Foydalanuvchi:Komilkhuja/qumloq

Vikipediya, ochiq ensiklopediya
Falastinliklar arabcha: الفلسطينيون, al-Filasṭīniyyūn

Falastin bayrogʻi
Jami aholi soni
14,3 mln[1]
Eng koʻp tarqalgan hududlari
 Falastin davlati
 Falastin 5 350 000[1][2][3][4]
 Iordaniya 5 415 491[2][5]
 Isroil 2 037 000[6]
 Suriya 568,530 (Faqat 2021-yilda qochqinlar roʻyxatga olingan)[2]
 Chili 500 000[7]
 Saudiya Arabistoni 400 000[8]
 Qatar 295,000[8]
 Birlashgan Arab Amirliklari 200,000[9]
 Livan 174,000 (2017 yilgi aholi roʻyxati)[10] −458,369 (2016-yilda roʻyxatga olingan qochqinlar)[2]
 Gonduras 27 000 — 200 000[8][11]
 Germaniya 100 000[12]
 Kuvayt 80 000[13]
 Misr 70 000[8]
 El Salvador 70 000[14]
 Braziliya 59 000[15]
 Liviya 59 000[8]
 Iroq 57 000[16]
 Kanada 50 975[17]
 Yaman 29 000[8]
 Birlashgan Qirollik 20 000[18]
 Peru 15 000[manba kerak]
 Meksika 13 000[8]
 Kolumbiya 12 000[8]
 Niderlandiya 9 000 — 15 0000[19]
 Avstraliya 7 000 (tax)[20][21]
 Shvetsiya 7 000[22]
 Jazoir 4 030[23]
Tillari
Falastin va Isroilda:
Arabcha, Ibroniycha, Inglizcha
Dini
Koʻpchilik:
Sunniylik
Ozchilik:
Xristianlik, mazhabsiz Islom, Darziylar, Samariylik[24][25], Shialik[26]
Etnik guruhlari
Iordanlar, Livanlar, Suriyaliklar, Arablar va boshqalar[27]

Falastinliklar (arabcha: الفلسطينيون, al-Filasṭīniyyūn; ivritcha: פָלַסְטִינִים, Fālasṭīnīm) yoki Falastin aholisi (arabcha: الشعب الفلسطيني, ash-sha‘b al-Filasṭīnī), Falastinlik arablar (arabcha: العرب الفلسطينيون, al-ʿArab al-Filasṭīniyyūn) deb ham ataladi. Etnomilliy guruh[28][29][30][31][32][33][34] koʻp yillar davomida Falastin hududida yashab kelgan va bugungi kunda madaniy va til jihatidan arab boʻlgan xalqlardan kelib chiqqan[35][36][37][38][39][40][41][42][43].

Turli urushlar va qochqinlarga qaramay, dunyo Falastin aholisining qariyb yarmi hozirda Isroil va Gʻarbiy Sohil va Gʻazo sektoridagi Falastin hududlarini qamrab olgan sobiq Majburiy Falastin hududida istiqomat qilishda davom etmoqda[44]. Isroilda falastinliklar arab fuqarolarining bir qismi sifatida aholining deyarli 21 foizini tashkil qiladi[45].

1919-yilda falastinlik musulmonlar va falastinlik nasroniylar yahudiy immigratsiyasining uchinchi toʻlqini va Birinchi jahon urushidan keyin Britaniya Majburiy Falastinni oʻrnatishdan oldin Falastin aholisining 90 foizini tashkil qilgan[46][47]. Yahudiylarning immigratsiyasiga qarshilik Falastin jamiyati hali ham mintaqaviy, diniy va oilaviy tafovutlar tufayli parchalanib ketgan boʻlsa-da, yagona milliy oʻziga xoslikni mustahkamlashga turtki boʻldi[48][49]. Falastin milliy oʻziga xosligi tarixi olimlar oʻrtasida bahsli masaladir[50][51]. Baʼzilar uchun „Falastin“ atamasi IXX asr oxiridan boshlab Birinchi jahon urushigacha boʻlgan davrda Falastin arablari tomonidan Falastin xalqining millatchilik tushunchasiga ishora qilish uchun ishlatiladi desa, boshqalar Falastinning oʻziga xosligi Bibliya davridan to Usmonlilar davrigacha boʻlgan barcha davrlarning merosini oʻz ichiga oladi deydi[41][42][52]. Isroil Mustaqillik Deklaratsiyasi, 1948-yilda Falastinning quvgʻin qilinishidan va 1967-yilgi Falastinliklarning qochib ketishidan soʻng, „Falastin“ atamasi Falastin davlatiga intilish shaklida umumiy kelajak tuygʻusiga aylandi[41].

Etimologiya[tahrir | manbasini tahrirlash]

Asosiy sahifa: Falastin nomining xronologiyasi
Falastin gazetasining 1936-yildagi soni. 1911-yilda tashkil etilganidan buyon oʻz oʻquvchilariga „Falastinliklar“ deb murojaat qilgan[53]

Arabcha Filasṭīn (فلسطين) soʻzining kelib chiqishi boʻlgan yunoncha toponimi Palaistínē (Παλαιστίνη) birinchi marta miloddan avvalgi V asr yunon tarixchisi Gerodotning asarida uchraydi va bu yer odatda[54] Misrdan Finikiyagacha boʻlgan qirgʻoq boʻyidagi yerlarni bildiradi[55][56]. Gerodot bu atamani etnonim sifatida ham qoʻllaydi, chunki u „Falastinlik suriyaliklar“ yoki „Falastin-suriyaliklar“[57] haqida gapirganda, etnik jihatdan amorf guruh boʻlib, u finikiyaliklardan ajratib turadi[58][59].

Suriya va Falastinning milodiy 650 dan 1500-yilgacha tasviri

Yunoncha soʻz toponim yoki etnonim sifatida ishlatilgan qadimgi Sharqiy Oʻrta yer dengizi-yaqin Sharq soʻzini aks ettiradi. Qadimgi Misrda Peleset/Purusati[60] „Dengiz xalqlari“, xususan, filistlarni nazarda tutadi deb taxmin qilingan[61][62] Som tillari ichiga kiruvchi akkadcha Palaštu (variant Pilištu) VII asrdagi Filistlar va oʻsha paytgacha uning toʻrtta shahar shtatlarida qoʻllanadi[63]. Bibliyada ibroniy tilidagi Plištim soʻzi odatda filistlar deb tarjima qilinadi[64].

Xalil Beydas (1874-1949) 1898-yilda tarjima qilgan kitobining soʻzboshisida "Falastin arablari- oʻzini „falastinliklar“ deb taʼriflagan birinchi shaxs edi" degan.

Miloddan avvalgi birinchi asrda rimliklar bu hududni bosib olganlarida, mintaqaning koʻp qismini qamrab olgan viloyat uchun Yahudiya nomini qoʻllashgan. Shu bilan birga, Suriya Palestina nomi tarixchilar va geograflar tomonidan Filon, Iosif va Elder Pliniyning yozuvlarida boʻlgani kabi Oʻrta yer dengizi va Iordan daryosi orasidagi hududga nisbatan qoʻllanila boshlandi. Milodiy II asrning boshlarida Suriya Palaestina rasmiy maʼmuriy nomga aylandi. Bunda olimlar imperator Adrianning Bar Koxba qoʻzgʻoloni uchun jazo sifatida yahudiylarni yerdan ajratishga urinishi sifatida qarashdi[65][66][67]. Jeykobson oʻzgarishni yangi provinsiya ancha katta boʻlganligi bilan ratsionalizatsiya qilishni taklif qildi[68][69]. Shundan buyon bu nom tangalarga yozilgan va VII asrdan boshlab ravvin matnlarida tilga olingan[65][70][71]. Filastin arabcha soʻzi eng qadimgi oʻrta asr arab geograflari davridan beri mintaqaga nisbatan ishlatilgan[72].

Hozirgi zamonda Falastin arablari oʻzini „falastinlik“ deb taʼriflagan birinchi shaxs 1898-yilda Xalil Beydas, keyin esa 1902-yilda Salim Quboin va Najib Nassar boʻlgan. 1908-yilgi Yosh turklar inqilobidan soʻng, Usmonlilar imperiyasida matbuot senzurasi qonunlarini yengillashtirilgan. Natijada Falastinda oʻnlab gazeta va davriy nashrlarga asos solindi va „Falastin“ atamasi qoʻllanish doirasi kengaydi. Ular orasida Al-Quds, Al-Munadi, Falastin, Al-Karmil va Al-Nafir gazetalari bor edi, ular 1908-yildan 1914-yilgacha 110 ta maqolada 170 martadan ortiq „Filastini“ atamasini ishlatgan. Maqola mualliflari orasida nasroniy va musulmon arab falastinliklar, falastinlik emigrantlar va falastinlik boʻlmagan arablar bor edi[73][74].

