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Palestinian refugees in 1948

The 1948 Palestinian exodus, known in Arabic as the Nakba (Arabic: النكبة‎, an-Nakbah, lit. "disaster", "catastrophe", or "cataclysm"),^[1] occurred when approximately 711,000 to 725,000 Palestinian Arabs left, fled or were expelled from their homes, during the 1948 Arab-Israeli War and the Civil War that preceded it.^[2] The exact number of refugees is a matter of dispute.^[3] The causes remain the subject of fundamental disagreement between Arabs and Israelis.

Nur-eldeen Masalha writes that over 80 percent of the Arab inhabitants left their towns and villages in 1948, while Rashid Khalidi puts the percentage at 50.^[4][5] Factors involved in the flight include Jewish military advances, attacks against Arab villages and fears of massacre after Deir Yassin,^{[6]:239–240} which caused many to leave out of panic; expulsion orders by Zionist authorities; the voluntary self-removal of the wealthier classes,^[7] the collapse in Palestinian leadership,^[8] and an unwillingness to live under Jewish control,.^[9] Later, a series of laws passed by the first Israeli government prevented them from returning to their homes, or claiming their property. They and many of their descendants remain refugees.^[10][11] Later in the war, Palestinians were expelled as part of Plan Dalet.^[12] The expulsion of the Palestinians has since been described by some historians as ethnic cleansing,^[13][14][15] while others dispute this charge.^[16][17][18]

During the 1949 Lausanne conference, Israel proposed allowing the return of 100,000 of the refugees, in what it referred to as a goodwill gesture prior to negotiation for the whole refugee population,^[19] though not necessarily to their homes, and including 25,000 who had returned surreptitiously and 10,000 family-reunion cases.^[6]:577 "Israel formally informed the PCC of its readiness to take back '100,000' refugees on 3 August, making it conditional on 'retaining all present territory' and on the freedom to resettle the returnees where it saw fit."^[6]:577 The proposal was conditional on a peace treaty that would allow Israel to retain the territory it had taken, and on the Arab states absorbing the remaining 550,000–650,000 refugees. "The Arab states rejected the proposal on both moral and political grounds."^[20]

The status of the refugees, and in particular whether Israel will grant them their claimed right to return to their homes or be compensated, are key issues in the ongoing Israeli-Palestinian conflict. The events of 1948 are commemorated by Palestinians on 15 May, now known as Nakba Day.

History[link]

1948 Palestinian exodus Main articles 1948 Palestinian exodus 1947–48 civil war 1948 Arab-Israeli War 1948 Palestine War Causes of the exodus Nakba Day Palestine refugee camps Palestinian refugee Palestinian right of return Present absentee Transfer Committee Resolution 194 Background Mandatory Palestine Israel's declaration of independence Israeli-Palestinian conflict history New Historians Palestine · Plan Dalet 1947 partition plan · UNRWA Key incidents Battle of Haifa Deir Yassin massacre Exodus from Lydda Notable writers Aref al-Aref · Yoav Gelber Efraim Karsh · Walid Khalidi Nur Masalha · Benny Morris Ilan Pappe · Tom Segev Avraham Sela · Avi Shlaim Related categories/lists List of depopulated villages Related templates Palestinians This box: view talk edit

The history of the Palestinian exodus is closely tied to the events of the war in Palestine, which lasted from 1947 to 1949, and to the political events preceding it. In September 1949, the United Nations Conciliation Commission for Palestine estimated 711,000 Palestinian refugees existed outside Israel,^[21] with about one-quarter of the estimated 160,000 Palestinian Arabs remaining in Israel as "internal refugees".

The Palestinians say they were evicted at bayonet-point and by panic deliberately incited by the Zionists.^[22]

Efraim Karsh believes that the Israeli government never took such a "simplistic, single-cause viewpoint".^[23] Walid Khalidi^[24][25] and Ilan Pappé say that the expulsion was based on a deliberate policy.^[26] Based on the protocols of Israel's cabinet meetings, the Haganah Archive in Tel Aviv, and the IDF and Israel Defense Ministry Archive in Givatayim,^[27] a number of historians have concluded that around half the Palestinians who became refugees were evicted by the Israeli army but this was not an organized policy.^{[6]:5–7:38–64:462–587[28]}

1947 – March 1948[link]

In the first few months of the civil war the climate in the Mandate of Palestine became volatile, although throughout this period both Arab and Jewish leaders tried to limit hostilities.^[6]:90–99 According to historian Benny Morris, the period was marked by Palestinian Arab attacks and Jewish defensiveness, increasingly punctuated by Jewish reprisals.^[6]:65 Simha Flapan pointed out that attacks by the Irgun and Lehi resulted in Palestinian Arab retaliation and condemnation.^[29] Jewish reprisal operations were directed against villages and neighborhoods from which attacks against Jews were believed to have originated.^[6]:76

The retaliations were more damaging than the provoking attack and included killing of armed and unarmed men, destruction of houses and sometimes expulsion of inhabitants.^[6]:76:125 The Zionist groups of Irgun and Lehi reverted to their 1937–1939 strategy of indiscriminate attacks by placing bombs and throwing grenades into crowded places such as bus stops, shopping centres and markets. Their attacks on British forces reduced British troops' ability and willingness to protect Jewish traffic.^[6]:66 General conditions deteriorated: the economic situation became unstable and unemployment grew.^[30] Rumours spread that the Husaynis were planning to bring in bands of fellahin (peasant, farmers) to take over the towns.^[31] Some Palestinian Arab leaders sent their families abroad.

