Palestinian families

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A Palestinian family is a large community of extended family members with a lineage that can be traced to ancestors who resided in Palestine. Socially, these families are divided according segmentary lines, and socio-spatial associations as city dwellers, villagers (fellahin) and nomads (Bedouins). The elites, traditionally known as the notables (in Arabic ‘’a’yan’’, ‘‘wujahaʾ’’, ‘‘zuʿamaʾ’’), headed these families and specialized in specific occupations. For example, urban elites were often composed of city-dwelling merchants (’‘tujjār’’), religious scholars (’’ʿulamāʾ’’), ashrāf lineages, military officers, and governmental functionaries, while the rural notability was composed of rural sheikhs, and village or clan mukhtars. [1]

Contents

Both Muslim and Christian Palestinian families historically organized themselves around the patrilineal extended household (’‘bayt’’, ‘‘ahl’’, or ‘‘ʿīla’’) and the wider agnatic group (’‘ḥamūla’’), but social status was not determined by lineage alone. Families that could point to a tradition of learning, literacy, or religious service—Muslim families providing imams, judges, or caretakers of waqf property, and Christian families producing priests, catechists, or teachers in missionary and parish schools—were often accorded additional respect (’‘iḥtirām’’) within their communities. [2] [3]

Respect for elders, teachers, and clergy is a shared norm across Palestinian households, and it is closely tied to family honor (’‘sharaf’’, ‘‘karāma’’) and reputation. Older male relatives—fathers, paternal uncles, and grandfathers—traditionally speak for the family in matters of marriage, inheritance, and dispute resolution, but educated daughters and sons have increasingly played a role in managing documents, schooling decisions, and migration since the early 20th century. [4]

Palestinian families place a strong emphasis on education, religious knowledge, and proper conduct (’‘adab’’). These values helped families preserve cohesion through periods of economic change, land loss, and displacement; they continue to shape attitudes toward marriage, gender roles, and social mobility in contemporary Palestinian communities in the region and diaspora. [5]

Lineage traditions

In Palestinian society, a married woman joins her husband’s family and her children are considered part of his lineage, forming the father’s clan. In the case of divorce, the wife typically returns to her family but the children stay with the husband’s family name. [6]

Descent from a scholar, sayyid, or sharīf line raised the standing of an entire clan, because the ability to read documents; serve as a ‘‘shar‘i’’ witness; teach in a mosque school, church; or administer a waqf; translated into social and economic influence [7]

Jerusalem, Nablus, and Hebron produced notable families of judges, preachers, and Qur’an and Bible teachers—and such ties could be invoked to claim a higher cultural status, to secure better marriage matches, or to mediate between village and town networks. [8]

In many villages of central and northern Palestine, oral genealogies (’‘ansāb’’) were not just lists of fathers and sons; they also preserved mention of the uncle who studied in al-Azhar, the grandfather who served in the Ottoman bureaucracy, or the cousin who became an ‘’‘ālim’’, because these figures anchored the family’s reputation for learning and piety alongside its agricultural or commercial base. [9] The continuity of a lineage name therefore marked not only territorial rootedness but also the transmission of skills—script, education, recitation—that were prized in churches, courts, mosques, and that appear in late Ottoman and Mandate records for Palestinian towns. [10]

Lineage-based mediation also drew on this educational layer. Elders who could adjudicate documents or recall earlier waqf or land deeds were especially respected in settling blood feuds (’‘tha’r’’) and land disputes, because they combined genealogical authority with textual and administrative competence. [11] This helps explain why Palestinian villages, even under late Ottoman reforms and later under the British Mandate, sustained strong internal arbitration: literate members of leading ḥamūlāt could translate kinship claims into forms legible to the state, protecting communal interests while preserving customary hierarchy. [12]

Modern administration further highlighted the value of education within lineage systems. Ottoman land registration and later British Mandate village files favored those who could navigate paperwork; as a result, families with schooling or bureaucratic experience often registered lands in their own names, reinforcing their authority over wider kin. [13] In the 20th century, displacement did not eliminate this pattern: in refugee camps and urban diasporas, Palestinians reassembled by village and ḥamūla, but leadership frequently fell to those with schooling, religious training, or professional qualifications, who could advocate with host-state authorities and international agencies. [14]

From 1917 to 1948, Britain ruled Palestine and co-opted Gazan families, appointing members of the families to local office. Several mukhtars (family headmen) interviewed in 2007 attributed their position to the initial appointment by the British. [15] In Gaza, there are still dozens of influential families that function as clans. These families derive their influence from overseeing businesses and have the allegiance of hundreds to thousands of relatives. [16]

Individual households which form families and extended clans made up 75 percent of Gaza’s population in 2007. The remaining 25 percent of the population were Bedouin and are classified differently. [15]

