List_of_Palestinians

List of Palestinians

List of Palestinians

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The following Lists of Palestinians are lists of notable people with either a self-designation (endonym) or a foreign appellation (exonym) as "Palestinian", or who were born in the region of Palestine.

Further information on Palestinians: History of Palestinian nationality and Definitions of Palestinian

Approximately 12 million people today identify as Palestinians,[1] as defined in the Palestinian National Charter of 1968.[2]

Mandate period and after

The first list "Mandate period and after" consists of people who identify as "Palestinians" since the creation of Mandatory Palestine in 1920. The list does not include those Palestinian Jews or other Israeli citizens[3] who are native to the geographic region of Palestine, unless they self-identify as "Palestinians".[4][5]

More information Name, Field ...

Pre-Mandate

The second list "Pre-Mandate" consists of people with roots in the region of Palestine prior to the modern identity politics resulting from the creation of Mandatory Palestine and the Israeli–Palestinian conflict. As well as native Palestinian Muslims and Christians, the list includes those Jews, Samaritans, Druze, and Dom who were native to the geographic region of Palestine. The list also include some famous names and titles as exonyms, prior to nationalism and national identity becoming commonplace in the modern era.

Chronologically or by floruit and regnal succession:

More information Name, Field ...

References

  1. [1]
    According to Rashid Khalidi, the modern Palestinian identity encompasses the heritage of all ages from biblical times up to the Ottoman period. (Rashid Khalidi, Palestinian identity: the construction of modern national consciousness, Columbia University Press, 2009 p.18.) According to Palestinian author Walid Khalidi: "the Palestinians considered themselves to be descended not only from Arab conquerors of the seventh century but also from indigenous peoples who had lived in the country since time immemorial." ("(With reference to Palestinians in Ottoman times) Although proud of their Arab heritage and ancestry, the Palestinians considered themselves to be descended not only from Arab conquerors of the seventh century but also from indigenous peoples who had lived in the country since time immemorial, including the ancient Hebrews and the Canaanites before them. Acutely aware of the distinctiveness of Palestinian history, the Palestinians saw themselves as the heirs of its rich associations.") and according to Palestinian anthropologist Ali Qleibo: "in their customs and manners, fossils of these ancient civilizations survived until modernity—albeit modernity camouflaged under the veneer of Islam and Arabic culture." ("Throughout history a great diversity of peoples has moved into the region and made Palestine their homeland: Canaanites, Jebusites, Philistines from Crete, Anatolian and Lydian Greeks, Hebrews, Amorites, Edomites, Nabateans, Arameans, Romans, Arabs, and European crusaders, to name a few. Each of them appropriated different regions that overlapped in time and competed for sovereignty and land. Others, such as Ancient Egyptians, Hittites, Persians, Babylonians, and Mongols, were historical 'events' whose successive occupations were as ravaging as the effects of major earthquakes ... Like shooting stars, the various cultures shine for a brief moment before they fade out of official historical and cultural records of Palestine. The people, however, survive. In their customs and manners, fossils of these ancient civilizations survived until modernity—albeit modernity camouflaged under the veneer of Islam and Arabic culture."
    Genetic analysis suggests that a majority of the Muslims of Palestine, inclusive of Arab citizens of Israel, are descendants of Christians, Jews and other earlier inhabitants of the southern Levant whose core may reach back to prehistoric times.(Gibbons, Ann (October 30, 2000). "Jews and Arabs Share Recent Ancestry". ScienceNOW. American Academy for the Advancement of Science.. Studies cited are: M. F. Hammer, et al. (2000). "Jewish and Middle Eastern non-Jewish populations share a common pool of Y-chromosome biallelic haplotypes" (PDF). Proceedings of the National Academy of Sciences of the United States of America. 97 (12): 6769–6774. Bibcode:2000PNAS...97.6769H. doi:10.1073/pnas.100115997. PMC 18733. PMID 10801975. and Almut Nebel, et al. (2000). "High-resolution Y chromosome haplotypes of Israeli and Palestinian Arabs reveal geographic substructure and substantial overlap with haplotypes of Jews". Human Genetics. 