Gelber claims that the Arab Liberation Army embarked on a systematic evacuation of non-combatants from several frontier villages in order to turn them into military strongholds.^[32] Arab depopulation occurred most in villages close to Jewish settlements and in vulnerable neighborhoods in Haifa, Jaffa and West-Jerusalem.^[6]:99–125 The poor inhabitants of these neighborhoods generally fled to other parts of the city. Many rich inhabitants fled further away, most of them expecting to return when the troubles were over.^[6]:138 By the end of March 1948 thirty villages were depopulated of their Palestinian Arab population.^[14]:82 Approximately 100,000 Palestinian Arabs had fled to Arab parts of Palestine, such as Gaza, Beersheba, Haifa, Nazareth, Nablus, Jaffa and Bethlehem.

Some had left the country altogether, to Jordan, Lebanon and Egypt.^[6]:67 Other sources speak of 30,000 Palestinian Arabs.^[33] Many of these were Palestinian Arab leaders, middle and upper-class Palestinian Arab families from urban areas. Around 22 March, the Arab governments agreed that their consulates in Palestine would only issue entry visas to old people, women and children and the sick.^[6]:134 On 29–30 March the Haganah Intelligence Service (HIS) reported that 'the AHC was no longer approving exit permits for fear of [causing] panic in the country'.^[34]

Ruins of the Palestinian village of Suba, near Jerusalem, overlooking Kibbutz Zova, which was built on the village lands.

Ruins of the former Arab village of Bayt Jibrin, inside the green line west of Hebron.

While expulsion of the Palestinians had been contemplated by some Zionists from the 1890s,^[35] there was no Yishuv policy favoring expulsion until the Arab riots in 1920s and 1930s, and Jewish leaders anticipated that the new Jewish state would have a sizable Arab minority.^[6]:41–61

The Haganah was instructed to avoid spreading the conflagration by indiscriminate attacks and to avoid provoking British intervention.^[6]:68–86 On 18 December 1947 the Haganah approved an aggressive defense strategy, which in practice meant 'a limited implementation of "Plan May" (Tochnit Mai or Tochnit Gimel), which, produced in May 1946, was the Haganah master plan for the defence of the Yishuv in the event of the outbreak of new troubles. The plan included provision, in extremis, for "destroying Arab transport" in Palestine, and blowing up houses used by Arab terrorists and expelling their inhabitants.^[6]:75

In early January the Haganah adopted Operation Zarzir, a scheme to assassinate leaders affiliated to Amin al-Husayni, placing the blame on other Arab leaders, but in practice few resources were devoted to the project and the only attempted killing was of Nimr al Khatib.^[6]:76

The only authorised expulsion at this time took place at Qisarya, south of Haifa, where Palestinian Arabs were evicted and their houses destroyed on 19–20 February 1948.^[6]:130 In attacks that were not authorised in advance, several communities were expelled by the Haganah and several others were chased away by the Irgun.^[6]:125

According to Ilan Pappé, the Zionists organised a campaign of threats,^[14]:55 consisting of the distribution of threatening leaflets, 'violent reconnaissance' and, after the arrival of mortars, the shelling of Arab villages and neighborhoods.^[14]:73 Pappé also notes that the Haganah shifted its policy from retaliation through excessive retaliation to offensive initiatives.^[14]:60

During the 'long seminar', a meeting of Ben-Gurion with his chief advisors in January 1948, the departure point was that it was desirable to 'transfer' as many Arabs as possible out of Jewish territory, and the discussion focussed mainly on the implementation.^[14]:63 The experience gained in a number of attacks in February 1948, notably those on Qisarya and Sa'sa', was used in the development of a plan detailing how enemy population centers should be handled.^[14]:82 According to Pappé, plan Dalet was the master plan for the expulsion of the Palestinians.^[14]:82

Palestinian belligerency in these first few months was "disorganised, sporadic and localised and for months remained chaotic and uncoordinated, if not undirected".^[6]:86 Husayni lacked the resources to mount a full-scale assault on the Yishuv, and restricted himself to sanctioning minor attacks and to tightening the economic boycott.^[6]:87 The British claimed that Arab rioting might well have subsided had the Jews not retaliated with firearms.^[6]:75

Overall, Morris concludes that the "Arab evacuees from the towns and villages left largely because of Jewish – Haganah, IZL or LHI – attacks or fear of impending attack" but that only "an extremely small, almost insignificant number of the refugees during this early period left because of Haganah or IZL or LHI expulsion orders or forceful 'advice' to that effect".^{[6]:138, 139} In this sense, Glazer^[36] quotes the testimony of Count Bernadotte, the UN mediator in Palestine, who reported that "the exodus of the Palestinian Arabs resulted from panic created by fighting in their communities, by rumours concerning real or alleged acts of terrorism, or expulsion. Almost the whole of the Arab population fled or was expelled from the area under Jewish occupation".^[37][38]

April 1948 – June 1948[link]

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v t e

Arabs leaving Haifa as Jewish forces enter the city

By 1 May 1948, two weeks before the Israeli Declaration of Independence, nearly 175,000 Palestinians (approximately 25%) had already fled.^[39]

The fighting in these months was concentrated in the Jerusalem – Tel Aviv area and most depopulations took place in Jewish controlled areas, such as Tiberias, Haifa, Jaffa and the coastal region. The Deir Yassin massacre in early April, and the rumours that followed it, helped spread fear and panic among the Palestinians.^[6]:264

