Before 1967, Palestinian society contained four major classes: refugees, peasants, landowners and the urban middle class. Traditionally, the society was rural and mainly engaged in agriculture (rural population 1967: approx. 60%). With the occupation and its policy of economic annexation and land confiscation, the ratio of rural to urban population fell. The Palestinian working force, which is dominantly men, became dependent on the Israeli labor market which led to the proletarization of Palestinian peasants and refugees with two socioeconomic consequences: The uprooting of Palestinians from traditional village life by the necessity of having to seek employment in Israeli urban centers, and the transformation of the villages to stagnant non-productive sectors as a consequence of this. Although farming dropped considerably, the rural character of the West Bank society remains due to Israeli restriction on urbanization. There are still around 440 villages ranging in size form hamlets of a few houses to small towns of up to 20,000 inhabitants. Half the non-camp population is now urban or semi-urban and only 35% rural. Gaza is much more urbanized with only nine villages but large township-like refugee camps. The Nablus region remains predominately rural. Among one of the most important changes the Palestinian social structure encountered, was the recognition of the role of the Palestinian woman., Palestinian women presented progressive achievements and sacrifices which firmly established their place in society and status -amongst other social issues- in the struggle against Zionism and occupation. This has considerably challenged ways of thinking which traditionally refused their rights to express their national and social identity. The changing role of women is determined by their participation in resistance and political life, and increased education and employment. Besides the political struggle, women's role in the social movement is of major importance, reflected in the huge amount of women's organizations dealing with all aspects of life. They make up a considerable part of Palestinian civil society.
In August 1994, Palestinian women held a conference and released a draft document to be included in the Palestinian constitution (whenever it gets implemented) guaranteeing political, social, economic and cultural rights for women based on the principle of ideological and individual pluralism and of the respect for the individual and social freedom. The Palestinian Declaration of Independence (1988) had already outlined that "Governance will be based on principles of social justice, equality and non-discrimination in public rights of men or women..."
Here is a look at some cultural aspects in occupied Palestine:
Social Structure:
The upper class generally is traditionally a powerful class that includes businessmen, merchants, and leading figures in society and the political arena. In Gaza, they are a small group of large landowners, capitalist farmers, and exporters. The number of the peasant class and self-employed farmers has decreased significantly, although, agriculture still plays a major role in the Palestinian economy. The bourgeoisie consist of academics, teachers, administrators, doctors, lawyers etc. The middle class is determined by small factory owners, traders and private craftsmen with mainly family businesses. The working class has increased significantly under occupation and absorbed many members of the peasant and middle class due to job opportunities in Israel.
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Religion:
In Palestine, there are 3 major religions:
A- Islam
B- Christianity
C- Judaism
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Islam
about 97% of the population in the west bank and Gaza are Muslims. Palestine is a sacred land to Muslims because of its association with Abraham, father of all prophets, and its association with the Islamic vocation of the Prophet Mohammed. The references and events in Islamic religious scriptures, as well as the history of the land itself, attest to the holiness of the land of Palestine to Islam. Many of the Palestinian Muslims trace their descent to the seventh century when Muslims conquered the country.
Jerusalem is a Muslim Holy City mentioned in the Quran as the "blessed" holy place, in which the Prophet Mohammed experienced the transfiguration of "Al-Isra' wal mi'raj". Jerusalem was also the first City, before Mecca, to which the Prophet asked his followers to turn in prayers.
The Sakhra (rock) and Aqsa (Farthest) mosques are two shines that reflect on the sanctity and importance of Jerusalem to Moslems. Both are built in al-Haram al-Sharif (Noble sanctuary) compound.
Al-Sakhra means many things to Muslims: it came from paradise and angels visited it 2,000 years before the certain of Adam; it is closer to heaven than any other spot on earth and guarded by angels: all sweet waters of the earth have their source under it; Noah's ark rested on the Rock after the flood had subsided, and here the angel will blow the last trumpet on the Day of Judgment; it is the spot from which the Prophet Mohammed ascended into Heaven in Lailat Al-Miraj "Night of the Ascent". Various mementoes of the Prophet's Nocturnal Journey - a handprint, a footprint, the spot from which he ascended - are found on the Rock. The Dome of the Rock, like al-Aqsa Mosque, was built in the 7th century by Ummayad Caliph Abd Al-Malik Ibn Marwan. The golden-domed octagonal oratory is still much the same in its architectural splendor as when it was completed in 691.
Al-Aqsa Mosque's name is derived from the Quran, when it was mentioned the Prophet's journey of Isra': Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far Distant Place of Worship, the neighborhood whereof We have blessed, that We might show him of Our tokens! Lot! He is the Hearer, the Seer" (Isra' 17:1). Al-Aqsa Mosque is the third holiest mosque in Islam after those in Mecca and Medina.