Majburiy Falastin davrida „Falastin“ atamasi diniy va etnik mansubligidan qatʼi nazar, u yerda yashovchi barcha odamlarga nisbatan qoʻllanilgan va Britaniya Majburiy organlari tomonidan fuqarolik berilganlarga „Falastin fuqaroligi“ berilgan[75].

Kelib chiqishi[tahrir | manbasini tahrirlash]

Asosiy sahifa: Falastin nomining xronologiyasi

Falastinliklarning kelib chiqishi murakkab va xilma-xildir. Mintaqa dastlab arab boʻlmagan. Uning arablashuvi Falastinning arab qabilalari va ularning mahalliy ittifoqchilari tomonidan tez sur’atlar bilan kengayib borayotgan Islom xalifaliklari tarkibiga qoʻshilish natijasi edi[76].

Falastinlik ona va bola

Falastin tarix davomida koʻplab demografik va diniy toʻntarishlarni boshdan kechirdi. Miloddan avvalgi 2-ming yillikda bu yerda kanʼonliklar, yaʼni semit tilida soʻzlashuvchi, kanʼon diniga eʼtiqod qiluvchi xalqlar yashagan[77]. Aksariyat falastinliklar qadimgi kanʼonliklar bilan kuchli genetik aloqaga ega hisoblanishadi[78][79]. Keyinchalik isroilliklar janubiy Kanʼon sivilizatsiyasining oʻsishi sifatida paydo boʻldi, yahudiylar va isroillik samariyaliklar klassik antik davrda Falastin aholisining koʻp qismini tashkil etdilar[80][81][82][83][84][85]. Biroq, Quddus va uning atrofidagi Yahudiyadagi yahudiylar va Samariyadagi samariyaliklar mos ravishda yahudiy-rim urushlari va samariyaliklar qoʻzgʻolonlari natijasida toʻliq tiklana olmadilar[86]. Keyingi asrlarda mintaqada siyosiy va iqtisodiy notinchliklar, nasroniylikni ommaviy qabul qilishlar (va keyinchalik Rim imperiyasining nasroniylashuvi)kuzatildi[87][88]. Xristianlarning immigratsiyasi, shuningdek, butparastlar, yahudiylar va samariyaliklarning oʻzgarishi Rim va Vizantiyada falastin nasroniylarini shakllanishiga yordam berdi[89][90][91].

VII asrda arab rashidunlari Levantni bosib oldilar. Keyinchalik ularning oʻrnini boshqa arab musulmon sulolalari, jumladan Umaviylar, Abbosiylar va Fotimiylar egalladi[92][93][94]. Keyingi bir necha asrlar davomida Falastin aholisi keskin kamaydi[95][96]. Vaqt oʻtishi bilan mavjud aholi arab madaniyati va tilini oʻzlashtirib, koʻpchiligi islom dinini qabul qildi[90]. Musulmonlar istilosidan oldin va keyin arablarning joylashishi islomlashuv jarayonini tezlashtirishda muhim rol oʻynagan, deb taxmin qilinadi[97][98][99][100]. Baʼzi olimlar salibchilarning kelishi bilan Falastinda koʻpchilik musulmon boʻlgan deb taʼkidlashadi[101][102]. Boshqalar esa ommaviy islomlashuv jarayoni ancha keyinroq, ehtimol, mamluklar davrida sodir boʻlgan, deb daʼvo qiladilar[103][97][104]

Usmonlilar davrida bir necha asrlar davomida Falastinda aholi soni kamayib, IXX asrda aholining tez oʻsishi kuzatila boshladi[105]. Bu oʻsishga IXX asrning birinchi yarmida misrliklar (Muhammad Ali va Ibrohim Posho hukmronligi davrida), jazoirliklarning (Abdelkader al-Jezariy qoʻzgʻolonidan keyin), ikkinchi yarmida esa, jazoirliklar, bosniyaliklar va cherkeslar koʻchib kelishi yordam berdi[92][93].

Identifikatsiya[tahrir | manbasini tahrirlash]

Asosiy sahifa: Falastinliklar tarixi, Falastin millati tarixi va Falastin millatchiligi

Alohida identifikatsiyaning paydo boʻlishi[tahrir | manbasini tahrirlash]

Falastin arablari orasida oʻziga xos falastin milliy oʻziga xosligi paydo boʻlishining vaqti va sabablari ilmiy kelishmovchiliklardir.. Baʼzilar buni 1834-yilda Falastindagi dehqonlar qoʻzgʻoloni (yoki hatto XVII asrda ham) kuzatilishi mumkinligini taʼkidlaydilar, boshqalari esa bu Majburiy Falastin davridan keyin paydo boʻlgan deb taʼkidlashadi[50][106]. „Filasṭīnī“ atamasining oʻzi birinchi marta 1898-yilda „Muqaddas zamin“ haqidagi rus asarining arab tiliga tarjimasida Xalil Beydas tomonidan kiritilgan. Shundan soʻng uning qoʻllanilishi asta-sekin tarqaldi, 1908-yilga kelib, kech Usmonli hukmronligi davrida senzura nazorati yumshatilgach, gazetalarda yozayotgan bir qator musulmon, nasroniy va yahudiy muxbirlar bu atamani „Falastin xalqi (ahl/ahalī Filasṭīn)“, „falastinliklar (al-Filasṭīnīyūn)“, „Falastin oʻgʻillari (abnā' Filasṭīn)“ yoki „Falastin jamiyati (al-mujtamaʼ al-filasṭīn)“ deb Falastin xalqiga nisbatan tez-tez ishlata boshladilar[107].

Saladinning lochini, Falastin maʼmuriyati gerbi

Falastin dastlab sionizmni tanqid qilishni Usmonli maʼmuriyatining yahudiy immigratsiyasini nazorat qila olmagani va chet elliklarning katta oqimiga qaratdi. Keyinchalik sionistlar tomonidan yer sotib olishning falastinlik dehqonlarga (arabcha: فلاحين, dehqon) taʼsirini oʻrganib, yerni egallab olish va uning jamiyatga taʼsiridan oʻsib borayotgan xavotirni bildirgan[108].

Tarixchi Rashid Xolidiyning 1997-yilda chop etilgan „Falastin oʻziga xosligi: Zamonaviy milliy ongning qurilishi“ kitobi bu boradagi „asos matni“ hisoblanadi[109]. Uning taʼkidlashicha, Falastin tarixini ifodalovchi arxeologik qatlamlar Injil, Rim, Vizantiya, Umaviylar, Abbosiylar, Fotimiylar, Salib yurishlari, Ayyubiylar, Mamluklar va Usmoniylar davrlarini qamrab oladi[52]. Falastinning oʻziga xosligi hech qachon eksklyuziv boʻlmaganini taʼkidladi. „Arabizm, din va mahalliy sodiqlik“ muhim rol oʻynagan holda, Xolidiy Falastin millatchiligining baʼzi oʻta tarafdorlarining tarixga „nisbatan zamonaviy“ boʻlgan millatchilik ongini „anaxronistik“ tarzda qayta oʻqishga urinishlaridan ogohlantiradi[110][111].

Xolidiy taʼkidlashicha, falastinliklarning zamonaviy milliy oʻziga xosligi XIX asr oxirida Usmonli imperiyasi xalqlari oʻrtasida paydo boʻlgan va Birinchi jahon urushidan keyin Yaqin Sharqdagi zamonaviy milliy davlat chegaralari demarkatsiya qilinganidan keyin keskinlashgan millatchilik nutqlariga asoslangan[111]. Xolidiy shuningdek, garchi sionizm tomonidan qoʻyilgan muammo bu oʻzlikni shakllantirishda rol oʻynagan boʻlsa-da, „Falastin oʻziga xosligi asosan sionizmga javob sifatida paydo boʻlgan, degan fikrni aytish jiddiy xatodir“ deb taʼkidlaydi[111].

Xalil Beydasning 1898-yilda Akim Olesnitskiyning "Muqaddas zamin tavsifi" asari tarjimasiga soʻzboshida „Falastinliklar“ soʻzini qoʻllagani[112].