Palestinians fled the city of Haifa en masse, in one of the most notable flights of this stage. Historian Efraim Karsh writes that not only had half of the Arab community in Haifa community fled the city before the final battle was joined in late April 1948, but another 5,000–15,000 left apparently voluntarily during the fighting while the rest, some 15,000–25,000, were ordered to leave, almost certainly on the instructions of the Arab Higher Committee.^{[citation needed]}

Karsh concludes that there was no Jewish grand design to force this departure, and that in fact the Haifa Jewish leadership tried to convince some Arabs to stay, to no avail.^[40][41] However, Karsh based his observations on a "British Police Report" of 26 April sent after the British forces had evacuated from Haifa and the Jewish forces had taken over the port of Haifa and the Palestinian population had already fled. The British report of 22 April at the height of the fight for Haifa portrays a different picture.^[42] Furthermore, two independent studies, which analysed CIA and BBC intercepts of radio broadcasts from the region, concluded that no orders or instructions were given by the Arab Higher Committee.^[43]

According to Morris, "The Haganah mortar attacks of 21–22 April [on Haifa] were primarily designed to break Arab morale in order to bring about a swift collapse of resistance and speedy surrender. […] But clearly the offensive, and especially the mortaring, precipitated the exodus. The three-inch mortars opened up on the market square [where there was] a great crowd […] a great panic took hold. The multitude burst into the port, pushed aside the policemen, charged the boats and began to flee the town, as the official Haganah history later put it".^{[6]:191, 200} According to Pappé,^[14]:96 this mortar barrage was deliberately aimed at civilians to precipitate their flight from Haifa.

The Haganah broadcast a warning to Arabs in Haifa on 21 April: "that unless they sent away 'infiltrated dissidents' they would be advised to evacuate all women and children, because they would be strongly attacked from now on".^[44]

Commenting on the use of 'psychological warfare broadcasts' and military tactics in Haifa, Benny Morris writes:

Throughout the Haganah made effective use of Arabic language broadcasts and loudspeaker vans. Haganah Radio announced that 'the day of judgement had arrived' and called on inhabitants to 'kick out the foreign criminals' and to 'move away from every house and street, from every neighbourhood occupied by foreign criminals'. The Haganah broadcasts called on the populace to 'evacuate the women, the children and the old immediately, and send them to a safe haven'. Jewish tactics in the battle were designed to stun and quickly overpower opposition; demoralisation was a primary aim. It was deemed just as important to the outcome as the physical destruction of the Arab units. The mortar barrages and the psychological warfare broadcasts and announcements, and the tactics employed by the infantry companies, advancing from house to house, were all geared to this goal. The orders of Carmeli's 22nd Battalion were 'to kill every [adult male] Arab encountered' and to set alight with fire-bombs 'all objectives that can be set alight. I am sending you posters in Arabic; disperse on route'.^{[6]:191, 192}

By mid-May 4,000 Arabs remained in Haifa. These were concentrated in Wadi Nisnas in accordance with Plan D whilst the systematic destruction of Arab housing in certain areas, which had been planned before the War, was implemented by Haifa's Technical and Urban Development departments in cooperation with the IDF's city commander Ya'akov Lublini.^{[6]:209–211}

According to Glazer (1980, p. 111), from 15 May 1948 onwards, expulsion of Palestinians became a regular practice. Avnery (1971), explaining the Zionist rationale, says,

I believe that during this phase, the eviction of Arab civilians had become an aim of David Ben-Gurion and his government …. UN opinion could very well be disregarded. Peace with the Arabs seemed out of the question, considering the extreme nature of the Arab propaganda. In this situation, it was easy for people like Ben-Gurion to believe the capture of uninhabited territory was both necessary for security reasons and desirable for the homogeneity of the new Hebrew state.^[45]

Edgar O'Ballance, a military historian, adds,

Israeli vans with loudspeakers drove through the streets ordering all the inhabitants to evacuate immediately, and such as were reluctant to leave were forcibly ejected from their homes by the triumphant Israelis whose policy was now openly one of clearing out all the Arab civil population before them…. From the surrounding villages and hamlets, during the next two or three days, all the inhabitants were uprooted and set off on the road to Ramallah…. No longer was there any "reasonable persuasion". Bluntly, the Arab inhabitants were ejected and forced to flee into Arab territory…. Wherever the Israeli troops advanced into Arab country the Arab population was bulldozed out in front of them.^[46]

After the fall of Haifa the villages on the slopes of Mount Carmel had been harassing the Jewish traffic on the main road to Haifa. A decision was made on 9 May 1948 to expel or subdue the villages of Kafr Saba, al-Tira, Qaqun, Qalansuwa and Tantura.^[47] On 11 May 1948 Ben-Gurion convened the "Consultancy"; the outcome of the meeting is confirmed in a letter to commanders of the Haganah Brigades telling them that the Arab legion's offensive should not distract their troops from the principal tasks:

"the cleansing of Palestine remained the prime objective of Plan Dalet"^[48]

The attention of the commanders of the Alexandroni Brigade was turned to reducing the Mount Carmel pocket. Tantura, being on the coast, gave the Carmel villages access to the outside world and so was chosen as the point to surround the Carmel villages as a part of the Coastal Clearing offensive operation in the beginning of the 1948 Arab-Israeli War.

