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121. Palestinian Citizens of Israel and the Discourse on the Right of Return, 1948–59

Author:
Maha Nassar
Publication Date:
07-2011
Content Type:
Journal Article
Journal:
Journal of Palestine Studies
Institution:
Institute for Palestine Studies
Abstract:
This article traces the evolving discourse on the "right of refugee return"among the Palestinian citizens of Israel during the first decade of Israeli statehood, with emphasis on the role of the local Arabic press in shaping and reflecting that discourse. More particularly, it focuses on al-Ittihad, the organ of the communist party (MAKI), which paid the greatest attention to the refugee issue. In tracing the party's shift from a humanistic/anti-imperialist stance on the issue to one emphasizing the refugees' inalienable right to return, the article sheds light on MAKI's political strategy vis-à-vis the Palestinian minority. It also illustrates the political vibrancy in the early years of the community, generally viewed simplistically in terms of a pre-1967 quiescence and post-1967 politicization. In late autumn 1959, Saliba Khamis, a Palestinian member of the Israeli Communist Party (ha-Miflagah ha-Komunist ha-Yisra'ilit-MAKI) central committee, wrote an essay in the party's Arabic-language newspaper, al-Ittihad (The Union), reviewing the ongoing attempts to compensate and resettle Palestinian refugees outside Israel. In his view, such offers would never succeed because of "the vigilance of the refugees themselves and their strong insistence on their right to return to their country." Khamis's invocation of "rights" (huquq) permeated his analysis, appearing fourteen times in his half-page essay.# His comments also reflected a shift in thinking of many Palestinian MAKI leaders during the first decade of Israeli statehood. As the only legal non-Zionist party during the 1950s, MAKI was the political home for many Palestinian citizens of Israel who held Arab nationalist beliefs but had no other outlet for political expression. Like its predecessor, the Palestine Communist Party (PCP), MAKI's platform stressed internationalism and Arab-Jewish brotherhood, though disagreements over the party's attitude toward Arab and Jewish nationalism occasionally led to tensions within the party. In 1944, Arab leaders broke away from the PCP to form the National Liberation League (NLL), which had a closer affinity to Arab nationalist positions. Although the Jewish and Arab branches reunited in 1948 to form MAKI, such disputes once again led to the party's split in 1965 into the predominantly Jewish MAKI and largely Arab RAKAH parties. During the period under review, MAKI's Arab and Jewish leaders worked together to maintain an internationalist outlook while tailoring their political messages to appeal to their respective communities. Given the disproportionately large Arab makeup of the party, MAKI's Arab leaders used their party's publications to enhance their reputation as the champion of Israel's Palestinian minority and to convince readers to vote for MAKI in parliamentary elections. While we cannot know with certainty how widespread the views expressed in al-Ittihad actually were, a close review of the paper gives us insight into the political positions MAKI leaders believed would resonate in the Palestinian community, thus providing us with a useful lens through which to examine Palestinian political discourse in Israel during its early years. Reports and editorials that appeared in al-Ittihad throughout this period show how two threads in the discourse on return developed, crystallized, and ultimately converged. Initially, the few articles written on this subject were by party leaders with a strong pro-Soviet tilt and were aimed at convincing Israeli decision makers to allow refugees to return to their original homes and lands on humanistic and anti-imperialist grounds. However, by 1959, a host of regional and domestic factors led al-Ittihad to emphasize the collective and inalienable right of Palestinian refugees-both the "external" refugees mainly in the surrounding states and the "internal" refugees still in Israel but prevented from returning to their villages-to do so. These factors included mounting Palestinian calls for the right of return, which, coupled with growing Soviet support on the issue, gave MAKI some of the political cover it needed to take a stronger stance. At the same time, competition with the newly formed Arab nationalist group al-Ard and the leftist-Zionist party MAPAM for the political support of Palestinian Israelis, along with pressure from internal refugees themselves, further convinced MAKI's Arab leaders to emphasize the refugees' right of return-a position they have held ever since. This confluence of domestic and regional developments makes 1959 a useful endpoint for our discussion of MAKI's transformation. Understanding how and why these changes occurred not only gives us keen insight into the dynamics of Palestinian activism in Israel during this early period but also demonstrates that the direction of this activism was often bottom-up rather than top-down. Furthermore, it shows how al-Ittihad helped connect the geographically and politically isolated Palestinians in Israel to the rest of the Arab world, paving the way for a reunited Palestinian political entity in the post-1967 era. The refugee issue is one of the most contentious of the Arab-Israeli conflict. Palestinians have long argued they have a legal right to return to their homes in historic Palestine. This was based in part on the Universal Declaration of Human Rights provision, "Everyone has the right to leave any country, including his own, and to return to his country," as well as on UN General Assembly Resolution 194 (III), which recognizes "that the refugees wishing to return to their homes and live at peace with their neighbors 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."Israel, however, has maintained that Palestinians do not have a legal right to return and that a solution to the refugee problem must be part of a broader peace agreement focused on the resettlement of refugees. While Israel did allow a few thousand refugees to be repatriated under family reunification provisions negotiated at the Lausanne conference in 1949, it has resisted pressures to accept large numbers of refugees since then. Much of what has been written on the Palestinian refugees has focused on the origins of the problem and their prospects for return. Studies of internal Palestinian refugees in Israel have outlined the mechanisms by which they were deprived of access to their lands and their own attempts to return. Less attention has been paid to how Palestinians in Israel viewed the refugee issue as a whole, especially during the early years of the state. One reason for this may be the fact that Palestinian citizens of Israel are often viewed as having been quiescent prior to 1967, whereas after 1967, exposure to Palestinians in the newly occupied territories and in exile led them to challenge government policies more forcefully. This was certainly true to some degree: the military government imposed on the community between 1948 and 1966, coupled with land confiscations, economic discrimination, and travel restrictions, greatly hindered any attempt at political mobilization during that period. Nonetheless, bisecting the political history of Palestinian Israelis into "pre-1967" and "post-1967" periods glosses over more nuanced developments within the community during the early years of the state. Among the aims of the present study is to determine when the concept of "right of return" became commonly used in MAKI's discourses on refugees.
Topic:
United Nations
Political Geography:
Israel, Palestine, and Arabia