List of families

Palestinian last names usually are named after the oldest grandfather, an adjective of the family or the place where the family is from. [17] For example, the Nabulsi from Nablus, Nasiri from Nazareth, Naquri of Naqura, Majdalawi of Majdal, etc. [18] More modern groups however are verifiable and include Arafat, Alhussan, Alkhalidi family, Tahboub Al-Marwani, the Al-Marwani family, the Al-Zaro Al-Marwani, the Abu Al-Hanoud, the Abu Hejleh family, the Abu Akleh family, the Kanaan family, the Awad family, the Shehadeh family, the Taha family, the Zaaroub family, the Atrash family, the Botros family, the Daraghmeh family, the Mana'a family, the Zidan family, the Hassouna family, the Jouda family, the Darwish family, the Dweikat family, the Barakat family, the Natsheh family, the Aljabari family, the Khader family, the Khadra family, Salha, the Jacir family, the Saba family, the Adwan family, the Diab family, the Khalife family, the Abu El Hawa family, the Haddad family, the Abu-Warda family, the Nashashibi family, the Shakhsheer family, the Masri family, Zannaniri family, the Deeb family, Sakkakini family, the Al-Taji Al-Farouki family, the Tamimi family, Shrem family, the Najjar family, the Odeh family, Shaheen family, Al-Khalil family, Radwan dynasty, Al-Zeitawi family, Abu Ghosh clan, Doghmush clan, Douaihy family, Hilles clan, Jarrar family, the Jayyusi family, Al-Ghunaim, the Al-Risheq family and the Renno family. [19] [20] [21] [22]

Prominent Palestinian families sometimes assigned specific roles to members of their community. For example, Khalidi and Alami clan members held senior administrative positions in society. [23]

Palestinian families are often geographically localized. For example, in the Tulkarm Subdistrict of Mandatory Palestine, it included elite families like Jayyusis (from Tulkarm, Kur, Qalansuwa and Jaljuliya), Hajj Ibrahims (Tulkarm), Hamdallas (‘Anabta), Shantis (Qalqiliya), Abu Hijlas (Deir Istiya) and others. [24]

Abu-Ezam family

Another prominent well-to-do Greek Orthodox family, the Abu-Ezam family, were of the wealthiest business families in Ramla. [21] [22]

Jarrar family

The Jarrar family (Arabic: جرار) is a prominent Palestinian family. Migrating from Balqa, Transjordan to Marj Ibn Amer in 1670, they rose to economic prominence in Sanjak Jenin by the 19th century. [25] They controlled key agricultural production in the region and fortified their political power with a stronghold in Sanur. With conflicts with Acre's governors and the Tuqan family, their influence waned after the destruction of their stronghold in 1830. [26] Tawfiq al-Jarrar remained influential in Haifa's political and economic circles. [27]

Makhamra family

The Makhamra family, prominent in Yatta and neighboring localities in the southern Hebron Hills, claims descent from a Jewish tribe expelled from Khaybar, in the Arabian Peninsula. [28] According to their tradition, their ancestor, Muheimar, a Jew, conquered the village centuries ago. There are also reports of the clan maintaining Jewish customs, including lighting candles during Hanukkah and abstaining from camel meat, which is prevalent in the area. While some scholars accept their account of expulsion from Khaybar, others propose they are remnants of an ancient Jewish population in the area. According to one theory, the name Makhamra means "winemakers" in Palestinian Arabic, a profession forbidden in Islam. [29] [30] [31] [32]

Meo family

The Meo family are known for their shop at Bab al-Khalil. [33]

Online magazine This Week in Palestine is published by Sani Meo. [34] [ non-primary source needed ]