On the night of 22–23 May 1948, one week and one day after the declaration of Independence of the State of Israel, the coastal village of Tantura was attacked and occupied by the 33rd Battalion of the Alexandroni Brigade of the Haganah. The village of Tantura was not given the option of surrender and the initial report spoke of dozens of villagers killed, with 300 adult male prisoners and 200 women and children.^[49] Many of the villagers fled to Fureidis (previously captured) and to Arab-held territory. The captured women of Tantura were moved to Fureidis, and on 31 May Brechor Shitrit, Minister of Minority Affairs of the provisional Government of Israel, sought permission to expel the refugee women of Tantura from Fureidis as the number of refugees in Fureidis was causing problems of overcrowding and sanitation.^[50]

A report from the military intelligence SHAI of the Haganah entitled "The emigration of Palestinian Arabs in the period 1/12/1947-1/6/1948", dated 30 June 1948, affirms that:

At least 55% of the total of the exodus was caused by our (Haganah/IDF) operations." To this figure, the report's compilers add the operations of the Irgun and Lehi, which "directly (caused) some 15%… of the emigration". A further 2% was attributed to explicit expulsion orders issued by Israeli troops, and 1% to their psychological warfare. This leads to a figure of 73% for departures caused directly by the Israelis. In addition, the report attributes 22% of the departures to "fears" and "a crisis of confidence" affecting the Palestinian population. As for Arab calls for flight, these were reckoned to be significant in only 5% of cases…^[51][52][53]

According to Morris's estimates, 250,000 to 300,000 Palestinians left Israel during this stage.^[6]:262 Keesing's Contemporary Archives in London place the total number of refugees before Israel's independence at 300,000.^[54]

July–October 1948[link]

Israeli operations labeled Dani and Dekel that broke the truce were the start of the third phase of expulsions. The largest single expulsion of the war began in Lydda and Ramla 14 July when 60,000 inhabitants (nearly 10% of the whole exodus) of the two cities were forcibly expelled on the orders of Ben-Gurion and Yitzhak Rabin in events that came to be known as the "Lydda Death March."

According to Flapan (1987, pp. 13–14) in Ben-Gurion's view Ramlah and Lydda constituted a special danger because their proximity might encourage co-operation between the Egyptian army, which had started its attack on Kibbutz Negbah, near Ramlah, and the Arab Legion, which had taken the Lydda police station. However, the author considers that Operation Dani, under which the two towns were seized, revealed that no such co-operation existed.

In Flapan's opinion, "in Lydda, the exodus took place on foot. In Ramlah, the IDF provided buses and trucks. Originally, all males had been rounded up and enclosed in a compound, but after some shooting was heard, and construed by Ben-Gurion to be the beginning of an Arab Legion counteroffensive, he stopped the arrests and ordered the speedy eviction of all the Arabs, including women, children, and the elderly".^[55] In explanation, Flapan cites that Ben-Gurion said that "those who made war on us bear responsibility after their defeat".^[55]

Rabin wrote in his memoirs:

What would they do with the 50,000 civilians in the two cities … Not even Ben-Gurion could offer a solution, and during the discussion at operation headquarters, he remained silent, as was his habit in such situations. Clearly, we could not leave [Lydda's] hostile and armed populace in our rear, where it could endanger the supply route [to the troops who were] advancing eastward. … Allon repeated the question: What is to be done with the population? Ben-Gurion waved his hand in a gesture that said: Drive them out! … 'Driving out' is a term with a harsh ring … Psychologically, this was one of the most difficult actions we undertook. The population of [Lydda] did not leave willingly. There was no way of avoiding the use of force and warning shots in order to make the inhabitants march the 10 to 15 miles to the point where they met up with the legion. (Soldier of Peace, p. 140–141)

Flapan maintains that events in Nazareth, although ending differently, point to the existence of a definite pattern of expulsion. On 16 July, three days after the Lydda and Ramlah evictions, the city of Nazareth surrendered to the IDF. The officer in command, a Canadian Jew named Ben Dunkelman, had signed the surrender agreement on behalf of the Israeli army along with Chaim Laskov (then a brigadier general, later IDF chief of staff). The agreement assured the civilians that they would not be harmed, but the next day, Laskov handed Dunkelman an order to evacuate the population, which Dunkelman refused.^[56][57]

Additionally, widespread looting and several cases of rape^[58] took place during the evacuation. In total, about 100,000 Palestinians became refugees in this stage according to Morris.^[6]:448

October 1948 – March 1949[link]

This period of the exodus was characterized by Israeli military accomplishments; Operation Yoav, in October, this cleared the road to the Negev, culminating in the capture of Beersheba; Operation Hiram, at the end of October, resulted in the capture of the Upper Galilee; Operation Horev in December 1948 and Operation Uvda in March 1949, completed the capture of the Negev (the Negev had been allotted to the Jewish State by the United Nations) these operations were met with resistance from the Palestinian Arabs who were to become refugees. The Israeli military activities were confined to the Galilee and the sparsely populated Negev desert. It was clear to the villages in the Galilee, that if they left, return was far from imminent. Therefore, far fewer villages spontaneously depopulated than previously. Most of the Palestinian exodus was due to a clear, direct cause: expulsion and deliberate harassment, as Morris writes 'commanders were clearly bent on driving out the population in the area they were conquering'.^[6]:490

During Operation Hiram in the upper Galilee, Israeli military commanders received the order: 'Do all you can to immediately and quickly purge the conquered territories of all hostile elements in accordance with the orders issued. The residents should be helped to leave the areas that have been conquered'. (31 October 1948, Moshe Carmel) The UN's acting Mediator, Ralph Bunche, reported that United Nations Observers had recorded extensive looting of villages in Galilee by Israeli forces, who carried away goats, sheep and mules. This looting, United Nations Observers reported, appeared to have been systematic as army trucks were used for transportation. The situation, states the report, created a new influx of refugees into Lebanon. Israeli forces, he stated, have occupied the area in Galilee formerly occupied by Kaukji's forces, and have crossed the Lebanese frontier. Bunche goes on to say "that Israeli forces now hold positions inside the south-east corner of Lebanon, involving some fifteen Lebanese villages which are occupied by small Israeli detachments".^[59]

