordan there is no official census data that outlines how many of the inhabitants of Jordan are Palestinians, but estimates by the Palestinian Central Bureau of Statistics cite a population range of 50% to 55%. 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."

Many Palestinians have settled in the United States, particularly in the Chicago area.

In total, an estimated 600,000 Palestinians are thought to reside in the Americas. Palestinian emigration to South America began for economic reasons that pre-dated the Arab-Israeli conflict, but continued to grow thereafter. Many emigrants were from the Bethlehem area. Those emigrating to Latin America were mainly Christian. Half of those of Palestinian origin in Latin America live in Chile. El Salvador and Honduras also have substantial Palestinian populations. These two countries have had presidents of Palestinian ancestry (in El Salvador Antonio Saca, currently serving; in Honduras Carlos Roberto Flores). Belize, which has a smaller Palestinian population, has a Palestinian minister — Said Musa. Schafik Jorge Handal, Salvadoran politician and former guerrilla leader, was the son of Palestinian immigrants.

Refugees

There are 4,255,120 Palestinians registered as refugees with the United Nations Relief and Works Agency (UNRWA). This number includes the descendants of refugees who fled or were expelled during the 1948 war, but excludes those who have since then emigrated to areas outside of UNRWA's remit. Based on these figures, almost half of all Palestinians are registered refugees. The 993,818 Palestinian refugees in the Gaza Strip and 705,207 Palestinian refugees in the West Bank, who hail from towns and villages that are now located within the borders of Israel, are included in these UNRWA figures.

UNRWA figures do not include some 274,000 people, or 1 in 4 of all Arab citizens of Israel, who are internally displaced Palestinian refugees.

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."

Religion

Background

Palestinians are predominantly Muslims, particularly of the Sunni branch of Islam. Palestinian Christians represent a significant minority, followed by much smaller religious communities, including Druze and Samaritans. Palestinian Jews — considered Palestinian by the Palestinian National Charter adopted by the PLO which defined them as those "Jews who had normally resided in Palestine until the beginning of the Zionist invasion" — today identify as Israelis (with the exception of a very few individuals). Palestinian Jews almost universally abandoned any such identity after the establishment of Israel and their incorporation into the Israeli Jewish population, largely composed of Jewish immigrants from around the world.

Until the end of the 19th century, most Palestinian Muslim villagers in the countryside did not have local mosques. Cross-cultural syncretism between Christian and Islamic symbols and figures in religious practice was common. Popular feast days, like Thursday of the Dead, were celebrated by both Muslims and Christians and shared prophets and saints include Jonah, who is worshipped in Halhul as both a Biblical and Islamic prophet, and St. George, who is known in Arabic as el Khader. Villagers would pay tribute to local patron saints at a maqam — a domed single room often placed in the shadow of an ancient carob or oak tree. Saints, taboo by the standards of orthodox Islam, mediated between man and Allah, and shrines to saints and holy men dotted the Palestinian landscape. Ali Qleibo, a Palestinian anthropologist, states that this built evidence constitutes "an architectural testimony to Christian/Moslem Palestinian religious sensibility and its roots in ancient Semitic religions."

Religion as constitutive of individual identity was accorded a minor role within Palestinian tribal social structure until the latter half of the 19th century. 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."

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. 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.

The British census of 1922 registered 752,048 inhabitants in Palestine, consisting of 660,641 Palestinian Arabs (Christian and Muslim Arabs), 83,790 Palestinian Jews, and 7,617 persons belonging to other groups. The corresponding percentage breakdown is 87% Christian and Muslim Arab and 11% Jewish. Bedouin were not counted in the census, but a 1930 British study estimated their number at 70,860.

Today

Currently, no comprehensive data on religious affiliation among the worldwide Palestinian population is available. Bernard Sabella of Bethlehem University estimates that 6% of the Palestinian population worldwide is Christian and that 56% of them live outside of their country. According to the Palestinian Academic Society for the Study of International Affairs, the Palestinian population of the West Bank and Gaza Strip is 97% Muslim and 3% Christian.

The Druze became Israeli citizens and Druze males serve in the Israel Defense Forces, though some individuals identify as "Palestinian Druze". 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".

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. Those who live in the West Bank also are represented in the legislature for the Palestinian National Authority. They are commonly referred to among Palestinians as the "Jews of Palestine," and maintain their own unique cultural identity.

Jews who identify as Palestinian Jews are few, but include Israeli Jews who are part of the Neturei Karta group, and Uri Davis, an Israeli citizen and self-described Palestinian Jew (who converted to Islam in 2008 in order to marry Miyassar Abu Ali) who serves as an observer member in the Palestine National Council. Bahá'u'lláh, founder of the Baha'i Faith, was on his way to imprisonment in `Akká after several banishments and it was his eventual 24-year confinement in the prison city of `Akka, Palestine (present day Israel), where he died. He had a growing amount of followers but because of a lack of census in Palestinian territories, it is hard to get exact figures of the amount of Palestinian Baha'is.

Language

Palestinian Arabic is a spoken Arabic dialect that is specific to Palestinians and is a subgroup of the broader Levantine Arabic dialect. Prior to the 7th century Arabization of the Levant, the primary language was Aramaic, but ancient Arab tribal groups in the Levant (such as the Qedarites and the Nabataeans) spoke Arabic and wrote in the Aramaic alphabet. Palestinian Arabic, like Syrian Arabic and Iraqi Arabic, exhibits substantial influences from Aramaic.

Palestinian Arabic has three primary sub-variations with the pronunciation of the qāf serving as a shibboleth to distinguish between the three main Palestinian sub-dialects: In most cities, it is a glottal stop; in smaller villages and the countryside, it is a pharyngealized k (a characteristic unique to Palestinian Arabic); and in the far south, it is a g, as among Bedouin speakers. In a number of villages in the Galilee (e.g. Maghār), and particularly, though not exclusively among the Druze, the qāf is actually pronounced qāf as in Classical Arabic.

Barbara McKean Parmenter has noted that the Arabs of Palestine have been credited with the preservation of the indigenous Semitic place names for many sites mentioned in the Bible that were documented by the American archaeologist Edward Robinson in the early 20th century.

Culture

It has been suggested that sections of this article be split out into another article titled Culture of Palestine. (Discuss) (March 2011)

Ali Qleibo, a Palestinian anthropologist, has critiqued Muslim historiography for assigning the beginning of Palestinian cultural identity to the advent of Islam in the 7th century. In describing the effect of such a historiography, he writes:

Pagan origins are disavowed. As such the peoples who populated Palestine throughout history have discursively rescinded their own history and religion as they adopted the religion, language, and culture of Islam.

