The one-state solution and the similar binational solution are proposed approaches to resolving the Israeli-Palestinian conflict.

Though increasingly debated in academic circles, this approach has remained outside the range of official efforts to resolve the conflict as well as mainstream analysis, where it is eclipsed by the two-state solution. The two-state solution was most recently agreed upon in principle by the government of Israel and the Palestinian Authority at the November 2007 Annapolis Conference and remains the conceptual basis for negotiations proposed by the administration of U.S. President Barack Obama in 2011. Interest in a one-state solution is growing, however, as the two-state approach fails to accomplish a final agreement.

A one-state solution is generally endorsed by Israeli Arabs. The Haifa Declaration is similar, though written by individuals advocating the Two state solution:

A multi-option poll by Near East Consulting (NEC) in November 2007 found the bi-national state to be less popular than either "two states for two people" or "a Palestinian state on all historic Palestine" with only 13.4% of respondents supporting a binational solution. However, in February 2007, NEC found that around 70% of Palestinian respondents backed the idea when given a straight choice of either supporting or opposing "a one-state solution in historic Palestine where Muslims, Christians and Jews have equal rights and responsibilities". In March 2010, a survey by the Palestinian Center for Policy and Survey Research and the Harry S. Truman Research Institute for the Advancement of Peace at the Hebrew University of Jerusalem found that Palestinian support had risen to 29 percent. In April 2010, a poll by the Jerusalem Media and Communication Centre also found that Palestinian support for a "bi-national" solution had jumped from 20.6 percent in June 2009 to 33.8 percent. If this support for a bi-national state is combined with the finding that 9.8 percent of Palestinian respondents favour a "Palestinian state" in "all of historic Palestine", this poll suggested about equal Palestinian support for a two-state and one-state solution in mid-2010.

Some Israeli Jews and Palestinians who oppose a one-state solution have nevertheless come to believe that it may come to pass. This echoes comments made in 2004 by Palestinian Prime Minister Ahmed Qurei, who said that if Israel failed to conclude an agreement with the Palestinians, that the Palestinians would pursue a single, bi-national state.

Today, the prominent proponents for the one-state solution include Muammar al-Gaddafi of Libya (see also Saif Islam Qaddafi Isratin proposal), Palestinian author Ali Abunimah, Palestinian-American producer Jamal Dajani, Palestinian lawyer Michael Tarazi, Jeff Halper, Israeli writer Dan Gavron, Palestinian-American law professor George Bisharat, and American-Lebanese academic Saree Makdisi. They cite the expansion of the Israeli Settler movement, especially in the West Bank, as a compelling rationale for bi-nationalism and the increased unfeasibility of the two-state alternative:

"Support for one state is hardly a radical idea; it is simply the recognition of the uncomfortable reality that Israel and the occupied Palestinian territories already function as a single state. They share the same aquifers, the same highway network, the same electricity grid and the same international borders... The one-state solution... neither destroys the Jewish character of the Holy Land nor negates the Jewish historical and religious attachment (although it would destroy the superior status of Jews in that state). Rather, it affirms that the Holy Land has an equal Christian and Muslim character. For those who believe in equality, this is a good thing."-Michael Tarazi

They advocate a secular and democratic state while still maintaining a Jewish presence and culture in the region. They concede that this alternative will erode the dream of Jewish supremacy in terms of governance in the long run.

Historical background

The area between the Mediterranean Sea and the Jordan River was controlled by various national groups throughout history. A number of groups, including the Canaanites, the Israelites, the Babylonians, Persians, Greeks, Jews, Romans, Byzantines, Umayyads, Abbasids, Turks, Crusaders, Mamluks, Ottomans, the British and now Israelis have controlled the region at one time or another. From 1516 until the conclusion of World War I, the region was controlled by the Ottoman Empire.

From 1915 to 1916, the British High Commissioner in Egypt, Sir Henry McMahon, corresponded by letters with Sayyid Hussein bin Ali, the father of Pan Arabism. These letters, were later known as the Hussein-McMahon Correspondence. McMahon promised Hussein and his Arab followers the territory of the Ottoman Empire in exchange for assistance in driving out the Ottoman Turks. Hussein interpreted these letters as promising the region of Palestine to the Arabs. McMahon and the Churchill White Paper maintained that Palestine had been excluded from the territorial promises, but minutes of a Cabinet Eastern Committee meeting held on 5 December 1918 confirmed that Palestine had been part of the area that had been pledged to Hussein in 1915.

In 1916, Britain and France signed the Sykes-Picot Agreement, which divided the colonies of the Ottoman Empire between them. Under this agreement, the region of Palestine would be controlled by Britain. In a 1917, letter from Arthur James Balfour to Lord Rothschild, known as the Balfour Declaration of 1917, the British government promised “the establishment in Palestine of a national home for the Jewish people”, but at the same time required “that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine”.

In 1922, the League of Nations granted Britain a mandate for Palestine. Like all League of Nations Mandates, this mandate derived from article 22 of the League of Nations Covenant, which called for the self-determination of former Ottoman Empire colonies after a transitory period administered by a world power. The Palestine Mandate recognized the Balfour Declaration of 1917 and required that the mandatory government “facilitate Jewish immigration” while at the same time “ensuring that the rights and position of other sections of the population are not prejudiced”.

Disagreements over Jewish immigration as well as incitement by Haj Amin Al-Husseini led to an outbreak of Arab-Jewish violence in the Palestine Riots of 1920. Violence erupted again the following year during the Jaffa Riots. In response to these riots, Britain established the Haycraft Commission of Inquiry. Violence erupted again in the form of the 1929 Palestine riots, the 1929 Hebron massacre, and the 1929 Safed massacre. After the violence, the British led another commission of inquiry under Sir Walter Shaw. The report of the Shaw Commission, known as the Shaw Report or Command Paper No 3530, attributed the violence to “the twofold fear of the Arabs that, by Jewish immigration and land purchase, they might be deprived of their livelihood and, in time, pass under the political domination of the Jews”.

Violence erupted again during the 1936-1939 Arab revolt in Palestine. The British established the Peel Commission of 1936-1937 in order to put an end to the violence. The Peel Commission concluded that only partition could put an end to the violence, and proposed the Peel Partition Plan. While the Jewish community accepted the concept of partition, not all members endorsed the implementation proposed by the Peel Commission. The Arab community entirely rejected the Peel Partition Plan, which included population transfers, primarily of Arabs. The partition plan was abandoned, and in 1939 Britain issued its White Paper of 1939 clarifying its “unequivocal” position that “it is not part of [Britain's] policy that Palestine should become a Jewish State” and that “The independent State [of Palestine] should be one in which Arabs and Jews share government in such a way as to ensure that the essential interests of each community are safeguarded.”

The White Paper of 1939 sought to accommodate Arab demands regarding Jewish immigration by placing a quota of 10,000 Jewish immigrants per year over a five-year period from 1939 to 1944. The White Paper of 1939 also required Arab consent for further Jewish immigration. The White Paper was seen by the Jewish community as a revocation of the Balfour Declaration of 1917, and due to Jewish persecution in the Holocaust, Jews continued to immigrate illegally in what has become known as Aliyah Bet.

Continued violence and the heavy cost of World War II prompted Britain to turn the issue of Palestine to the United Nations in 1947. In its debates, the UN divided its member States into two subcommittees: one to address options for partition and a second to address all other options. The Second Subcommittee, which included all the Arab and Muslim States members, issued a long report arguing that partition was illegal according to the terms of the Mandate and proposing a unitary democratic state that would protect rights of all citizens equally. The General Assembly instead voted for partition and in UN General Assembly Resolution 181 recommended that the Mandate territory of Palestine be partitioned into a Jewish state and an Arab state. The Jewish community accepted the 1947 partition plan, and declared independence as the State of Israel in 1948. The Arab community rejected the partition plan, and army units from five Arab countries – Lebanon, Syria, Iraq, Transjordan, and Egypt – contributed to a united Arab army that attempted to invade the territory, resulting in the 1948 Arab-Israeli War.