According to Morris^[6]:492 altogether 200,000–230,000 Palestinians left in this stage. According to Ilan Pappé, "In a matter of seven months, five hundred and thirty one villages were destroyed and eleven urban neighborhoods emptied […] The mass expulsion was accompanied by massacres, rape and [the] imprisonment of men […] in labor camps for periods [of] over a year".^[60]

Contemporary mediation and the Lausanne Conference[link]

UN mediation[link]

The United Nations, using the offices of the United Nations Truce Supervision Organisation and the Mixed Armistice Commissions, was involved in the conflict from the very beginning. In the autumn of 1948 the refugee problem was a fact and possible solutions were discussed. Count Folke Bernadotte said on 16 September:

No settlement can be just and complete if recognition is not accorded to the right of the Arab refugee to return to the home from which he has been dislodged. It would be an offence against the principles of elemental justice if these innocent victims of the conflict were denied the right to return to their homes while Jewish immigrants flow into Palestine, and indeed, offer the threat of permanent replacement of the Arab refugees who have been rooted in the land for centuries^[61][62]

UN General Assembly Resolution 194, passed on 11 December 1948 and reaffirmed every year since, was the first resolution that called for Israel to let the refugees return:

the refugees wishing to return to their homes and live at peace with their neighbours should be permitted to do so at the earliest practicable date, and that compensation should be paid for the property of those choosing not to return and for loss of or damage to property which, under principles of international law or in equity, should be made good by the Governments or authorities responsible.^[63]

The Lausanne Conference of 1949[link]

At the start of the 1949 Lausanne conference, on 12 May 1949, Israel agreed in principle to allow the return of all Palestinian refugees. At the same time, Israel became a member of the U.N. upon the passage of United Nations General Assembly Resolution 273 on 11 May 1949, which read, in part,

Noting furthermore the declaration by the State of Israel that it "unreservedly accepts the obligations of the United Nations Charter and undertakes to honour them from the day when it becomes a member of the United Nations,"

Israel began with an offer of allowing 100,000 of the refugees to return to the area, though not necessarily to their homes, including 25,000 who had returned surreptitiously and 10,000 family-reunion cases.^[6]:577 The proposal was conditional on a peace treaty that would allow Israel to retain the territory it had captured which had been allocated to the Arab state by the United Nations Partition Plan for Palestine, and on the Arab states absorbing the remaining 550,000–650,000 refugees. The Arab states rejected the proposal on both moral and political grounds, and Israel quickly withdrew its limited offer.

Benny Morris, in his 2004 book, The Birth of the Palestinian Refugee Problem Revisited, summarizes it from his perspective:

In retrospect, it appeared that at Lausanne was lost the best and perhaps only chance for a solution of the refugee problem, if not for the achievement of a comprehensive Middle East settlement. But the basic incompatibility of the initial starting positions and the unwillingness of the two sides to move, and to move quickly, towards a compromise – born of Arab rejectionism and a deep feeling of humiliation, and of Israeli drunkenness with victory and physical needs determined largely by the Jewish refugee influx – doomed the 'conference' from the start. American pressure on both sides, lacking a sharp, determined cutting edge, failed to budge sufficiently either Jew or Arab. The '100,000 Offer' was a classic of too little, too late.^[6]:580

Debate on the causes of the Palestinian exodus[link]

Initial positions[link]

In the first decades after the exodus, two diametrically opposed schools of analysis could be distinguished. In the words of Erskine Childers:^[64] "Israel claims that the Arabs left because they were ordered to, and deliberately incited into panic, by their own leaders who wanted the field cleared for the 1948 war", while "The Arabs charge that their people were evicted at bayonet-point and by panic deliberately incited by the Zionists". Alternative explanations had also been offered. For instance Peretz^[65] and Gabbay^[65] emphasize the psychological component: panic or hysteria swept the Palestinians and caused the exodus. The above Israeli narrative was presented in the publications of various Israeli state institutions such as the national Information Center, the Ministry of Education (history and civic textbooks) and the army (IDF), as well as in the studies of Jewish scholars, those living in Israel or abroad.^[66]

Changes after the advent of the 'New Historians'[link]

Israel opened up part of its archives in the 1980s for investigation by historians. This coincided with the emergence of various Israeli historians, called New Historians, who favored a more critical analysis of Israel's history. The most famous scholar of this group, Benny Morris, concludes that Jewish military attacks were the main direct cause of the exodus, followed by Arab fear due to the fall of a nearby town, Arab fear of impending attack, and expulsions. Morris writes that in some areas, Arab commanders ordered an evacuation for military purposes and that in East Jerusalem, Arab commanders ordered that women, the young and elderly be removed from danger. During the initial phase of Arab-initiated fighting, Morris concludes that "there was no Zionist policy to expel the Arabs or intimidate them into flight." The traditional Israeli version was replaced by a new version stating that the exodus was caused by neither Israeli nor Arab policies, but rather was a by-product of the 1948 War.^{[28][6]:5–7:38–64:462–587}

The Arab version hardly changed^[67] but did get support from some of the New Historians. Pappé calls the exodus an ethnic cleansing and points at Zionist preparations in the preceding years and provides more details on the planning process by a group he calls the 'Consultancy'.^[14] Morris also says that ethnic cleansing took place during the Palestinian exodus, though Morris considers that to have been justified. In an interview with Ari Shavit, Morris says that "there are circumstances in history that justify ethnic cleansing. … when the choice is between ethnic cleansing and genocide—the annihilation of your people—I prefer ethnic cleansing."^[15]