That the peasant culture of the large fellahin class embodied strong elements of both pre-Arabic and pre-Israelitic traditions was a conclusion arrived at by the many Western scholars and explorers who mapped and surveyed Palestine in great detail throughout the latter half of the 19th century, and this assumption was to influence later debates on Palestinian identity by local ethnographers. The contributions of the 'nativist' ethnographies produced by Tawfiq Canaan and other Palestinian writers and published in The Journal of the Palestine Oriental Society (1920–1948) were driven by the concern that the "native culture of Palestine", and in particular peasant society, was being undermined by the forces of modernity. Salim Tamari writes that:

"Implicit in their scholarship (and made explicit by Canaan himself) was another theme, namely that the peasants of Palestine represent—through their folk norms ... the living heritage of all the accumulated ancient cultures that had appeared in Palestine (principally the Canaanite, Philistine, Hebraic, Nabatean, Syrio-Aramaic and Arab)."

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 Palestinian experience despite the geographical separation between Palestinian territories, Israel and the diaspora.

Al-Quds Capital of Arab Culture is an initiative undertaken by UNESCO under the Cultural Capitals Program to promote Arab culture and encourage cooperation in the Arab region. The opening event was launched in March 2009.

The Turmus Aya Equestrian Club, established in 2007, is a riding club dedicated to the mission of providing affordable access to horses for Palestinians. Ashraf Rabi, the founder, maintains that "this is part of the development of Palestine. Horses are a big part of our Arab culture and we must embrace it."

Art

Similar to the structure of Palestinian society, the Palestinian field of arts extends over four main geographic centers: 1) the West Bank and Gaza Strip 2) Israel 3) the Palestinian diaspora in the Arab world, and 4) the Palestinian diaspora in Europe, the United States and elsewhere.

Contemporary Palestinian art finds its roots in folk art and traditional Christian and Islamic painting. After the 1948 Palestinian exodus, nationalistic themes have predominated as Palestinian artists use diverse media to express and explore their connection to identity and land. In the 1990s Salam Dyab, Hisham Zreiq, Issa Dibe and others began to adopt modern styles and symbolism.

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 Persian-influenced Arabs and the Turks. The Arabs who conquered Syria and Palestine had simple culinary traditions primarily based on the use of rice, lamb and yogurt, as well as dates. The already simple cuisine did not advance for centuries due to Islam's strict rules of parsimony and restraint, until the rise of the Abbasids, who established Baghdad as their capital. Baghdad was historically located on Persian soil and henceforth, Persian culture was integrated into Arab culture during the 9th-11th centuries and spread throughout central areas of the empire.

The cuisine of the Ottoman Empire — which incorporated Palestine as one of its provinces in 1512-14 — was partially made up of what had become, by then a "rich" Arab cuisine. After the Crimean War, in 1855, many other communities including Bosnians, Greeks, French and Italians began settling in the area especially in Jerusalem, Jaffa and Bethlehem. The cuisine of these communities, particularly those of the Balkans, contributed to the character of Palestinian cuisine. Nonetheless, until around the 1950s-60s, the staple diet for many rural Palestinian families revolved around olive oil, oregano (za'atar) and bread, baked in a simple oven called a taboon.

Palestinian cuisine is divided into three regional groups: the Galilee, West Bank and Gaza area. Cuisine in the Galilee region shares much in common with Lebanese cuisine, due to extensive communication between the two regions before the establishment of Israel. Galilee inhabitants specialize in producing a number of meals based on the combination of bulgur, spices and meat, known as kibbee by Arabs. Kibbee has several variations including it being served raw, fried or baked. Musakhan is a common main dish that originated in the Jenin and Tulkarm area in the northern West Bank. It consists of a roasted chicken over a taboon bread that has been topped with pieces of fried sweet onions, sumac, allspice and pine nuts. Other meals common to the area are maqluba and mansaf, the latter originating from the Bedouin population of Jordan.

The cuisine of the Gaza Strip is influenced both by neighboring Egypt and its location on the Mediterranean coast. The staple food for the majority of the inhabitants in the area is fish. Gaza has a major fishing industry and fish is often served either grilled or fried after being stuffed with cilantro, garlic, red peppers and cumin and marinated in a mix of coriander, red peppers, cumin, and chopped lemons. The Egyptian culinary influence is also seen by the frequent use of hot peppers, garlic and chard to flavor many of Gaza's meals. A dish native to the Gaza area is Sumaghiyyeh, which consists of water-soaked ground sumac mixed with tahina and then, added to sliced chard and pieces of stewed beef and garbanzo beans.

There are several foods native to Palestine that are well-known in the Arab world, such as, kinafe Nabulsi, Nabulsi cheese (cheese of Nablus), Ackawi cheese (cheese of Acre) and musakhan. Kinafe originated in Nablus, as well as the sweetened Nabulsi cheese used to fill it. Baqlawa, a pastry introduced at the time of the Ottoman Sultan Suleiman the Magnificent, is also an integral part of Palestinian cuisine.

Chick-pea based falafel, which substituted for the fava beans used in the original Egyptian recipe and added Indian peppers introduced after the Mongol invasions opened new trade routes, are a favorite staple in Mediterranean cuisine, since adopted as part of Israeli cuisine.

Mezze describes an assortment of dishes laid out on the table for a meal that takes place over several hours, a characteristic common to Mediterranean cultures. Some common mezze dishes are hummus, tabouleh, baba ghanoush, labaneh, and zate 'u zaatar, which is the pita bread dipping of olive oil and ground thyme and sesame seeds.

Entrées that are eaten throughout the Palestinian Territories, include waraq al-'inib — boiled grape leaves wrapped around cooked rice and ground lamb. Mahashi is an assortment of stuffed vegetables such as, zucchinis, potatoes, cabbage and in Gaza, chard.

Film

Palestinian cinema is relatively young compared to Arab cinema overall and many Palestinian movies are made with European and Israeli support. Palestinian films are not exclusively produced in Arabic; some are made in English, French or Hebrew. More than 800 films have been produced about Palestinians, the Israeli-Palestinian conflict, and other related topics, examples include Divine Intervention and Paradise Now.

Handicrafts

A wide variety of handicrafts, many of which have been produced by Palestinians for hundreds of years, continue to be produced today. Palestinian handicrafts include embroidery and weaving, pottery-making, soap-making, glass-making, and olive-wood and Mother of Pearl carvings, among others.

Intellectuals

In the late 19th century and early 20th century, Palestinian intellectuals were integral parts of wider Arab intellectual circles, as represented by individuals such as May Ziade and Khalil Beidas. 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. 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.’

Diaspora figures like Edward Said and Ghada Karmi, Arab citizens of Israel like Emile Habibi, and Jordanians like Ibrahim Nasrallah have made contributions to a wide number of fields, exemplifying the diversity of experience and thought among Palestinians.