See also

References

  1. ↑ Marom, Roy (April 2024). "The Palestinian Rural Notables' Class in Ascendency: The Hannun Family of Tulkarm (Palestine)". Journal of Holy Land and Palestine Studies. 23 (1): 77–108. doi: 10.3366/hlps.2024.0327 . ISSN   2054-1988. Doumani, B. (1995). ‘‘Rediscovering Palestine: Merchants and Peasants in Jabal Nablus, 1700–1900’’. Berkeley: University of California Press.Gerber, H. (1987). ‘‘The Social Origins of the Modern Middle East’’. Boulder: Lynne Rienner.
  2. ↑ Granqvist, H. (1947). ‘‘Birth and Childhood among the Arabs: Studies in a Muhammadan Village in Palestine’’. HelsinHilma Granqvist|gfors: Akademiska Bokhandeln.Fleischmann, E. (2003).
  3. ↑ ‘‘The Nation and Its “New” Women: The Palestinian Women’s Movement, 1920–1948’’. Berkeley: University of California Press.
  4. ↑ Sayigh, R. (1979). ‘‘Palestinians: From Peasants to Revolutionaries’’. London: Zed Press.Tamari, S. (2009). ‘‘Mountain against the Sea: Essays on Palestinian Society and Culture’’. Berkeley: University of California Press.
  5. ↑ Sayigh, R. (1994). ‘‘Too Many Enemies: The Palestinian Experience in Lebanon’’. London: Zed Books.Smith, C. D. (2013). ‘‘Palestine and the Arab-Israeli Conflict’’. 8th ed. Boston: Bedford/St. Martin’s.
  6. ↑ Zeevi, D. (2008). Clans and Militias in Palestinian Politics. ‘‘Middle East Briefs’’, ‘‘26’’. https://www.brandeis.edu/crown/publications/middle-east-briefs/pdfs/1-100/meb26.pdf
  7. ↑ .Doumani, B. (1995). ‘‘Rediscovering Palestine: Merchants and Peasants in Jabal Nablus, 1700–1900’’. Berkeley: University of California Press.Gerber, H. (1987). ‘‘The Social Origins of the Modern Middle East’’. Boulder: Lynne Rienner.
  8. ↑ Sayigh, R. (1979). ‘‘Palestinians: From Peasants to Revolutionaries’’. London: Zed Press.
  9. ↑ Sharon, M. (1966). “The Arabic Historical Tradition and the Ottoman Registers.” ‘‘Jerusalem Studies in Arabic and Islam’’, 2, pp. 45–67.
  10. ↑ Schölch, A. (1986). ‘‘Palestine in Transformation, 1856–1882: Studies in Social, Economic and Political Development’’. Washington, D.C.: Institute for Palestine Studies.
  11. ↑ Ginat, J. (1987). ‘‘Blood Disputes among Bedouin and Rural Arabs in Israel: Revenge, Mediation, Outcasting and Family Honor’’. Pittsburgh: University of Pittsburgh Press.
  12. ↑ Rogan, E. (1999). ‘‘Frontiers of the State in the Late Ottoman Empire: Transjordan, 1850–1921’’. Cambridge: Cambridge University Press.
  13. ↑ Hütteroth, W.-D., & Abdulfattah, K. (1977). ‘‘Historical Geography of Palestine, Transjordan and Southern Syria in the Late 16th Century’’. Erlangen: Erlanger Geographische Arbeiten.Smith, C. D. (2013). ‘‘Palestine and the Arab-Israeli Conflict’’ (8th ed.). Boston: Bedford/St. Martin’s.
  14. ↑ Sayigh, R. (1994). ‘‘Too Many Enemies: The Palestinian Experience in Lebanon’’. London: Zed Books.
  15. 1 2 "Inside Gaza: The Challenges of Clans and Families" (PDF). International Crisis Group . 20 December 2007.
  16. ↑ Al-Mughrabi, Nidal; Rose, Emily; Spetalnick, Matt (3 July 2024). "Insight: Israel's next headache: who will run post-war Gaza?". Reuters .
  17. ↑ Article "Ark" in the 1960 Encyclopædia Britannica
  18. ↑ Names (2005). Volume 53. State University College.
  19. ↑ Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth-Century, Michelle Campos - 2011
  20. ↑ Journal of Palestine Studies - Volume 15, Issues 3-4 - Page 97, 1986
  21. 1 2 Palestine, Israel, and the Politics of Popular Culture - Page 148, Rebecca L. Stein, Ted Swedenburg - 2005
  22. 1 2 U.S. News & World Report - Volume 129, Issues 9-17 - Page 137
  23. ↑ The Palestinian People: A History - Page 72, Baruch Kimmerling, Joel S. Migdal - 2009
  24. ↑ Marom, Roy (April 2024). "The Palestinian Rural Notables' Class in Ascendency: The Hannun Family of Tulkarm (Palestine)". Journal of Holy Land and Palestine Studies. 23 (1): 77–108. doi: 10.3366/hlps.2024.0327 . ISSN   2054-1988.
  25. ↑ Doumani, 1995, p. 37
  26. ↑ Doumani, B. (1995), Rediscovering Palestine: Merchants and Peasants in Jabal Nablus, pp. 31-45
  27. ↑ Yazbak, 1998, pp. 150-151.
  28. ↑ Lowin, Shari (1 October 2010), "Khaybar" , Encyclopedia of Jews in the Islamic World, Brill, pp. 148–150, doi:10.1163/1878-9781_ejiw_com_0012910 , retrieved 22 June 2023, Khaybar's Jews appear in Arab folklore as well. [...] The Muḥamara family of the Arab village of Yutta, near Hebron, trace their descent to the Jews of Khaybar. Families in other nearby villages tell of similar lineages.
  29. ↑ Ben-Zvi, Itzhak (1967). שאר ישוב: מאמרים ופרקים בדברי ימי הישוב העברי בא"י ובחקר המולדת[She'ar Yeshuv] (in Hebrew). תל אביב תרפ"ז. pp. 407–413.
  30. ↑ "⁨פצצה גנטית ⁩ | ⁨מעריב⁩ | 8 ספטמבר 1989 | אוסף העיתונות | הספרייה הלאומית". www.nli.org.il (in Hebrew). Retrieved 9 February 2024.
  31. ↑ Sar-Avi, Doron (2019). "מניין באו הערבים 'היהודים'?". Segula Magazine. Retrieved 18 February 2024.
  32. ↑ "The killers of Yatta". The Jerusalem Post. 8 July 2016. Retrieved 16 February 2022.
  33. ↑ Abu Sharar, Adam (26 April 2006). "The Shop at Bab Al-Khalil" (PDF). Retrieved 24 September 2023.
  34. ↑ Meo, Sani. "This Week in Palestine" . Retrieved 24 September 2023.
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