The war, known to Israelis as the Independence War of 1948 and to Palestinians as Al-Nakba (meaning “the catastrophe”), resulted in Israel’s establishment as well as the exodus of over 700,000 Palestinians from the territory which became Israel. At the same time, a huge population of Jews living in Arab nations (close to 800,000) left or were expelled from their homes in what became known as the Modern Jewish Exodus and subsequently resettled in the new State of Israel. The former Canadian Minister of Justice, Irwin Cotler, noted, "the Arab countries not only rejected a Palestinian state and went to war to extinguish the nascent Jewish state, but also targeted the Jewish nationals living in their respective countries, thereby creating two refugee populations."

By 1948, in the wake of the Holocaust, Jewish support for partition and a Jewish state had become overwhelming. Nevertheless, some Jewish voices still argued for unification. The International Jewish Labor Bund was against the UN vote on the partition of Palestine and reaffirmed its support for a single binational state that would guarantee equal national rights for Jews and Arabs and would be under the control of superpowers and the UN. The 1948 New York Second world conference of the International Jewish Labor Bund condemned the proclamation of the Jewish state, because the decision exposed the Jews in Palestine to a danger. The conference was in favour of a binational state built on the base of national equality and democratic federalism.

Palestinian support for the binational state

In 1969 the Fatah movement accepted as a fait accompli the presence in Palestine of a large number of Jews. In January 1969 Fatah declared that it was not fighting against Jews, but against Israel as a racist and theocratic entity.

The fifth national council of the Palestine Liberation Organisation in February 1969 passed a resolution confirming that the PLO’s objective was “to establish a free and democratic society in Palestine for all Palestinians whether they are Muslims, Christians or Jews”. The PLO was not successful in building support for the binational solution within Israeli society, however, which lay the groundwork for an eventual re-scoping of the PLO’s aim toward partition into two states.

One-state debate since 1999

In the last decade, interest has been renewed in binationalism or a unitary democratic state. In 1999, the Palestinian activist Edward Said wrote:

:“…after 50 years of Israeli history, classic Zionism has provided no solution to the Palestinian presence. I therefore see no other way than to begin now to speak about sharing the land that has thrust us together, sharing it in a truly democratic way with equal rights for all citizens.”

In October 2003, New York University scholar Tony Judt broke ground in his article, "Israel: The Alternative" in the New York Review of Books, in which he argued that Israel is an "anachronism" in sustaining an ethnic identity for the state and that the two-state solution is fundamentally doomed and unworkable. The Judt article engendered a frenzied media blitz in the UK and US and The New York Review of Books received more than 1000 letters per week about the essay. A month later, political scientist Virginia Tilley published "The One-State Solution" in the London Review of Books, arguing that West Bank settlements had made a two-state solution impossible and that the international community must accept a one-state solution as the de facto reality.

Leftist journalists from Israel, such as Haim Hanegbi and Daniel Gavron, are also calling the public to face the facts (as they see them) and accept the binational solution. On the Palestinian side, similar voices were raised. Israeli Prime Minister Olmert argued, in a 2007 interview with the Israeli daily Ha'aretz, that without a two-state agreement Israel would face "a South African-style struggle for equal voting rights" in which case "Israel [would be] finished". This echoes comments made in 2004 by Palestinian Prime Minister Ahmed Qurei, who said that if Israel failed to conclude an agreement with the Palestinians, that the Palestinians would pursue a single, binational state.

Between 2007 and 2010, a series of conferences have promoted the one-state agenda as an academic concern and a popular movement. On November 29, 2007, the 60th anniversary of the UN decision to partition Palestine, a number of prominent Palestinian, Israeli and other academics and activists issued "The One State Declaration", committing themselves to "a democratic solution that will offer a just, and thus enduring, peace in a single state." The statement called for "the widest possible discussion, research and action to advance a unitary, democratic solution and bring it to fruition". A scholarly conference, "One State for Palestine/Israel", was hosted at the University of Massachusetts-Boston in March 2009. A more activist conference was convened in Haifa in May 2010 by the organisation al-Awda followed in October 2010 by a conference in Dallas, Texas to launch a popular movement for one democratic state. Most of these events have issued declarations and statements supporting the idea of a unified state: for example, the combined statement of the Madrid and London conferences (noted earlier); the "Boston Declaration"; the "Haifa Declaration"; and the "Declaration for One Democratic State in Palestine" issued at the Dallas conference.

Antony Lerman has written that a de facto single state already exists, given Israel's complete control of the area. John Mearsheimer, co-director of the Programme on International Security Policy at the University of Chicago, says the binational solution has become inevitable. He has further argued that by allowing Israel's settlements to prevent the formation of a Palestinian state, the United States has helped Israel commit "national suicide" since Palestinians will be the majority group in the binational state.

A poll conducted in 2010 by Israel Democracy Institute suggested that 15% of right-wing Jewish Israelis and 16% of left-wing Jewish Israelis support a binational state solution over a two states solution based '67 lines. However, according to the same poll, 66% of Jewish Israelis preferred the two-state solution.

Arguments for and against

Proponents of a one-state solution argue that it ensures the equal rights of all ethnicities in the greater Palestine area (Israel, West Bank, Gaza), by abiding in the rights granted to all people found in the original Israeli Declaration of Independence:

Other arguments for a one-state solution include that it would unite all people of Palestine into a powerful, secular state similar to Turkey. It would remove the whole Palestine area from the criticism and ostracism of the modern world.

Critics primarily point to the fact that it would make Israeli Jews an ethnic minority in what they consider to be their own nation. The high fertility rate among Palestinians , who already comprise almost half of the population in Israel and the occupied territories , accompanied by a possible return of Palestinian refugees, would quickly render Jews a minority. They have also argued that Jews, like any other nation, have the right to self-determination, and that due to still existing antisemitism, there is a need for a Jewish national home. Ethnically homogeneous nation-states are common around the world , especially in Europe. They also argue that most of the Arab World is composed of entirely Arab and Muslim states, with no equality for ethnic or religious minorities.

The Reut Institute expands on these concerns of many Israeli Jews and points out that a one-state scenario without any institutional safeguards would negate Israel's status as a homeland for the Jewish people.) One poll found that, in a future Palestinian state, 23% of Palestinians want civil law only, 35% want both Islamic and civil law, and 38% want Islamic law only. (Currently Israeli law is a combination of civil and religious, including Islamic, law.) This negative view of Palestinians in the West Bank and Gaza prompts some critics argue that the existing level of rights and equality for all Israeli citizens would be put in jeopardy with unification.

One-state proponents counter that this argument is implicitly or explicitly racist in assuming that Palestinians are not as capable of true democracy as Jews are. They argue that the conservative social values in the occupied territories are partly a result of occupation itself, that Palestinians have always sustained strong democratic values in their politics, and that the collapse of democracy in the Palestinian Authority is one reason it has lost credibility. They also point out that, because real surveys of Palestinian and Arab opinion on the risks of unification are lacking, assertions about such views are mere speculation.

