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Nakba

Nakba

pengusiran dan pengungsian 750.000 warga Palestina selama perang Palestina tahun 1948

Bagikan:
Nakba
Bagian dari Konflik Israel–Palestina
250px-Haifa_1948_expulsion.jpg?utm_source=id.wikipedia.org&utm_campaign=parser&utm_content=thumbnail
Warga Palestina yang mengungsi setelah jatuhnya Haifa, didampingi oleh personel Haganah bersenjata, April 1948
LokasiMandat Palestina, Palestina dan Israel
Tanggal31 Desember 1947 – sekarang
SasaranOrang Palestina
Jenis serangan
Genosida, pembersihan etnik, perpindahan paksa, pengusiran, pembunuhan massal, kolonialisme pemukim, peperangan biologis
Tewas
Daftar
Korban
Daftar
PelakuIsrael
Sebelum 26 Mei 1948:[a]

Setelah 26 Mei 1948:

Motif
Palestina Eksodus Palestina 1948

Artikel utama
Keluaran Palestina 1948

Perang Palestina 1947–1949
Perang saudara 1947–1948
Perang Arab-Israel 1948
Penyebab eksodus
Hari Nakbah
Kamp pengungsi Palestina
Pengungsi Palestina
Hak pemulangan Palestina
Present absentee
Komite Peralihan
Resolusi 194

Latar
Mandat Britania atas Palestina
Deklarasi kemerdekaan Israel
Sejarah konflik Israel-Palestina
Sejarawan Baru
Palestina · Plan Dalet
Rencana pembagian 1947 · UNRWA

Insiden utama
Pertempuran Haifa
Pembantaian Deir Yassin
Eksodus dari Lydda

Penulis utama
Aref al-Aref · Yoav Gelber
Efraim Karsh · Walid Khalidi
Nur Masalha · Benny Morris
Ilan Pappe · Tom Segev
Avraham Sela · Avi Shlaim

Kategori/daftar terkait
Daftar desa yang dikosongkan

Templat terkait
Bangsa Palestina

Nakba (bahasa Arab:النَّكْبَة, translit. an-Nakba, har. 'bencana') adalah pembersihan etnik[14] terhadap warga Arab Palestina oleh Israel melalui pengusiran paksa dan perampasan tanah, harta benda, dan barang-barang milik mereka secara paksa, bersamaan dengan penghancuran masyarakat mereka dan penindasan budaya, identitas, hak politik, dan aspirasi nasional mereka.[15] Istilah ini digunakan untuk menggambarkan peristiwa perang Palestina tahun 1948 di Mandat Palestina serta penganiayaan dan pengusiran warga Palestina yang terus dilakukan Israel.[16] Secara keseluruhan, Nakba mencakup perpecahan masyarakat Palestina dan penolakan yang telah berlangsung lama terhadap hak kembali bagi pengungsi Palestina dan keturunan mereka.[17][18]

Peristiwa dasar Nakba terjadi selama dan segera setelah perang Palestina 1948, termasuk 78% dari Mandat Palestina yang dinyatakan sebagai Israel, eksodus 700.000 orang Palestina, depopulasi terkait dan penghancuran lebih dari 500 desa Palestina dan selanjutnya penghapusan geografis, penyangkalan hak Palestina untuk kembali, penciptaan pengungsi permanen Palestina dan "penghancuran masyarakat Palestina".[19][20][21][22]

Pada tahun 1998, Yasser Arafat mengusulkan agar warga Palestina menandai peringatan 50 tahun Nakba yang mendeklarasikan 15 Mei, sehari setelah kemerdekaan Israel pada tahun 1948, sebagai Hari Nakbah, meresmikan tanggal yang telah digunakan secara tidak resmi sejak tahun 1949.[23][24]

Nakba sangat memengaruhi budaya Palestina dan merupakan simbol dasar identitas Palestina, bersama dengan "Handala", keffiyeh, dan kunci simbolis. Tak terhitung banyaknya buku, lagu dan puisi yang telah ditulis tentang Nakba.[25] Penyair Palestina Mahmoud Darwish menggambarkan Nakba sebagai "masa kini yang panjang yang menjanjikan untuk berlanjut di masa depan."[26][27]

Dalam film dan sastra

Farha, sebuah film tentang Nakba yang disutradarai oleh sutradara Yordania Darin Sallam, terpilih sebagai perwakilan resmi Yordania untuk kategori Film Feature Internasional Academy Awards 2023. Sebagai tanggapan, Avigdor Lieberman, Menteri Keuangan Israel, memerintahkan bendahara untuk menarik dana pemerintah untuk Teater Al Saraya Jaffa di mana film tersebut dijadwalkan untuk diproyeksikan.[28]

Implikasi jangka panjang

Implikasi jangka panjang paling penting dari Nakba bagi rakyat Palestina adalah hilangnya tanah air mereka, fragmentasi dan marginalisasi komunitas nasional mereka, dan transformasi mereka menjadi orang tanpa kewarganegaraan.[29]