Literature

The long history of the Arabic language and its rich written and oral tradition form part of the Palestinian literary tradition as it has developed over the course of the 20th and 21st centuries.

Poetry

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. After the 1948 Palestinian exodus, poetry was transformed into a vehicle for political activism. From among those Palestinians who became Arab citizens of Israel after the passage of the Citizenship Law in 1952, a school of resistance poetry was born that included poets like Mahmoud Darwish, Samih al-Qasim, and Tawfiq Zayyad. The work of these poets was largely unknown to the wider Arab world for years because of the lack of diplomatic relations between Israel and Arab governments. The situation changed after Ghassan Kanafani, another Palestinian writer in exile in Lebanon, published an anthology of their work in 1966. Palestinian poets often write about a sense of loss and the diaspora.

Folklore

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. The folklorist revival among Palestinian intellectuals such as Nimr Sirhan, Musa Allush, Salim Mubayyid, and the Palestinian Folklore Society of the 1970s, emphasized pre-Islamic (and pre-Hebraic) cultural roots, re-constructing Palestinian identity with a focus on Canaanite and Jebusite cultures. Such efforts seem to have borne fruit as evidenced in the organization of celebrations like the Qabatiya Canaanite festival and the annual Music Festival of Yabus by the Palestinian Ministry of Culture.

Costumes

Foreign travelers to Palestine in late 19th and early 20th centuries often commented on the rich variety of costumes among the Palestinian people, and particularly among the fellaheen or village women. Until the 1940s, a woman's economic status, whether married or single, and the town or area they were from could be deciphered by most Palestinian women by the type of cloth, colors, cut, and embroidery motifs, or lack thereof, used for the robe-like dress or "thoub" in Arabic. Though such local and regional variations largely disappeared after the 1948 Palestinian exodus] Palestinian embroidery and costume continue to be produced in new forms and worn alongside Islamic and Western fashions.

Dance

The Dabke dance is marked by synchronized jumping, stamping, and movement, similar to tap dancing. One version is performed by men, another by women.

Folk tales

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 ..." Formulaic elements of the stories share much in common with the wider Arab world, though the rhyming scheme is distinct. There are a cast of supernatural characters: djinns who can cross the Seven Seas in an instant, giants, and ghouls with eyes of ember and teeth of brass. Stories invariably have a happy ending, and the storyteller will usually finish off with a rhyme like: "The bird has taken flight, God bless you tonight," or "Tutu, tutu, finished is my haduttu (story)."

Music

Palestinian music is well-known and respected throughout the Arab world. A new wave of performers emerged with distinctively Palestinian themes following the 1948 Palestinian exodus, relating to the dreams of statehood and the burgeoning nationalist sentiments. In addition to zajal and ataaba, traditional Palestinian songs include: Bein Al-dawai, Al-Rozana, Zarif - Al-Toul, and Al-Maijana, Dal'ona, Sahja/Saamir, Zaghareet. For over three decades, the Palestinian National Music and Dance Troupe (El Funoun) in Palestine has promoted and developed Palestinian traditional songs and dance. Examples include Mish'al (1986), Marj Ibn 'Amer(1989) and Zaghareed (1997) a collection of Palestinian traditional wedding songs reinterpreted and re-arranged by Mohsen Subhi. (See section on "External links"). The Ataaba is a form of folk singing that spread outwards from Palestine. It consists of 4 verses, following a specific form and meter. The main aspect of the ataaba is that the first three verses must end with the same word meaning three different things, and the fourth verse comes as a conclusion to the whole thing. It is usually followed by a dalouna.

See also

• List of Palestinians
• 1948 Palestinian exodus
• 1967 Palestinian exodus
• 1991 Palestinian exodus from Kuwait
• Human rights in the Palestinian National Authority

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• Guzmán, Roberto Marín (2000). A Century of Palestinian Immigration Into Central America. Editorial Universidad de C.R. ISBN 9977675872
• Healey, John F. (2001). The Religion of the Nabataeans: A Conspectus. Brill Academic Publishers. ISBN 9004107541
• Hobsbawn, Eric (1990). Nations and Nationalism since 1780: Programme, myth, reality. Cambridge University Press.
• Howell, Mark (2007). What Did We Do to Deserve This? Palestinian Life under Occupation in the West Bank, Garnet Publishing. ISBN 1859641954
• Jacobs, Daniel; Eber, Shirley; Silvani, Francesca (1998). Israel and the Palestinian Territories: the rough guide. London: Rough Guides. ISBN 1858282489.
• Karmi, Ghada (2005). In Search of Fatima: A Palestinian Story. Verso. ISBN 1859846947.
• Kasher, Aryeh (1990). Jews and Hellenistic Cities in Eretz-Israel. Mohr Siebeck. ISBN 3161452410
• Khalidi, Rashid (1997). Palestinian Identity: The Construction of Modern National Consciousness. Columbia University Press. ISBN 0231105142
• Beshara Doumani's "Rediscovering Ottoman Palestine: Writing Palestinians into History
• Rashid Khalidi, "Palestine's Population During The Ottoman And The British Mandate Periods".Journal of the American Oriental Society, Vol. 114, No. 1 (Jan. - Mar., 1994), pp. 106–107,doi:10.2307/604972
• Khalidi, Rashid (2006). The Iron Cage: The Story of the Palestinian Struggle for Statehood, Houghton Mifflin. ISBN 0-8070-0308-5
• Khalidi, Walid (1984). Before Their Diaspora. Institute for Palestine Studies, Washington D.C.
• Kimmerling, Baruch and Joseph S. Migdal (2003). The Palestinian People: A History. Harvard University Press. ISBN 0674011295. ISBN 978-0674011298.
• Kish, George. A Source Book in Geography (Reissue, illustrated ed.). Harvard University Press. ISBN 0674822706, 9780674822702. {{cite book}}: Check |isbn= value: invalid character (help); Unknown parameter |unused_data= ignored (help)
• Kunstel, Marcia and Joseph Albright (1990). Their Promised Land: Arab and Jew in History's Cauldron-One Valley in the Jerusalem Hills. Crown. ISBN 0517572311
• Lewis, Bernard (1999). Semites and Anti-Semites: An Inquiry Into Conflict and Prejudice. W. W. Norton & Company. ISBN 0393318397
• Lewis, Bernard (2002). The Arabs in History. Oxford University Press, USA, 6th ed.
• Lynd, S., Bahour, S. and Lynd, A. (editors) Homeland: Oral Histories of Palestine and Palestinians. New York: Olive Branch Press. ISBN 1-56656-132-9
• McCarthy, Justin (1990). "The Population of Palestine: Population Statistics of the Late Ottoman Period and the Mandate". Columbia University Press, ISBAN: 0231071108
• McDowall, David (1989). The Uprising and Beyond. I.B.Tauris. ISBN 1850432899
• Muhawi, Ibrahim (1989). Speak, Bird, Speak Again: Palestinian Arab Folktales. University of California Press. ISBN 9780520062924
• Parkes, James (1970). Whose Land? A History of the Peoples of Palestine.
• Parmenter, Barbara McKean (1994). Giving Voice to Stones Place and Identity in Palestinian Literature University of Texas Press
• Porath, Yehoshua (1974). The Emergence of the Palestinian-Arab National Movement 1918–1929. London: Frank Cass and Co., Ltd. ISBN 0-7146-2939-1
• Porath, Yehoshua (1977). Palestinian Arab National Movement: From Riots to Rebellion: 1929–1939, vol. 2, London: Frank Cass and Co., Ltd.
• Shahin, Mariam (2005). Palestine: A Guide. Interlink Books.
• Schulz, Helena Lindholm; Hammer, Juliane (2003). The Palestinian Diaspora: Formation of Identities and Politics of Homeland. Routledge. ISBN 0415268206. {{cite book}}: Cite has empty unknown parameter: |unused_data= (help)
• Whitelam, Keith (1997). The Invention of Ancient Israel: The Silencing of Palestinian History, Routledge, ISBN 0415107598, ISBN 978-0415107594
• Charles Wilson, "Picturesque Palestine, Sinai and Egypt". New York, 1881.
• Zarley, Kermit (1990). Palestine Is Coming: The Revival of Ancient Philistia. Hannibal Books. ISBN 0929292138.
• Semino et al. (2004) Origin, Diffusion, and Differentiation of Y-Chromosome Haplogroups E and J:Inferences on the Neolithization of Europe and Later Migratory Events in the Mediterranean Area. American Journal of Human Genetics May; 74(5): 1023–1034.

