26 Facts About Palestinian Arab

Today, the Palestinian Arab identity encompasses the heritage of all ages from biblical times up to the Ottoman period.

The Palestinian Arab National Authority, officially established in 1994 as a result of the Oslo Accords, is an interim administrative body nominally responsible for governance in Palestinian Arab population centres in the West Bank and the Gaza Strip.

Palestinian Arab therefore, proposed that this historical wrong be corrected, by embracing the Palestinians as their own and proposed the opening of Hebrew schools for Palestinian Arab Muslims to teach them Arabic, Hebrew and universal culture.

Several Palestinian Arab extended families, most notably the Makhamra family of Yatta, have recent traditions of having a Jewish ancestry.

Legal historian Assaf Likhovski states that the prevailing view is that Palestinian identity originated in the early decades of the 20th century, when an embryonic desire among Palestinians for self-government in the face of generalized fears that Zionism would lead to a Jewish state and the dispossession of the Arab majority crystallised among most editors, Christian and Muslim, of local newspapers.

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Filasteen initially focused 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, expressing growing concern over land dispossession and its implications for the society at large.

Conversely, historian James L Gelvin argues that Palestinian nationalism was a direct reaction to Zionism.

Israeli historian Efraim Karsh takes the view that the Palestinian Arab identity did not develop until after the 1967 war because the Palestinian Arab exodus had fractured society so greatly that it was impossible to piece together a national identity.

The Palestine Palestinian Arab delegation rejected the proposal as "wholly unsatisfactory", noting that "the People of Palestine" could not accept the inclusion of the Balfour Declaration in the constitution's preamble as the basis for discussions.

Two prominent leaders of the Palestinian Arab nationalists were Mohammad Amin al-Husayni, Grand Mufti of Jerusalem, appointed by the British, and Izz ad-Din al-Qassam.

At the Jericho Conference on 1 December 1948,2,000 Palestinian delegates supported a resolution calling for "the unification of Palestine and Transjordan as a step toward full Arab unity".

Mainstream secular Palestinian Arab 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.

Jews who identify as Palestinian Arab Jews are few, but include Israeli Jews who are part of the Neturei Karta group, and Uri Davis, an Israeli citizen and self-described Palestinian Arab Jew who serves as an observer member in the Palestine National Council.

Contributions to Palestinian culture have been made by diaspora figures like Edward Said and Ghada Karmi, Arab citizens of Israel like Emile Habibi, and Jordanians like Ibrahim Nasrallah.

Ali Qleibo, a Palestinian Arab anthropologist, has critiqued Muslim historiography for assigning the beginning of Palestinian Arab cultural identity to the advent of Islam in the 7th century.

Palestinian Arab handicrafts include embroidery and weaving, pottery-making, soap-making, glass-making, and olive-wood and Mother of Pearl carvings, among others.

Unlike its Arabic counterparts, Palestinian literature is defined by national affiliation rather than territorially.

Contemporary Palestinian Arab literature is often characterized by its heightened sense of irony and the exploration of existential themes and issues of identity.

Palestinian Arab posits a temporal distinction between literature produced before 1948 and that produced thereafter.

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.

Palestinian Arab folklore is the body of expressive culture, including tales, music, dance, legends, oral history, proverbs, jokes, popular beliefs, customs, and comprising the traditions of Palestinian Arab culture.

Much of the Middle-Eastern and Arabic string instruments utilized in classical Palestinian music are sampled over Hip-hop beats in both Israeli and Palestinian hip-hop as part of a joint process of localization.

Just as the percussiveness of the Hebrew language is emphasized in Israeli Hip-hop, Palestinian music has always revolved around the rhythmic specificity and smooth melodic tone of Arabic.

The presence of a hand-drum in classical Palestinian Arab music indicates a cultural esthetic conducive to the vocal, verbal and instrumental percussion which serve as the foundational elements of Hip-hop.

Dabke, a Levantine Arab folk dance style whose local Palestinian versions were appropriated by Palestinian nationalism after 1967, has, according to one scholar, possible roots that may go back to ancient Canaanite fertility rites.

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Today there remains sport centers such as in Gaza and Ramallah, but the difficulty of mobility and travel restrictions means most Palestinian Arab are not able to compete internationally to their full potential.