“The Palestinians may have lived through enormous upheaval over the course of the last century but they enjoy a rich cultural heritage“.
Palestine, roughly the size of Vermont, is a land of rich and diverse culture, shaped by centuries of history, politics, and social change. Its people have endured and resisted various forms of oppression with many of them being dispersed and displaced from their family homes, villages and cities, making Palestinian culture and traditions even more important for holding this community together.
Whether in ancestral towns or in refugee camps or in communities of Palestinian immigrants in countries throughout the world, Palestinians enjoy a shared heritage and culture that allows them to carry a sense of home with them wherever they are.
Connection to the land
The Palestinians are a people with a long history and deep roots in their land and traditions. For thousands of years, Palestine has been a focal point of major historical events. Palestine belonged to the famed Fertile Crescent of human antiquity, home to some of the first agricultural communities in the world.
The highlands of Palestine during the Bronze and Iron Ages were called the “Land of Canaan”; This region saw different rulers, sometimes administered from Damascus or Cairo, and even became the Kingdom of Jerusalem during the Crusader period in the twelfth century.
The geographic definition of “Palestine” went through significant changes and developments over the course of centauries. What is called “Palestine” today is nothing except the British mandatory geographic definition of the borders, resulting from agreements with France during and after World War one.
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The borders newly created by the British did not follow geographic, historical, cultural or demographic concepts. Britain and France defined the borders according to their needs as well as the needs of creating the Jewish “homeland” (interpreted to mean state) as promised in the Balfour Declaration. These borders were also not sensitive to the needs of the population of this area.
The division of Greater Syria, imposed by the Sykes-Picot Agreement, further impacted the Palestinian people. The areas carved out from Greater Syria or Bilad al-Sham, encompassing Jordan, Palestine, Syria, and Lebanon, had virtually never experienced the national state or national borders. As a result, political, social and economic consequences of such an artificial division were not to the liking of the population.
Statehood doesn’t define identity; a state can be home to diverse people and identities.
In 1973, following the October War and significant political developments, the concept of an independent Palestinian state gained traction. The Palestine Liberation Organization (PLO) adopted it as their political program. Since then, Palestinian life has been shaped by this vision, even amidst ongoing struggles.
The Palestine’s road to nationhood is riddled with many obstacles, but the Palestinian people have consistently found innovative ways to express their identity. Through art and the preservation of their cultural treasures, they reinforce their deep-rooted connection to their homeland.
Can Palestinians express their identity differently ?
Palestine has a majority of Palestinians living as refugees outside its borders. They are the result of accumulated ethnic, racial, and religious groups, who once lived, conquered, occupied, and passed through this strip of land. Wars and invasions have never totally replaced the local population in any period of history; they rather added to, mixed with and reformulated the local identity. The Palestinian people are the Canaanites, the Philistines, the Jabousites, the Assyrians, the Babylonians, the Egyptians, the Aramaeans, the Greeks, the Romans, the Byzantines, the Arabs, the Turks, the Crusaders, and the Kurds, who once settled, conquered, occupied or just passed through Palestine.
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Regardless of the extent to which they affected the land and its population, they all left their touch in forming the Palestinian people and its identities. Palestinian culture is far from homogeneous, with many distinct regional variations. And Palestinians living in countries outside its own geography often adopt some of the cultural practices common to their new homes.
So, the question whether Palestinians could reflect their identity in a differently, I think the answer is yes!
Which Language do They Speak?
The official language of Palestine is ‘Arabic’, which is spoken by the majority of the population. Arabic is a Semitic language that has many dialects and varieties across the Arab world. Palestinians speak a Levantine dialect colloquially, which is similar to the dialects spoken in Syria, Lebanon, and Jordan. However, there are also regional and local variations within Palestine, such as the rural dialects of the Galilee and the Negev.
In addition to Arabic, some Palestinians also speak other languages, such as Hebrew, English, French, Spanish, or German. These languages are often learned as second or foreign languages in schools or through exposure to other cultures. Some Palestinians also speak minority languages that reflect their ethnic or religious backgrounds, such as Aramaic (spoken by some Christians), Samaritan (spoken by some Samaritans), or Domari (spoken by some Roma).
Religious Diversity in Palestine
Palestine encompasses several religions, including Islam (the religion of the majority at least since the 10th century) Christianity, and Judaism with all their religious sub-groupings. These three religions were, at least until the rise of Zionism, the main popular religions.
Most of the Palestinian Jews, started at the beginning of the twentieth century to identify themselves with the Zionist movement, thus separating themselves from the rest of their own people. On the other hand, Palestinian Christians are still very proud Palestinian Arabs; the rise of Zionism has even strengthened their identity.
Literary Roots
Palestinian literature has a long and distinguished history that dates back to pre-Islamic times. Some of the earliest examples of Palestinian literature are the poems of Imru’ al-Qais and al-Khansa’, two famous Arab poets who lived in Palestine in the 6th century CE. Palestinian literature continued to flourish under Islamic rule, producing many notable figures such as Ibn Qutayba, al-Maqdisi, and al-Muqaddasi, who excelled in various fields such as history, geography, and jurisprudence.