References

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1. ^ 'Palestinians grow by a million in decade', Jerusalem Post, February 9, 2008
   "208,000 Palestinians were counted in east Jerusalem ... 2.345 million in the West Bank and East Jerusalem, and 1.416 million in Gaza"
2. UNRWA
3. ^ Cordesman, 2005, p. 54. The figure is based on an estimate for 2005, extrapolating from a population 2.3 million in 2001.
4. http://www.haaretz.com/news/israel-on-eve-of-rosh-hoshanah-population-hits-7-5m-75-4-jewish-1.7768
5. http://www.joshuaproject.net/peoples.php?rop3=107785
6. ^ "La Ventana - Littin: "Quiero que esta película sea una contribución a la paz"". Laventana.casa.cult.cu. Retrieved 2010-02-17.
7. "American FactFinder". Factfinder.census.gov. Retrieved 2009-04-22.
8. ^ Joshua Project. "Arab, Palestinian Ethnic People in all Countries". Joshua Project. Retrieved 2009-04-22.
9. Governo do Estado de São Paulo - Memorial do Imigrante
10. http://www.al-awdacal.org/iraq-facts.html
11. "Ethnic Origin (247), Single and Multiple Ethnic Origin Responses (3) and Sex (3) for the Population of Canada, Provinces, Territories, Census Metropolitan Areas and Census Agg..." 2.statcan.ca. Retrieved 2009-04-22.
12. Immigrantinstitutet i Sverige
13. ^ Dowty, Alan (2008). Israel/Palestine. London, UK: Polity. ISBN 978-07-45642-43-7. 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.
14. "What is the True Demographic Picture in the West Bank and Gaza? - A Presentation and a Critique". Jerusalem Center for Public Affairs. 10 March 2005. Retrieved 2010-02-06.
15. Arzt, Donna E. (1997). Refugees into Citizens - Palestinians and the end of the Arab-Israeli conflict. Council on Foreign Relations. p. 74. ISBN 087609194X.
16. http://www.pcbs.gov.ps/Portals/_pcbs/PressRelease/end_year06e.pdf page 17.
17. Arnaiz-Villena, A.; Elaiwa, N.; Silvera, C.; Rostom, A.; Moscoso, J.; Gómez-Casado, E.; Allende, L.; Varela, P.; Martínez-Laso, J. (2001). "The origin of Palestinians and their genetic relatedness with other Mediterranean populations". Human immunology. 62 (9): 889–900. doi:10.1016/S0198-8859(01)00288-9. ISSN 0198-8859. PMID 11543891. Retrieved November 10, 2010. The genetic profile of Palestinians has, for the first time, been studied by using human leukocyte antigen (HLA) gene variability and haplotypes. The comparison with other Mediterranean populations by using neighbor-joining dendrograms and correspondence analyses reveal that Palestinians are genetically very close to Jews and other Middle East populations, including Turks (Anatolians), Lebanese, Egyptians, Armenians, and Iranians. Archaeological and genetic data support that both Jews and Palestinians came from the ancient Canaanites, who extensively mixed with Egyptians, Mesopotamian, and Anatolian peoples in ancient times. Thus, Palestinian-Jewish rivalry is based in cultural and religious, but not in genetic, differences. The relatively close relatedness of both Jews and Palestinians to western Mediterranean populations reflects the continuous circum-Mediterranean cultural and gene flow that have occurred in prehistoric and historic times. This flow overtly contradicts the demic diffusion model of western Mediterranean populations substitution by agriculturalists coming from the Middle East in the Mesolithic-Neolithic transition. {{cite journal}}: Unknown parameter |month= ignored (help)
18. Gibbons, Ann (October 30, 2000). "Jews and Arabs Share Recent Ancestry". ScienceNOW. American Academy for the Advancement of Science.
19. ^ Likhovski, Assaf (2006). Law and identity in mandate Palestine. The University of North Carolina Press. p. 174. ISBN 978-0807830178.
20. ^ "Palestine". Encyclopædia Britannica. 2007. Retrieved 2007-08-29. 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, more importantly, a sense of a shared past and future in the form of a Palestinian state.
21. Porath, 1974, p. 117. "On 21st September, after twenty-six days of discussion, the joint Syrian-Palestinian Congress issued a public statement to the League of Nations demanding: 1) Recognition of the independence and national rule (al-Sultan al-Qawmi) of Syria, Lebanon and Palestine"
22. ^ "Who Represents the Palestinians Officially Before the World Community?". Institute for Middle East Understanding. 2006–2007. Retrieved 2007-07-27.
23. With the exception of Bks. 1, 105; 3.91.1, and 4.39, 2.
24. Herodotus describes its scope in the Fifth Satrapy of the Perthians 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).
25. Cohen, 2006, p. 36.
26. Herodotus, The Histories, Bks. 2, 104: 3.5.
27. Kasher, 1990, p. 15.
28. Plesheth, (from the root palash or falash) was a general Semitic-language term meaning "rolling and spreading" or "migratory". It referred to the Philistines' invasion and conquest of the coast from the sea (see Sea Peoples) who were Ancient Greeks.
29. Cohen, 2006, p. 37.
30. Kish, 1978, p. 200.
31. 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 February 22, 2007. Retrieved 2007-05-29. {{cite journal}}: Cite journal requires |journal= (help)
32. Isabel Kershner (8 February 2007). "Noted Arab citizens call on Israel to shed Jewish identity". International Herald Tribune. Retrieved 2007-01-08.
33. ^ "The Palestinian National Charter". Permanent Observer Mission of Palestine to the United Nations.
