Nakba

This article is about the 1948 permanent displacement of Palestinians. For the special forces unit of Hamas, see Nukhba (Hamas).

class=notpageimage|

Clickable map of Mandatory Palestine with the depopulated locations during the 1948 Palestinian expulsion and flight

The Nakba (Arabic: النكبة, romanized: an-Nakbah, lit. 'the catastrophe') was the violent displacement and dispossession of Palestinians, along with the destruction of their society, culture, identity, political rights, and national aspirations. The term is used to describe the events of 1948, as well as the ongoing persecution and displacement of Palestinians throughout the region, including the occupation of the Palestinian territories (the West Bank and the Gaza Strip).

The beginning of the Nakba took place during and shortly after the 1948 Palestine war, during which 78% of Mandatory Palestine was declared as Israel. These beginnings include the expulsion and flight of more than 700,000 Palestinians (about half of prewar Mandatory Palestine's Arab population), the related depopulation and destruction of over 500 Palestinian villages by Zionist militias and, later, by the Israeli army along with the subsequent geographical erasure represented by Hebraization of Palestinian place names. The Nakba covers the denial of the Palestinian right of return, the creation of permanent Palestinian refugees, and the "shattering of Palestinian society".

The Nakba is described by many scholars including Ilan Pappe as ethnic cleansing, but this description has been disputed by Benny Morris, who states there was only partial ethnic cleansing. The Palestinian national narrative views the Nakba as a collective trauma that defines their national identity and political aspirations, whereas the Israeli national narrative views the same events in terms of the war of independence that established Jewish aspirations for statehood and sovereignty. The Palestinians mark 15 May as Nakba Day, the day after Israeli independence day.

The Nakba greatly influenced Palestinian culture and is a foundational symbol of Palestinian identity, together with "Handala", the keffiyeh and the symbolic key. Countless books, songs and poems have been written about the Nakba. Palestinian poet Mahmoud Darwish described the Nakba as "an extended present that promises to continue in the future."

History

Prior to 1948

The roots of the Nakba are traced to the arrival of Zionists and their purchase of land in Ottoman Palestine in the late 19th century. By the time the British announced their official support for Zionism in the 1917 Balfour Declaration during World War I, the population of Palestine was about 750,000, approximately 94% Arab and 6% Jewish.

After the partition of the Ottoman Empire, British-ruled Mandatory Palestine began in 1922. By then, the Jewish population had grown to around 10%; both the Balfour Declaration and the Mandate for Palestine referred to the 90% Arab population as "existing non-Jewish communities."

In 1947, in the wake of World War II and the Holocaust, the United Nations partitioned Mandatory Palestine, leading to the 1948 Palestine war and the creation of the State of Israel. By that time, Palestinian Arabs were about two-thirds of the population, and owned about 90% of the land, while Jews made up between a quarter and a third of the population, and owned about 7% of the land.

1948

The central facts of the Nakba in 1948 are not disputed. Approximately 750,000 Palestinians--over 80% of the population in what would become Israel--were expelled or fled from their homes and became refugees in neighboring states. Cities such as Tiberias, Haifa, Safed, Jaffa, Acre, and Beersheba, and hundreds of towns and villages, were destroyed or depopulated. Thousands of Palestinians were killed in dozens of massacres, including at Deir Yassin, Tantura, Lydda and Ramle, Safsaf, and Dawayima.

By the end of the war in 1949, Israel held about 78% of Palestine. About 156,000 Palestinians remained within the borders of Israel, many becoming internally displaced persons. The Gaza Strip came under Egyptian control, and in 1950, the West Bank was annexed by Jordan.

1949–1966

The Nakba continued after the end of the war in 1949. From 1948 to 1966, Palestinians in Israel lived under martial law and needed a permit to move from one village to another. Israel prevented Palestinian refugees outside of Israel from returning. Palestinians continued to be expelled, and more Palestinian towns and villages were destroyed, with new Jewish settlements established in their place. Palestinian place names and the name "Palestine" itself were removed from maps and books.

Sixty-nine Palestinians were killed in the 1953 Qibya massacre; a few years later, 49 Palestinians were killed in the Kafr Qasim massacre, on the first day of the 1956 Suez Crisis. Some two thousand Palestinians were massacred at the Siege of Tel al-Zaatar in 1976, during the Lebanese Civil War.

1967–present

During the 1967 Six-Day War, hundreds of thousands of Palestinian refugees were driven from the West Bank, Gaza, and East Jerusalem, mostly into Jordan, in what became known as al-Naksa (the "setback"). After the war, Israel occupied the West Bank and Gaza Strip.