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Palestinian literature also witnessed a revival and a transformation in the 19th and 20th centuries, in response to the political and social changes that affected Palestine and the Arab world. Some of the pioneers of modern Palestinian literature are Khalil al-Sakakini, Ibrahim Touqan, Fadwa Tuqan, and Mahmoud Darwish, who expressed their nationalist and humanist sentiments through their writings. Palestinian literature also diversified and expanded in terms of themes, styles, and perspectives, incorporating elements of realism, romanticism, surrealism, existentialism, feminism, and postmodernism.
Some of the contemporary Palestinian writers who have gained international recognition and acclaim are Ghassan Kanafani, Emile Habibi, Edward Said, Sahar Khalifeh, Liana Badr, Salman Natour, Ibrahim Nasrallah, Suad Amiry, Raja Shehadeh, and Adania Shibli. These writers have explored various topics and issues related to Palestinian culture and identity, such as exile, resistance, memory, loss, love, hope, and humor.
Contemporary Palestinian Art and Artists
One of the most distinctive and popular forms of Palestinian art is tatreez, which is a traditional craft that involves cross-stitch embroidery. Tatreez is usually done by women, who use colorful threads and needles to create intricate patterns and motifs on fabrics such as cotton, linen, or silk. Tatreez is not only a decorative art, but also a symbolic and expressive one. The designs and motifs of tatreez reflect different aspects of Palestinian life and culture, such as agriculture, nature, folklore, and politics. For example, some of the common motifs are olive branches, cypress trees, carnations, stars, keys, and maps.
Tatreez is also a way of preserving and transmitting Palestinian culture and identity across generations and borders. Many Palestinian women have learned tatreez from their mothers and grandmothers, who taught them the skills and the meanings behind each motif. Tatreez has also been used by Palestinian women as a source of economic activity and empowerment, especially in times of hardship and crisis. For instance, during the first intifada (1987-1993), many Palestinian women formed cooperatives and associations to produce and sell tatreez products such as dresses, bags, cushions, and wall hangings.
Traditional Palestinian Dishes
One of the most characteristic and common dishes in Palestinian cuisine is maqluba, which means “upside down” in Arabic. Maqluba is a rice-based dish that consists of layers of meat (usually chicken or lamb), vegetables (usually eggplant, cauliflower, or potatoes), and spices (such as cinnamon, cardamom, turmeric, and nutmeg). The dish is cooked in a large pot, and then inverted onto a large platter, creating a dome-shaped presentation. Maqluba is usually served with yogurt, salad, and bread.
Another dish that is widely popular and consumed in Palestinian cuisine is musakhan, which means “heated up” in Arabic. Musakhan is a bread-based dish that consists of taboon bread (a flatbread baked in a clay oven), topped with chicken, onions, sumac (a sour spice made from dried berries), and pine nuts. The dish is baked in an oven, and then cut into pieces. Musakhan is usually served with yogurt and olives.
Palestinian cuisine also has a variety of desserts and sweets that are enjoyed by many people. Some of the most famous desserts and sweets are knafeh, baklava, maamoul, halva, and qatayef.
The Importance of Olives
Olive farming not only sustains livelihoods but also plays a crucial role in preserving Palestinian cultural heritage. The olive harvest, which occurs annually, is a time of communal gathering and celebration, bringing families and communities together to work hand in hand. The olive tree is often referred to as the “tree of life” in Palestine, providing not just olive groves but also essential wood for fuel and crafting. However, Olive farming in Palestine is facing challenges due to the Israeli-occupation, including land confiscations, restricted access to agricultural lands, and settler violence.
Agriculture in Palestine
Palestine’s agriculture has a rich history dating back millennia, deeply intertwined with its cultural identity. The region’s favorable climate, fertile soil, and abundant water resources have long made it conducive to farming. Archaeological evidence suggests that agriculture in Palestine began as early as the Neolithic period, with early inhabitants cultivating wheat, barley, and legumes.
Over the centuries, various civilizations and empires, including the Byzantines, Arab Caliphates, Crusaders, and Ottoman Empire, shaped agriculture in Palestine. During the Ottoman period (1516-1917), tenant farming became prevalent, where wealthy landowners leased lands to tenant farmers. This system persisted into the British Mandate period (1917-1948), when the British authorities controlled Palestine. During this time, citrus orchards became a significant agricultural export, and the region saw increased investment in modern farming techniques and infrastructure.
However, in past few decades, access to land and food sovereignty for Palestinian people has been seriously strained due to Israel’s policies and practices.
The First Intifada
After the Six-Day War with Arabs in 1967, when Israel captured the West Bank, Jerusalem, Sinai Peninsula, and Gaza Strip from Jordan and Egypt, frustration and resentment grew among Palestinians in the newly occupied territories. Israel, as part of its occupation policies, opened its labor market to Palestinians, allowing them to work in Israel. The job opportunities offered to Palestinians were mainly unskilled or semi-skilled labor jobs that Israelis were unwilling to do. These situations fueled tensions and grievances, contributing to the buildup of frustration that eventually erupted into the First Intifada, a popular uprising against the Israeli occupation, in 1987.
Despite facing various difficulties while working in Israel, including long commutes through checkpoints, low wages, and limited job security, more than 40 percent of the Palestinian workforce worked in Israel on a daily basis, by the time of the first-Intifada (1987).
The Intifada is an expression of Palestinian resistance and a demand for their rights, and an end to Israeli occupation and settlement expansion.