Aksincha, tarixchi Jeyms L. Gelvin Falastin millatchiligi sionizmga toʻgʻridan-toʻgʻri munosabat ekanligini taʼkidlaydi. U oʻzining „Isroil-Falastin mojarosi: yuz yillik urush“ kitobida „Falastin millatchiligi urushlararo davrda sionistlarning immigratsiya va aholi punktlariga javoban paydo boʻldi“, deb taʼkidlaydi[113]. Gelvinning taʼkidlashicha, bu fakt Falastinning oʻziga xosligini qonuniylashtirmaydi: "Falastin millatchiligi sionizmdan kechroq rivojlanganligi va haqiqatan ham unga javoban Falastin millatchiligining qonuniyligini hech qanday tarzda kamaytirmaydi yoki uni sionizmdan kamroq kuchga ega qilmaydi. Barcha millatchiliklar qandaydir „boshqa“ga qarshi kelib chiqadi. Yana nima uchun sizning kimligingizni koʻrsatishga ehtiyoj paydo boʻladi va barcha millatchiliklar ular qarshi boʻlgan narsalar bilan belgilanadi[113].

Devid Seddon „zamonaviy maʼnoda Falastin oʻziga xosligini yaratish asosan 1960-yillarda, Falastin Ozodlik Tashkilotining tashkil etilishi bilan shakllangan“ deb yozadi. Biroq, u shunday deb qoʻshimcha qiladi: "Bibliya davrida taniqli oʻxshash nomga ega boʻlgan aholining („filistlar“) mavjudligi uzoq tarixiy davr mobaynida bir daraja davom etganligini koʻrsatadi[114].

Baruch Kimmerling va Joel S. Migdal Falastindagi 1834-yilgi dehqonlar qoʻzgʻolonini Falastin xalqining birinchi shakllanishi voqeasi deb hisoblaydilar. Falastin arablarining „Dehqonlar qoʻzgʻoloni“ deb atalmish qoʻzgʻolon chaqiriluvchilarga qoʻyilgan ogʻir talablar tufayli yuzaga keldi. Mahalliy rahbarlar va shahar zodagonlari anʼanaviy imtiyozlarning yoʻqolganidan norozi edilar, dehqonlar esa harbiy xizmatga chaqirish oʻlim jazosidan boshqa narsa emasligini yaxshi bilishardi. 1834-yilning may oyidan boshlab qoʻzgʻolonchilar koʻplab shaharlarni egallab olishdi, shu jumladan Quddus, Xevron va Nablus va Ibrohim Posho qoʻshini 4-avgustda Xevronda oxirgi isyonchilarni magʻlub etdi[115]. Benny Morrisning taʼkidlashicha, Falastindagi arablar shunga qaramay, yirik milliy panarab yoki muqobil ravishda panislomistik harakatning bir qismi boʻlib qolishdi[116]. Valid Xolidiy aksini taʼkidlab, Usmoniylar davridagi falastinliklar „Falastin tarixining oʻziga xosligini yaxshi bilishgan …“ va „Falastinliklar oʻzlarining arab merosi va nasl-nasabi bilan faxrlansalar-da, oʻzlarini nafaqat VII asrdagi arab bosqinchilaridan, balki oʻlkada azaldan yashab kelgan mahalliy xalqlardan, jumladan, qadimgi ibroniylar va kanʼonliklardan ham kelib chiqqan deb hisoblar edilar“[117].

1930-yilda Quddusda falastinlik ayollarning Britaniya mandatiga qarshi namoyishi. Belgida „mandat tugatilgunga qadar hech qanday muzokaralar boʻlmaydi“ deb yozilgan.

Zachari J. Foster 2015-yilgi Foreign Affairs maqolasida shunday degan edi:

„Usmonlilar davridagi (1516–1918) yuzlab qoʻlyozmalar, islomiy sud hujjatlari, kitoblar, jurnallar va gazetalarga asoslanib, “Falastinlik” atamasini birinchi boʻlib qoʻllagan arab Bayrutda yashovchi pravoslav nasroniy Farid Jorj Kassab boʻlganga oʻxshaydi“

U Kassabning 1909-yilda chop etilgan „Falastin, ellinizm va klerikalizm“ kitobida kitobning qolgan qismida Falastindagi arab tilida soʻzlashuvchilarni falastinliklar deb taʼriflaganiga qaramay, „Pravoslav Falastin Usmonlilari oʻzlarini arablar deb ataydilar va aslida arablar“ deb taʼkidlaganini tushuntirdi[118].

Bernard Lewisning taʼkidlashicha, Usmonli Falastin arablari Falastin xalqi sifatida sionistlarga eʼtiroz bildirmagan, chunki bunday millat tushunchasi oʻsha paytda bu hudud arablariga nomaʼlum boʻlgan va juda keyinroq paydo boʻlgan. Hatto Usmonli imperiyasining arab viloyatlaridagi arab millatchiligi tushunchasi ham „Birinchi jahon urushi boshlanishidan oldin sezilarli miqyosga yetmagan edi“[42][106].

Falastin millatchiligining paydo boʻlishi[tahrir | manbasini tahrirlash]

Falastin kurashini xotirlash uchun BMT markasi

Mustaqil Falastin davlati hozirgi davrda falastinliklar yashagan yerlar ustidan toʻliq suverenitetga ega emas. Birinchi jahon urushigacha Falastin Usmonlilar imperiyasi tomonidan boshqarilgan, keyin esa Britaniyaning majburiy hokimiyatlari tomonidan nazorat qilingan. Isroil 1948-yilda Falastinning baʼzi qismlarida tashkil etilgan. 1948-yildagi Arab-Isroil urushidan soʻng Gʻarbiy Sohil Iordaniya tomonidan, Gʻazo sektori esa Misr tomonidan boshqarilgan va har ikki davlat ham bu hududlarni Isroil bosib olguncha boshqarishda davom etgan. Tarixchi Avi Shlaimning taʼkidlashicha, falastinliklarning yer ustidan suverenitetga ega emasligi isroilliklar tomonidan falastinliklarning oʻz taqdirini oʻzi belgilash huquqidan mahrum qilish uchun foydalanilgan[119].

Bugungi kunda Falastin xalqining oʻz taqdirini oʻzi belgilash huquqi Birlashgan Millatlar Tashkiloti Bosh Assambleyasi, Xalqaro Sud[120] va Isroilning bir qancha hukumatlari[121] tomonidan tasdiqlangan. Falastinni rasman davlat sifatida jami 133 davlat tan oladi[122].

Majburiy Falastin (1917-1947)[tahrir | manbasini tahrirlash]

1946-yilda Majburiy Falastin

Birinchi jahon urushi oxirida Falastin millatchi tashkilotlari paydo boʻldi[123]. Nashashibilar oilasi hukmron boʻlgan al-Muntada al-Adabiy islom qadriyatlarini himoya qilish hamda mustaqil Suriya va Falastin aholisiga arab tili madaniyatini targʻib qilish uchun kurashgan. Damashqda Husayniylar oilasi hukmronlik qilgan an-Nadi al-Arabiy xuddi shu qadriyatlarni himoya qilgan[124].

Musa Alami (1897-1984) — falastinlik millatchi va siyosatchi, 1940-yillarda falastinliklarning yetakchisi sifatida koʻrilgan.

Millatlar Ligasi paktining 22-moddasida „sivilizatsiyaning muqaddas ishonchi“ doirasida Usmonli imperiyasi suvereniteti ostida boʻlishni toʻxtatgan hududlar va xalqlarga xalqaro huquqiy maqom berilgan. Millatlar Ligasi Mandatining 7-moddasida aholi uchun yangi, alohida, Falastin fuqaroligini belgilash talab qilingan. Bu falastinliklar Britaniya fuqaroligiga aylanmaganini va Falastinning Britaniya hukmronliklariga qoʻshilmaganini anglatardi[125]. Mandat hujjati aholini yahudiy va yahudiy boʻlmaganlarga ajratdi va Britaniya, Majburiy kuch Falastin aholisini milliy emas, balki diniy guruhlardan iborat deb hisobladi. Binobarin, 1922 va 1931-yillardagi hukumat roʻyxatga olishlari falastinliklarni musulmonlar, nasroniylar va yahudiylar deb eʼtirof etgan holda arablar toifasiga boʻlinmasdi[126].