Imagining what might ensue with unification, some critics of the one-state model point to violence during the British Mandate, such as in 1920, 1921, 1929, and 1936-1939. In this view, violence between Palestinian Arabs and Israeli Jews is inevitable and can only be forestalled by partition. These critics also cite the 1937 Peel Commission which recommended partition as the only means of ending the ongoing conflict. Critics also cite supposedly bi-national arrangements in Yugoslavia, Lebanon, and Pakistan, which failed and resulted in further internal conflicts. Similar criticisms appear in The Case for Peace. Rather than a powerful secular democracy, critics fear that the high Palestinian birthrate and the return of millions of refugees will give the land a majority of religiously observant Muslims.

One-state proponents counter that violence during the Mandate was triggered by Palestinian rejection of partition and Jewish statehood, which re-unification into one state would reverse and resolve. As for comparisons to Yugoslavia, Lebanon and Pakistan, these cases may offer useful lessons but taking them as proof that unification is wrong for Israel-Palestine is simplistic and omits important differences regarding history and politics. Yugoslavia is a very complicated case that warns mostly against creating states by gluing together historically distinct areas to serve great-power geopolitics and allowing continued ethnic supremacy (such as the dominance of Serbia). Pakistan is an example of lasting tensions created by partition, not the dangers of unification. Lebanon is a case of sectarian politics that shows the risks of linking identities mechanically to political representation , and so might warn against creating a binational state in Israel-Palestine rather than unitary state. One-state proponents point instead to the transition of South Africa from apartheid to democracy as a closer and more useful analogy.

Students of the Middle East, including erstwhile critic of Israeli policies Benny Morris, have argued that the one-state solution is not viable because of Arab unwillingness to accept a Jewish national presence in the Middle East.

This argument is countered by those who point to regular Arab expressions of willingness to share the region with Jews, including the Arab States Peace Plan of 2002. (However, this debate may be confused by different ideas about what is meant by "Jewish national presence". If it simply means a Jewish "home" where Jewish citizens of a unified state can pursue a Jewish cultural life, sustaining the Hebrew-language culture already developed in Israel, most one-state proponents would consider this normal and acceptable. If it involves exclusively "Jewish-national" control of territory and resources, and policies to exclude non-Jewish citizens from residence in Jewish areas, as is the case in Israel today, this is seen as discriminatory and unacceptable.)

One-state critics argue that Arab citizens of Israel enjoy greater legal rights and a higher standard of living than anywhere throughout the Arab world, proving that preserving the Jewish state would not necessarily mean that its Arab minority would suffer discrimination. It has also been argued that the Arab Peace Plan of 2002 was solely meant to destroy Israel, as it demands a complete withdrawal to borders considered by many Israelis to be dangerous, and demands the return of millions of Palestinian refugees, effectively extinguishing the Jewish state. It has also been argued by some politicians such as Avigdor Lieberman that the majority of Israeli-Arab communities are situated on the Palestinian border, and can easily be transferred to a Palestinian state, which would give Israel a manageable Arab minority which could continue to enjoy full equality without threatening Israel's Jewish character.

Alternatively, a solution similar to the Benelux model would combine the advantages of both two-state solution and one-state solution while avoiding their disadvantages and psychological barriers.

Prominent supporters

Some Israeli politicians, including former defense minister Moshe Arens, current Knesset Speaker Reuven Rivlin, and the Knesset member Tzipi Hotovely have voiced support for a binational state through the supposition that this is in fact the current nominal situation within Israel-Palestine.

See also

Two-state solution

Three-state solution

Multiculturalism

Halakhic State

Judah Leon Magnes

Martin Buber

Hannah Arendt

Hugo Bergmann

Seif Islam Qaddafi proposal

Tony Judt

Ghada Karmi

Mahmoud Ahmadinejad and Israel

Virginia Tilley

Gilad Atzmon

Melting pot

Brit Shalom

Centralised archive

Democratic Secular State for Israel/Palestine This is an extensive and up-to-date bibliography on the one-state debate, including articles and books pro and con and links to discussion forums. Citations below suggest sample literature.

Sample articles advocating the one-state solution

Settlers and Palestinians who prefer a bi-national state Haaretz (Hebrew)

The London One State Group

The One State Declaration (Madrid and London, 2007)

Is the Two-State Solution in Danger? on Haaretz

Putting the Pieces Together? on The Boston Review

Proposal for an Alternative Configuration in Palestine-Israel by Alternative Palestinian Agenda

Israel: The Alternative by Tony Judt

The One-State Solution by Virginia Tilley

The One-State Solution by Daniel Lazare

PALISRA: an artistic exploration of the one-state solution

Occupied Minds

http://onedemocracy.co.uk

Israeli Jews and the one-state solution by Ali Abunimah, Electronic Intifada

Is the Two-State Solution in Danger? in Haaretz

Putting the Pieces Together? in The Boston Review

Proposal for an Alternative Configuration in Palestine-Israel by Alternative Palestinian Agenda

Israel: The Alternative by Tony Judt, New York Review of Books

The One-State Solution by Virginia Tilley, London Review of Books

The One-State Solution by Daniel Lazare, The Nation

Sample articles criticizing the one-state solution

What’s Wrong with the One-State Agenda? by Hussein Ibish

One-state solution a pipedream by Ray Hanania

A One-State Solution: Advocating Israel's Destruction by Honest Reporting

Who's in Favor of Annihilating Israel? by Yoel Esteron

Why advocating a one-state solution does not help the Palestinians by Dan Fleshler

Zionist Realities by Yoav Peled, New Left Review (2006)

References

Bibliography

Ruth Gavison, "Jewish and Democratic? A Rejoinder to the "Ethnic Democracy" Debate," Israel Studies, March 31, 1999

Leon, Dan. Binationalism: A Bridge over the Chasm. Palestine-Israel Journal, July 31, 1999.

Pressman, Jeremy, "The Best Hope - Still?" Boston Review, July/August 2009.

Reiner, M., "Palestine - Divided or United? The Case for a Bi-National Palestine before the United Nations" Lord Samuel; E. Simon; M. Smilansky; Judah Leon Magnes. Ihud Jerusalem 1947. Includes submitted written and oral testimony before UNSCOP; IHud's Proposals include: political, immigration, land, development (Reprinted Greenwood Press Reprint, Westport, CT, 1983, ISBN 0-8371-2617-7)

Arnon Sofer, "Demography in the Land of Israel in the Year 2000", the University of Haifa, 1987

"Begin Loyalist Given Inside Track for Dayan's Job", Washington Post, November 14, 1979

"Fifteen Years' Successful Conquest Has Wounded Israel's Soul", Washington Post, June 6, 1982

Said, E. "The End of the Peace Process: Oslo and After," Granta Books, London: 2000

* Category:Israeli–Palestinian peace efforts

The Jews ( ISO 259-3 Yhudim Israeli pronunciation ), also known as the Jewish people, are a nation and ethnoreligious group originating in the Israelites or Hebrews of the Ancient Near East. The Jewish ethnicity, nationality, and religion are strongly interrelated, as Judaism is the traditional faith of the Jewish nation. Converts to Judaism, whose status as Jews within the Jewish ethnos is equal to those born into it, have been absorbed into the Jewish people throughout the millennia.

In Jewish tradition, Jewish ancestry is traced to the Biblical patriarchs Abraham, Isaac and Jacob in the second millennium BCE. The Jews currently enjoy political autonomy in the State of Israel, an independent state which is located in their national homeland, the Land of Israel. It officially defines itself as a Jewish state in its Basic Laws, and is the only country in the world where Jews constitute a majority of the population. Jews also experienced political autonomy twice during ancient history. The first of the two ancient eras spanned from 1350 to 586 BCE, and encompassed the periods of the Judges, the United Monarchy, and the Divided Monarchy of the Kingdoms of Israel and Judah, ending with the destruction of the First Temple. The second era was the period of the Hasmonean Kingdom spanning from 140 to 37 BCE. Since the destruction of the First Temple, the diaspora has been the home of most of the world's Jews. Except in the modern State of Israel, Jews are a minority in every country in which they live, and they have frequently experienced persecution throughout history, resulting in a population that fluctuated both in numbers and distribution over the centuries.