107 (6): 630–641. doi:10.1007/s004390000426. PMID 11153918. S2CID 8136092. Another study says; "Our recent study of high-resolution microsatellite haplotypes demonstrated that a substantial portion of Y chromosomes of Jews (70%) and of Palestinian Muslim Arabs (82%) belonged to the same chromosome pool." "Almut Nebel, Dvora Filon, Bernd Brinkmann, Partha P. Majumder, Marina Faerman, and Ariella Oppenheim,'The Y Chromosome Pool of Jews as Part of the Genetic Landscape of the Middle East,' American Journal of Human Genetics, November 2001; 69(5): 1095–1112. doi:10.1086/324070, PMC 1274378.)
  2. [2]
    "those Arab nationals who, until 1947, normally resided in Palestine regardless of whether they were evicted from it or stayed there. Anyone born, after that date, of a Palestinian father—whether in Palestine or outside it—is also a Palestinian (..) the Jews who had normally resided in Palestine until the beginning of the creation of Israel in 1948 are considered Palestinians." "The Palestinian National Charter". Permanent Observer Mission of Palestine to the United Nations. Archived from the original on 9 September 2010. Retrieved 9 September 2010.
  3. [3]
    "Image of a passport of a Palestinian Jew (1939)".
  4. [4]
    After crushing the Bar Kokhba revolt, Roman Emperor Hadrian applied the disparaging name Syria Palæstina to the region, that was formerly known as Kingdom of Israel. That name revived the ancient name of the Pentapolis Philistia, in an attempt to suppress Jewish connection to the land. (H.H. Ben-Sasson: A History of the Jewish People, Harvard University Press, 1976, ISBN 0-674-39731-2, page 334: "In an effort to wipe out all memory of the bond between the Jews and the land, Hadrian changed the name of the province from Iudaea to Syria-Palestina, a name that became common in non-Jewish literature." - Ariel Lewin: The archaeology of Ancient Judea and Palestine. Getty Publications, 2005, ISBN 0-89236-800-4, p. 33. "It seems clear that by choosing a seemingly neutral name - one juxtaposing that of a neighboring province with the revived name of an ancient geographical entity (Palestine), already known from the writings of Herodotus - Hadrian was intending to suppress any connection between the Jewish people and that land." - 'The Bar Kokhba War Reconsidered', by Peter Schäfer, ISBN 3-16-148076-7)
  5. [5]
    Some scholars describe the Roman persecution of the Jews in Syria Palæstina after the Bar Kokhba revolt (135 CE) as a genocide (Totten, S.: Teaching about genocide: issues, approaches and resources. . p24) for it resulted in an extensive depopulation of Jewish communities, more so than the First Jewish–Roman War of 70 CE (Taylor, J. E. (2012-11-15). The Essenes, the Scrolls, and the Dead Sea. Oxford University Press. ISBN 9780199554485. Up until this date the Bar Kokhba documents indicate that towns, villages and ports where Jews lived were busy with industry and activity. Afterwards there is an eerie silence, and the archaeological record testifies to little Jewish presence until the Byzantine era, in En Gedi. This picture coheres with what we have already determined in Part I of this study, that the crucial date for what can only be described as genocide, and the devastation of Jews and Judaism within central Judea, was 135 CE and not, as usually assumed, 70 CE, despite the siege of Jerusalem and the Temple's destruction)
  6. [6]
    "Thanks to Rashida Tlaib, Palestinians finally have a voice". www.thenation.com. Retrieved August 15, 2019.
  7. [7]
    "Palestinian and Proud: 6 times the Hadid's embraced their roots". www.stepfeed.com. Retrieved August 15, 2019.
  8. [8]
    "IMEU: Links: Charlie Bisharat: Violinist and recording artist". Archived from the original on 2013-04-10. Retrieved 2013-02-10.
  9. [9]
    "Palestinian Christian from Bethlehem wins wildly popular 'Arab Idol' song contest". Washington Post.
  10. [10]
    Palestinian public hails local hero of Arab Idol Archived 2014-11-03 at the Wayback Machine. Ma'an News Agency. 2 June 2013.
  11. [11]
    "BBC World Service | Programmes | Outlook | Visiting a Palace in the West Bank".
  12. [12]
    "May El Calamawy". Time Out Dubai. September 14, 2011. Archived from the original on April 3, 2022. Retrieved April 6, 2022.
  13. [13]
    Calamawy, May (June 11, 2020). "Sharing My Alopecia Helped Me Set New Expectations for Myself". Glamour. Archived from the original on June 5, 2021. Retrieved June 5, 2021.
  14. [14]