Palestinian refugees in Lebanon were killed or displaced during the 1982 Lebanon War, including between 800 and 3,500 killed in the Sabra and Shatila massacre. The First Intifada began in 1987 and lasted until the 1993 Oslo Accords. The Second Intifada began in 2000. In 2005, Israel withdrew from Gaza and blockaded it. In the West Bank and East Jerusalem, Israel has built the Israeli West Bank barrier and created Palestinian enclaves.

In 2011, Israel passed the Nakba Law, which denies government funding to institutions that commemorate the Nakba.

The 2023 Israel-Hamas War has caused the highest Palestinian casualties since the 1948 war, and has raised fears among Palestinians of a repeat of the events of that year, which were exacerbated when Israeli Agricultural Minister Avi Dichter said in a media interview that the war would end with "Gaza Nakba 2023," resulting in a public rebuke from Prime Minister Benjamin Netanyahu.

Components

The Nakba encompasses the violent displacement and dispossession of Palestinians, and the destruction of their society, culture, identity, political rights, and national aspirations.

Displacement

Main article: 1948 Palestinian expulsion and flight

See also: Causes of the 1948 Palestinian expulsion and flight, Palestinian refugees, and Present absentee

During the 1947–49 Palestine war, an estimated 700,000 Palestinians fled or were expelled, comprising around 80% of the Palestinian Arab inhabitants of what became Israel. Almost half of this figure (approximately 250,000–300,000 Palestinians) had fled or had been expelled ahead of the Israeli Declaration of Independence in May 1948, a fact which was named as a casus belli for the entry of the Arab League into the country, sparking the 1948 Arab–Israeli War.

Clause 10.(b) of the cablegram from the Secretary-General of the League of Arab States to the UN Secretary-General of 15 May 1948 justifying the intervention by the Arab States, the Secretary-General of the League alleged that "approximately over a quarter of a million of the Arab population have been compelled to leave their homes and emigrate to neighbouring Arab countries." In the period after the war, a large number of Palestinians attempted to return to their homes; between 2,700 and 5,000 Palestinians were killed by Israel during this period, the vast majority being unarmed and intending to return for economic or social reasons.

The Nakba is described as ethnic cleansing by many scholars, including Palestinian scholars such as Rashid Khalidi, Adel Manna, Nur Masalha, Nadim Rouhana, Ahmad H. Sa'di, and Areej Sabbagh-Khoury, Israeli scholars such as Alon Confino, Amos Goldberg, Baruch Kimmerling, Ronit Lentin, Ilan Pappé, and Yehouda Shenhav, and foreign scholars such as Abigail Bakan, Elias Khoury, Mark Levene, Derek Penslar, and Patrick Wolfe, among other scholars.

Other scholars, such as Yoav Gelber, Benny Morris, and Seth J. Frantzman, disagree that the Nakba constitutes an ethnic cleansing. Morris in 2016 rejected the description of "ethnic cleansing" for 1948, while also stating that the label of "partial ethnic cleansing" for 1948 was debatable; in 2004 Morris was responding to the claim of "ethnic cleansing" ocurring in 1948 by stating that, given the alternative was "genocide - the annihilation of your people," there were "circumstances in history that justify ethnic cleansing ... It was necessary to cleanse the hinterland ... ['cleanse' was] the term they used at the time ... there was no choice but to expel the Palestinian population. To uproot it in the course of war"; Morris said this resulted in a "partial" expulsion of Arabs.

Still other scholars use different frameworks than "ethnic cleansing": for example, Richard Bessel and Claudia Haake use "forced removal" and Alon Confino uses "forced migration".

At the same time, a significant proportion of those Palestinians who remained in Israel became internally displaced. In 1950, UNRWA estimated that 46,000 of the 156,000 Palestinians who remained inside the borders demarcated as Israel by the 1949 Armistice Agreements were internally displaced refugees. As of 2003, some 274,000 Arab citizens of Israel – or one in four in Israel – were internally displaced from the events of 1948.

Dispossession and erasure

See also: Depopulated Palestinian locations in Israel, Hebraization of Palestinian place names, Israeli land and property laws § The 'Absentees Property Law', and Israeli demolition of Palestinian property

The UN Partition Plan of 1947 assigned 56% of Palestine to the future Jewish state, while the Palestinian majority, 66%, were to receive 44% of the territory. 80% of the land in the to-be Jewish state was already owned by Palestinians; 11% had a Jewish title. Before, during and after the 1947–1949 war, hundreds of Palestinian towns and villages were depopulated and destroyed. Geographic names throughout the country were erased and replaced with Hebrew names, sometimes derivatives of the historical Palestinian nomenclature, and sometimes new inventions. Numerous non-Jewish historical sites were destroyed, not just during the wars, but in a subsequent process over a number of decades. For example, over 80% of Palestinian village mosques have been destroyed, and artefacts have been removed from museums and archives.