, the world Jewish population was estimated at 13.42 million by the North American Jewish Data Bank, These numbers include all those who consider themselves Jews, whether or not they are affiliated with a Jewish organization. The total world Jewish population, however, is difficult to measure. In addition to issues with census methodology, there are halakhic disputes regarding who is a Jew and secular, political, and ancestral identification factors that may affect the figure considerably.

Name and etymology

The English word Jew continues Middle English , a loan from Old French , earlier , ultimately from Latin . The Latin simply means Judaean, "from the land of Judaea". The Latin term itself, like the corresponding Greek , is a loan from Aramaic , corresponding to , Yehudi (sg.); , Yehudim (pl.), in origin the term for a member of the tribe of Judah or the people of the kingdom of Judah. The name of both the tribe and kingdom derive from Judah, the fourth son of Jacob.

The Hebrew word for Jew, ISO 259-3 Yhudi, is pronounced , with the stress on the final syllable, in Israeli Hebrew, in its basic form.

The Ladino name is , Djudio (sg.); , Djudios (pl.); : Yid (sg.)}}; , Yidn (pl.).

The etymological equivalent is in use in other languages, e.g., "Yahoud"/"Yahoudi" () in Persian language "Jude" in German, "juif" in French, "jøde" in Danish, "judío" in Spanish, etc., but derivations of the word "Hebrew" are also in use to describe a Jew, e.g., in Italian (Ebreo), in Persian language ("Ebri/Ebrani" ()) and Russian (Еврей, Yevrey). The German word "Jude" is pronounced , and is the origin of the word Yiddish. (See Jewish ethnonyms for a full overview.)

According to The American Heritage Dictionary of the English Language, Fourth Edition (2000):

It is widely recognized that the attributive use of the noun Jew, in phrases such as Jew lawyer or Jew ethics, is both vulgar and highly offensive. In such contexts Jewish is the only acceptable possibility. Some people, however, have become so wary of this construction that they have extended the stigma to any use of Jew as a noun, a practice that carries risks of its own. In a sentence such as There are now several Jews on the council, which is unobjectionable, the substitution of a circumlocution like Jewish people or persons of Jewish background may in itself cause offense for seeming to imply that Jew has a negative connotation when used as a noun.

Origins

According to their tradition, the Jewish people originated from the Israelites of the Southern Levant, who had several independent states before being overtaken first by the Assyrian and Babylonian Empires and later the Roman Empire, with a large portion of the population being scattered throughout the world. According to the Hebrew Bible, all Israelites were descended from Abraham, who was born in the Sumerian city of Ur, and migrated to Canaan (commonly known as the Land of Israel) with his family. Genetic studies on Jews show that most Jews worldwide do indeed bear a common genetic heritage which originates in the Middle East, and that they bear their strongest resemblance to the peoples of the Fertile Crescent, with only minor contribution from their host populations (historically due to the taboo on intermarriage in Jewish tradition, the low number of converts to Judaism, as well as the general isolations and persecutions of Jews throughout history). According to some Biblical archaeologists, however, Israelite culture did not overtake the region, but rather grew out of Canaanite culture.

Judaism

Judaism guides its adherents in both practice and belief, and has been called not only a religion, but also a "way of life," which has made drawing a clear distinction between Judaism, Jewish culture, and Jewish identity rather difficult. Throughout history, in eras and places as diverse as the ancient Hellenic world, in Europe before and after The Age of Enlightenment (see Haskalah), in Islamic Spain and Portugal, in North Africa and the Middle East, and China, or the contemporary United States and Israel, cultural phenomena have developed that are in some sense characteristically Jewish without being at all specifically religious. Some factors in this come from within Judaism, others from the interaction of Jews or specific communities of Jews with their surroundings, others from the inner social and cultural dynamics of the community, as opposed to from the religion itself. This phenomenon has led to considerably different Jewish cultures unique to their own communities, each as authentically Jewish as the next.

Who is a Jew?

Judaism shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on whether a religious or national approach to identity is used. Generally, in modern secular usage, Jews include three groups: people who were born to a Jewish family regardless of whether or not they follow the religion; those who have some Jewish ancestral background or lineage (sometimes including those who do not have strictly matrilineal descent); and people without any Jewish ancestral background or lineage who have formally converted to Judaism and therefore are followers of the religion.

Historical definitions of Jewish identity have traditionally been based on halakhic definitions of matrilineal descent, and halakhic conversions. Historical definitions of who is a Jew date back to the codification of the oral tradition into the Babylonian Talmud. Interpretations of sections of the Tanakh, such as Deuteronomy 7:1–5, by learned Jewish sages, are used as a warning against intermarriage between Jews and non-Jews because "[the non-Jewish husband] will cause your child to turn away from Me and they will worship the gods of others." Leviticus 24:10 says that the son in a marriage between a Hebrew woman and an Egyptian man is "of the community of Israel." This contrasts with Ezra 10:2–3, where Israelites returning from Babylon vow to put aside their gentile wives and their children. Since the Haskalah, these halakhic interpretations of Jewish identity have been challenged.

At times, conversion has accounted for a substantial part of Jewish population growth. In the first century of the Christian era, for example, the population more than doubled, from four to 8–10 million within the confines of the Roman Empire, in good part as a result of a wave of conversion.

Ethnic divisions

of late 19th century Eastern Europe portrayed in Jews Praying in the Synagogue on Yom Kippur (1878), by Maurycy Gottlieb.]] Within the world's Jewish population there are distinct ethnic divisions, most of which are primarily the result of geographic branching from an originating Israelite population, and subsequent independent evolutions. An array of Jewish communities were established by Jewish settlers in various places around the Old World, often at great distances from one another resulting in effective and often long-term isolation from each other. During the millennia of the Jewish diaspora the communities would develop under the influence of their local environments; political, cultural, natural, and populational. Today, manifestation of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, culinary preferences, liturgical practices, religious interpretations, as well as degrees and sources of genetic admixture.

Jews are often identified as belonging to one of two major groups: the Ashkenazim, or "Germanics" (Ashkenaz meaning "Germany" in Medieval Hebrew, denoting their Central European base), and the Sephardim, or "Hispanics" (Sefarad meaning "Spain/Hispania" or "Iberia" in Hebrew, denoting their Spanish, and Portuguese, base). The Mizrahim, or "Easterners" (Mizrach being "East" in Hebrew), that is, the diverse collection of Middle Eastern and North African Jews, constitute a third major group, although they are sometimes termed Sephardi for liturgical reasons.

Smaller groups include, but are not restricted to, Indian Jews such as the Bene Israel, Bnei Menashe, Cochin Jews, and Bene Ephraim; the Romaniotes of Greece; the Italian Jews ("Italkim" or "Bené Roma"); the Teimanim from Yemen and Oman; various African Jews, including most numerously the Beta Israel of Ethiopia; and Chinese Jews, most notably the Kaifeng Jews, as well as various other distinct but now almost extinct communities.

