مشروع الانجليزي

Traditional wear

Foreign travelers to Palestine in the late 19th and early 20th centuries often commented on the rich variety of traditional clothing among the Palestinian people, and particularly among the fellaheen or village women. Until the 1940s, a woman’s economic status, whether married or single, and the town or area they were from could be deciphered by most Palestinian women by the type of cloth, colors, cut, and embroidery motifs, or lack thereof, used for the robe-like dress or “thoub” in Arabic.^[4]

The 1948 Palestinian exodus led to a disruption in traditional modes of dress and customs, as many women who had been displaced could no longer afford the time or money to invest in complex embroidered garments.^[5] New styles began to appear the 1960s. For example, the “six-branched dress” named after the six wide bands of embroidery running down from the waist These styles came from the refugee camps, particularly after 1967. Individual village styles were lost and replaced by an identifiable “Palestinian” style. The shawal, a style popular in the West Bank and Jordan before the First Intifada, probably evolved from one of the many welfare embroidery projects in the refugee camps. It was a shorter and narrower fashion, with a western cut.

Music

Traditional Palestinian songs have no set lyrics but rather a set rhythm to them, allowing for improvised folk poetry lyrics. A form of this style of folk singing is Ataaba; it consists of 4 verses, following a specific form and meter. The distinguishing feature of ataaba is that the first three verses end with the same word meaning three different things, and the fourth verse serves as a conclusion. The Ataaba continues to be performed at weddings and festivals in Arab localities in Israel, the West Bank and Gaza strip.^[16]

Other traditional Palestinian song styles include zajal, Bein Al-dawai, Al-Rozana, Zarif – Al-Toul, Al-Maijana, Sahja/Saamir and Zaghareed.

Over three decades, the Palestinian National Music and Dance Troupe (El Funoun) and Mohsen Subhi have reinterpreted and rearranged traditional wedding songs such as Mish’al (1986), Marj Ibn ‘Amer (1989) and Zaghareed (1997).^[17]

Architectur

Traditional Palestinian architecture covers a vast historical time frame and a number of different styles and influences over the ages. The urban architecture of Palestine prior to 1850 was relatively sophisticated. While it belonged to greater geographical and cultural context of the Levant and the Arab world, it constituted a distinct tradition, “significantly different from the traditions of Syria, Lebanon or Egypt.” Nonetheless, the Palestinian townhouse shared in the same basic conceptions regarding the arrangement of living space and apartment types commonly seen throughout the Eastern Mediterranean. The rich diversity and underlying unity of the architectural culture of this wider region stretching from the Balkans to North Africa was a function of the exchange fostered by the caravans of the trade routes, and the extension of Ottoman rule over most of this area, beginning in the early 16th century through until the end of World War I.^[18][19][20]

Sports

Palestinian athletes have competed at every Olympic Games since the 1996 Summer Olympics. The Palestinian Olympic committee did not work with the Israeli Olympic committee to train for the 2012 Olympic games,^[21] and participation in the 2013 Mediterranean Games.^[22]

Main article: Football in Palestine

Games inherited from the Ottoman era were the starting point of Palestinian sports during the British Mandate. These games included horse racing, running, wrestling and swimming. However, football gained popularity over time.

The true beginning of the phenomenon of establishing social-athletic clubs in Palestine can be traced to the early twentieth century, specifically the 1920s. Since that time, sports – especially football – had become a social tradition; a pivotal part of Palestinian culture. Many of these clubs were established as social-cultural clubs.

Only a few clubs were established solely as athletic, while the majority emerged as social and later adopted athletic activities. By 1948, there were some 65 athletic clubs in Palestine; approximately 55 of them were members of the Arab Palestine Sports Federation (APSF) which was established in 1931 and re-established in 1944. These clubs had a tremendous impact on the lives of Palestinian young people, shaping their character and preparing them for social and political involvement.

There is a West Bank Premier League, and Gaza Strip League. The Palestine national football team played Afghanistan in the 2014 FIFA World Cup qualifiers. They visited Australia for the 2015 AFC Asian Cup.

The Beit Jala Lions is a West Bank Rugby Union team.

The Turmus Aya Equestrian Club, established in 2007, is a riding club dedicated to the mission of providing affordable access to horses for Palestinians. Ashraf Rabi, the founder, maintains that “this is part of the development of Palestine. Horses are a big part of our Arab culture and we must embrace it.”^[23]

Modern art

Similar to the structure of Palestinian society, the Palestinian field of arts extends over four main geographic centers:^[24]

1. the West Bank and Gaza Strip

1. the Palestinian diaspora in the Arab world

2. Europe, the United States and elsewhere.

Contemporary Palestinian art finds its roots in folk art and traditional Christian and Islamic painting. After the 1948 Palestinian exodus, nationalistic themes have predominated as Palestinian artists use diverse media to express and explore their connection to identity and land.^[25] In the 1990s Salam Dyab, Hisham Zreiq, Issa Dibe and others began to adopt modern styles and symbolism.

Film

Palestinian cinema is relatively young compared to Arab cinema overall and many Palestinian movies are made with European and Israeli support.^[36] Palestinian films are not exclusively produced in Arabic; some are made in English, French or Hebrew.^[37] More than 800 films have been produced about Palestinians, the Israeli–Palestinian conflict, and other related topics; notable examples are Divine Intervention and Paradise Now.

Intellectuals

In the late 19th century and early 20th century, Palestinian intellectuals were integral parts of wider Arab intellectual circles, as represented by individuals such as May Ziadeh and Khalil Beidas. Educational levels among Palestinians have traditionally been high. In the 1960s, the West Bank had a higher percentage of its adolescent (15 to 17 years of age) population enrolled in high school than Israel; the West Bank had a 44.6% high school enrollment rate versus a 22.8% enrollment rate in Israel.^[38] Claude Cheysson, France’s Minister for Foreign Affairs under the first Mitterrand Presidency, held in the mid eighties that “even thirty years ago, [Palestinians] probably already had the largest educated elite of all the Arab peoples.”^[39]

Diaspora figures like Edward Said and Ghada Karmi, Arab citizens of Israel like Emile Habibi, and Jordanians like Ibrahim Nasrallah^[40] have made contributions to a wide number of fields, exemplifying the diversity of experience and thought among Palestinians.^[41]