A variety of laws were promulgated in Israel to legalize the expropriation of Palestinian land.

Statelessness and denationalization

The creation of Palestinian statelessness is a central component of the Nakba and continues to be a feature of Palestinian national life to the present day. All Arab Palestinians became immediately stateless as a result of the Nakba, although some took on other nationalities. After 1948, Palestinians ceased to be simply Palestinian, instead divided into Israeli-Palestinians, East Jerusalem Palestinians, UNRWA Palestinians, West Bank-Palestinians, and Gazan-Palestinians, each with different legal statuses and restrictions, in addition to the wider Palestinian diaspora who were able to achieve residency outside of historic Palestine and the refugee camps.

The first Israeli Nationality Law, passed on 14 July 1952, denationalized Palestinians, rendering the former Palestinian citizenship "devoid of substance", "not satisfactory and is inappropriate to the situation following the establishment of Israel".

Fracturing of society

See also: Palestinian refugees, Arabs of Israel, and Palestinian nationalism

The Nakba was the primary cause of the Palestinian diaspora; at the same time Israel was created as a Jewish homeland, the Palestinians were turned into a "refugee nation" with a "wandering identity". Today a majority of the 13.7 million Palestinians live in the diaspora, i.e. they live outside of the historical area of Mandatory Palestine, primarily in other countries of the Arab world. Of the 6.2 million people registered by the UN's dedicated Palestinian refugee agency, UNRWA, about 40% live in the West Bank and Gaza, and 60% in the diaspora. A large number of these diaspora refugees are not integrated into their host countries, as illustrated by the ongoing tension of Palestinians in Lebanon or the 1990–91 Palestinian exodus from Kuwait.

These factors have resulted in a Palestinian identity of "suffering", whilst the deterritorialization of the Palestinians has created a uniting factor and focal point in the desire to return to their lost homeland.

Long-term implications and "ongoing Nakba"

The most important long-term implications of the Nakba for the Palestinian people were the loss of their homeland, the fragmentation and marginalization of their national community, and their transformation into a stateless people.

Since the late 1990s, the phrase "ongoing Nakba" (Arabic: النکبة المستمرة, romanized: al-nakba al-mustamirra) has emerged to describe the "continuous experience of violence and dispossession" experienced by the Palestinian people. This term enjoins the understanding of the Nakba not as an event in 1948, but as an ongoing process that continues through to the present day.

On November 11, 2023 Israeli Agriculture Minister Avi Dichter remarked in an interview on N12 News on the nature of the 2023 Israel–Hamas war that "From an operational standpoint, you cannot wage a war like the IDF wants to in Gaza while the masses are between the tanks and the soldiers," he said. "It's the 2023 Gaza Nakba."

Terminology

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^cnā an-Nakba (The Meaning of the Disaster). Zureiq wrote that "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." Prior to 1948, the "Year of the Catastrophe" among Arabs referred to 1920, when European colonial powers partitioned the Ottoman Empire into a series of separate states along lines of their own choosing.

The word was used again one year later by the Palestinian poet Burhan al-Deen al-Abushi. Zureiq's students subsequently founded the Arab Nationalist Movement in 1952, one of the first post-Nakba Palestinian political movements. In a six-volume encyclopedia Al-Nakba: Nakbat Bayt al-Maqdis Wal-Firdaws al-Mafqud (The Catastrophe: The Catastrophe of Jerusalem and the Lost Paradise) published between 1958–60, 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." 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. The use of the term has evolved over time.

Initially, the use of the term Nakba among Palestinians was not universal. For example, for many years after 1948, Palestinian refugees in Lebanon avoided and even actively resisted using the term, because it lent permanency to a situation they viewed as temporary, and they often insisted on being called "returnees". In the 1950s and 1960s, terms they used to describe the events of 1948 included al-'ightiṣāb ("the rape"), or were more euphemistic, such as al-'aḥdāth ("the events"), al-hijra ("the exodus"), and lammā sharnā wa-tla'nā ("when we blackened our faces and left"). Nakba narratives were avoided by the leadership of the Palestine Liberation Organization (PLO) in Lebanon in the 1970s, in favor of a narrative of revolution and renewal. Interest in the Nakba by organizations representing refugees in Lebanon surged in the 1990s due to the perception that the refugees' right of return might be negotiated away in exchange for Palestinian statehood, and the desire was to send a clear message to the international community that this right was non-negotiable.