34. Constitution Committee of the Palestine National Council (Third Draft, 7 March 2003, revised on March 25, 2003). "Constitution of the State of Palestine" (PDF). Jerusalem Media and Communication Center. Archived from the original (PDF) on July 8, 2007. Retrieved 2007-08-21. {{cite web}}: Check date values in: |date= (help) 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."
35. Khalidi, 1997, p. 18.
36. ^ Khalidi, 1997, p. 19–21.
37. ^ Khalidi, 1997, p. 149.
38. Kimmerling and Migdal, 2003, p. 6-11
39. Benny Morris, Righteous Victims, pp.40-42 in the French edition.
40. Khalidi, W., 1984, p. 32
41. ^ Gelvin, 2005, p. 92-93.
42. Bernard Lewis (1999). Semites and Anti-Semites, An Inquiry into Conflict and Prejudice. W.W. Norton and Company. p. 169. ISBN 0-393-31839-7.
43. Tamir Sorek (2004). "The Orange and the Cross in the Cresent" (PDF). Nations and Nationalism. 10 (3): 269–291.
44. ^ Khalidi, 1997, p. 124–127.
45. "Palestine Facts". PASSIA: Palestinian Academic Society for the Study of International Affairs.
46. Benny Morris, Righteous Victims, p.48 in the French edition.
47. Benny Morris, Righteous Victims, p.49 in the French edition.
48. Yehoshua Porath (1977). Palestinian Arab National Movement: From Riots to Rebellion: 1929-1939, vol. 2. Frank Cass and Co., Ltd. pp. 81–82.
49. Benny Morris, Righteous Victims, pp.49-50 in the French edition.
50. Tom Segev, One Palestine, Complete, p.139n.
51. Khalidi, 1997, p.165
52. ^ "The History of Palestinian Revolts". Al Jazeera. 9 December 2003. Archived from the original on 2005-12-15. Retrieved 2007-08-17.
53. Don Atapattu (16 June 2004). "Interview With Middle East Scholar Avi Shlaim: America, Israel and the Middle East". The Nation. Retrieved 2008-03-09.
54. Only "peoples" are entitled to self-determination in contemporary international law(See Self-determination and National Minorities, Oxford Monographs in International Law, Thomas D. Musgrave, Oxford University Press, 1997, ISBN 0198298986, page 170). In 2004, the International Court of Justice said that Israel had recognized the existence of a "Palestinian people" and referred a number of times to the Palestinian people and its "legitimate rights" in international agreements. The Court said those rights include the right to self-determination(See paragraph 118 of Legal Consequences of the Construction of a Wall in the Occupied Palestinian Territory ). Judge Koroma explained "The Court has also held that the right of self-determination as an established and recognized right under international law applies to the territory and to the Palestinian people. Accordingly, the exercise of such right entitles the Palestinian people to a State of their own as originally envisaged in resolution 181 (II) and subsequently confirmed." Judge Higgins also said "that the Palestinian people are entitled to their territory, to exercise self-determination, and to have their own State"(See paragraph 5, Separate opinion of Judge Koroma and paragraph 18, Separate opinion of Judge Higgins ). Paul De Waart said that the Advisory Opinion of the International Court of Justice in 2004 "ascertained the present responsibility of the United Nations to protect Palestine’s statehood. It affirmed the applicability of the prohibition of acquisition of Palestinian territory by Israel and confirmed the illegality of the Israeli settlements in the Occupied Palestinian Territory. Moreover, the existence of the Palestinian people as the rightful claimant to the Occupied Palestinian Territory is no longer open to question (See De Waart, Paul J.I.M., International Court of Justice Firmly Walled in the Law of Power in the Israeli–Palestinian Peace Process, Leiden Journal of International Law, 18 (2005), pp. 467–487).
55. "John Dugard's "Situation of human rights in the Palestinian territories occupied since 1967"". Domino.un.org. Archived from the original on December 30, 2007. Retrieved 2009-04-22.
56. "Over 130 countries recognize Palestine as a state". War is Crime. January 4, 2011. Retrieved 2011-4-13. {{cite web}}: Check date values in: |accessdate= (help)
57. Lauterpacht, H (1942). International Law Reports: Cases 1938-1940, H. Lauterpacht, Cambridge University Press, 2004, ISBN 0521463548, page 49. Books.google.com. ISBN 9780521463546. Retrieved 2009-04-22.
58. "Correspondence with the Palestine Arab Delegation and the Zionist Organization". United Nations (original from His Majesty's Stationery Office). 21 February 1922. Archived from the original on October 16, 2007. Retrieved 2007-08-01. {{cite web}}: Italic or bold markup not allowed in: |publisher= (help)
59. "Palestine Arabs." The Continuum Political Encyclopedia of the Middle East. Ed. Avraham Sela. New York: Continuum, 2002.
60. Nicosia (2000) pp. 85-86
61. Hirszowicz, op. cit. p. 82 - 83.
62. Hirszowicz, op. cit. p. 108-109.
63. Patterson, David (2010). A Genealogy of Evil: Anti-Semitism from Nazism to Islamic Jihad. Cambridge University Press. p. 114. ISBN 9780521132619.
64. Lewis (1999), p. 150
65. Lewis (1995), 351.
66. Lewis (1999), pp. 150-151
67. Black, Edwin. "Denial of Holocaust nothing new in Iran." SFGate. 8 January 2006. 27 May 2008.
68. ^ Lewis (1984), p. 190.
69. Lewis (1999), pp. 151-152
70. Segev (2001), p. 463
71. Lewis (1999), p. 152
72. Raul Hilberg, The Destruction of the European Jews, (1961) New Viewpoints, New York 1973 p. 504