    • (2) 'The recovery of Jesus' identity as a first-century Palestinian Jew, begun with Klausner's Jesus of Nazareth and reiterated forcefully by such recent authors as Vermes and Sanders, does important conceptual work.' John S.Kloppenberg, ‘Sources, Method and Discursive Locations in the Quest for the Historical Jesus,’ in Tom Holmén, Stanley E. Porter (eds.) Handbook for the Study of the Historical Jesus, (4 Vols) BRILL Vol.1, 2011 pp.241-289 p.247

    • (3) Those events and that teaching would have meant much to the dozens of Palestinian Jews we call the early apostles. . . .Could any of those who were not familiar with Jesus in his native Palestine have been totally incurious about his public life and teaching, what manner of man he was that some had thought him intimately related to God and others wanted him dead.?’ Gerard S. Sloyan, Jesus: Word made flesh, Liturgical Press, 2008 p.40

    • (4) Jesus’ rejection of divorce outright would have offended practically everyone of His day. Further, Jesus’ view that the single state was a legitimate and not abnormal calling for those to whom it was given, went against prevailing views in various parts of the Roman Empire about a man's duty to marry and procreate, but nowhere more so than in His native Palestine.’ Ben Witherington 111, Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles As Reflected in His Earthly Life, Cambridge University Press 1987 p.125

    • (5) The earliest church was not entirely homogeneous culturally. Acts 6 indicates that almost from the beginning two groups existed.: the Hebrews and the Hellenists. Most scholars conclude that the Hebrews were primarily Aramaic-speaking Jews and native Palestinian in dress. The Hellenists were on the other hand Jews that had .. adopted Greek as their language as well as Greek dress and customs David A. Fiensy, New Testament Introduction, College Press p.167

    • (6) 'Jesus, a Jew of First-Century Palestine.' Frederick James Murphy, The religious world of Jesus: an introduction to Second Temple Palestinian Judaism, Abingdon Press1991 p.311

    • (7) 'As I examined these scenes again, I could find none where Jesus directly challenged the forces occupying his native Palestine.' Virginia Stem Owens, Looking for Jesus, Westminster John Knox Press 1999 p.250

    • (8) 'Jesus, and the message that he preached to the people of his native Palestine, was truly prophetic,' Joseph Stoutzenberger, Celebrating sacraments, St Mary’s Press, 2000 p.286

    • (9) As a man, he (Jesus) traveled throughout his native Palestine teaching the word of God (see Sermon on the Mount), healing the sick, and performing miracles.'[clarification needed] Eric Donald Hirsch, Joseph F. Kett, James S. Trefil, The new dictionary of cultural literacy, Houghton Mifflin 2002 p.12

    • (10) 'The Bultmann era of New Testament scholarship did not encourage research into the Palestinian background of either Jesus or his movement' (citing Freyne) Morten H. Jensen, The Literary and Archaeological Sources on the Reign of Herod Antipas and its Socio-Economic Impact on Galilee, Mohr Siebeck 2010 p.5

    • (11) 'The "influence" of Sal terrae and Lux Mundi seems to have originated, as ideas, with the Palestinian Jesus.' Eric Francis Fox Bishop, Jesus of Palestine: the local background to the Gospel documents, Lutterworth Press 1955 p.73

    • (12) But of all the traditions to which Jesus and his Palestinian disciples would have been exposed, the most influential would naturally have been the Jewish.' John Davidson, The gospel of Jesus: in search of his original teachings, 2005 p.177.