According to Ian Black, the Palestinian exodus is "widely described" as having involved ethnic cleansing,^[13] although not all historians accept that characterization.^[68] Israeli documents from 1948 use the term "to cleanse" when referring to uprooting Arabs.^[69]

Pappé’s scholarship on the issue has been subject to severe criticism. Benny Morris says that Pappés’ research is flecked with inaccuracies and characterized by distortions.^[70] Ephraim Karsh refers to Pappé’s assertion of a master plan by Jews to expel Arabs, as contrived.^[71]

Results of the Palestinian exodus[link]

Abandoned, evacuated and destroyed Palestinian localities[link]

Several authors have conducted studies on the number of Palestinian localities which were abandoned, evacuated and/or destroyed during the 1947–1949 period. Based on their respective calculations, the table below summarises their information.^[72]

Source: The table data was taken from Ruling Palestine, A History of the Legally Sanctioned Jewish-Israeli Seizure of Land and Housing in Palestine. Publishers: COHRE & BADIL, May 2005, p. 34.
Note: For information on methodologies; see: Morris, Benny (1987): The Birth of the Palestinian Refugee Problem, 1947–1949. New York: Cambridge University Press, 1987; Khalidi, Walid (ed.): All that Remains. The Palestinian Villages Occupied and Depopulated by Israel in 1948. Washington, D.C: Institute for Palestine Studies, 1992, App. IV, pp. xix, 585–586; and Sitta, Salman Abu: The Palestinian Nakba 1948. London: The Palestinian Return Centre, 2000.

According to COHRE and BADIL, Morris's list of affected localities, the shortest of the three, includes towns but excludes other localities cited by Khalidi and/or Abu Sitta. The six sources compared in Khalidi's study have in common 296 of the villages listed as destroyed and/or depopulated. Sixty other villages are cited in all but one source. Of the total of 418 localities cited in Khalidi, 292 (70 percent) were completely destroyed and 90 (22 percent) "largely destroyed". COHRE and BADIL also note that other sources refer to an additional 151 localities that are omitted from Khalidi's study for various reasons (for example, major cities and towns that were depopulated, as well as some Bedouin encampments and villages 'vacated' before the start of hostilities). Abu Sitta's list includes tribes in Beersheba that lost lands; most of these were omitted from Khalidi's work.^[73]

Another study, involving field research and comparisons with British and other documents, concludes that 472 Palestinian habitations (including towns and villages) were destroyed in 1948. It notes that the devastation was virtually complete in some sub-districts. For example, it points out that 96.0% of the villages in the Jaffa area were totally destroyed, as were 90.0% of those in Tiberiade, 90.3% of those in Safad, and 95.9% of those in Beisan. It also extrapolates from 1931 British census data to estimate that over 70 280 Palestinian houses were destroyed in this period.^[74]

In another study, Abu Sitta^[75] shows the following findings in eight distinct phases of the depopulation of Palestine between 1947–1949. His findings are summarized in the table below:

* Other sources put this figure at over 70 000.
Source: The table data was taken from Ruling Palestine, A History of the Legally Sanctioned Jewish-Israeli Seizure of Land and Housing in Palestine. Publishers: COHRE & BADIL, May 2005, p. 34. The source being: Abu Sitta, Salman (2001): From Refugees to Citizens at Home. London: Palestine Land Society and Palestinian Return Centre, 2001.

Palestinian refugees[link]

On 11 December 1948, 12 months prior to UNRWA's establishment, United Nations General Assembly Resolution 194 was adopted. The resolution accepted the definition of Palestinian refugees as "persons of Arab origin who, after 29 November 1947, left territory at present under the control of the Israel authorities and who were Palestinian citizens at that date" and; "Persons of Arab origin who left the said territory after 6 August 1924 and before 29 November 1947 and who at that latter date were Palestinian citizens; 2. Persons of Arab origin who left the territory in question before 6 August 1924 and who, having opted for Palestinian citizenship, retained that citizenship up to 29 November 1947"^[77]

UNRWA was established under UNGA resolution 302 (IV) of 8 December 1949.^[11] It defines refugees qualifying for UNRWA's services as "persons whose normal place of residence was Palestine between June 1946 and May 1948, who lost both their homes and means of livelihood as a result of the 1948 Arab-Israeli conflict" and also covers the descendants of persons who became refugees in 1948. The UNRWA mandate does not extend to final status.^[78]

The final 1949 UNRWA estimate of the refugee count was 726,000.^[6]:602 On the other hand, the number of registered refugees was 914,000.^[79] The U.N. Conciliation Commission explains that this number is inflated by "duplication of ration cards, addition of persons who have been displaced from area other than Israel-held areas and of persons who, although not displaced, are destitute", and the UNWRA additionally noted that "all births are eagerly announced, the deaths wherever possible are passed over in silence," as well as the fact that "the birthrate is high in any case, a net addition of 30,000 names a year". By June 1951, the UNWRA had reduced the number of registered refugees to 876,000 after "many false and duplicate registrations [were] weeded out".^[80]

Today the number who qualify for UNRWA's services has grown to over 4 million. One third of whom live in the West Bank and Gaza; slightly less than one third in Jordan; 17% in Syria and Lebanon (Bowker, 2003, p. 72) and around 15% in other Arab and Western countries. Approximately 1 million refugees have no form of identification other than an UNRWA identification card.^[81]

The Prevention of Infiltration law[link]