Manbalar[tahrir | manbasini tahrirlash]

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  2. ↑ 2,0 2,1 2,2 2,3 „Where We Work UNRWA“. UNRWA. 2023-yil 7-iyulda asl nusxadan arxivlangan. Qaraldi: 2023-yil 29-noyabr.
  3. ↑ 'PCBS reports Palestinian population growth to 4.81 million,' (Wayback Machine saytida 13 July 2016 sanasida arxivlangan) Ma'an News Agency 11 July 2016.
  4. ↑ 'The World Fact Book (Wayback Machine saytida 22 July 2021 sanasida arxivlangan) CIA July 2015.
  5. ↑ „Palestinian Central Bureau of Statistics (PCBS) Press Release“. 2017-yil 10-oktyabrda asl nusxadan arxivlangan. Qaraldi: 2023-yil 29-noyabr.
  6. ↑ „Israel’s population approaches 9.7 million as 2022 comes to an end“ (Wayback Machine saytida 2 June 2023 sanasida arxivlangan), The Times of Israel 10 December 2022
  7. ↑ „La Ventana – Littin: "Quiero que esta película sea una contribución a la paz"“. Laventana.casa.cult.cu. 2009-yil 22-iyulda asl nusxadan arxivlangan. Qaraldi: 2010-yil 17-fevral.
  8. ↑ 8,0 8,1 8,2 8,3 8,4 8,5 8,6 8,7 „The Arab, Palestinian people group is reported in 25 countries“. Joshua Project. 2016-yil 18-sentyabrda asl nusxadan arxivlangan. Qaraldi: 2016-yil 26-iyun.
  9. ↑ „Palestinians Living in UAE Uncertain Over Peace Deal With Israel“. The Media Line (2020-yil 16-avgust). 2023-yil 24-mayda asl nusxadan arxivlangan. Qaraldi: 2023-yil 29-noyabr.
  10. ↑ „Lebanon conducts first-ever census of Palestinian refugees“ (2017-yil 21-dekabr). 2017-yil 24-dekabrda asl nusxadan arxivlangan. Qaraldi: 2023-yil 29-noyabr.
  11. ↑ Jorge Alberto Amaya, Los Árabes y Palestinos en Honduras: su establecimiento e impacto en la sociedad hondureña contemporánea:1900-2009 (Wayback Machine saytida 18 August 2016 sanasida arxivlangan) 23 July 2015.'En suma, los árabes y palestinos, arribados al país a finales del siglo XIX, dominan hoy en día la economía del país, y cada vez están emergiendo como actores importantes de la clase política hondureña y forman, después de Chile, la mayor concentración de descendientes de palestinos en América Latina, con entre 150,000 y 200,000 personas.'
  12. ↑ „Inside Berlin's famous Palestinian neighbourhood“. Middle East Eye. 2023-yil 3-noyabrda asl nusxadan arxivlangan. Qaraldi: 2023-yil 29-noyabr.
  13. ↑ „Palestinians Open Kuwaiti Embassy“. Al Monitor (2013-yil 23-may). 2013-yil 22-mayda asl nusxadan arxivlangan. Qaraldi: 2013-yil 23-may.
  14. ↑ „El Salvador's Palestinian connection“ (2006-yil 26-fevral). 2023-yil 15-oktyabrda asl nusxadan arxivlangan. Qaraldi: 2023-yil 29-noyabr.
  15. ↑ „test0.com“. 2009-yil 23-martda asl nusxadan arxivlangan.
  16. ↑ „Factsheet: Palestinian Refugees in Iraq“. 2009-yil 20-iyulda asl nusxadan arxivlangan. Qaraldi: 2009-yil 16-iyun.
  17. ↑ „Ethnic Origin (247), Single and Multiple Ethnic Origin Responses (3) and Sex (3) for the Population of Canada, Provinces, Territories, Census Metropolitan Areas and Census Agg..“. 2.statcan.ca. 2020-yil 12-iyulda asl nusxadan arxivlangan. Qaraldi: 2009-yil 22-aprel.
  18. ↑ „The Palestinian Diaspora in Europe“. 2013-yil 24-avgustda asl nusxadan arxivlangan. Qaraldi: 2011-yil 22-iyun.
  19. ↑ „Did you know that ... Palestinians in the Netherlands – Palestine Link“. 2018-yil 4-noyabrda asl nusxadan arxivlangan. Qaraldi: 2018-yil 4-noyabr.
  20. ↑ „Handing on the key“. 2012-yil 2-noyabrda asl nusxadan arxivlangan. Qaraldi: 2011-yil 21-may.
  21. ↑ „Australians' Ancestries“. 2019-yil 11-martda asl nusxadan arxivlangan. Qaraldi: 2023-yil 29-noyabr.
  22. ↑ Miguel Benito. „Palestinier“. 2013-yil 29-iyulda asl nusxadan arxivlangan.
  23. ↑ „2013 UNHCR country operations profile – Algeria“. United Nations High Commissioner for Refugees (2013). 2020-yil 21-mayda asl nusxadan arxivlangan. Qaraldi: 2013-yil 22-dekabr.
  24. ↑ Mor, M., Reiterer, F. V., & Winkler, W. (2010). Samaritans: Past and present: Current studies. Berlin: De Gruyter. p. 217.
  25. ↑ Miller, Elhanan „Clinging to ancient traditions, the last Samaritans keep the faith“. The Times of Israel (2013-yil 26-aprel). 2020-yil 28-martda asl nusxadan arxivlangan. Qaraldi: 2016-yil 16-fevral.
  26. ↑ Chapter 1: Religious Affiliation (Wayback Machine saytida 21 May 2020 sanasida arxivlangan) retrieved 4 September 2013
  27. ↑ Hajjej, Abdelhafidh; Almawi, Wassim Y.; Arnaiz-Villena, Antonio; Hattab, Lasmar; Hmida, Slama (9 March 2018). "The genetic heterogeneity of Arab populations as inferred from HLA genes" (en). PLOS ONE 13 (3): e0192269. doi:10.1371/journal.pone.0192269. ISSN 1932-6203. PMID 29522542. PMC 5844529. //www.pubmedcentral.nih.gov/articlerender.fcgi?tool=pmcentrez&artid=5844529. 
  28. ↑ Wittes, Tamara Cofman. 2005. How Israelis and Palestinians Negotiate: A Cross-cultural Analysis (Wayback Machine saytida 29 November 2023 sanasida arxivlangan). US Institute of Peace Press. p. 5. „But given that the groups we are concerned with (Israelis and Palestinians) are ethnonational groups, their political cultures are heavily shaped by their ethnonational identities.“
  29. ↑ Jabareen, Hassan. 2002. „The Future of Arab Citizenship in Israel:Jewish-Zionist Time in as Place with No Palestinian memory.“ In Challenging Ethnic Citizenship: German and Israeli Perspectives on Immigration (Wayback Machine saytida 29 November 2023 sanasida arxivlangan), edited by D. Levy and Y. Weiss. Berghahn Books. p. 214. „This blurring has led to a situation in which characteristics of the State of Israel are presented as characteristics of a nation-state, even though (de facto) it is a binational state, and Palestinian citizens are presented as an ethnic minority group although they are a homeland majority.“
  30. ↑ Hussain, Mir Zohair, and Stephan Shumock. 2006. „Ethnonationalism: A Concise Overview“ (Wayback Machine saytida 29 November 2023 sanasida arxivlangan). In Perspectives on Contemporary Ethnic Conflict: Primal Violence Or the Politics of Conviction, edited by S. C. Saha. Lexington Books. pp. 269ff, 284: „The Palestinians…are an ethnic minority in their country of residence.“
  31. ↑ Nasser, Riad. 2013. Palestinian Identity in Jordan and Israel: The Necessary 'Others' in the Making of a Nation (Wayback Machine saytida 29 November 2023 sanasida arxivlangan). Routledge: „What is noteworthy here is the use of a general category 'Arabs', instead of a more specific one of 'Palestinians.' By turning to a general category, the particularity of Palestinians, among other ethnic and national groups, is erased and in its place Jordanian identity is implanted.“
  32. ↑ Haklai, Oded. Palestinian Ethnonationalism in Israel (en). University of Pennsylvania Press, 2011-06-15. ISBN 978-0-8122-0439-1. „...throughout the 1990s and 2000s a growing number of PAI political organizations have been increasingly promoting Palestinian consciousness, advancing ethnonationalist objectives, and demanding recognition of collective group rights.“ 
  33. ↑ Abu-Rayya, Hisham Motkal; Abu-Rayya, Maram Hussien (2009). "Acculturation, religious identity, and psychological well-being among Palestinians in Israel". International Journal of Intercultural Relations 33 (4): 325–331. doi:10.1016/j.ijintrel.2009.05.006. 
  34. ↑ Moilanen-Miller, Heather. "The Construction of Identity through Tradition: Palestinians in the Detroit Metro Area". International Journal of Interdisciplinary Social Science: 143–150. http://www.iji.cgpublisher.com/product/pub.88/prod.823. Qaraldi: 2 December 2015. Foydalanuvchi Komilkhuja/qumloq]]
  35. ↑ „Palestine Nationalism: A. Search for Roots“ (en-US). The New York Times (1978-yil 19-fevral). 2023-yil 15-oktyabrda asl nusxadan arxivlangan. Qaraldi: 2023-yil 23-sentyabr. „The Palestinians are an Arab people, largely Moslem but with important numbers of Christians, who live in, once lived in, or trace their descent through parents or grandparents to the land once known as Palestine, which came under a British mandate in 1922 and now is the land of Israel, the West Bank of the Jordan and the Gaza Strip.“.
  36. ↑ Yakobson, Alexander; Rubinstein, Amnon. Israel and the Family of Nations: The Jewish Nation-state and Human Rights (en). Taylor & Francis, 2009 — 179 bet. ISBN 978-0-415-46441-3. „Of course, the notion that the Palestinians are an Arab people, an integral part of the Arab world ('the Arab nation'), is wholly legitimate and natural, given the history and culture of the people in question.“ 
  37. ↑ Wilmer, Franke. Breaking Cycles of Violence in Israel and Palestine: Empathy and Peacemaking in the Middle East (en). Rowman & Littlefield, 15 January 2021 — 14 bet. ISBN 978-1-7936-2352-2. „People know who they are, where they live, and where their families have lived for centuries or millennia“ 
  38. ↑ Dowty, Alan. Israel/Palestine. London, UK: Polity, 2008 — 221 bet. ISBN 978-0-7456-4243-7. „Palestinians are the descendants of all the indigenous peoples who lived in Palestine over the centuries; since the seventh century, they have been predominantly Muslim in religion and almost completely Arab in language and culture.“ 
  39. ↑ Abu-Libdeh, Bassam, Peter D. Turnpenny, and Ahmed Teebi. 2012. „Genetic Disease in Palestine and Palestinians“. Pp. 700-11 in Genomics and Health in the Developing World, edited by D. Kumar. Oxford University Press. p. 700: „Palestinians are an indigenous people who either live in, or originate from, historical Palestine…. Although the Muslims guaranteed security and allowed religious freedom to all inhabitants of the region, the majority converted to Islam and adopted Arab culture.“