122. Palestine in Egyptian Colloquial Poetry

Author:
Noha Radwan
Publication Date:
07-2011
Content Type:
Journal Article
Journal:
Journal of Palestine Studies
Institution:
Institute for Palestine Studies
Abstract:
Shi'r al-'ammiyya is a poetry movement whose emergence in Egypt in the early 1950s coincided with the heyday of Nasser's revolution, when the Palestine question was a national concern. With numerous practitioners today, the movement has yielded a large corpus of colloquial poetry that has become a significant part of Egypt's cultural landscape. This article presents a historical survey of shi'r al-'ammiyya's best known poets—Fu'ad Haddad, Salah Jahin, and 'Abd al-Rahman al-Abnudi—and their poems on Palestine. Among the essay's aims is to dispel the common misconception that the use of colloquial Egyptian ('ammiyya denotes parochial rather than pan-Arab concerns, with the standard (fusha) Arabic seen as a signifier of pan-Arab identity. In an essay on the poetics of Arab nationalist literature, Palestinian scholar Yasir Suleiman recalled a scene from his childhood: I remember as a little boy going to see an Egyptian film about Jamila with my cousins in . . . Jerusalem in the late 1950s. The whole cinema was in tears and people spoke about Jamila's legendary courage and the barbarity of the French for weeks after that. The film helped make the struggle of the Algerian people 'real' and made us all feel 'Algerian.' When we related the story of the film to my mother, she said 'We are all in the same boat.' We all understood what she meant: Algeria is Palestine and Palestine is Algeria. As a tool of mobilization, the film was very successful indeed. < The film to which Suleiman is referring is Jamila al-Jaza'iriyya (Jamila The Algerian, 1958) by the Egyptian director Yusuf Chahine. That the movie was a “tool of mobilization” against the Zionist occupation of Palestine as well as against the French occupation of Algeria was not an accident, any more than was the choice of Egyptian colloquial, 'ammiyya, for the movie dialogue. There is no need to speculate about whether the Algerian people's struggle would have been any less “real” for the Jerusalem audience if Chahine had chosen to use the literary, fusha, register for his film, or about whether the Jerusalemites would have identified more with the “Algerians” had the actors spoken the Algerian dialect, impenetrable to Palestinians. It is enough to point out that the choice of the Egyptian colloquial seemed so “natural” that it did not even warrant mention by Suleiman, whose interest in the film lay in its emotive and political impact on a Palestinian audience. Chahine's Jamila spoke to the entire Arab audience from the “ocean to the gulf” in a language familiar to them from Egypt's robust cinema industry and radio, the period's most powerful tool of mass communication. As Albert Hourani wrote, This was the age of radio too. Radio sets were imported on a large scale in the 1940s and 1950s. By 1959 there were 850,000 in Egypt and half a million in Morocco, and each set might be listened to by dozens of people, in cafes or village squares. . . . Every government had its own radio station. . . . A large proportion of the programmes sent out by all stations—talks, music and plays—originated in Cairo, and they too spread a knowledge of Egypt and its ways of speech. . . . Certain Egyptian voices became familiar everywhere—that of the country's ruler, Jamal 'Abd al-Nasir, and that of the most famous of Egyptian singers, Umm Kulthum; when she sang, the whole Arab world listened. It was in this sociolinguistic milieu that shi'r al-'ammiyya al-misriyya, an Egyptian poetry movement, one of whose main characteristics is its use of colloquial Egyptian, emerged in the early 1950s. A Modern Movement and Its Antecedents Shi'r al-'ammiyya poets wrote on a variety of themes, but the poems analyzed in this article concern only the Zionist occupation of Palestine, its calamitous consequences, and Arab reaction to these events. These poems establish their authors' commitment to the Palestinian struggle for liberation and the role Egypt must assume in this struggle, a commitment taken here as