Following the emergence of the Palestinian refugee problem after the 1948 Arab-Israeli war, many Palestinians tried, in one way or another, to return to their homes. For some time these practices continued to embarrass the Israeli authorities until they passed the Prevention of Infiltration Law, which defines offenses of armed and non-armed infiltration to Israel and from Israel to hostile neighboring countries.^[82] According to Arab Israeli writer Sabri Jiryis, the purpose of the law was to prevent Palestinians from returning to Israel, those who did so being regarded as infiltrators.^[83]

According to Kirsbaum,^[84] over the years the Israeli Government has continued to cancel and modify some of the Defence (Emergency) Regulations of 1945, but mostly it has added more as it has continued to extend its declared state of emergency. For example, even though the Prevention of Infiltration Law of 1954 is not labelled as an official "Emergency Regulation", it extends the applicability of the Defence (Emergency) Regulation 112 of 1945 giving the Minister of Defence extraordinary powers of deportation for accused infiltrators even before they are convicted (Articles 30 & 32), and makes itself subject to cancellation when the Knesset ends the State of Emergency upon which all of the Emergency Regulations are dependent.

Land and Property laws[link]

Following its establishment, Israel designed a system of law that legitimised both a continuation and a consolidation of the nationalisation of land and property, a process that it had begun decades earlier. For the first few years of Israel's existence, many of the new laws continued to be rooted in earlier Ottoman and British law. These laws were later amended or replaced altogether.

The first challenge facing Israel was to transform its control over land into legal ownership. This was the motivation underlying the passing of several of the first group of land laws.^[85]

Initial 'Emergency Laws' and 'Regulations'[link]

Among the more important initial laws was article 125 of the Defence (Emergency) Regulations^[84]

According to Kirshbaum, the Law has as effect that "no one is allowed in or out without permission from the Israeli Military". "This regulation has been used to exclude a land owner from his own land so that it could be judged as unoccupied, and then expropriated under the Land Acquisition (Validation of Acts and Compensation) Law (1953). Closures need not be published in the Official Gazette".^[84]

The Absentees' Property Law'[link]

The Absentees' Property Laws were several laws, first introduced as emergency ordinances issued by the Jewish leadership but which after the war were incorporated into the laws of Israel.^[86] As examples of the first type of laws are the Emergency Regulations (Absentees' Property) Law, 5709-1948 (December) which according to article 37 of the Absentees Property Law, 5710-1950 was replaced by the latter;^[87] the Emergency Regulations (Requisition of Property) Law, 5709-1949, and other related laws.^[88]

According to COHRE and BADIL (p. 41), unlike other laws that were designed to establish Israel's 'legal' control over lands, this body of law focused on formulating a 'legal' definition for the people (mostly Arabs) who had left or been forced to flee from these lands.

The absentee property played an enormous role in making Israel a viable state. In 1954, more than one third of Israel's Jewish population lived on absentee property and nearly a third of the new immigrants (250,000 people) settled in urban areas abandoned by Arabs. Of 370 new Jewish settlements established between 1948 and 1953, 350 were on absentee property.^[89]

The absentee property law is directly linked to the controversy of parallelism between the Jewish exodus from Arab lands and the Palestinian Exodus, as advocacy groups have suggested that there are strong ties between the two processes and some of them even claim that decoupling the two issues is unjust.^{[90][91][92][93]}

However, al-Husseini, Palestinian governor of East Jerusalem in the Palestinian National Authority (PNA), has said that the Israeli law "is racist and imperialistic, which aims at seizing thousands of acres and properties of lands.".^[94]

Laws enacted[link]

A number of Israeli laws were enacted which enabled the further acquisition of depopulated lands. Among these laws were:

• The Land (Acquisition for Public Purposes) Ordinance (1943). To authorise the confiscation of lands for Government and public purposes.
• The Prescription Law, 5718-1958. According to COHRE and BADIL (p. 44), this law, in conjunction with the Land (Settlement of Title) Ordinance (Amendment) Law, 5720-1960, the Land (Settlement of Title) Ordinance (New Version), 5729-1969 and the Land Law, 5729-1969, was designed to revise criteria related to the use and registration of Miri lands – one of the most prevalent types in Palestine – and to facilitate Israel's acquisition of such land.

Israeli resettlement program[link]

Following the Six-Day War, Israel gained control over a substantial number of refugee camps in the territories it captured from Egypt and Jordan. The Israeli government attempted to resettle them permanently by initiating a subsidized "build-your-own home" program. Israel provided land for refugees who chose to participate; the Palestinians bought building materials on credit and built their own houses, usually with friends. Israel provided the new neighborhoods with necessary services, such as schools and sewers.^[95]

This section relies on references to primary sources or sources affiliated with the subject, rather than references from independent authors and third-party publications. Please add citations from reliable sources. (May 2011)

The United Nations General Assembly passed Resolutions 31/15 and 34/52, which condemned the program as a violation of the refugees' "inalienable right of return", and called upon Israel to stop the program.^[96] Thousands of refugees were resettled into various neighborhoods, but the program was suspended due to pressure from the PLO.^[95]

The Nakba's role in the Palestinian and Israeli narratives[link]

Palestinian narrative[link]

The term "Nakba" was first applied to the events of 1948 by Constantin Zureiq, a professor of history at the American University of Beirut, in his 1948 book Ma'na al-Nakba (The Meaning of the Disaster) he wrote "the tragic aspect of the Nakba is related to the fact that it is not a regular misfortune or a temporal evil, but a Disaster in the very essence of the word, one of the most difficult that Arabs have ever known over their long history."^[97] The word was used again one year later by the Palestinian poet Burhan al-Deen al-Abushi.^[97]

In his encyclopedia published in the late 1950s, Aref al-Aref wrote: "How Can I call it but Nakba? When we the Arab people generally and the Palestinians particularly, faced such a disaster (Nakba) that we never faced like it along the centuries, our homeland was sealed, we [were] expelled from our country, and we lost many of our beloved sons."^[97] Muhammad Nimr al-Hawari also used the term Nakba in the title of his book Sir al Nakba (The Secret behind the Disaster) written in 1955. After the Six Day War in 1967 Zureiq wrote another book, The New Meaning of the Disaster, but the term Nakba is reserved for the 1948 war.