The divisions between all these groups are approximate and their boundaries are not always clear. The Mizrahim for example, are a heterogeneous collection of North African, Central Asian, Caucasian, and Middle Eastern Jewish communities that are often as unrelated to each other as they are to any of the earlier mentioned Jewish groups. In modern usage, however, the Mizrahim are sometimes termed Sephardi due to similar styles of liturgy, despite independent development from Sephardim proper. Thus, among Mizrahim there are Iraqi Jews, Egyptian Jews, Berber Jews, Lebanese Jews, Kurdish Jews, Libyan Jews, Syrian Jews, Bukharian Jews, Mountain Jews, Georgian Jews, and various others. The Teimanim from Yemen and Oman are sometimes included, although their style of liturgy is unique and they differ in respect to the admixture found among them to that found in Mizrahim. In addition, there is a differentiation made between Sephardi migrants who established themselves in the Middle East and North Africa after the expulsion of the Jews from Spain and Portugal in the 1490s and the pre-existing Jewish communities in those regions. Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.

Jewish languages

Hebrew is the liturgical language of Judaism (termed l'shon ha-kodesh, "the holy tongue"), the language in which the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea. By the third century BCE, Jews of the diaspora were speaking Greek. Modern Hebrew is now one of the two official languages of the State of Israel along with Arabic.

Hebrew was revived as a spoken language by Eliezer ben Yehuda, who arrived in Palestine in 1881. It had not been used as a mother tongue since Tannaic times. For centuries, Jews worldwide have spoken the local or dominant languages of the regions they migrated to, often developing distinctive dialectal forms or branches that became independent languages. Yiddish is the Judæo-German language developed by Ashkenazi Jews who migrated to Central Europe, and Ladino is the Judæo-Spanish language developed by Sephardic Jews who migrated to the Iberian peninsula. Due to many factors, including the impact of the Holocaust on European Jewry, the Jewish exodus from Arab lands, and widespread emigration from other Jewish communities around the world, ancient and distinct Jewish languages of several communities, including Gruzinic, Judæo-Arabic, Judæo-Berber, Krymchak, Judæo-Malayalam and many others, have largely fallen out of use.

Yiddish has been spoken by more Jews in history than any other language, closely followed by English and Hebrew (if modern and biblical are counted as one variety).

Genetic studies

Genetic studies indicate various lineages found in modern Jewish populations; however, most of these populations share a lineage in common, traceable to an ancient population that underwent geographic branching and subsequent independent evolutions.

DNA analysis further determined that modern Jews of the priesthood tribe—"Kohanim"—share an ancestor dating back about 3,000 years. This result is consistent for all Jewish populations around the world. The scientists estimated the date of the original priest based on genetic mutations, which indicated that the priest lived roughly 106 generations ago, between 2,650 and 3,180 years ago depending whether one counts a generation as 25 or 30 years.

Biologist Robert Pollack stated in 2003 that one cannot determine the biological "Jewishness" of an individual because "there are no DNA sequences common to all Jews and absent from all non-Jews". A 2009 study was able to genetically identify individuals with full or partial Ashkenazi Jewish ancestry.

Male lineages: Y chromosomal DNA

A study published by the National Academy of Sciences found that "the paternal gene pools of Jewish communities from Europe, North Africa, and the Middle East descended from a common Middle Eastern ancestral population", and suggested that "most Jewish communities have remained relatively isolated from neighboring non-Jewish communities during and after the Diaspora". Skorecki and colleague wrote that "the extremely close affinity of Jewish and non-Jewish Middle Eastern populations observed ... supports the hypothesis of a common Middle Eastern origin".

A study of haplotypes of the Y-chromosome, published in 2000, addressed the paternal origins of Ashkenazi Jews. Hammer et al. 20.0% of the Ashkenazim results and 12% of the Sephardic results. However, J1 is most frequent in Yemen (76%), Saudi (64%) Qatar (58%).). It is also very common among other Arabs such as those of the Levant, i.e. Palestinian (38.4%), Syria (30%), Lebanon (25%). In Europe, higher frequencies have been reported in the central Adriatic regions of Italy: Gargano (17.2%), Pescara (15%), Fairly high frequencies have also been reported in other nearby Mediterranean areas: Crete (8.3%), Malta (7.8%), Cyprus (6.2%), Greece (5.3%). is found mainly in the Fertile Crescent, the Caucasus, Anatolia, the Balkans, Italy, the Mediterranean , the Iranian plateau, Central Asia, and South Asia. More specifically, it is found in Iraq, Syria, Lebanon, Turkey, Israel, Palestine, Greece, Italy and the eastern coasts of the Iberian Peninsula, Lebanese 25%, Palestinians 16.8%, Kurds 28.4%, Saudi Arabia 15.92%, Jordan 14.3%, Oman 10–15%, UAE 10.4%, Yemen 9.7%,

Female lineages: Mitochondrial DNA

Before 2006, geneticists largely attributed the genesis of most of the world's Jewish populations to founding acts by males who migrated from the Middle East and "by the women from each local population whom they took as wives and converted to Judaism." , though no genetic relation was found between Jewish and non Jewish female lineages. However, more recent findings of studies of maternally inherited mitochondrial DNA, at least in Ashkenazi Jews, has led to a review of this archetype. This research has suggested that, in addition to Israelite male, significant female founder ancestry might also derive from the Middle East-with 40% of Ashkenazim descended from four women lived about 1000–1500 years ago in the Middle East. Approximately 32% of people with Ashkenazi Jewish ancestry belong to the mtDNA haplogroup K. This high percentage points to a genetic bottleneck occurring some 100 generations ago.

Research in 2008 found significant founder effects in many non-Asheknazi Jewish populations. In Belmonte, Azerbaijani, Georgian, Bene Israel and Libyan Jewish communities "a single mother was sufficient to explain at least 40% of their present-day mtDNA variation". In addition, "the Cochin and Tunisian Jewish communities show an attenuated pattern with two founding mothers explaining >30% of the variation." In contrast, Bulgarian, Turkish, Moroccan and Ethiopian Jews were heterogeneous with no evidence "for a narrow founder effect or depletion of mtDNA variation attributable to drift". The authors noted that "the first three of these communities were established following the Spanish expulsion and/or received large influxes of individuals from the Iberian Peninsula and high variation presently observed, probably reflects high overall mtDNA diversity among Jews of Spanish descent. Likewise, the mtDNA pool of Ethiopian Jews reflects the rich maternal lineage variety of East Africa." Jewish communities from Iraq, Iran, and Yemen showed a "third and intermediate pattern... consistent with a founding event, but not a narrow one".

In this and other studies Yemenite Jews differ from other Mizrahim, as well as from Ashkenazim, in the proportion of sub-Saharan African gene types which have entered their gene pools. African-specific Hg L(xM,N) lineages were found only in Yemenite and Ethiopian Jewish populations.

A 2006 study by Seldin, et al. used over five thousand autosomal SNPs to demonstrate European genetic substructure amongst the Ashkenazi. The results showed "a consistent and reproducible distinction between 'northern' and 'southern' European population groups". Most northern, central, and eastern Europeans (Finns, Swedes, English, Irish, Germans, and Ukrainians) showed >90% in the 'northern' population group, while most individual participants with southern European ancestry (Italians, Greeks, Portuguese, Spaniards) showed >85% in the 'southern' group. Both Ashkenazi Jews as well as Sephardic Jews showed >85% membership in the "southern" group. Referring to the Jews clustering with southern Europeans, the authors state the results were "consistent with a later Mediterranean origin of these ethnic groups".

A 2007 study by Bauchet, et al. found that Ashkenazi Jews were most closely clustered with Arabic North African populations when compared to Global population, and in the European structure analysis, they share similarities only with Greeks and Southern Italians, reflecting their east Mediterranean origins.