signifying an embrace of a pan-Arabist political agenda. Any ostensible discrepancy between embracing a pan-Arabist agenda and the choice of the colloquial over the literary language hailed as a hallmark of Arab identity can be dispelled through knowledge of the special status enjoyed by the Egyptian colloquial since the 1940s. On the literary spectrum, it is important to note that shi'r al-'ammiyya is not an extension of earlier traditions or movements using colloquial verse. Rather, it is a modern movement that originated in the 1950s in the poetry of Fu'ad Haddad (1927–1985) and Salah Jahin (1930–1986), poets infused by the new poetic sensibilities of the wider movement of modern/modernist Arabic poetry of the late 1940s. Colloquial poetic expression has existed in multiple folkloric forms at least since the early Abbasid period in the ninth century, and many of these forms continue to enjoy wide popularity in Egypt and other parts of the Arab world. As will be seen below, the poets of shi'r al-'ammiyya at times engage these colloquial traditions, but as part of the engagement with tradition shared by modern/modernist Arabic poetry movements as a whole. In this respect, it is important to distinguish shi'r al-'ammiyya from two earlier movements of colloquial Egyptian verse that were part of the Egyptian cultural landscape at the time when shi'r al-'ammiyya's emerged. The first is a modern manifestation of the poetic genre zajal as practiced by Bayram al-Tunisi (1893–1961) and an earlier generation of zajal composers whose works were widely published between the mid-nineteenth and the early decades of the twentieth century. The second is best represented by the poems of Louis 'Awad (1915–1994), an Oxford-educated Egyptian writer, critic, and professor of English literature in his collection Blutuland wa qasa'id ukhra (Plutoland and Other Poems), in which several of the poems are in the colloquial register. The zajal genre had been most popular during the twelfth to the nineteenth centuries in many parts of the Arab world and survives today, especially as a Lebanese folkloric tradition. In mid-nineteenth-century Egypt, zajal reemerged in a large number of popular newspapers. Its practitioners, known as zajjalun, were mostly urban and well versed in the literary register, but they found in zajal's colloquial register an effective medium of communication and mass mobilization in the service of social and political reform. Among the best known zajjalun of that period were 'Abdallah al-Nadim (1854–1896) and Ya'coub Sannu' (1839–1912). But it was in the hands of al-Tunisi that the Egyptian zajal, deployed in the service of social reform and the assertion of the Egyptian national character, reached an unprecedented degree of versatility and popularity. A number of al-Tunisi's zajals remain an important part of Egyptian popular culture. In contrast, Awad's poetry was part of a short-lived call by some Egyptian intellectuals to adopt the colloquial as a means to disengage Egyptian literature from the larger Arabic literary tradition and thus give it a distinctive and separate Egyptian national character. This went counter to the Arab nationalist identity then gaining ground, which insisted on the use of a common literary Arabic. Sati' al-Husri's (1880–1968) statement that “Every Arabic-speaking people is an Arab people” remains the most widely accepted definition of Arab identity. Al-Husri regarded the colloquial as divisive and called upon all Arab literati “to understand fully the umma's (nation's) need for a unified and unifying language and to hold on to fusha.” Resistance to this linguistic affiliation was fomented in Egypt by writers and intellectuals such as Salama Musa (1887–1958), who argued that “standard Arabic cannot serve as a medium of the national literature of Egypt and should therefore give way to a refined colloquial language.” 'Awad's call in his introduction to Blutuland for a break from Arabic poetics and the standard literary Arabic was a continuation of this ideological stance, but neither Awad's poetry nor his larger cause found much appeal with the Egyptian public.
Political Geography:
Palestine, Arabia, and Egypt