    • (13) 'We can say that Jesus was a Palestinian Jew who lived during the reign of Emperor Tiberius.' Christopher Gilbert, A Complete Introduction to the Bible, Paulist Press 2009 p.187

    • (14) 'Jesus was a Palestinian Jew; Paul was a Jew of the diaspora.' William Baird, History of New Testament Research, Fortress Press, 2002 p.260

    • (15a)‘Jesus was a first-century Palestinian Jew. .His faith in God was nurtured within the context of a Jewish home and family, within the context of first-century Palestinian Judaism.’ p.30

    • (15b)'Catholic sacraments have their foundation in the preaching and teaching ministry of Jesus of Nazareth a first-century Palestinian Jew.' Gregory L. Klein, Robert A. Wolfe, Pastoral foundations of the Sacraments: a Catholic perspective, 1998 p.32

    • (16) 'Born in Bethlehem, Jesus was a Palestinian Jew,' George Kaniarakath, Jesus Christ: a Meditative Introduction, Society of St Paul, Bombay 2008

    • (17) 'Jesus, like many Palestinian Jews,..' Chuck Colson, Norm Geisler, Ted Cabal, The Apologetics Study Bible, 2007 p.1481 on Mark 7:35

    • (18) 'The title Kurios applied to Jesus by the Palestinian disciples', David B. Capes, Old Testament Yahweh texts in Paul's christology, Mohr Siebeck, Tuebingen 1992 p.13

    • (19) 'The reader also will notice the new beatitude generated by Palestinian Jesus culture—'Blessed is whoever is not scandalized by me' (Matt. 11.4/Luke 7.22).' Vernon Kay Robbins, The tapestry of early Christian discourse, 1996 p.140

    • (20) 'How did Jesus relate to Palestinian Judaism and how was he different from other Palestinian Jews?' Mark Allan Powell, Jesus as a figure in history, Westerminster John Knox Press, 1998 p.170

    • (21) 'Christianity was at first essentially a sect of Palestinian Jews who believed Jesus was the Messiah.' Kathryn Muller Lopez, Glenn Jonas, Donald N. Penny, (eds.)Christianity: A Biblical, Historical, and Theological Guide, Mercer University Press, 2010

    • (22)'It also appears that the Nomos tradition is limited to Patristic authors with strong Palestinian ties. Justin was a native of Shechem, while Clement, who came to Alexandria from Athens, identified his greatest teacher as a Palestinian thinker “of Hebrew origins”.’Azzan Yadin Scripture as logos: Rabbi Ishmael and the origins of midrash, University of Pennsylvania Press, 2004 p.175.

    • (22) 'There was another type of allegory that was familiar to the Palestinian thinkers.' Willis Allen Shotwell, The Biblical Exegesis of Justin Martyr, S.P.C.K., 1965 p.41(referring to Palestinians, Jews, pagans or others of the period of the 1st-2nd century CE)

    • (23) 'Jesus, we may assume, was by all means a Jewish patriot, but rousing his Palestinian people to throw off the Roman yoke was no part of his message. Neither had it been that of John the Baptist.'Gerard S. Sloyan, Jesus: Word Made Flesh, Liturgical Press 2009 p.23


    • (25) 'The recovery of Jesus' identity as a first-century Palestinian Jew, begun with Klausner's Jesus of Nazareth and reiterated forcefully by such recent authors as Vermes and Sanders, does important conceptual work.'John S.Kloppenberg, ‘Sources, Method and Discursive Locations in the Quest for the Historical Jesus,’ in Tom Holmén, Stanley E. Porter (eds.) Handbook for the Study of the Historical Jesus (4 Vols) BRILL Vol.1, 2011 pp.241-189 p.247




    • (29) 'Jesus, we may assume, was by all means a Jewish patriot, but rousing his Palestinian people to throw off the Roman yoke was no part of his message. Neither had it been that of John the Baptist.' Gerard S. Sloyan, Jesus: Word Made Flesh, Liturgical Press 2009 p.23

  15. [15]
    Jeffrey L. Rubenstein (27 June 2002). Rabbinic stories. Paulist Press. p. 109. ISBN 978-0-8091-4024-4. Retrieved 2 August 2011.
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