Together with Naji al-Ali's Handala (the barefoot child always drawn from behind), and the symbolic key for the house in Palestine carried by so many Palestinian refugees, the 'collective memory of' the Nakba 'has shaped the identity of the Palestinian refugees as a people'.^[98]

The events of the 1948 Arab-Israeli War greatly influenced the Palestinian culture. Countless books, songs and poems have been written about the Nakba. The exodus is usually described in strongly emotional terms. For example, at the controversial 2001 World Conference Against Racism in Durban, prominent Palestinian scholar and activist Hanan Ashrawi referred to the Palestinians as "a nation in captivity held hostage to an ongoing Nakba, as the most intricate and pervasive expression of persistent colonialism, apartheid, racism, and victimization" (original emphasis).^[99]

In the Palestinian calendar, the day after Israel declared independence (15 May) is observed as Nakba Day. It is traditionally observed as an important day of remembrance.^[98] In May 2009 the political party headed by Israeli foreign minister Avigdor Lieberman introduced a bill which would outlaw all Nakba commemorations, with a three-year prison sentence for such acts of remembrance.^[100] The bill was then changed, the prison sentence dropped and instead the denial of state funding for Israeli institutions that hold the commemorations was implemented.^{[citation needed]}

Ghada Karmi writes that the Israeli version of history is that the "Palestinians left voluntarily or under orders from their leaders and that Israelis had no responsibility, material or moral, for their plight." She also finds a form of denial among Israelis that Palestinians bear the blame for the Nakba by not accepting the UN's proposed partition of Palestine into separate ethnic states.^[101]

Israeli narrative[link]

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Claims that the Nakba is equivalent to the Jewish exodus from Arab countries[link]

In response to the Palestinian Nakba narrative, the term "Jewish Nakba" has sometimes been used to refer to the persecution and expulsion of Jews from Arab countries in the years and decades following the creation of the State of Israel. Israeli columnist Ben Dror Yemini wrote:^[102]

However, there is another Nakba: the Jewish Nakba. During those same years [the 1940's], there was a long line of slaughters, of pogroms, of property confiscation and of deportations against Jews in Islamic countries. This chapter of history has been left in the shadows. The Jewish Nakba was worse than the Palestinian Nakba. The only difference is that the Jews did not turn that Nakba into their founding ethos. To the contrary.

Professor Ada Aharoni, chairman of The World Congress of the Jews from Egypt, argues in an article entitled "What about the Jewish Nakba?" that exposing the truth about the expulsion of the Jews from Arab states could facilitate a genuine peace process, since it would enable Palestinians to realize they were not the only ones who suffered, and thus their sense of "victimization and rejectionism" will decline.^[103]

Israeli historian Yehoshua Porath has rejected the comparison, arguing that the ideological and historical significance of the two population movements are totally different and that any similarity is superficial. Porath points out that the immigration of Jews from Arab countries to Israel was the "fulfilment of a national dream". He also argues that the achievement of this Zionist goal was only made possible through the endeavors of the Jewish Agency's agents, teachers, and instructors working in various Arab countries since the 1930s. Porath contrasts this with what he calls the "national calamity" and "unending personal tragedies" suffered by the Palestinians that resulted in "the collapse of the Palestinian community, the fragmentation of a people, and the loss of a country that had in the past been mostly Arabic-speaking and Islamic."^[104]

Films about the exodus[link]

• "The Promise (2011 TV mini-series) is a British serial written and directed by Peter Kosminsky, which deals with a young woman going to Israel in the present day, using her visit to investigate her soldier grandfather's part in the post-war phase of the British Mandate of Palestine.
• "500 Dunam on the Moon" is a documentary film directed by Rachel Leah Jones, about Ayn Hawd, a Palestinian village that was captured and depopulated by Israeli forces in the 1948 war.
• "The Palestinian Catastrophe 1948" is a documentary film by Benny Brunner and Alexandra Jansse, that follows the events surrounding the creation of the Palestinian refugee problem.
• "The Sons of Eilaboun" is a documentary film by Hisham Zreiq that tells the story of the exodus and return of a small Palestinian village called Eilaboun in 1948.

Gallery of the Palestinian Exodus[link]

• 

  Palestinian watch over a school in a refugee camp, 1948.

• 

  Makeshift school for Palestinian refugees.

• 

  Palestinian woman a baby and a jug.

• 

  Refugees in the open, 1948.

• 

See also[link]

• 1948 Palestine War
• Nakba Day
• Palestinian Exodus 1949 to 1956
• 1967 Palestinian exodus
• Palestinian expulsion from Kuwait
• Jewish exodus from Arab and Muslim lands (contemporary flight and/or expulsion of Jews from Arab countries)
• Arab diaspora
• Palestinian diaspora
• Palestinian refugee
• Expulsion of Germans after World War II (contemporary "exodus", executed 1944 – 1950)
• History of Palestine (region)#Post-Mandate
• Land and Property laws in Israel
• List of villages depopulated during the Arab-Israeli conflict
• New Historians

Notes[link]