A 2010 study on Jewish ancestry by Atzmon-Ostrer et al. stated "Two major groups were identified by principal component, phylogenetic, and identity by descent (IBD) analysis: Middle Eastern Jews and European/Syrian Jews. The IBD segment sharing and the proximity of European Jews to each other and to southern European populations suggested similar origins for European Jewry and refuted large-scale genetic contributions of Central and Eastern European and Slavic populations to the formation of Ashkenazi Jewry.", as both groups - the Middle Eastern Jews and European/Syrian Jews shared common ancestors in the Middle East about 2500 years ago. The study examines genetic markers spread across the entire genome and shows that the Jewish groups (Ashkenazi and non Ashkenazi) share large swaths of DNA, indicating close relationships and that each of the Jewish groups in the study (Iranian, Iraqi, Syrian, Italian, Turkish, Greek and Ashkenazi) has its own genetic signature but is more closely related to the other Jewish groups than to their non Jewish fellow countrymen. Atzmon's team found that the SNP markers in genetic segments of 3 million DNA letters or longer were 10 times more likely to be identical among Jews than non-Jews. Results of the analysis also tally with biblical accounts of the fate of the Jews. Using their DNA analysis, the authors traced the ancestors of all Jews to Persia and Babylon, areas that now form part of Iran and Iraq. The study also found that with respect to non-Jewish European groups, the population most closely related to Ashkenazi Jews are modern-day Italians. The study speculated that the genetic-similarity between Ashkenazi Jews and Italians may be due to inter-marriage and conversions in the time of the Roman Empire. It was also found that any two Ashkenazi Jewish participants in the study shared about as much DNA as fourth or fifth cousins

A 2010 study by Bray et al, using SNP microarray techniques and linkage analysis, estimated that 35 to 55 percent of the modern Ashkenazi genome is specifically traceable to Europe, and that European "admixture is considerably higher than previous estimates by studies that used the Y chromosome". The study assumed Druze and Palestinian Arabs populations to represent the reference to world Jewry ancestor genome. With this reference point, the linkage disequilibrium in the Ashkenazi Jewish population was interpreted as "matches signs of interbreeding or 'admixture' between Middle Eastern and European populations". In their press release, Bray stated: "We were surprised to find evidence that Ashkenazi Jews have higher heterozygosity than Europeans, contradicting the widely-held presumption that they have been a largely isolated group". Nevertheless, the authors indicated possible Achilles heels for their conclusions. These were, firstly, that their calculations might have "overestimated the level of admixture" in case that the true Jewish ancestor was genetically closer to Southern Europeans than Druze and Palestinian Arabs are and, secondly, predicted that using the non Ashkenazi Jewish Diaspora populations as reference for world Jewry ancestor genome will "underestimate the level of admixture". This would be because they find it reasonable that the non-Ashkenazi Jewish Diaspora has also "undergone the similar admixture".

Demographics

Population centres

There are an estimated 13–14 million Jews worldwide. The table below lists countries with significant populations. Please note that these populations represent low-end estimates of the worldwide Jewish population, accounting for around 0.2% of the world's population. {| class="toccolours sortable" border="1" cellpadding="3" style="border-collapse:collapse" |+ |- style="background:#6495ed;" !Country or Region !Jewish population !Total Population !% Jewish !Notes |- |Israel |style="text-align: right"|5,393,000 |style="text-align: right"|7,117,000 |style="text-align: right"|75.8% | |style="text-align: right"|1.68% | |- |France |style="text-align: right"|490,000 |style="text-align: right"|64,102,000 |style="text-align: right"|0.8% | |- |Turkey |style="text-align: right"|17,800 |style="text-align: right"|72,600,000 |style="text-align: right"|0.02% | |- |Total |style="text-align: right"|13,156,500 |style="text-align: right"|6,455,078,000 |style="text-align: right"|0.2% | Israel was established as an independent democratic and Jewish state on May 14, 1948. Of the 120 members in its parliament, the Knesset, currently, 12 members of the Knesset are Arab citizens of Israel, most representing Arab political parties and one of Israel's Supreme Court judges is a Palestinian Arab.

Between 1948 and 1958, the Jewish population rose from 800,000 to two million. Currently, Jews account for 75.8% of the Israeli population, or 5.4 million people. Israel also has a large population of Ethiopian Jews, many of whom were airlifted to Israel in the late 1980s and early 1990s. Between 1974 and 1979 nearly 227,258 immigrants arrived in Israel, about half being from the Soviet Union. This period also saw an increase in immigration to Israel from Western Europe, Latin America, and the United States

A trickle of immigrants from other communities has also arrived, including Indian Jews and others, as well as some descendants of Ashkenazi Holocaust survivors who had settled in countries such as the United States, Argentina, Australia and South Africa. Some Jews have emigrated from Israel elsewhere, due to economic problems or disillusionment with political conditions and the continuing Arab-Israeli conflict. Jewish Israeli emigrants are known as yordim.

Diaspora (outside Israel)

The waves of immigration to the United States and elsewhere at the turn of the 19th century, the founding of Zionism and later events, including pogroms in Russia, the massacre of European Jewry during the Holocaust, and the founding of the state of Israel, with the subsequent Jewish exodus from Arab lands, all resulted in substantial shifts in the population centers of world Jewry by the end of the 20th century.

greeting card from the early 1900s, Russian Jews, packs in hand, gaze at the American relatives beckoning them to the United States. Over two million Jews fled the pogroms of the Russian Empire to the safety of the US between 1881 and 1924.]] Currently, the largest Jewish community in the world is located in the United States, with 5.3 million to 6.4 million Jews by various estimates. Elsewhere in the Americas, there are also large Jewish populations in Canada, Argentina, and Brazil, and smaller populations in Mexico, Uruguay, Venezuela, Chile, and several other countries (see History of the Jews in Latin America). There are 295,000 Jews in the United Kingdom. In Eastern Europe, there are anywhere from 350,000 to one million Jews living in the former Soviet Union, but exact figures are difficult to establish. The fastest-growing Jewish community in the world, outside Israel, is the one in Germany, especially in Berlin, its capital. Tens of thousands of Jews from the former Eastern Bloc have settled in Germany since the fall of the Berlin Wall.

The Arab countries of North Africa and the Middle East were home to around 900,000 Jews in 1945. Fueled by anti-Zionism after the founding of Israel, systematic persecution caused almost all of these Jews to flee to Israel, North America, and Europe in the 1950s (see Jewish exodus from Arab lands). Today, around 8,000 Jews remain in all Arab nations combined.

Outside Europe, the Americas, the Middle East, and the rest of Asia, there are significant Jewish populations in Australia and South Africa. Assimilation took place in all areas, and during all time periods, The advent of the Jewish Enlightenment of the 18th century (see Haskalah) and the subsequent emancipation of the Jewish populations of Europe and America in the 19th century, accelerated the situation, encouraging Jews to increasingly participate in, and become part of, secular society. The result has been a growing trend of assimilation, as Jews marry non-Jewish spouses and stop participating in the Jewish community.

Rates of interreligious marriage vary widely: In the United States, they are just under 50%, in the United Kingdom, around 53%, in France, around 30%, and in Australia and Mexico, as low as 10%. In the United States, only about a third of children from intermarriages affiliate themselves with Jewish religious practice. The result is that most countries in the Diaspora have steady or slightly declining religiously Jewish populations as Jews continue to assimilate into the countries in which they live.

War and persecution

:Related articles: Antisemitism, Islam and antisemitism, History of antisemitism, New antisemitism

that they were required to wear) being killed by Christian knights. French Bible illustration from 1255.]] The Jewish people and Judaism have experienced various persecutions throughout Jewish history. During late Antiquity and the early Middle Ages the Roman Empire (in its later phases known as the Byzantine Empire) repeatedly repressed the Jewish population, first by ejecting them from their homelands during the pagan Roman era and later by officially establishing them as second-class citizens during the Christian Roman era.