123. Why Can't the Palestinians Recognize the Jewish state?

Author:
Ahmad Samih Khalidi
Publication Date:
07-2011
Content Type:
Journal Article
Journal:
Journal of Palestine Studies
Institution:
Institute for Palestine Studies
Abstract:
Israel's relatively recent demand for recognition as a “Jewish state” or “homeland for the Jewish people” has important implications for the Palestinians (whether refugees, citizens of Israel, or residents of the occupied territories) with regard to their history, identity, rights, and future. This essay explores the moral and practical reasons why they cannot accede to this demand, or even accept Israel's self-definition as a matter of exclusive Israeli concern.
Political Geography:
Israel and Palestine

124. In Pursuit of My Ottoman Uncle: Reimagining the Middle East Region as One

Author:
Raja Shehadeh
Publication Date:
07-2011
Content Type:
Journal Article
Journal:
Journal of Palestine Studies
Institution:
Institute for Palestine Studies
Abstract:
In April 2011, Raja Shehadeh visited the United States to promote the U.S. edition of his new book, A Rift in Time: Travels with my Ottoman Uncle (OR Books, 2011). JPS heard several of his presentations, during which he read passages from his book and reflected on its genesis, major themes, and how writing it changed his thinking about the future of the region. In response to our request, he agreed to allow us to compile the typed notes for his various lectures into a single integrated essay, which he later edited and expanded with additional reflections and comments. A London-trained lawyer with numerous cases in Israel's military courts to his credit, Shehadeh first gained prominence as a human rights advocate and cofounder (in 1979) of al-Haq—the West Bank affiliate of the Geneva-based International Commission of Jurists and the first human rights organization in the occupied territories—and for his legal writings. He has written a number of memoirs, one of which—Palestinian Walks: Forays into a Vanishing Landscape—won the Orwell Prize, Britain's top award for political writing, in 2008. When I finished writing Palestinian Walks about the vanishing hills around Ramallah, I felt confined, both by the narrow territory of the West Bank and by a time frame that logically begins with the 1967 war. The West Bank was the arena of that book, yet the Palestine problem, my overriding concern, neither began there nor can its meaning be contained within the four decades of the post-1967 period. The Israelis have perfected the art of “maintained uncertainty,” which consists of repeatedly extending and then contracting, through an unpredictable combination of changing and selectively enforcing regulations and controls, the space in which Palestinians can maneuver. This exacts a heavy psychological toll, inducing a sense of perpetual temporariness. At the same time, the proliferation of settlements, bypasses, and roadblocks that Israel constructs has succeeded in convincing the occupied of the permanence of the fragmentation, as if a truly new geography had been put into place. It suits Israel to elude political resolution, to keep negotiating borders (or talking about negotiating borders) while counting on the resulting uncertainty to maintain the population's quiescence. I wanted to escape all this. I needed to travel in a wider area and to write, so to speak, on a larger canvas in terms of both space and time. One of my abiding interests, which was at the base of Palestinian Walks, is the relationship that exists between people and the landscape. I wanted to continue this exploration. I had always been fascinated by the Great Rift Valley, created by a fault in the geology of the earth that extends from the Taurus mountains in southern Anatolia all the way to Mozambique in central Africa, forming a series of smaller rift valleys along the way. In its eastern Mediterranean segment, the valleys and plains through which the Orontes, Litani, and Jordan rivers flow are part of that system, as are the mountains and hills that lie to either side. Thus our stretch of the Great Rift Valley runs from modern Turkey in the north through Syria, Lebanon, Palestine/Israel, and Jordan, all the way down to the tip of the Hijaz in modern-day Saudi Arabia—all lands once part of the Ottoman Empire. As early as the mid-1990s, when the disappointment of the Oslo process was becoming obvious, my thoughts had begun to turn to the past. I considered writing a book that looks at the relations between the Turks of Ottoman times and the other peoples and lands of the eastern Mediterranean. When I proposed the idea to my publisher, he said this would be not one book but three. But I kept thinking about how I could frame such material and make of it a coherent story. In the meantime, I discovered a memoir written by a great-great uncle of mine, Najib Nassar, an important historical figure of late Ottoman and Mandate Palestine, who was one of the first to publish a book in Arabic about the dangers of Zionism. Though he defined himself the same way any Palestinian, or Turk, or Syrian, or Jew would have defined himself at the time, as an Ottoman, his memoir recounts his “great escape” from the Ottoman police during World War I. His “escape” took him from Haifa through the Galilee and down the Jordan Valley and into the desert wilderness east of the Jordan River. As I read about him, I saw we had a number of things in common: a strong interest in agriculture, an affinity to people who live close to the land, and a preoccupation with a cause. He was also a writer whose writings advocated for that cause. The two ideas—the Great Rift Valley and my great-great uncle's story—coalesced when I began to look for a subject to write about after finishing Palestinian Walks. The result was A Rift in Time: Travels with my Ottoman Uncle. It's a book about two journeys: the great escape of my great-great uncle from 1915 to 1917, which basically followed the Great Rift Valley, and my own modern-day explorations, starting out from Ramallah, of the places where he had been. And so it is also a book about two rifts—the Great Rift Valley that begins in Asia Minor and the “rift in time”—the century that separated our two journeys, and how the land has been transformed in the course of that century. More broadly, this book is my attempt to escape the confining reality of occupied Palestine, to free myself to see another reality beneath the present reality that tries to impose itself on our minds in every way, driving home its immutability. It seemed to me that it might be possible to emerge from the political despair that has become our lot by going back into the past and reimagining our region, concentrating on the Rift Valley and its physical integrity, and thinking how that continuity might one day return to reflect the political wholeness that the region once had. It was an act of imagination that I wanted to invite others to share, with the hope that they might come to see, like me, that the present is not permanent and that it is possible to rethink our land and what its future might look like.
Political Geography:
United States, Middle East, London, and Palestine