  40. ↑ Khalidi, Rashid Ismail, et al. [1999] 2020. „Palestine § From the Arab Conquest to 1900“ (Wayback Machine saytida 30 October 2023 sanasida arxivlangan). Encyclopædia Britannica. „The process of Arabization and Islamization was gaining momentum there. It was one of the mainstays of Umayyad power and was important in their struggle against both Iraq and the Arabian Peninsula…. Conversions arising from convenience as well as conviction then increased. These conversions to Islam, together with a steady tribal inflow from the desert, changed the religious character of Palestineʼs inhabitants. The predominantly Christian population gradually became predominantly Muslim and Arabic-speaking. At the same time, during the early years of Muslim control of the city, a small permanent Jewish population returned to Jerusalem after a 500-year absence.“
  41. ↑ 41,0 41,1 41,2 "Palestine". Encyclopædia Britannica. 2007. https://www.britannica.com/EBchecked/topic/439645/Palestine/45075/The-term-Palestinian. "The Arabs of Palestine began widely using the term Palestinian starting in the pre–World War I period to indicate the nationalist concept of a Palestinian people. But after 1948—and even more so after 1967—for Palestinians themselves the term came to signify not only a place of origin but also, more importantly, a sense of a shared past and future in the form of a Palestinian state." <!--->
  42. ↑ 42,0 42,1 42,2 Bernard Lewis. Semites and Anti-Semites, An Inquiry into Conflict and Prejudice. W.W. Norton and Company, 1999 — 169 bet. ISBN 978-0-393-31839-5. 
  43. ↑ Parkes, James. [1949] 1970. Whose Land? A History of the Peoples of Palestine (rev. ed.) Penguin. pp. 209-10: „the word 'Arab' needs to be used with care. It is applicable to the Bedouin and to a section of the urban and effendi classes; it is inappropriate as a description of the rural mass of the population, the fellaheen. The whole population spoke Arabic, usually corrupted by dialects bearing traces of words of other origin, but it was only the Bedouin who habitually thought of themselves as Arabs. Western travelers from the sixteenth century onwards make the same distinction, and the word 'Arab' almost always refers to them exclusively…. Gradually it was realized that there remained a substantial stratum of the pre-Israelite peasantry, and that the oldest element among the peasants were not 'Arabs' in the sense of having entered the country with or after the conquerors of the seventh century, had been there already when the Arabs came.“
  44. ↑ ; Carol R. Ember; Ian A. SkoggardEncyclopedia of Diasporas: Immigrant and Refugee Cultures Around the World. Springer, 2005 — 234– bet. ISBN 978-0-306-48321-9. 
  45. ↑ Alan Dowty, Critical issues in Israeli society, Greenwood (2004), p. 110
  46. ↑ Kathleen Christison, Perceptions of Palestine: Their Influence on U. S. Middle East Policy, University of California Press, 2001 p.32.
  47. ↑ Alfred J. Andrea, James H. Overfield, The Human Record: Sources of Global History, Volume II: Since 1500, Cengage Learning, 2011 7th.ed. op,437.
  48. ↑ Rashid Khalidi, pp.24-26
  49. ↑ Paul Scham, Walid Salem, Benjamin Pogrund (eds.), Shared Histories: A Palestinian-Israeli Dialogue (Wayback Machine saytida 29 November 2023 sanasida arxivlangan), Left Coast Press, 2005 pp.69-73.
  50. ↑ 50,0 50,1 Likhovski, Assaf. Law and identity in mandate Palestine. The University of North Carolina Press, 2006 — 174 bet. ISBN 978-0-8078-3017-8. 
  51. ↑ Gelvin, James L.. The Israel-Palestine Conflict: One Hundred Years of War. Cambridge University Press, 13 January 2014 — 93 bet. ISBN 978-1-107-47077-4. „Palestinian nationalism emerged during the interwar period in response to Zionist immigration and settlement. The fact that Palestinian nationalism developed later than Zionism and indeed in response to it does not in any way diminish the legitimacy of Palestinian nationalism or make it less valid than Zionism. All nationalisms arise in opposition to some "other". Why else would there be the need to specify who you are? And all nationalisms are defined by what they oppose. As we have seen, Zionism itself arose in reaction to anti-Semitic and exclusionary nationalist movements in Europe. It would be perverse to judge Zionism as somehow less valid than European anti-Semitism or those nationalisms. . . Furthermore, Zionism itself was also defined by its opposition to the indigenous Palestinian inhabitants of the region. Both the "conquest of land" and the "conquest of labor" slogans that became central to the dominant strain of Zionism in the Yishuv originated as a result of the Zionist confrontation with the Palestinian "other".“ 
  52. ↑ 52,0 52,1 Rashid Khalidi, Palestinian Identity: The Construction of Modern National Consciousness (Wayback Machine saytida 29 November 2023 sanasida arxivlangan), New York: Columbia University Press, 2010, p. 18.
  53. ↑ Harold M. Cubert. The PFLP's Changing Role in the Middle East. Routledge, 3 June 2014 — 36 bet. ISBN 978-1-135-22022-8. 2023-yil 31-dekabrda qaraldi. „That year, Al-Karmil was founded in Haifa 'with the purpose of opposing Zionist colonization...' and in 1911, Falastin began publication, referring to its readers, for the first time, as 'Palestinians'.“ 
  54. ↑ With the exception of Bks. 1, 105; 3.91.1, and 4.39, 2.
  55. ↑ Herodotus describes its scope in the Fifth Satrapy of the Persians as follows: „From the town of Posidium, […] on the border between Cilicia and Syria, as far as Egypt — omitting Arabian territory, which was free of tax, came 350 talents. This province contains the whole of Phoenicia and that part of Syria which is called Palestine, and Cyprus. This is the fifth Satrapy.“ (from Herodotus Book 3, 8th logos).[1] (Wayback Machine saytida 29 June 2011 sanasida arxivlangan)
  56. ↑ Cohen, 2006, p. 36.
  57. ↑ Herodotus, The Histories, Bks. 2:104 (Φοἰνικες δἐ καὶ Σὐριοι οἱ ἑν τᾔ Παλαιστἰνῃ, „Phoinikes de kaì Surioi oi en té Palaistinē“); 3:5; 7:89.
  58. ↑ Kasher, 1990, p. 15.
  59. ↑ David Asheri, A Commentary on Herodotus, Books 1-4, Oxford University Press, 2007 p.402: „'the Syrians called Palestinians', at the time of Herodotus were a mixture of Phoenicians, Philistines, Arabs, Egyptians, and perhaps also other peoples. . . Perhaps the circumcised 'Syrians called Palestinians' are the Arabs and Egyptians of the Sinai coast; at the time of Herodotus there were few Jews in the coastal area.“
  60. ↑ pwlɜsɜtj. John Strange, Caphtor/Keftiu: a new investigation, Brill, 1980 p. 159.
  61. ↑ Killebrew, Ann E. (2013), „The Philistines and Other "Sea Peoples" in Text and Archaeology“, Society of Biblical Literature Archaeology and biblical studies, Society of Biblical Lit, 15-jild, 2-bet, ISBN 9781589837218, 29 November 2023da asl nusxadan arxivlandi, qaraldi: 29 November 2023. Quote: "First coined in 1881 by the French Egyptologist G. Maspero (1896), the somewhat misleading term „Sea Peoples“ encompasses the ethnonyms Lukka, Sherden, Shekelesh, Teresh, Eqwesh, Denyen, Sikil / Tjekker, Weshesh, and Peleset (Philistines). [Footnote: The modern term „Sea Peoples“ refers to peoples that appear in several New Kingdom Egyptian texts as originating from „islands“ (tables 1-2; Adams and Cohen, this volume; see, e.g., Drews 1993, 57 for a summary). The use of quotation marks in association with the term „Sea Peoples“ in our title is intended to draw attention to the problematic nature of this commonly used term. It is noteworthy that the designation „of the sea“ appears only in relation to the Sherden, Shekelesh, and Eqwesh. Subsequently, this term was applied somewhat indiscriminately to several additional ethnonyms, including the Philistines, who are portrayed in their earliest appearance as invaders from the north during the reigns of Merenptah and Ramesses Ill (see, e.g., Sandars 1978; Redford 1992, 243, n. 14; for a recent review of the primary and secondary literature, see Woudhuizen 2006). Hencefore the term Sea Peoples will appear without quotation marks.]
  62. ↑ The End of the Bronze Age: Changes in Warfare and the Catastrophe Ca. 1200 B. C., Robert Drews, p48-61 (Wayback Machine saytida 29 November 2023 sanasida arxivlangan) Quote: "The thesis that a great „migration of the Sea Peoples“ occurred ca. 1200 B. C. is supposedly based on Egyptian inscriptions, one from the reign of Merneptah and another from the reign of Ramesses III. Yet in the inscriptions themselves such a migration nowhere appears. After reviewing what the Egyptian texts have to say about 'the sea peoples', one Egyptologist (Wolfgang Helck) recently remarked that although some things are unclear, "eins ist aber sicher: Nach den ägyptischen Texten haben wir es nicht mit einer „Völkerwanderung“ zu tun." („one thing is clear: according to the Egyptian texts, we are not dealing here with a 'Völkerwanderung' [migration of peoples as in 4th-6th-century Europe].“) Thus the migration hypothesis is based not on the inscriptions themselves but on their interpretation."
  63. ↑ Seymour Gitin, 'Philistines in the Book of Kings,' in André Lemaire, Baruch Halpern, Matthew Joel Adams (eds.) The Books of Kings: Sources, Composition, Historiography and Reception (Wayback Machine saytida 29 November 2023 sanasida arxivlangan), BRILL, 2010 pp.301-363, for the Neo-Assyrian sources p.312: Soʻnggi filistlar davri (II temir davri)dagi toʻrtta shahar davlati: „Amqarrūna“ (Ekron), „Asdūdu“ (Ashdod), „Hazat“ (Gʻazo) va Isqaluna (Ashkelon), sobiq beshinchi poytaxti Gat bu oxirgi bosqichda tashlab ketilgan.
  64. ↑ Strange 1980 p.159.
  65. ↑ 65,0 65,1 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 Judaea to Syria-Palestina, a name that became common in non-Jewish literature.“
  66. ↑ Ariel Lewin. The archaeology of Ancient Judea and Palestine. Getty Publications, 2005 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.“ ISBN 0-89236-800-4
  67. ↑ Feldman 1990, s. 19: „While it is true that there is no evidence as to precisely who changed the name of Judaea to Palestine and precisely when this was done, circumstantial evidence would seem to point to Hadrian himself, since he is, it would seem, responsible for a number of decrees that sought to crush the national and religious spirit of thejews, whether these decrees were responsible for the uprising or were the result of it. In the first place, he refounded Jerusalem as a Graeco-Roman city under the name of Aelia Capitolina. He also erected on the site of the Temple another temple to Zeus.“