According to James Carroll, "Jews accounted for 10% of the total population of the Roman Empire. By that ratio, if other factors had not intervened, there would be 200 million Jews in the world today, instead of something like 13 million." Of course, there are many other complex demographic factors involved; the rate of population growth, epidemics, migration, assimilation, and conversion could all have played major roles in the current size of the global Jewish population.

Later in medieval Western Europe, further persecutions of Jews in the name of Christianity occurred, notably during the Crusades—when Jews all over Germany were massacred—and a series of expulsions from England, Germany, France, and, in the largest expulsion of all, Spain and Portugal after the Reconquista (the Catholic Reconquest of the Iberian Peninsula), where both unbaptized Sephardic Jews and the ruling Muslim Moors were expelled. In the 19th and (before the end of World War II) 20th centuries, the Roman Catholic Church adhered to a distinction between "good antisemitism" and "bad antisemitism". The "bad" kind promoted hatred of Jews because of their descent. This was considered un-Christian because the Christian message was intended for all of humanity regardless of ethnicity; anyone could become a Christian. The "good" kind criticized alleged Jewish conspiracies to control newspapers, banks, and other institutions, to care only about accumulation of wealth, etc.

Islam and Judaism have a complex relationship. Traditionally Jews and Christians living in Muslim lands, known as dhimmis, were allowed to practice their religions and to administer their internal affairs, but subject to certain conditions. They had to pay the jizya (a per capita tax imposed on free adult non-Muslim males) to the Islamic state. Many of the disabilities were highly symbolic. The one described by Bernard Lewis as "most degrading" On the other hand, Jews rarely faced martyrdom or exile, or forced compulsion to change their religion, and they were mostly free in their choice of residence and profession.

Notable exceptions include the massacre of Jews and/or forcible conversion of some Jews by the rulers of the Almohad dynasty in Al-Andalus in the 12th century, as well as in Islamic Persia, and the forced confinement of Morrocan Jews to walled quarters known as mellahs beginning from the 15th century and especially in the early 19th century. In modern times, it has become commonplace for standard antisemitic themes to be conflated with anti-Zionist publications and pronouncements of Islamic movements such as Hezbollah and Hamas, in the pronouncements of various agencies of the Islamic Republic of Iran, and even in the newspapers and other publications of Turkish Refah Partisi."

, 1941. Before World War II some 40% of the population was Jewish. By the time the Red Army retook the city on 3 July 1944, there were only a few Jewish survivors.]] Throughout history, many rulers, empires and nations have oppressed their Jewish populations or sought to eliminate them entirely. Methods employed ranged from expulsion to outright genocide; within nations, often the threat of these extreme methods was sufficient to silence dissent. The history of antisemitism includes the First Crusade which resulted in the massacre of Jews; the Spanish Inquisition (led by Torquemada) and the Portuguese Inquisition, with their persecution and autos-da-fé against the New Christians and Marrano Jews; the Bohdan Chmielnicki Cossack massacres in Ukraine; the Pogroms backed by the Russian Tsars; as well as expulsions from Spain, Portugal, England, France, Germany, and other countries in which the Jews had settled.

The persecution reached a peak in Adolf Hitler's Final Solution, which led to the Holocaust and the slaughter of approximately 6 million Jews from 1939 to 1945. According to a recent study published in the American Journal of Human Genetics 19.8% of the modern Iberian population has Sephardic Jewish ancestry, indicating that the number of conversos may have been much higher than originally thought.

The most notable modern day persecution of Jews remains the Holocaust — the state-led systematic persecution and genocide of European Jews (and certain communities of North African Jews in European controlled North Africa) and other minority groups of Europe during World War II by Nazi Germany and its collaborators. The persecution and genocide were accomplished in stages. Legislation to remove the Jews from civil society was enacted years before the outbreak of World War II.

Concentration camps were established in which inmates were used as slave labour until they died of exhaustion or disease. Where the Third Reich conquered new territory in eastern Europe, specialized units called Einsatzgruppen murdered Jews and political opponents in mass shootings. Jews and Roma were crammed into ghettos before being transported hundreds of miles by freight train to extermination camps where, if they survived the journey, the majority of them were killed in gas chambers. Virtually every arm of Germany's bureaucracy was involved in the logistics of the mass murder, turning the country into what one Holocaust scholar has called "a genocidal nation."

Migrations

. The text says: "1380 persons old and young were counted at the exit of the gate"]] in the Shanghai Ghetto during World War II. Shanghai offered unconditional asylum for tens of thousands of Jewish refugees from Europe escaping the Holocaust.]] Throughout Jewish history, Jews have repeatedly been directly or indirectly expelled from both their original homeland, and the areas in which they have resided. This experience as both immigrants and emigrants (see: Jewish refugees) has shaped Jewish identity and religious practice in many ways, and is thus a major element of Jewish history. An incomplete list of such migrations includes: The patriarch Abraham was a migrant to the land of Canaan from Ur of the Chaldees after an attempt on his life by King Nimrod. The Children of Israel experienced the Exodus (meaning "departure" or "exit" in Greek) from ancient Egypt, as recorded in the Book of Exodus. The Kingdom of Israel was sent into permanent exile by Assyria, initially to the Upper Mesopotamian provinces of the Assyrian Empire, from whence they scattered all over the world (or at least to unknown locations). The Kingdom of Judah was exiled by Babylonia, then returned to Judea by Cyrus the Great of the Persian Achaemenid Empire, and then many were exiled again by the Roman Empire. The 2,000 year dispersion of the Jewish diaspora beginning under the Roman Empire, as Jews were spread throughout the Roman world and, driven from land to land, and settled wherever they could live freely enough to practice their religion. Over the course of the diaspora the center of Jewish life moved from Babylonia to the Iberian Peninsula to Poland to the United States and, as a result of Zionism, to Israel. Many expulsions during the Middle Ages and Enlightenment in Europe, including: 1290, 16,000 Jews were expelled from England, see the (Statute of Jewry); in 1396, 100,000 from France; in 1421 thousands were expelled from Austria. Many of these Jews settled in Eastern Europe, especially Poland. Following the Spanish Inquisition in 1492, the Spanish population of around 200,000 Sephardic Jews were expelled by the Spanish crown and Catholic church, followed by expulsions in 1493 in Sicily (37,000 Jews) and Portugal in 1496. The expelled Jews fled mainly to the Ottoman Empire, the Netherlands, and North Africa, others migrating to Southern Europe and the Middle East. During the 19th century, France's policies of equal citizenship regardless of religion led to the immigration of Jews (especially from Eastern and Central Europe). The arrival of millions of Jews in the New World, including immigration of over two million Eastern European Jews to the United States from 1880–1925, see History of the Jews in the United States and History of the Jews in Russia and the Soviet Union. The Pogroms in Eastern Europe, the Holocaust, and the rise of Arab nationalism all served to fuel the movements and migrations of huge segments of Jewry from land to land and continent to continent, until they arrived back in large numbers at their original historical homeland in Israel. When the Soviet Union collapsed, many of the Jews in the affected territory (who had been refuseniks) were suddenly allowed to leave. This produced a wave of migration to Israel in the early 1990s.

Orthodox and Conservative Judaism discourage proselytism to non-Jews, but many Jewish groups have tried to reach out to the assimilated Jewish communities of the Diaspora in order for them to reconnect to their Jewish roots. Additionally, while in principle Reform Judaism favors seeking new members for the faith, this position has not translated into active proselytism, instead taking the form of an effort to reach out to non-Jewish spouses of intermarried couples.