73. Medoff, Rafael (1996). The Mufti's Nazi Years Re-examined. The Journal of Israeli History, vol. 17. No. 3, citing Michael Bar-Zohar and Eitan Haber, The Quest for the Red Prince, New York, 1988, pp. 45-66. A British intelligence report on the interrogation of two captured members of one of the Mufti's sabotage teams is reprinted in The Arab War Effort: A Documented Account, New York, 1947, pp. 43-46. Internal German correspondence on this subject , in German and in English translation, is appended to The Nation Associates, The Record of Collaboration of King Farouk of Egypt with the Nazis and Their Ally The Mufti: Memorandum Submitted to the United Nations, June 1948, New York, 1948.
74. Edward Said and Christopher Hitchens, eds. Blaming the Victims (London, Verso 201)
75. Khalidi, 1997, p. 178.
76. Khalidi, 1997, p. 179.
77. 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."
78. ^ Khalidi, 1997, p. 180.
79. Khalidi, 1997, p. 182.
80. Khalidi, 1997, p. 181.
81. "The PNC program of 1974". Mideastweb.org. 8 June 1974. Retrieved 2007-08-17.The PNC adopted the goal of establishing a national state in 1974.
82. Khalidi, 1997, p. 149. Khalidi writes: 'As with other national movements, extreme advocates of this view go further than this, and anachronistically read back into the history of Palestine over the past few centuries, and even millennia, a nationalist consciousness and identity that are in fact relatively modern.'
83. Schulz and Hammer, 2003, p. 105.
84. "Security Council" (PDF). WorldMUN2007 - United Nations Security Council. 26–30 March 2007. Archived from the original (PDF) on August 8, 2007. Retrieved 2007-07-31.
85. ^ "48 Statement in the Knesset by Deputy Premier and Foreign Minister Allon- 26 November 1974". Israeli Ministry of Foreign Affairs. 26 November 1974. Retrieved 2007-07-31.
86. See Committee on the Exercise of the Inalienable Rights of the Palestinian People
87. , BBC News, May 30, 2001
89. "Report of the Independent Fact Finding Committee On Gaza: No Safe Place" (PDF). The League of Arab States. 30 April 2009. p. 145. Retrieved 20 September 2010.
90. Farsoun, Samih; Hasan Aruri, Naseer (2006). Palestine and the Palestinians: a social and political history. Westview Press. p. 275.
91. Gordon, Neve (2008). Israel's occupation. University of California Press. p. 198. ISBN 0520255313.
92. "ICJ Opinion" (PDF).
93. see New Political Entities in Public and Private International Law: With Special Reference to the Palestinian Entity, Amos Shapira, Mala Tabory, Cegla Institute for Comparative and Private International Law (University of Tel-Aviv), Martinus Nijhoff, 1999, ISBN 9041111557, pages 198-199
94. Nebel; et al. (2000). "High-resolution Y chromosome haplotypes of Israeli and Palestinian Arabs reveal geographic substructure and substantial overlap with haplotypes of Jews". 107. Human Genetics: 630–641. {{cite journal}}: Cite journal requires |journal= (help); Explicit use of et al. in: |author= (help)"According to historical records part, or perhaps the majority, of the Muslim Arabs in this country descended from local inhabitants, mainly Christians and Jews, who had converted after the Islamic conquest in the seventh century AD (Shaban 1971; Mc Graw Donner 1981). These local inhabitants, in turn, were descendants of the core population that had lived in the area for several centuries, some even since prehistorical times (Gil 1992)... Thus, our findings are in good agreement with the historical record..."
95. ^ Lewis, 1999, p. 49.
96. ^ Dr. Ali Qleibo (28 July 2007). "Palestinian Cave Dwellers and Holy Shrines: The Passing of Traditional Society". This Week in Palestine. Retrieved 2007-08-17.
97. ^ Sean Ireton (2003). "The Samaritans - A Jewish Sect in Israel: Strategies for Survival of an Ethno-religious Minority in the Twenty First Century". Anthrobase. Retrieved 2007-11-29.
98. ^ Salim Tamari (Winter 2004). "Lepers, Lunatics and Saints: The Nativist Ethnography of Tawfiq Canaan and his Jerusalem Circle" (PDF). Issue 20. Jerusalem Quarterly. Retrieved 2010-03-31. {{cite journal}}: |volume= has extra text (help); Cite journal requires |journal= (help)
99. Ber Borochov, "Writings of Ber Borochov", Volume 1, Kibbuts Meukhad Publishing, 1955, p.10
100. David Ben-Gurion and Yitzhak Ben Zvi, The Land of Israel in the Past and the Present, Yad Ben-Zvi, 1980, pp. 196-198.
101. ^ Israel Belkind, "Arabs in Eretz Israel", Hermon Publishers, Tel Aviv, 1969, p.8
102. The lost Palestinian Jews- August 20, 2009
103. A tragic misunderstanding - Times online, January 13, 2009
104. Bernard Lewis, Semites and Anti-Semites: An Inquiry Into Conflict and Prejudice, W. W. Norton & Company, 1999, ISBN 0393318397, p. 49
105. 2004).
106. The International Society of Genetic Genealogy see Haplogroup definition in DNA-NEWBIE GLOSSARY
107. Martinez; Underhill, Peter A; Zhivotovsky, Lev A; Gayden, Tenzin; Moschonas, Nicholas K; Chow, Cheryl-Emiliane T; Conti, Simon; Mamolini, Elisabetta; Cavalli-Sforza, L Luca; et al. (31 January 2007). "Paleolithic Y-haplogroup heritage predominates in a Cretan highland plateau". European Journal of Human Genetics. 15 (4). European Journal of Human Genetics: 485. doi:10.1038/sj.ejhg.5201769. PMID 17264870. {{cite journal}}: Explicit use of et al. in: |author= (help)
108. ^ Semino; et al. (2004). "Origin, Diffusion and Differentiation of Y-Chromosome Haplogroups E and J" (PDF). 74. American Journal of Human Genetics: 1023–1034. {{cite journal}}: Cite journal requires |journal= (help); Explicit use of et al. in: |author= (help)