  68. ↑ Jacobson 2001, s. 44-45: "Hadrian officially renamed Judea Syria Palaestina after his Roman armies suppressed the Bar-Kokhba Revolt (the Second Jewish Revolt) in 135 C.E.; this is commonly viewed as a move intended to sever the connection of the Jews to their historical homeland. However, that Jewish writers such as Philo, in particular, and Josephus, who flourished while Judea was still formally in existence, used the name Palestine for the Land of Israel in their Greek works, suggests that this interpretation of history is mistaken. Hadrian's choice of Syria Palaestina may be more correctly seen as a rationalization of the name of the new province, in accordance with its area being far larger than geographical Judea. Indeed, Syria Palaestina had an ancient pedigree that was intimately linked with the area of greater Israel."
  69. ↑ Jacobson 2001, s. 44–45:"Hadrian officially renamed Judea Syria Palaestina after his Roman armies suppressed the Bar-Kokhba Revolt (the Second Jewish Revolt) in 135 C.E.; this is commonly viewed as a move intended to sever the connection of the Jews to their historical homeland. However, that Jewish writers such as Philo, in particular, and Josephus, who flourished while Judea was still formally in existence, used the name Palestine for the Land of Israel in their Greek works, suggests that this interpretation of history is mistaken. Hadrian's choice of Syria Palaestina may be more correctly seen as a rationalization of the name of the new province, in accordance with its area being far larger than geographical Judea. Indeed, Syria Palaestina had an ancient pedigree that was intimately linked with the area of greater Israel."
  70. ↑ Cohen, 2006, p. 37.
  71. ↑ Feldman 1996, s. 553.
  72. ↑ Kish, 1978, p. 200.
  73. ↑ „The Origins of the term "Palestinian" ("Filasṭīnī") in late Ottoman Palestine, 1898–1914“. Emmanuel Beshka. Academia Letters (2021). 2023-yil 22-iyunda asl nusxadan arxivlangan. Qaraldi: 2023-yil 29-noyabr.
  74. ↑ „Palestine Facts“. PASSIA: Palestinian Academic Society for the Study of International Affairs. 2013-yil 16-yanvarda asl nusxadan arxivlangan.
  75. ↑ Government of the United Kingdom. „Report by His Majesty's Government in the United Kingdom of Great Britain and Northern Ireland to the Council of the League of Nations on the Administration of Palestine and Trans-Jordan for the Year 1930“. League of Nations (1930-yil 31-dekabr). 2007-yil 22-fevralda asl nusxadan arxivlangan. Qaraldi: 2007-yil 29-may.
  76. ↑ Nazmi Al-Ju'beh. Palestinian Identity and Cultural Heritage, Contemporain publications. Presses de l’Ifpo, 26 May 2009 — 205–231 bet. ISBN 978-2-35159-265-6. 
  77. ↑ Mark, Joshua J. „Palestine“ (en). World History Encyclopedia. 2022-yil 27-yanvarda asl nusxadan arxivlangan. Qaraldi: 2023-yil 3-yanvar.
  78. ↑ „Jews and Arabs Share Genetic Link to Ancient Canaanites, Study Finds“.
  79. ↑ „Study finds ancient Canaanites genetically linked to modern populations“. Tel Aviv University (2020-yil 1-iyun). 2023-yil 25-oktyabrda asl nusxadan arxivlangan. Qaraldi: 2023-yil 24-oktyabr.
  80. ↑ John Day, [In Search of Pre-Exilic Israel,] Bloomsbury Publishing, 2005 pp. 47.5, p. 48: 'In this sense, the emergence of ancient Israel is viewed not as the cause of the demise of Canaanite culture but as its upshotʼ.
  81. ↑ ubb, 1998. pp. 13-14
  82. ↑ Mark Smith in „The Early History of God: Yahweh and Other Deities of Ancient Israel“ states „Despite the long regnant model that the Canaanites and Israelites were people of fundamentally different culture, archaeological data now casts doubt on this view. The material culture of the region exhibits numerous common points between Israelites and Canaanites in the Iron I period (c. 1200-1000 BCE). The record would suggest that the Israelite culture largely overlapped with and derived from Canaanite culture… In short, Israelite culture was largely Canaanite in nature. Given the information available, one cannot maintain a radical cultural separation between Canaanites and Israelites for the Iron I period.“ (pp. 6-7). Smith, Mark (2002) „The Early History of God: Yahweh and Other Deities of Ancient Israel“ (Eerdmanʼs)
  83. ↑ Hopkins, David C.. The Highlands of Canaan: Agricultural Life in the Early Iron Age (en). Almond, 1985 — 22 bet. ISBN 978-0-907459-39-2. 
  84. ↑ Barbati, Gabriele „Caught Between Two Votes: The Samaritans And The Israeli Election“ (en-US). International Business Times (2013-yil 21-yanvar). Qaraldi: 2023-yil 25-dekabr.
  85. ↑ DellaPergola, Sergio (2001). "Some Fundamentals of Jewish Demographic History". Papers in Jewish Demography (The Hebrew University, Jerusalem): 11–33. "The emergence of a second Jewish population peak can be posited toward the time of the construction of the Second Temple in Jerusalem during the Hasmonean period (3rd-2nd century B.C.E.). This new peak, variously estimated, and here cautiously put at around 4.5 million people during the first century B.C.E.," 
  86. ↑ „Palestine - Roman Rule, Jewish Revolts, Crusades | Britannica“ (en). www.britannica.com. Qaraldi: 2023-yil 25-dekabr.
  87. ↑ Edward Kessler. An Introduction to Jewish-Christian Relations. Cambridge University Press, 2010 — 72 bet. ISBN 978-0-521-70562-2. 
  88. ↑ Denova, Rebecca „Christianity“ (en). World History Encyclopedia. 2023-yil 31-avgustda asl nusxadan arxivlangan. Qaraldi: 2023-yil 3-yanvar.
  89. ↑ David Goodblatt „The Political and Social History of the Jewish Community in the Land of Israel, c. 235–638“,. The Cambridge History of Judaism Steven Katz: , 2006 — 404–430 bet. ISBN 978-0-521-77248-8. „Few would disagree that, in the century and a half before our period begins, the Jewish population of Judah () suffered a serious blow from which it never recovered. The destruction of the Jewish metropolis of Jerusalem and its environs and the eventual refounding of the city... had lasting repercussions. [...] However, in other parts of Palestine the Jewish population remained strong [...] What does seem clear is a different kind of change. Immigration of Christians and the conversion of pagans, Samaritans and Jews eventually produced a Christian majority“ 
  90. ↑ 90,0 90,1 Ehrlich, Michael. The Islamization of the Holy Land, 634–1800. Leeds, UK: Arc Humanities Press, 2022 — 3–4 bet. ISBN 978-1-64189-222-3. OCLC 1302180905. „Samaritan rebellions during the fifth and sixth centuries were crushed by the Byzantines and as a result, the main Samaritan communities began to decline. Similarly, the Jewish community strove to recover from the catastrophic results of the Bar Kokhva revolt (132–135 ce). During the Late Roman and Byzantine periods, many Jews emigrated to thriving centres in the diaspora, especially Iraq, whereas some converted to Christianity and others continued to live in the Holy Land, especially in Galilee and the coastal plain. [...] Accordingly, most of the Muslims who participated in the conquest of the Holy Land did not settle there, but continued on to further destinations. For most of the Muslims who settled in the Holy Land were either Arabs who immigrated before the Muslim conquest and then converted to Islam, or Muslims who immigrated after the Holy Land's conquest. [...] Consequently, many local Christians converted to Islam. Thus, almost twelve centuries later, when the army led by Napoleon Bonaparte arrived in the Holy Land, most of the local population was Muslim. [...] The Holy Land's transformation from an area populated mainly by Christians into a region whose population was predominantly Muslim was the result of two processes: immigration and conversion“ 
  91. ↑ Bar, Doron (2003). "The Christianisation of Rural Palestine during Late Antiquity". The Journal of Ecclesiastical History 54 (3): 401–421. doi:10.1017/s0022046903007309. ISSN 0022-0469. http://dx.doi.org/10.1017/s0022046903007309. Qaraldi: 29 November 2023. "The dominant view of the history of Palestine during the Byzantine period links the early phases of the consecration of the land during the fourth century and the substantial external financial investment that accompanied the building of churches on holy sites on the one hand with the Christianisation of the population on the other. Churches were erected primarily at the holy sites, 12 while at the same time Palestine's position and unique status as the Christian 'Holy Land' became more firmly rooted. All this, coupled with immigration and conversion, allegedly meant that the Christianisation of Palestine took place much more rapidly than that of other areas of the Roman empire, brought in its wake the annihilation of the pagan cults and meant that by the middle of the fifth century there was a clear Christian majority." Foydalanuvchi Komilkhuja/qumloq]]
  92. ↑ 92,0 92,1 Grossman, David. Distribution and Population Density During the Late Ottoman and Early Mandate Periods, 9781315128825, New York: Routledge, 2017 — 44–52 bet. DOI:10.4324/9781315128825. ISBN 9781315128825. „They came from Circassia and Chechnya, and were refugees from territories annexed by Russia in 1864, and the Bosnian Muslims, whose province was lost to Serbia in 1878. Belonging to this category were the Algerians (Mughrabis), who arrived in Syria and Palestine in several waves after 1850 in the wake of France's conquest of their country and the waves of Egyptian migration to Palestine and Syria during the rule of Muhammad Ali and his son, Ibrahim Pasha. [...] In most cases the Egyptian army dropouts and the other Egyptian settlers preferred to settle in existing localities, rather than to establish new villages. In the southern coastal plain and Ramla zones there were at least nineteen villages which had families of Egyptian origin, and in the northern part of Samaria, including the ‘Ara Valley, there are a number of villages with substantial population of Egyptian stock.“ 