National narratives

Palestinian national narrative

The Palestinian national narrative regards the repercussions of the Nakba as a formative trauma defining its national, political and moral aspirations and its identity. The Palestinian people developed a victimized national identity in which they had lost their country as a result of the 1948 war. From the Palestinian perspective, they have been forced to pay for the Holocaust perpetrated in Europe with their freedom, properties and bodies instead of those who were truly responsible.

Shmuel Trigano, writing in the Jewish Political Studies Review published by the Jerusalem Center for Public Affairs, outlines the evolution of the Nakba narrative through three stages. Initially, it depicted Palestinians as victims displaced by Israel's creation to make way for Jewish immigrants. The next phase recast the Six-Day War as Israel's colonization of Palestinian lands, aligning the Palestinian cause with anti-colonial sentiments. The final stage leverages Holocaust memories, accusing Israel of apartheid, resonating with Western guilt over the Holocaust. He argues these evolving interpretations omit complex historical factors involving failed attempts to eliminate Israel, contested territorial claims, and Jewish refugee displacement from Arab nations.

Israeli national narrative

The Israeli national narrative rejects the Palestinian characterization of 1948 as the Nakba (catastrophe), instead viewing it as the War of Independence that established Israel's statehood and sovereignty. It portrays the events of 1948 as the culmination of the Zionist movement and Jewish national aspirations, resulting in military success against invading Arab armies, armistice agreements, and recognition of Israel's legitimacy by the United Nations. While acknowledging some instances of Israeli responsibility for the Palestinian refugee crisis, as documented by historians like Benny Morris, the overarching Israeli narrative accommodates this within the context of Israel's emergence as a state under difficult war conditions, without negating Israel's foundational story and identity. It perceives the 1948 war and its outcome as an equally formative and fundamental event – as an act of justice and redemption for the Jewish people after centuries of historical suffering, and the key step in the "negation of the Diaspora".

According to this narrative, the Palestinian Arabs voluntarily fled their homes during the war, encouraged by Arab leaders who told Palestinians to temporarily evacuate so that Arab armies could destroy Israel, and then upon losing the war, refused to integrate them. This viewpoint also contrasts Jewish refugees absorbed by Israel with Palestinian refugees kept stateless by Arab countries as political pawns. In contrast to the Palestinian narrative, claims for depopulation of Arab villages and destruction of Palestinian homes are not acknowledged by the mainstream Israeli narrative, typically using terminology such as "abandoned" property and "population exchange" rather than "confiscated" or "expelled."

Israeli legislative measures

Israeli officials have repeatedly described the term as embodying an “Arab lie” or as a justification for terrorism. In 2009, the Israeli Education Ministry banned using the term “nakba” in textbooks for Arab children. In 2011, the Knesset forbade institutions from commemorating the event. According to Neve Gordon, a school ceremony memoralizing the Nakba would, under the 2011 law, have to respond to charges that it incited racism, violence and terrorism, and denied Israel's democratic character, in doing so. In 2023, after the United Nations instituted a commemoration day for the Nakba on 15 May, the Israeli ambassador Gilad Erdan remonstrated that the event itself was antisemitic.

In May 2009, Yisrael Beiteinu introduced a bill that would outlaw all Nakba commemorations, with a three-year prison sentence for such acts of remembrance. Following public criticism, the bill draft was changed, the prison sentence dropped and instead the Minister of Finance would have the authority to reduce state funding for Israeli institutions found to be "commemorating Independence Day or the day of the establishment of the state as a day of mourning". The new draft was approved by the Knesset in March 2011, and became known as the Nakba Law. The implementation of the new law unintentionally promoted knowledge of the Nakba within Israeli society.

Nakba denial

Main article: Nakba denial

According to some historians and academics, there exists a form of historical negationism that pertains to the 1948 Palestinian expulsion and flight. The denial of the Nakba is central to Zionist narratives of 1948. The term 'Nakba denial' was used in 1998 by Steve Niva, editor of the Middle East Report, in describing how the rise of the early Internet led to competing online narratives of the events of 1948. In the 21st century the term came to be used by activists and scholars to describe narratives that minimized elements of the expulsion and its aftermath, particularly in Israeli and Western historiography before the late 1980s, when Israel's history began to be reviewed and rewritten by the New Historians.

Nakba denial has been described as still prevalent in both Israeli and American discourse and linked to various tropes associated with anti-Arab racism. In 2011, Israel enacted a law nicknamed the 'Nakba Law', which authorized the withdrawal of state funds from organizations that commemorate the day on which the Israeli state was established as a day of mourning, or that deny the existence of Israel as a “Jewish and democratic state.” Israel also hosts grassroots movements, such as Zochrot, that aim to commemorate the Nakba through public memorials and events. In May 2023, following the 75th anniversary of the Nakba, Palestinian president Mahmoud Abbas made the denial of the 1948 expulsion a crime punishable by two years in jail.