Besides Jerusalem, Hebron is considered holy since it has the tomb of Abraham and the Patriarchs who are revered in Islam.
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Christianity
Palestinian Christians are an integral part of Palestinian society: they have experienced the same afflictions that have befallen all Palestinians and participated in all events pertaining to the aspirations and hopes of their people. Christian relations with Muslims have been traditionally excellent as they were influenced by the attitude and actions of Omar Ibn al-Khattab, the Muslims Caliph who, when he came to Jerusalem in 639 to accept the surrender of the city, offered the Arab Patriarch, Sophronius, al-'Uhdah al-'Omariyah, (guarantee for the safety of Christians and their holy places). Omar preferred not to pray in the church of the Holy Sepulcher when the call for prayers was heard fearing that believers would use this to transform the Church into a mosque, and prayed at a nearby site. The Old City Mosque of Omar was built by believers in commemoration of this event.
Today, about 50,000 (3%) of the Palestinian population in the west bank only profess Christianity. (Over 20% in all of occupied Palestine). They belong to over 15 different denominations of which the larger communities are the Greek Orthodox (20,000), the Latinos (17,000) and the Greek Catholics (3,000). The Christian population is concentrated in the central part of the country (Jerusalem, Bethlehem area, Ramallah and in a number of mixed Muslim/Christian villages).
The holy shrines of Christendom in Jerusalem include the Basilica of the Holy Sepulcher, the Cenacle, the Church of the Saint Anne, the Tomb of the virgin Mary, the Garden of Gethsemane, the Sanctuary of the Ascension, and the Mount of Olives.
Omar Ibn al-Khatab's Covenant, 638 A.D.
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Judaism
Until the creation of Israel in Palestine, only 1% of the population was Jewish. At the end of the British rule, when Jewish immigration to Palestine was permitted, ships loads, thousands and thousands of Jews from all over the world but mainly from Europe, moved to Palestine, therefore becoming the overwhelming majority in the land.
As the city of Jerusalem was turned Jewish, restrictions began to take place, Muslims and Christians alike have to go through humiliating check points and body searches before they are allowed to proceed to their sacred places of worship for prayer. Unexpected closures and curfews imposed by these foreign invaders, take place almost every day. However, Jewish settlers are allowed to go in and out with their machine guns, no questions asked.
The major Jewish holy places in Jerusalem include the Tomb of Absalom, the Cemetery on the Mount of Olives, the Tomb of David, the wailing Wall and Rachel's Tomb, as well as a number of ancient and modern synagogues.
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Economy:
One of the Zionists strategies form the beginning of the Israeli occupation of Palestine has been to integrate the Occupied Palestinian Territories (OPT) according to Israel's economy, land and water interests. Thus, the OPT faced a policy which aimed at freezing any economic development, preventing independent economic growth and creating a situation of complete Palestinian dependence on Israel. The OPT became a supplementary market for Israeli goods and services and a source of cheap labor for Israeli economy. This situation has forced thousands of Palestinians to emigrate and to seek employment in other countries.
During the Intifada, a wide range of initiatives in small-scale industry has emerged; such in agriculture, crafts and services which was linked to popular political and social movements. It included production projects of "grassroots" organization and household economy cooperatives, aiming at strengthening the more marginal elements of the population, to facilitate equitable distribution of resources, including profit-sharing, participation of women, developing human resources, and meeting the needs of the community.
Three main currencies are dealt with in occupied Palestine; The Israeli Shekel is the major and official currency due to Israeli occupation, The Jordanian Dinar is the preferred currency among Palestinians, and finally the American Dollar is a widely accepted medium of exchange. Take a look at some of the original Palestinian currency prior to Israeli occupation.
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Industry:
Restrictions imposed by the occupying authorities are designed to protect Israeli industry. Even advisors to the Israeli government admit, that this policy cannot be justified in such terms, because of the small Palestinian economy compared to Israel, and the benefits which could accrue for the Israeli economy if Israel switched to a more liberal policy. Israeli policy restricts Palestinian production directly, through restrictive licensing of production units and control imports and of marketing in Israel and abroad. All foreign trade must pass through Israeli ports or airports or the Israeli-controlled Jordan bridges. Israel demands that all exports and imports from the OPT require a permit, and imposes taxes and customs duties and bureaucratic delays. Israel also requires Hebrew labeling of the few products which are permitted to be marketed in Israel or annexed Jerusalem. 80% of industrial firms rely on imports of raw material.