109. Rita Gonçalves; et al. (2005). "Y-chromosome Lineages from Portugal, Madeira and Açores Record Elements of Sephardim and Berber Ancestry". Annals of Human Genetics. 69 (4). Annals of Human Genetics: 443. doi:10.1111/j.1529-8817.2005.00161.x. PMID 15996172. {{cite journal}}: Explicit use of et al. in: |author= (help); Unknown parameter |month= ignored (help)
110. E. Levy- Coffman (2005). "A Mosaic of People". Journal of Genetic Genealogy: 12–33. {{cite journal}}: Cite journal requires |journal= (help) "J1 is the only haplogroup that researchers consider “Semitic” in origin"
111. Cinnioglu; et al. (29 October 2003). "Haplogroup J1-M267 typifies East Africans and Arabian populations" (PDF). 114. Human Genetics: 127–148. {{cite journal}}: Cite journal requires |journal= (help); Explicit use of et al. in: |author= (help)
112. "DNA Haplogroup Definitions - J". Rootsweb.com. Retrieved 2009-04-22.
113. Nebel et al. 2000.
114. Bosch et al. 2001.
115. Map of J1 Cohen Modale Haplotype clade and Arab sisters clusters at The Y-Haplogroup J DNA Project at Family Tree DNA
116. Nebel et al. 2001, Fig 3-Simplified netword of CMH and sisters Galilee MH and Bedoin MH
117. The Arabian Peninsula Project at Family Tree DNA
118. http://www.pubmedcentral.nih.gov/articlerender.fcgi?artid=1180338
119. on Genetic evidence for the expansion of Arabian tribes
120. Semino et al. 2000; Nebel et al. 2001.
121. Almut Nebel et Al., Genetic Evidence for the Expansion of Arabian Tribes into the Southern Levant and North Africa, Am J Hum Genet. 2002 June; 70(6): 1594–1596
122. ^ Eph`al I (1984) The Ancient Arabs. The Magnes Press, The Hebrew University, Jerusalem
123. Nebel et al. 2000, Almut Nebel, Ariella Oppenheim, "High-resolution Y chromosome haplotypes of Israeli and Palestinian Arabs reveal geographic substructure and substantial overlap with haplotypes of Jews." Human Genetics 107(6) (December 2000): 630-641
124. ^ Nebel et al. 2000, Almut Nebel, Ariella Oppenheim, "High-resolution Y chromosome haplotypes of Israeli and Palestinian Arabs reveal geographic substructure and substantial overlap with haplotypes of Jews." Human Genetics 107(6) (December 2000): 637
125. M. A. Shaban, Islamic History: A New Interpretation, A.D. 600-750, (A.H. 132), (Cambridge: Cambridge University Press, 1971), 25-161.
126. Fred McGraw Donner, The Early Islamic Conquests (Princeton, N.J.: Princeton University Press, 1981), 43-245.
127. Moshe Gil, A History of Palestine, 634-1099 (Cambridge: Cambridge University Press, 1992), 16-169.
128. Nebel et al. 2001, The Y Chromosome Pool of Jews as Part of the Genetic Landscape of the Middle East, Ann Hum Genet. 2001 Mar;70(2):195-206.
129. Ibid.
130. Healey, 2001, pp. 26-28.
131. Griffith, Sidney H. (1997). "From Aramaic to Arabic: The Languages of the Monasteries of Palestine in the Byzantine and Early Islamic Periods". Dumbarton Oaks Papers. 51: 13.
132. Kees Versteegh (2001). The Arabic Language. Edinburgh University. ISBN 0748614362.
133. 2008 Census done by the Palestinian Authority. Includes Gaza, West Bank and East Jerusalem.
134. ^ Drummond, 2004, p. 50.
135. Template:Es Chile tiene la comunidad palestina más grande fuera del mundo árabe, unos 500.000 descendientes.
136. Chile: Palestinian refugees arrive to warm welcome.
137. Template:Es 500,000 descendientes de primera y segunda generación de palestinos en Chile
138. ^ "Table 1.0: Total Registered Refugees per Country per Area" (PDF). UNRWA.
139. ^ Cohen, 1995, p. 415.
140. Statistical Abstract of Palestine No. 5
141. American-Israel Demographic Research Group (AIDRG), is led by Bennett Zimmerman, Yoram Ettinger, Roberta Seid, and Michael L. Wise
142. Bennett Zimmerman, Roberta Seid & Michael L. Wise. "The Million Person Gap: The Arab Population in the West Bank and Gaza" (PDF). Begin-Sadat Center for Strategic Studies.
143. Bennett Zimmerman, Roberta Seid, and Michael L. Wise, Voodoo Demographics, Azure, Summer 5766/2006, No. 25
144. ^ Sergio DellaPergola, Letter to the editor, Azure, 2007, No. 27,
145. You can count on them, Haaretz
146. Palestinian Central Bureau of Statistics (January 1, 2006). "Palestinians in Diaspora and in Historic Palestine End Year 2005". The Palestinian Nongovernmental Organization Network (PNGO).
147. Latimer Clarke Corporation Pty Ltd. "Jordan - Atlapedia Online:". Latimer Clarke Corporation Pty Ltd.
148. "Jordan revokes Palestinians’ citizenships." JTA. 21 July 2009. 21 July 2009.
149. Ray Hanania. "Chicago's Arab American Community: An Introduction".
150. "Palestinians". Encyclopedia of Chicago.
151. Farsoun, 2004, p. 84.
152. Matthew Ziegler. "El Salvador: Central American Palestine of the West?". The Daily Star.
153. Larry Lexner. "Honduras: Palestinian Success Story". Lexner News Inc.
154. Guzmán, 2000, p. 85.
155. Diego Mendez (30 January 2006). "Obituary; Shafik Handal; leader of El Salvador's leftist party; 75". Associated Press. Retrieved 2008-02-10.
156. "Publications and Statistics". UNRWA. 31 March 2006. Retrieved 2007-05-30.
157. "Badil Resource Centre for Palestinian Refugee and Residency Rights" (PDF).
158. Internal Displacement Monitoring Centre (IDMC) - Norwegian Refugee Council. "Internal Displacement Monitoring Center". Internal-displacement.org. Retrieved 2009-04-22.
159. McDowall, 1989, p. 90.
160. Janet Abu-Lughod. "The Demographic War for Palestine". Americans for Middle East Understanding.
161. Bernard Sabella. "Palestinian Christians: Challenges and Hopes". Bethlehem University.
162. ^ Dana Rosenblatt (October 14, 2002). "Amid conflict, Samaritans keep unique identity". CNN.
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External links