Historiography

Avraham Sela and Alon Kadish have argued that the Palestinian national memory of the Nakba has evolved over time, reconstructing the events of 1948 to serve contemporary Palestinian national demands. They argue that the Palestinian historiography of the Nakba tends to "entirely ignore" the attacks launched by Arab irregular and volunteer forces against the Yishuv, downplaying the role of Palestinian leaders in the events leading to the 1948 war and defeat.

In films and literature

Farha, a film about the Nakba directed by Jordanian director Darin J. Sallam, was chosen as Jordan's official submission for the 2023 Academy Awards International Feature Film category. In response, Avigdor Lieberman, the Israeli Finance Minister, ordered the treasury to withdraw government funding for Jaffa's Al Saraya Theater, where the film is scheduled for projection.

Museums

The Al Qarara Cultural Museum held a collection of pre-Nakba jewellery. It was destroyed in an explosion as a result of an Israeli attack in October 2023.

See also

• Al-Nakba: The Palestinian Catastrophe 1948
• Balfour Declaration
• Haifa Declaration
• Jewish exodus from the Muslim world
• Nakba Day
• Nakba Law
• The Holocaust and the Nakba

References

Sources

• Abu-Laban, Yasmeen; Bakan, Abigail B. (July 2022). "Anti‐Palestinian Racism and Racial Gaslighting". The Political Quarterly. 93 (3): 508–516. doi:10.1111/1467-923X.13166. S2CID 250507449.
• Abu-Lughod, Lila (2007). "Return to Half-Ruins: Memory, Postmemory, and Living History in Palestine". In Sa'di, Ahmad H.; Abu-Lughod, Lila (eds.). Nakba: Palestine, 1948, and the Claims of Memory. Columbia University Press. pp. 77–104. ISBN 978-0-231-13579-5.
• Abu-Lughod, Lila; Sa'di, Ahmad H. (2007). "Introduction: The Claims of Memory". In Sa'di, Ahmad H.; Abu-Lughod, Lila (eds.). Nakba: Palestine, 1948, and the Claims of Memory. Columbia University Press. pp. 1–24. ISBN 978-0-231-13579-5.
• Al-Hardan, Anaheed (5 April 2016). Palestinians in Syria: Nakba Memories of Shattered Communities. Columbia University Press. ISBN 978-0-231-54122-0.
• Allan, Diana K. (2007). "The Politics of Witness: Remembering and Forgetting 1948 in Shatila Camp". In Sa'di, Ahmad H.; Abu-Lughod, Lila (eds.). Nakba: Palestine, 1948, and the Claims of Memory. Columbia University Press. pp. 253–282. ISBN 978-0-231-13579-5.
• Alon, Shir (2019). "No One to See Here: Genres of Neutralization and the Ongoing Nakba". The Arab Studies Journal. 27 (1): 90–117. JSTOR 26732402.
• Auron, Yair (4 October 2017). The Holocaust, Rebirth, and the Nakba: Memory and Contemporary Israeli–Arab Relations. Lexington Books. ISBN 978-1498559492. Retrieved 12 November 2023.
• Bashir, Bashir; Goldberg, Amos (2018). "Introduction: The Holocaust and the Nakba: A New Syntax of History, Memory, and Political Thought". In Bashir, Bashir; Goldberg, Amos (eds.). The Holocaust and the Nakba: A New Grammar of Trauma and History. Columbia University Press. pp. 1–42. ISBN 978-0-231-54448-1.
• Baumgarten, Helga (2005). "The Three Faces/Phases of Palestinian Nationalism, 1948–2005". Journal of Palestine Studies. 34 (4): 25–48. doi:10.1525/jps.2005.34.4.25. JSTOR 10.1525/jps.2005.34.4.25.
• Caplan, Neil (2012). "Victimhood in Israeli and Palestinian National Narratives". Bustan: The Middle East Book Review. 3 (1): 1–19. doi:10.1163/187853012x633508. JSTOR 10.1163/187853012x633508.

• Confino, Alon (2018). "When Genya and Henryk Kowalski Challenged History–Jaffa, 1949: Between the Holocaust and the Nakba". In Bashir, Bashir; Goldberg, Amos (eds.). The Holocaust and the Nakba: A New Grammar of Trauma and History. Columbia University Press. pp. 135–153. ISBN 978-0-231-54448-1.