  93. ↑ 93,0 93,1 Frantzman, Seth J.; Kark, Ruth (16 April 2013). "The Muslim Settlement of Late Ottoman and Mandatory Palestine: Comparison with Jewish Settlement Patterns". Digest of Middle East Studies 22 (1): 77. doi:10.1111/j.1949-3606.2012.00172.x. ISSN 1060-4367. http://dx.doi.org/10.1111/j.1949-3606.2012.00172.x. Qaraldi: 29 November 2023. "Some of these Muslims were Egyptian and Algerian immigrants who came to Palestine in the first half of the nineteenth century from foreign lands. There were also Algerians, Bosnians, and Circassians, who came in the second half of the nineteenth century, but most were from within the borders of Palestine." Foydalanuvchi Komilkhuja/qumloq]]
  94. ↑ Gil, Moshe. A History of Palestine, 634–1099. Cambridge: Cambridge University Press, 1997. ISBN 0-521-59984-9. OCLC 59601193. 
  95. ↑ Broshi, Magen (1979). "The Population of Western Palestine in the Roman-Byzantine Period". Bulletin of the American Schools of Oriental Research 236 (236): 1–10. doi:10.2307/1356664. ISSN 0003-097X. http://dx.doi.org/10.2307/1356664. Qaraldi: 29 November 2023. Foydalanuvchi Komilkhuja/qumloq]]
  96. ↑ Broshi, M., & Finkelstein, I. (1992). „The Population of Palestine in Iron Age II“ (Wayback Machine saytida 5 March 2023 sanasida arxivlangan). Bulletin of the American Schools of Oriental Research, 287(1), 47-60.
  97. ↑ 97,0 97,1 Levy-Rubin, Milka (2000). "New Evidence Relating to the Process of Islamization in Palestine in the Early Muslim Period: The Case of Samaria". Journal of the Economic and Social History of the Orient 43 (3): 257–276. doi:10.1163/156852000511303. ISSN 0022-4995. https://www.jstor.org/stable/3632444. Qaraldi: 29 November 2023. Foydalanuvchi Komilkhuja/qumloq]]
  98. ↑ Ellenblum, Ronnie. Frankish Rural Settlement in the Latin Kingdom of Jerusalem.. Cambridge University Press, 2010. ISBN 978-0-511-58534-0. OCLC 958547332. „From the data given above it can be concluded that the Muslim population of Central Samaria, during the early Muslim period, was not an autochthonous population which had converted to Christianity. They arrived there either by way of migration or as a result of a process of sedentarization of the nomads who had filled the vacuum created by the departing Samaritans at the end of the Byzantine period [...] To sum up: in the only rural region in Palestine in which, according to all the written and archeological sources, the process of Islamization was completed already in the twelfth century, there occurred events consistent with the model propounded by Levtzion and Vryonis: the region was abandoned by its original sedentary population and the subsequent vacuum was apparently filled by nomads who, at a later stage, gradually became sedentarized“ 
  99. ↑ Chris Wickham, Framing the Early Middle Ages; Europe and the Mediterranean, 400-900 (Wayback Machine saytida 29 November 2023 sanasida arxivlangan), Oxford University press 2005. p. 130. „In Syria and Palestine, where there were already Arabs before the conquest, settlement was also permitted in the old urban centres and elsewhere, presumably privileging the political centres of the provinces.“
  100. ↑ Gideon Avni, The Byzantine-Islamic Transition in Palestine: An Archaeological Approach, Oxford University Press 2014 pp.312-324, 329 (theory of imported population unsubstantiated);.
  101. ↑ Ira M. Lapidus, A History of Islamic Societies (Wayback Machine saytida 29 November 2023 sanasida arxivlangan), (1988) Cambridge University Press 3rd.ed.2014 p.156
  102. ↑ Mark A. Tessler, A History of the Israeli-Palestinian conflict, Indiana University Press, 1994, ISBN 0-253-20873-4, M1 Google Print, p. 70 (Wayback Machine saytida 22 June 2023 sanasida arxivlangan).
  103. ↑ Kacowicz, Arie Marcelo; Lutomski, Pawel. Population Resettlement in International Conflicts: A Comparative Study. Lexington Books, 2007 — 194 bet. ISBN 9780739116074. 
  104. ↑ Ira M. Lapidus, Islamic Societies to the Nineteenth Century: A Global History (Wayback Machine saytida 29 November 2023 sanasida arxivlangan), Cambridge University Press, 2012, p. 201.
  105. ↑ Kacowicz, Arie Marcelo; Lutomski, Pawel. Population Resettlement in International Conflicts: A Comparative Study. Lexington Books, 2007 — 194 bet. ISBN 9780739116074. 
  106. ↑ 106,0 106,1 Tamir Sorek (2004). "The Orange and the Cross in the Crescent". Nations and Nationalism 10 (3): 269–291. doi:10.1111/j.1354-5078.2004.00167.x. http://plaza.ufl.edu/tsorek/articles/orange.pdf. Qaraldi: 29 November 2023. Foydalanuvchi Komilkhuja/qumloq]]
  107. ↑ Zachary J Foster, Emanuel Beška, „The Origins of the term 'Palestinianʼ ('Filasṭīnī') in late Ottoman Palestine, 1898-1914 (Wayback Machine saytida 15 October 2023 sanasida arxivlangan)“, Academic Letters 2021 pp.1-22
  108. ↑ Khalidi, 1997, pp. 124-127.
  109. ↑ „Palestinian Identity — The ….“ (Wayback Machine saytida 17 November 2023 sanasida arxivlangan) Columbia University Press. 10 December 2018.
  110. ↑ Khalidi, 2010, p. 149 (Wayback Machine saytida 29 November 2023 sanasida arxivlangan).
  111. ↑ 111,0 111,1 111,2 Khalidi, 1997, pp. 19-21.
  112. ↑ Zachary Foster, „Who Was The First Palestinian in Modern History“ (Wayback Machine saytida 29 February 2016 sanasida arxivlangan) The Palestine Square 18 February 2016
  113. ↑ 113,0 113,1 Gelvin, 2005, pp. 92-93.
  114. ↑ David Seddon (ed.)A political and economic dictionary of the Middle East, Taylor & Francis, 2004. p. 532.
  115. ↑ Kimmerling and Migdal, 2003, p. 6-11
  116. ↑ Benny Morris, Righteous Victims, pp.40-42 in the French edition.
  117. ↑ Khalidi, W., 1984, p. 32
  118. ↑ Foster, Zachary J. (6 October 2015). „What's a Palestinian?“. Foreign Affairs. 15 October 2023da asl nusxadan arxivlandi. Qaraldi: 29 November 2023.
  119. ↑ Don Atapattu (16 June 2004). "Interview With Middle East Scholar Avi Shlaim: America, Israel and the Middle East". The Nation. http://www.thenation.com/article/interview-middle-east-scholar-avi-shlaim. Qaraldi: 9 March 2008. Foydalanuvchi Komilkhuja/qumloq]]
  120. ↑ Only „peoples“ are entitled to self-determination in contemporary international law (See Self-determination and National Minorities, Oxford Monographs in International Law, Thomas D. Musgrave, Oxford University Press, 1997, ISBN 0-19-829898-6, p. 170). In 2004, the International Court of Justice said that Israel had recognized the existence of a „Palestinian people“ and referred a number of times to the Palestinian people and its „legitimate rights“ in international agreements. The Court said those rights include the right to self-determination(See paragraph 118 of Legal Consequences of the Construction of a Wall in the Occupied Palestinian Territory „Cour internationale de Justice – International Court of Justice | International Court of Justice“. 2010-yil 6-iyulda asl nusxadan arxivlangan. Qaraldi: 2010-yil 6-iyul. ). Judge Koroma explained „The Court has also held that the right of self-determination as an established and recognized right under international law applies to the territory and to the Palestinian people. Accordingly, the exercise of such right entitles the Palestinian people to a State of their own as originally envisaged in resolution 181 (II) and subsequently confirmed.“ Judge Higgins also said „that the Palestinian people are entitled to their territory, to exercise self-determination, and to have their own State“(See paragraph 5, Separate opinion of Judge Koroma „Cour internationale de Justice – International Court of Justice | International Court of Justice“. 2011-yil 4-iyunda asl nusxadan arxivlangan. Qaraldi: 2010-yil 7-fevral. and paragraph 18, Separate opinion of Judge Higgins „Cour internationale de Justice – International Court of Justice | International Court of Justice“. 2011-yil 12-yanvarda asl nusxadan arxivlangan. Qaraldi: 2010-yil 7-fevral. ). Paul De Waart said that the Advisory Opinion of the International Court of Justice in 2004 "ascertained the present responsibility of the United Nations to protect Palestineʼs statehood. It affirmed the applicability of the prohibition of acquisition of Palestinian territory by Israel and confirmed the illegality of the Israeli settlements in the Occupied Palestinian Territory. Moreover, the existence of the Palestinian people as the rightful claimant to the Occupied Palestinian Territory is no longer open to question (See De Waart, Paul J. I. M., „International Court of Justice Firmly Walled in the Law of Power in the Israeli-Palestinian Peace Process“, Leiden Journal of International Law, 18 (2005), pp. 467-487).
  121. ↑ „John Dugard's "Situation of human rights in the Palestinian territories occupied since 1967"“. Domino.un.org. 2007-yil 30-dekabrda asl nusxadan arxivlangan. Qaraldi: 2009-yil 22-aprel.
  122. ↑ Israel News.. „Palestinian Authority to revive statehood bid“ (2012-yil 8-sentyabr). 2014-yil 24-iyulda asl nusxadan arxivlangan. Qaraldi: 2014-yil 25-iyul.
  123. ↑ Benny Morris, Righteous Victims, p. 48 in the French edition.
  124. ↑ Benny Morris, Righteous Victims, p.49 in the French edition.
  125. ↑ International Law Reports: Cases 1938–1940, H. Lauterpacht, Cambridge University Press, 2004, ISBN 0-521-46354-8, page 49. Cambridge University Press, 1942. ISBN 978-0-521-46354-6. 
  126. ↑ Weldon Matthews, Confronting an Empire, Constructing a Nation,I. B. Tauris, 2006, p. 33. Both Weldon Matthews and Prasenjit Duara interpret this aspect of the mandate system as tailored to the needs of imperial powers, which found it useful to avoid classifying colonies as nations: „This outlook was carried over to Palestine from India and Egypt where British administrators did not merely doubt the existence of a unifying national identity, but thwarted its development by creating sectarian institutions as a matter of policy.“