125. Hidden Histories: Palestine and the Eastern Mediterranean

Author:
Keith W. Whitelam
Publication Date:
07-2011
Content Type:
Journal Article
Journal:
Journal of Palestine Studies
Institution:
Institute for Palestine Studies
Abstract:
No abstract is available.
Political Geography:
Palestine

128. From the Editor

Author:
Rashid I. Khalidi
Publication Date:
08-2011
Content Type:
Journal Article
Journal:
Journal of Palestine Studies
Institution:
Institute for Palestine Studies
Abstract:
THIS ISSUE OF THE JOURNAL carries an article, a report, and three essays which share a focus on recent events, as well as two substantial articles on historical topics with continuing relevance, about the Greek Orthodox and Armenian communities of Palestine.
Topic:
Development, United Nations, and War
Political Geography:
Palestine, Gaza, and Armenia

129. Communalism and Nationalism in the Mandate: The Greek Orthodox Controversy and the National Movement

Author:
Laura Robson
Publication Date:
08-2011
Content Type:
Journal Article
Journal:
Journal of Palestine Studies
Institution:
Institute for Palestine Studies
Abstract:
The Greek Orthodox Church in Palestine, the largest of the Christian denominations, had long been troubled by a conflict (“controversy”) between its all-Greek hierarchy and its Arab laity hinging on Arab demands for a larger role in church affairs. At the beginning of the Mandate, community leaders, reacting to British official and Greek ecclesiastical cooperation with Zionism, formally established an Arab Orthodox movement based on the structures and rhetoric of the Palestinian nationalist movement, effectively fusing the two causes. The movement received widespread (though not total) community support, but by the mid-1940s was largely overtaken by events and did not survive the 1948 war. The controversy, however, continues to negatively impact the community to this day.
Topic:
Nationalism and War
Political Geography:
Palestine and Arabia

130. The Armenians of Palestine 1918–48

Author:
Bedross Der Matossian
Publication Date:
08-2011
Content Type:
Journal Article
Journal:
Journal of Palestine Studies
Institution:
Institute for Palestine Studies
Abstract:
For the Armenians of Palestine, the three decades of the Mandate were probably the most momentous in their fifteen hundred-year presence in the country. The period witnessed the community's profound transformation under the double impacts of Britain's Palestine policy and waves of destitute Armenian refugees fleeing the massacres in Anatolia. The article presents, against the background of late Ottoman rule, a comprehensive overview of the community, including the complexities and role of the religious hierarchy, the initially difficult encounter between the indigenous Armenians and the new refugee majority, their politics and associations, and their remarkable economic recovery. By the early 1940s, the Armenian community was at the peak of its success, only to be dealt a mortal blow by the 1948 war, from which it never recovered.
Topic:
Religion and War
Political Geography:
Britain, Palestine, and Armenia