• Dajani, Omar (2005). "Surviving Opportunities". In Tamara Wittes Cofman (ed.). How Israelis and Palestinians Negotiate: A Cross-cultural Analysis of the Oslo Peace Process. US Institute of Peace Press. ISBN 978-1-929223-64-0. Archived from the original on 14 January 2023. Retrieved 2 April 2021.
• Darwish, Mahmoud (10–16 May 2001). "Not to begin at the end". Al-Ahram Weekly. No. 533. Archived from the original on 2 December 2001.
• Davis, Rochelle (2011). Palestinian Village Histories: Geographies of the Displaced. Stanford University Press. ISBN 978-0-8047-7313-3.
• Esmeir, Samera (2007). "Memories of Conquest: Witnessing Death in Tantura". In Sa'di, Ahmad H.; Abu-Lughod, Lila (eds.). Nakba: Palestine, 1948, and the Claims of Memory. Columbia University Press. pp. 229–250. ISBN 978-0-231-13579-5.
• Ghanim, Honaida (2018). "When Yaffa Met (J)Yaffa: Intersections Between the Holocaust and the Nakba in the Shadow of Zionism". In Bashir, Bashir; Goldberg, Amos (eds.). The Holocaust and the Nakba: A New Grammar of Trauma and History. Columbia University Press. pp. 92–113. ISBN 978-0-231-54448-1.
• Gutman, Yifat; Tirosh, Noam (August 2021). "Balancing Atrocities and Forced Forgetting: Memory Laws as a Means of Social Control in Israel". Law & Social Inquiry. 46 (3): 705–730. doi:10.1017/lsi.2020.35. S2CID 234091285.
• Hasian Jr., Marouf (2020). Debates on Colonial Genocide in the 21st Century. Palgrave Macmillan. ISBN 978-3-030-21278-0.
• Jayyusi, Lena (2007). "Iterability, Cumulativity, and Presence: The Relational Figures of Palestinian Memory". In Sa'di, Ahmad H.; Abu-Lughod, Lila (eds.). Nakba: Palestine, 1948, and the Claims of Memory. Columbia University Press. pp. 107–133. ISBN 978-0-231-13579-5.
• Kapshuk, Yoav; Strömbom, Lisa (November 2021). "Israeli Pre-Transitional Justice and the Nakba Law". Israel Law Review. 54 (3): 305–323. doi:10.1017/S0021223721000157. S2CID 239053934.
• Khalidi, Rashid (2020). The Hundred Years' War on Palestine: A History of Settler Colonialism and Resistance, 1917–2017. Metropolitan Books. ISBN 978-1-62779-854-9.
• Khoury, Elias (2018). "Foreword". In Bashir, Bashir; Goldberg, Amos (eds.). The Holocaust and the Nakba: A New Grammar of Trauma and History. Columbia University Press. pp. ix–xvi. ISBN 978-0-231-54448-1.
• Khoury, Elias (January 2012). "Rethinking the Nakba". Critical Inquiry. 38 (2): 250–266. doi:10.1086/662741. S2CID 162316338.
• Khoury, Nadim (January 2020). "Postnational memory: Narrating the Holocaust and the Nakba". Philosophy & Social Criticism. 46 (1): 91–110. doi:10.1177/0191453719839448. S2CID 150483968.
• Kimmerling, Baruch (2008). Clash of Identities: Explorations in Israeli and Palestinian Societies. Columbia University Press. ISBN 978-0-231-14329-5.
• Knopf-Newman, Marcy Jane (21 November 2011). The Politics of Teaching Palestine to Americans: Addressing Pedagogical Strategies. Springer. ISBN 978-1-137-00220-4.
• Koldas, Umut (2011). "The 'Nakba' in Palestinian Memory in Israel". Middle Eastern Studies. 47 (6): 947–959. doi:10.1080/00263206.2011.619354. JSTOR 23054253. S2CID 143778915.
• Lentin, Ronit (2010). Co-memory and melancholia: Israelis memorialising the Palestinian Nakba. Manchester University Press. ISBN 978-1-84779-768-1.
• Levene, Mark (2018). "Harbingers of Jewish and Palestinian Disasters: European Nation-State Building and Its Toxic Legacies, 1912-1948". In Bashir, Bashir; Goldberg, Amos (eds.). The Holocaust and the Nakba: A New Grammar of Trauma and History. Columbia University Press. pp. 45–65. ISBN 978-0-231-54448-1.
• Manna, Adel (2022). Nakba and Survival: The Story of Palestinians Who Remained in Haifa and the Galilee, 1948-1956. University of California Press. ISBN 978-0-520-38936-6.