• Christians in Palestine antique prints collection
• Sounds of Folksongs
• Voice of Palestinian Folklore, Free Songs Download
• Traditional Palestinian Clothes
• The Art of Palestinian Embroidery
• Sands of Sorrow - Film on refugees
• United Nations Programme of Assistance to the Palestinian People
• The Ottoman Palestine Download Palestinian Pictures in Ottoman Palestine.

v t e Palestinian Arab towns and villages depopulated during the 1948 Palestinian exodus by subdistrict
Acre	Amqa Arab al-Samniyya al-Bassa al-Birwa al-Damun Dayr al-Qassi al-Ghabisiyya Iqrit Iribbin Jiddin al-Kabri Kafr 'Inan Kuwaykat al-Manshiyya al-Mansura Mi'ar al-Nabi Rubin al-Nahr al-Ruways Suhmata al-Sumayriyya Suruh al-Tall Tarbikha Umm al-Faraj az-Zeeb
Beisan	Arab al-'Arida Arab al-Bawati Arab al-Safa al-Ashrafiyya al-Bira Beisan Danna Farwana al-Fatur al-Ghazzawiyya al-Hamidiyya al-Hamra Jabbul Kafra Kawkab al-Hawa al-Khunayzir Masil al-Jizl al-Murassas Qumya al-Sakhina al-Samiriyya Sirin Tall al-Shawk al-Taqa al-Tira Umm 'Ajra Umm Sabuna Yubla Zab'a al-Zawiya
Beersheba	al-Imara al-Jammama al-Khalasa Auja al-Hafir
Gaza	Arab Suqrir Barbara Barqa al-Batani al-Gharbi al-Batani al-Sharqi Bayt 'Affa Bayt Daras Bayt Jirja Bayt Tima Bil'in Burayr Dayr Sunayd Dimra al-Faluja Hamama Hatta Hiribya Huj Hulayqat Ibdis Iraq al-Manshiyya Iraq Suwaydan Isdud al-Jaladiyya al-Jiyya Julis al-Jura Jusayr Karatiyya Kawfakha Kawkaba al-Khisas al-Masmiyya al-Kabira al-Masmiyya al-Saghira al-Muharraqa Najd Ni'ilya Qastina al-Sawafir al-Gharbiyya al-Sawafir al-Shamaliyya al-Sawafir al-Sharqiyya Simsim Summil Tall al-Turmus Yasur
Haifa	Abu Shusha Abu Zurayq Arab al-Fuqara Arab al-Nufay'at Arab Zahrat al-Dumayri 'Atlit Ayn Ghazal Ayn Hawd Balad al-Sheikh Barrat Qisarya Burayka al-Burj al-Butaymat Daliyat al-Rawha' al-Dumun al-Ghubayya al-Fawqa al-Ghubayya al-Tahta Hawsha Ijzim Jaba' al-Jalama Kabara al-Kafrayn Kafr Lam al-Kasayir Khubbayza Lid al-Manara al-Mansi al-Mansura al-Mazar Naghnaghiya Qannir Qira Qisarya Qumbaza al-Rihaniyya Sabbarin al-Sarafand al-Sarkas Sa'sa' al-Sawamir al-Shuna al-Sindiyana al-Tantura al-Tira Umm ash Shauf Umm az-Zinat Wa'arat al-Sarris Wadi Ara Yajur
Hebron	'Ajjur Barqusya Bayt Jibrin Bayt Nattif al-Dawayima Deir al-Dubban Dayr Nakhkhas Kudna Mughallis al-Qubayba Ra'na Tell es-Safi Umm Burj az-Zakariyya Zayta Zikrin
Jaffa	al-'Abbasiyya Abu Kabir Abu Kishk Bayt Dajan Biyar 'Adas Fajja al-Haram Ijlil al-Qibliyya Ijlil al-Shamaliyya al-Jammasin al-Gharbi al-Jammasin al-Sharqi Jarisha Kafr 'Ana al-Khayriyya al-Mas'udiyya al-Mirr al-Muwaylih Rantiya al-Safiriyya Salama Saqiya al-Sawalima al-Shaykh Muwannis Yazur
Jenin	al-Jawfa al-Mazar Ayn al-Mansi Lajjun Nuris Zir'in
Jerusalem	Allar Aqqur Artuf Bayt 'Itab Bayt Mahsir Bayt Naqquba Bayt Thul Bayt Umm al-Mays al-Burayj Dayr Aban Dayr 'Amr Dayr al-Hawa Dayr Rafat Dayr al-Shaykh Deir Yassin Ayn Karim Ishwa Islin Ism Allah Jarash al-Jura Kasla al-Lawz Lifta al-Maliha Nitaf al-Qabu Qalunya al-Qastal Ras Abu 'Ammar Sar'a Saris Sataf Sheikh Badr Suba Sufla al-Tannur al-'Umur al-Walaja
Nazareth	al-Mujaydil Indur Ma'alul Saffuriyya
Ramle	Abu al-Fadl Abu Shusha Ajanjul Aqir Barfiliya al-Barriyya Bashshit Bayt Far Bayt Jiz Bayt Nabala Bayt Shanna Bayt Susin Bir Ma'in Bir Salim al-Burj al-Buwayra Daniyal Dayr Abu Salama Dayr Ayyub Dayr Muhaysin Dayr Tarif al-Duhayriyya al-Haditha Idnibba Innaba Jilya Jimzu Kharruba al-Khayma Khulda al-Kunayyisa al-Latrun Lydda al-Maghar Majdal Yaba al-Mansura al-Mukhayzin al-Muzayri'a al-Na'ani al-Nabi Rubin Qatra Qazaza al-Qubab al-Qubayba Qula Ramla Sajad Salbit Sarafand al-Amar Sarafand al-Kharab Saydun Shahma Shilta al-Tina al-Tira Umm Kalkha Wadi Hunayn Yibna Zakariyya Zarnuqa
Safad	Abil al-Qamh al-'Abisiyya 'Akbara Alma Ammuqa Arab al-Shamalina Arab al-Zubayd Ayn al-Zaytun Baysamun Biriyya al-Butayha al-Buwayziyya Dallata al-Dawwara Dayshum al-Dirbashiyya al-Dirdara Fara al-Farradiyya Fir'im Ghabbatiyya Ghuraba al-Hamra' Harrawi Hunin al-Husayniyya Jahula al-Ja'una Jubb Yusuf Kafr Bir'im al-Khalisa Khan al-Duwayr Karraza al-Khisas Khiyam al-Walid Kirad al-Baqqara Kirad al-Ghannama Lazzaza Madahil Al-Malkiyya Mallaha al-Manshiyya al-Mansura Mansurat al-Khayt Marus Meiron al-Muftakhira Mughr al-Khayt al-Muntar al-Nabi Yusha' al-Na'ima Qabba'a Qadas Qaddita Qaytiyya al-Qudayriyya al-Ras al-Ahmar Sabalan Safsaf Saliha al-Salihiyya al-Sammu'i al-Sanbariyya Sa'sa' al-Shawka al-Tahta al-Shuna Taytaba Tulayl al-'Ulmaniyya al-'Urayfiyya al-Wayziyya Yarda, Safad al-Zahiriyya al-Tahta al-Zanghariyya Zawiya al-Zuq al-Fawqani al-Zuq al-Tahtani
Tiberias	Awlam al-Dalhamiyya Ghuwayr Abu Shusha Hadatha al-Hamma Hittin Kafr Sabt Lubya Ma'dhar al-Majdal al-Manara al-Manshiyya al-Mansura Nasir al-Din Nimrin al-Nuqayb Samakh al-Samakiyya al-Samra al-Shajara al-Tabigha al-'Ubaydiyya Wadi Hamam al-Wa'ra al-Sawda' Yaquq
Tulkarm	Bayt Lid Bayyarat Hannun Fardisya Ghabat Kafr Sur al-Jalama Kafr Saba al-Majdal al-Manshiyya Miska Qaqun Raml Zayta Tabsur Umm Khalid Wadi al-Hawarith Wadi Qabbani al-Zabadida Zalafa

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• Articles to be split from March 2011
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• Palestinians
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