Ular Germaniyada oʻqigan edilar [tahrir | manbasini tahrirlash]

Ular Germaniyada oʻqigan edilar — 1922-yil oxirlarida Turkiston Avtonom Sovet Sotsialistik Respublikasi va Buxoro Xalq Sovet Respublikasi tomonidan 70 ga yaqin turli yoshdagi mahalliy yosh yigit va qizlar Germaniyaning turli shaharlaridagi oliy va oʻrta maxsus oʻquv yurtlariga qishloq xoʻjaligi, tekstil sanoati, kimyo, elektrotexnika, konchilik, falsafa, pedagogika, tibbiyot va boshqa muhim sohalar boʻyicha oʻqishga yuboriladi[1][2].

Manbalar[tahrir | manbasini tahrirlash]

  1. ↑ Turdiyev, Sherali. Ular Germaniyada oʻqigan edilar, Аденауэр жамғармасининг Марказий Осиё, Қозоғистон ва Жанубий Кавказ минтақалари бўйича минтақавий ваколатхонаси, Toshkent: Akadem-Xizmat, 2006 — 256 bet. 26-aprel 2024-yilda qaraldi. 
  2. ↑ Irzayev, Bahrom. „Germaniyadan qaytib qatag‘onga uchragan yoshlar“. aniq.uz. Qaraldi: 26-aprel 2024-yil. 
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