• Manna, Adel (2013). "The Palestinian Nakba and Its Continuous Repercussions". Israel Studies. 18 (2): 86–99. doi:10.2979/israelstudies.18.2.86. JSTOR 10.2979/israelstudies.18.2.86. S2CID 143785830.
• Masalha, Nur (2018). Palestine: A Four Thousand Year History. Zed Books. ISBN 978-1-78699-275-8.
• Masalha, Nur (9 August 2012). The Palestine Nakba: Decolonising History, Narrating the Subaltern, Reclaiming Memory. Zed Books. ISBN 978-1-84813-973-2.
• Masalha, Nur (July 2009). "60 Years after the Nakba: Hisotrical Truth, Collective Memory and Ethical Obligations". イスラーム世界研究 [Kyoto Bulletin of Islamic Area Studies]. 3 (1): 37–88. doi:10.14989/87466. hdl:2433/87466.
• Masalha, Nur (2008). "Remembering the Palestinian Nakba: Commemoration, Oral History and Narratives of Memory" (PDF). Holy Land Studies. 7 (2): 123–156. doi:10.3366/E147494750800019X. S2CID 159471053. Project MUSE 255205. Archived (PDF) from the original on 3 June 2022. Retrieved 30 April 2022.
• Milshtein, Michael (2009). "The Memory that Never Dies: The Nakba Memory and the Palestinian National Movement". In Litvak, Meir (ed.). Palestinian Collective Memory and National Identity. Palgrave Macmillan. ISBN 978-0-230-62163-3.
• Mori, Mariko (July 2009). "Zionism and the Nakba: The Mainstream Narrative, the Oppressed Narratives, and the Israeli Collective Memory". イスラーム世界研究 [Kyoto Bulletin of Islamic Area Studies]. 3 (1): 89–107. doi:10.14989/87465. hdl:2433/87465. S2CID 211515216.
• Nashef, Hania A.M. (30 October 2018). Palestinian Culture and the Nakba: Bearing Witness. Taylor & Francis. ISBN 978-1-351-38749-1. Archived from the original on 14 January 2023. Retrieved 2 April 2021.
• Nassar, Maha (September 2023). "Exodus , Nakba Denialism, and the Mobilization of Anti-Arab Racism". Critical Sociology. 49 (6): 1037–1051. doi:10.1177/08969205221132878. S2CID 253134415.
• Natour, Ghaleb (2016). "The Nakba—Flight and Expulsion of the Palestinians in 1948". In Hoppe, Andreas (ed.). Catastrophes: Views from Natural and Human Sciences. Springer Science+Business Media. ISBN 978-3-319-20846-6.
• Pappe, Ilan (2022) [2004]. A History of Modern Palestine (3rd ed.). Cambridge University Press. ISBN 978-1-108-24416-9.
• Pappe, Ilan (12 November 2021). "Everyday Evil in Palestine: The View from Lucifer's Hill". Janus Unbound: Journal of Critical Studies. 1 (1): 70–82. doi:10.2021/ju.v1i1.2319 (inactive 2 December 2023). ISSN 2564-2154.{{cite journal}}: CS1 maint: DOI inactive as of December 2023 (link)
• Pappe, Ilan (1 May 2020). "An Indicative Archive: Salvaging Nakba Documents". Journal of Palestine Studies. 49 (3): 22–40. doi:10.1525/jps.2020.49.3.22. ISSN 0377-919X.
• Pappe, Ilan (2006). The Ethnic Cleansing of Palestine. Oneworld Publications. ISBN 978-1-78074-056-0.
• Ram, Uri (September 2009). "Ways of Forgetting: Israel and the Obliterated Memory of the Palestinian Nakba". Journal of Historical Sociology. 22 (3): 366–395. doi:10.1111/j.1467-6443.2009.01354.x.
• Rashed, Haifa; Short, Damien; Docker, John (May 2014). "Nakba Memoricide: Genocide Studies and the Zionist/Israeli Genocide of Palestine". Holy Land Studies. 13 (1): 1–23. doi:10.3366/hls.2014.0076.
• Rouhana, Nadim; Sabbagh-Khoury, Areej (2017). "Memory and the Return of History in a Settler-Colonial Context: The Case of the Palestinians in Israel". In Rouhana, Nadim N.; Huneidi, Sahar S. (eds.). Israel and its Palestinian Citizens: Ethnic Privileges in the Jewish State. Cambridge University Press. ISBN 978-1-107-04483-8.
• Rouhana, Nadim N.; Sabbagh-Khoury, Areej (2014). "Settler-colonial citizenship: conceptualizing the relationship between Israel and its Palestinian citizens". Settler Colonial Studies. 5 (3): 205–225. doi:10.1080/2201473X.2014.947671. ISSN 2201-473X.