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Education:
During the Intifada, there has been a significant drop in education due to prolonged school closures, strikes, curfews and other disruptions deliberately caused by the Zionist government; Palestinian children lost 35-50% of school days in 1988-92. This situation is being repeated now since the start of the Al-Aqsa Intifada in September 2000.
Overcrowding due to a lack of schools, equipment and teachers and the returnees from Kuwait and the Gulf as a result of the so called "Desert Storm" war, have forced almost half of UNRWA classes in the West Bank and 70% in Gaza to operate double shifts, morning and evening classes.
Schools in the West Bank follow Jordanian curriculum, and Gaza schools the Egyptian, but the Palestinian school system is continuously affected by censorship and limitations imposed by the Israeli occupation authorities. Some private schools also offer British and French studies and examinations. However, since the curriculum is considered old fashioned and not appropriate to the societal needs and interests of the students, many educators have expressed the need for radical change. Therefore, a new Palestinian curriculum was formed, including changes in direction, content and design. This new curriculum would consist of an updated 13 subjects used in the Jordanian model and 2 new subjects offering classes in civics and Palestinian society, to raise professional, commercial, social, political, industrial, environmental awareness etc.
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Public Services:
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Electricity:
In the West bank, the long-established East Jerusalem based Jerusalem District Electricity Company, owned by Palestinian shareholders and municipalities, is the principal supplier of power. Diesel generators used in many villages and by some municipalities, are the only power generating means in occupied Palestine. Most electricity to the rest of the OPT is supplied by the Israel. However, Palestinians pay 40% more than Israelis, who consume more than 10 times more electricity per person than Palestinians. Around half of the rural population have electricity for only a few hours a day. Almost 150 Palestinian villages have no electricity supply, or only part-time supply provided and operated locally from diesel generators. Per capita, electricity production is about 620 kilowatts per hour, and actuarial consumption is even lower due to high distribution losses caused by small conductor sizes, overloaded transformers and the long lengths of feeders.
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Solid Waste Services:
Due to restrictions and sanctions imposed on the Palestinians by the Israeli occupation, waste services are very inadequate throughout the Palestinian areas. There are no modern sanitary landfills, refuse is dumped outside municipal boundaries, often burned to reduce volume. The collection of garbage, by far, does not meet the needs of residents. Open sewages are also common in many areas and affect negatively the quality of water.
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Telecommunication:
The infrastructure in this sector is very underdeveloped due to Israeli restrictions and political occupation, with the ratio of telephone subscribers to total population is only at 1 in 46. By the end of 1991, only 80 of 400 villages in the West Bank had telephone services, often only one connection, due to poor maintenance. Wireless communications such as walkie talkie is prohibited, and until recently cellular phone and satellite services was out of the question.
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Transportation:
The existing transport facilities in the occupied territories are inadequate to provide a cost-effective service. This sector has been primarily designed according to Israeli security concerns and settlement needs, Palestinian needs and concerns are not considered. The lack of local Palestinian government due to occupation has led to a deterioration of road networks and minimal public transportation such as bus and taxi services..
Road transportation is the only mode available for passenger services. The industry is in private hands and consist of bus companies and taxi services, and additionally, unlicensed private cars and mini-buses.. Buses operate on a franchise system; the majority (70%) of companies operate only one or two buses. Less than 25% of the busses are allocated to inter-regional transport while over 75% with no bus services, although some villages run unlicensed systems of pickup vans and taxis. Half of the bus fleet is more than 12 years old. Other transport modes were closed to operation in 1948 or, respectively, following the occupation and finally abandoned. Before 1948, for example, Palestine was served by three ports (Jaffa, Gaza, Acre), and from 1952-1967 there was an airport open to international air traffic in Qalandia, Jerusalem.
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Social Services:
Due to Israeli occupation, major components of national systems are absent, such as mortgage, social welfare programs, probation and aftercare of offenders and child protection. Social Welfare Departments of the "Israeli Civil Administration" only control these services, rather than implementing, funding or developing them. Most social service facilities (e.g. rehabilitation services, day care centers for children and elderly) are funded by charitable societies and None Governmental Organizations. Killings, detention and injuries during the Intifada, the loss of remittances from abroad following the 1991 Gulf War, and the ongoing Israeli closure policy, added to social service needs and increased the work of charitable societies.
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Professional Services:
Again, due to Israeli military occupation and their control over Palestinian social, economic and political structure, supporting services such as auditing, accounting, marketing and distribution have not yet developed. Currently, there are only few offices or agencies offering professional services.
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Source: PASSIA - Palestinian Academic Society for the Study of International Affairs
Source: Developing the Occupied Territories - An Investment in Peace: Infrastructure. World Bank, 1993.
Statistics: Palestine Central Bureau of Statistics (PCBS)