There is also a trend of Orthodox movements pursuing secular Jews in order to give them a stronger Jewish identity so there is less chance of intermarriage. As a result of the efforts by these and other Jewish groups over the past twenty-five years, there has been a trend of secular Jews becoming more religiously observant, known as the Baal Teshuva movement, though the demographic implications of the trend are unknown. Additionally, there is also a growing movement of Jews by Choice by gentiles who make the decision to head in the direction of becoming Jews.

Jewish leadership

There is no single governing body for the Jewish community, nor a single authority with responsibility for religious doctrine. Instead, a variety of secular and religious institutions at the local, national, and international levels lead various parts of the Jewish community on a variety of issues.

Notable Jews

Jews have made contributions in a broad range of human endeavors, including the sciences, arts, politics, and business. The number of Jewish Nobel prize winners is far out of proportion to the percentage of Jews in the world's population.

See also

More complete guides to topics related to the Jews are available from the guide at the or of this page. Some topics of interest include:

Ashkenazi Jews

Antisemitism

:Category: Jewish ethnic groups

:Category: Jewish history by country

Interfaith marriage in Judaism

Israel

* Basic Laws of Israel

* Law of Return

* Politics of Israel

Jewish diaspora

Jewish identity

Jewish languages

Jewish population

Jewish population by cities and city areas

Judaism

Lists of Jews

Mizrahi Jews

Pogrom

Sephardi Jews

Notes

References

Baron, Salo Wittmayer (1952). A Social and Religious History of the Jews, Volume II, Ancient Times, Part II. Philadelphia: Jewish Publication Society of America.

Lewis, Bernard (1984). The Jews of Islam. Princeton: Princeton University Press. ISBN 0-691-00807-8

Lewis, Bernard (1999). Semites and Anti-Semites: An Inquiry into Conflict and Prejudice. W. W. Norton & Co. ISBN 0-393-31839-7

Poliakov, Leon (1974). The History of Anti-semitism. New York: The Vanguard Press.

Ruderman, David B. Early Modern Jewry: A New Cultural History (Princeton University Press; 2010) 326 pages. Examines print culture, religion, and other realms in a history emphasizing the links among early modern Jewish communities from Venice and Krakow to Amsterdam and Smyrna.

Stillman, Norman (1979). The Jews of Arab Lands: A History and Source Book. Philadelphia: Jewish Publication Society of America. ISBN 0-8276-0198-0

External links

Jewish Virtual Library

Judaism 101

Maps related to Jewish history

WORLD JEWISH NEWS AGENCY

The Future of Judaism series at Patheos

Secular organizations

American Jewish Committee

American Jewish Congress

Anti-Defamation League

B'nai B'rith International

Hillel: The Foundation for Jewish Campus Life

United Jewish Communities: The Federations of North America

Religious organizations

Aish HaTorah (Orthodox)

ALEPH: Alliance for Jewish Renewal (Renewal)

American Sephardi Federation (Sephardic)

Chabad Lubavitch (Chabad)

Jewish Reconstructionist Federation (Reconstructionist)

The Karaite Korner (Karaite)

The Orthodox Union (Orthodox)

Society for Humanistic Judaism (Humanistic)

Union for Reform Judaism (Reform)

The United Synagogue of Conservative Judaism (Conservative)

Zionist organizations

Ameinu

Hadassah: the Women's Zionist Organization of America

The Jewish Agency for Israel

Religious Zionists of America

World Mizrachi Movement

Zionist Organization of America

Category:Ancient peoples Category:Ethnic groups in the Middle East Category:Ethno-cultural designations Category:Religious identity Category:Semitic peoples

Caption	Tawfiq Canaan • Edward Said • Mahmoud Darwish • Leila Khaled Yassir Arafat • Mohammad Bakri • Hanan Ashrawi • Queen Rania of Jordan
Group	Palestinians(الفلسطينيون al-Filasṭiniyyun)
Population	c. 11,000,000
Region1
Pop1	3,760,000
Ref1
Region2	– West Bank (including East Jerusalem)
Pop2	2,345,000
Ref2
Region6
Pop6	630,000
Ref6
Region7
Pop7	500,000
Ref7
Region12
Pop12	170,000
Region13
Pop13	100,000
Region14
Pop14	74,000
Ref14
Region15
Pop15	70,000
Region16
Pop16	59,000
Ref16
Region17
Pop17	57,000
Ref17
Region18
Pop18	55,000
Ref18
Region20
Pop20	45,000
Region21
Pop21	12,000
Ref21
Languages	Palestinian territoriesPalestinian Arabic, English, Neo-Aramaic, and Greek.IsraelPalestinian Arabic and Modern Hebrew, English, Neo-Aramaic, Modern Hebrew and GreekDiaspora:Other varieties of Arabic, Spanish, English, Portuguese, French, and others
Religions	Islam, Christian, Druze, Judaism, Samaritanism
Related	Other Levantine, Mediterranean, Middle Eastern, and Semitic peoples: Jews, Arabs, Assyrians.

The Palestinian people, (, ash-sha`b al-filasTīni) also referred to as Palestinians or Palestinian Arabs (, al-filasTīnīyyūn; , 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.

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. 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 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

(meaning "Division of Palestine") as was used by Umayad khilafat 7th century AD]] 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 [Arabic-speaking] Jews who had normally resided in Palestine until the beginning of the [pre-state] 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. 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 "[a]cutely aware of the distinctiveness of Palestinian history ..." and "[a]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. 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." 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 (, fellahin), expressing growing concern over land dispossession and its implications for the society at large. 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. Historian Avi Shlaim states that the Palestinians' lack of sovereignty over the land has been used by Israelis to deny their attachment and rights 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. More than 100 countries 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)

, Sunni Islamic preacher and founder of the Black Hand]] 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. 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. 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.—tended to obscure the identities of the separate Arab states it subsumed.

1967–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.

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." , leader of the PLO, in a Palestinian refugee camp in Southern Lebanon, 1978]] In 1974, the PLO was recognized as the sole legitimate representative of the Palestinian people by the Arab nation-states and was granted observer status as a national liberation movement by the United Nations that same year. 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.'

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;

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." Even today, certain Nabulsi surnames including Muslimani, Yaish, and Shakshir among others, are associated with a Samaritan origin. believing them to be descendants of the ancient Hebrew and Canaanite residents 'together with a small admixture of Arab blood'". Tamari notes that "the ideological implications of this claim became very problematic and were soon withdrawn from circulation." Tsvi Misinai, an Israeli researcher, entrepreneur and proponent of a 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..." 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).

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 [to Islam] 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. 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

{| class="infobox bordered" style="font-size: 90%" width="250" cellpadding="2" |- bgcolor="#b0c4de" ! Country or region ! Population |- | West Bank and Gaza Strip || align="right" | 3,761,000 |- | Jordan || align="right" | 2,700,000 |- | Israel || align="right" | 1,318,000 |- | Syria || align="right" | 434,896 |- |Lebanon || align="right" | 405,425 |- | The Americas || align="right" | 225,000 |- | Egypt || align="right" | 44,200

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 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

in Balata refugee camp, 2002]] 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.

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

in Jerusalem]]

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. Saints, taboo by the standards of orthodox Islam, mediated between man and Allah, and shrines to saints and holy men dotted the Palestinian landscape.

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. 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

in Jerusalem]]

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

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. 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.

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

near Jericho c. 735 CE]] 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

in Ramallah]] in a pan]] ; The Palestinian National dish]]

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. 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. The Egyptian culinary influence is also seen by the frequent use of hot peppers, garlic and chard to flavor many of Gaza's meals.

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. 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)."]] 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

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References

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.

Palestinians * * Category:Fertile Crescent Category:Indigenous peoples of Southwest Asia