• Sa'di, Ahmad H. (2007). "Afterword: Reflections on Representations, History and Moral Accountability". In Sa'di, Ahmad H.; Abu-Lughod, Lila (eds.). Nakba: Palestine, 1948, and the Claims of Memory. Columbia University Press. pp. 285–314. ISBN 978-0-231-13579-5.
• Sa'di, Ahmad H. (2002). "Catastrophe, Memory and Identity: Al-Nakbah as a Component of Palestinian Identity". Israel Studies. 7 (2): 175–198. doi:10.2979/ISR.2002.7.2.175. JSTOR 30245590. S2CID 144811289.
• Sabbagh-Khoury, Areej (2023). Colonizing Palestine: The Zionist Left and the Making of the Palestinian Nakba. Stanford University Press. ISBN 978-1-5036-3629-3.
• Sayigh, Rosemary (2023) [2015]. "On the Burial of the Palestinian Nakba". Routledge International Handbook of Ignorance Studies (2nd ed.). Routledge. pp. 279–289. ISBN 978-1-003-10060-7.
• Sayigh, Rosemary (Autumn 2013). "On the Exclusion of the Palestinian Nakba from the 'Trauma Genre'". Journal of Palestine Studies. 43 (1): 51–60. doi:10.1525/jps.2013.43.1.51. JSTOR 10.1525/jps.2013.43.1.51.
• Sayigh, Rosemary (2007). "Women's Nakba Stories: Between Being and Knowing". In Sa'di, Ahmad H.; Abu-Lughod, Lila (eds.). Nakba: Palestine, 1948, and the Claims of Memory. Columbia University Press. pp. 135–158. ISBN 978-0-231-13579-5.
• Schulz, Helena Lindholm (2003). The Palestinian Diaspora: Formation of Identities and Politics of Homeland. Routledge. ISBN 978-0-415-26821-9. Archived from the original on 14 January 2023. Retrieved 7 April 2021.
• Shenhav, Yehouda (2019). "The Palestinian Nakba and the Arab-Jewish Melancholy". In Shai Ginsburg; Martin Land; Jonathan Boyarin (eds.). Jews and the Ends of Theory. Fordham University Press. pp. 48–64. ISBN 978-0-8232-8201-2.
• Shlaim, Avi (2009). Israel and Palestine: Reappraisals, Revisions, Refutations. Verso Books. ISBN 978-1-78960-165-7.
• Slater, Jerome (2020). Mythologies Without End: The US, Israel, and the Arab-Israeli Conflict, 1917-2020. Oxford University Press. ISBN 978-0-19-045908-6.
• Slyomovics, S. (2007). "The Rape of Qula, a Destroyed Palestinian Village". In Sa'di, A. H.; Abu-Lughod, L. (eds.). Nakba: Palestine, 1948, and the claims of memory. Columbia University Press. pp. 27–52. ISBN 9780231509701.
• Vescovi, Thomas (15 January 2015). La mémoire de la Nakba en Israël: Le regard de la société israélienne sur la tragédie palestinienne. Editions L'Harmattan. ISBN 978-2-336-36805-4. Archived from the original on 14 January 2023. Retrieved 2 April 2021.
• Webman, Esther (2009). "The Evolution of a Founding Myth: The Nakba and Its Fluctuating Meaning". Palestinian Collective Memory and National Identity. pp. 27–45. doi:10.1057/9780230621633_2. ISBN 978-1-349-37755-8.
• Wermenbol, Grace (31 May 2021). A Tale of Two Narratives: The Holocaust, the Nakba, and the Israeli-Palestinian Battle of Memories. Cambridge University Press. ISBN 978-1-108-84028-6. Archived from the original on 14 January 2023. Retrieved 2 April 2021.
• Williams, Patrick (2009). "'Naturally, I reject the term "diaspora"': Said and Palestinian Dispossession". Comparing Postcolonial Diasporas. pp. 83–103. doi:10.1057/9780230232785_5. ISBN 978-1-349-36142-7.
• Wolfe, Patrick (January 2012). "Purchase by Other Means: The Palestine Nakba and Zionism's Conquest of Economics". Settler Colonial Studies. 2 (1): 133–171. doi:10.1080/2201473X.2012.10648830. S2CID 53367151.
• Zureiq, Constantin (1956). The Meaning of the Disaster. Khayat's College Book Cooperative. Archived from the original on 14 January 2023. Retrieved 2 April 2021. (Original Arabic version: Zureiq, Constantin (1948). وصف الكتاب. دار العلم للملايين.)

External links

• Chakraborty, Ranjani (15 May 2023). "Why Palestinians protest every May 15". Vox.