Terminologi

Istilah Nakba pertama kali digunakan untuk peristiwa tahun 1948 oleh Constantin Zureiq, seorang profesor sejarah di American University of Beirut, dalam bukunya yang berjudul Macnā an-Nakba (Makna Bencana).[30] Zureiq menulis bahwa "aspek tragis dari Nakba berkaitan dengan fakta bahwa ini bukanlah kemalangan biasa atau kejahatan sementara, tetapi sebuah Bencana pada hakikatnya, salah satu yang paling sulit yang pernah diketahui oleh bangsa Arab dalam sejarah mereka yang panjang. "[31] Sebelum tahun 1948, "Tahun Bencana" di kalangan bangsa Arab merujuk pada tahun 1920, ketika kekuatan kolonial Eropa memecah belah Kekaisaran Ottoman menjadi beberapa negara bagian yang terpisah-pisah sesuai dengan pilihan mereka sendiri.[32]

Kata ini digunakan lagi satu tahun kemudian oleh penyair Palestina Burhan al-Deen al-Abushi.[31] Murid-murid Zureiq kemudian mendirikan Gerakan Nasionalis Arab pada tahun 1952, salah satu gerakan politik Palestina pasca-Nakbah yang pertama. Dalam ensiklopedia enam jilid Al-Nakba: Nakbat Bayt al-Maqdis Wal-Firdaws al-Mafqud (Malapetaka: Malapetaka Yerusalem dan Surga yang Hilang) yang diterbitkan antara tahun 1958-60, [33] Aref al-Aref menulis: "Bagaimana saya bisa menyebutnya selain Nakbah? Ketika kami bangsa Arab pada umumnya dan bangsa Palestina pada khususnya, menghadapi bencana (Nakba) yang tidak pernah kami hadapi selama berabad-abad, tanah air kami disegel, kami [diusir] dari negara kami, dan kami kehilangan banyak putra-putra tercinta."[31] Muhammad Nimr al-Hawari juga menggunakan istilah Nakba pada judul bukunya Sir al Nakba (Rahasia dibalik Bencana) yang ditulis pada tahun 1955. Penggunaan istilah ini telah berkembang dari waktu ke waktu.[34]

Pada awalnya, penggunaan istilah Nakba di kalangan warga Palestina tidak bersifat universal. Sebagai contoh, bertahun-tahun setelah 1948, para pengungsi Palestina di Lebanon menghindari dan bahkan secara aktif menolak penggunaan istilah ini, karena istilah ini memberikan keabadian pada situasi yang mereka anggap hanya sementara, dan mereka sering bersikeras untuk disebut sebagai "pengungsi yang kembali".[35] Pada tahun 1950-an dan 1960-an, istilah yang mereka gunakan untuk menggambarkan peristiwa tahun 1948 termasuk al-'ightiṣāb ("pemerkosaan"), atau lebih halus, seperti al-'aḥdāth ("kejadian"), al-hijrah ("pengungsian"), dan lammā sharnā wa-tla'nā ("saat kami menghitamkan wajah dan pergi"). [35] Narasi Nakba dihindari oleh kepemimpinan Organisasi Pembebasan Palestina (PLO) di Lebanon pada tahun 1970-an, dan memilih narasi revolusi dan pembaharuan.[35] Ketertarikan terhadap Nakba oleh organisasi-organisasi yang mewakili para pengungsi di Lebanon melonjak pada tahun 1990-an karena adanya persepsi bahwa hak kembali para pengungsi dapat dinegosiasikan sebagai imbalan atas kenegaraan Palestina, dan keinginan untuk mengirimkan pesan yang jelas kepada masyarakat internasional bahwa hak ini tidak dapat ditawar.[35]

Lihat juga

Referensi

Catatan

  1. ↑ Date of the formation of the Israel Defense Forces

Sitasi

  1. ↑
  2. ↑ Kober, Avi (2005). "From Blitzkrieg To Attrition: Israel's Attrition Strategy and Staying Power". Small Wars & Insurgencies. 16 (2): 216–240. doi:10.1080/09592310500080005.
  3. ↑ "B'Tselem – Statistics – Fatalities". B'Tselem. Diarsipkan dari asli tanggal 1 Juli 2010.{{cite web}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  4. ↑ "Palestinians killed by Israeli security forces in the Gaza Strip, before Operation "Cast Lead"". Diarsipkan dari versi aslinya tanggal 10 Maret 2013. Diakses tanggal 18 Februari 2024.{{cite web}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  5. ↑ Lappin, Yaakov (2009). "IDF releases Cast Lead casualty numbers". The Jerusalem Post. Diarsipkan dari versi aslinya tanggal 26 Maret 2013. Diakses tanggal 5 Januari 2024.{{cite news}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  6. ↑ "Confirmed figures reveal the true extent of the destruction inflicted upon the Gaza Strip; Israel's offensive resulted in 1,417 dead, including 926 civilians, 255 police officers, and 236 fighters". 2009. Diarsipkan dari asli tanggal 12 Juni 2009. Diakses tanggal 5 Januari 2024.{{cite web}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  7. ↑ "Report of the detailed findings of the independent commission of inquiry established pursuant to Human Rights Council resolution S-21/1". UN Human Rights Office (dalam bahasa Inggris). Human Rights Council. 23 Juni 2015. Diarsipkan dari versi aslinya tanggal 25 Juli 2017. Diakses tanggal 16 Mei 2024.{{cite web}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  8. ↑ "2021 was the deadliest year since 2014, Israel killed 319 Palestinians in oPt 5-year record in house demolitions: 895 Palestinians lost their homes". B'Tselem. Diarsipkan dari versi aslinya tanggal 4 Januari 2022. Diakses tanggal 4 Januari 2022.{{cite web}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  9. ↑ Khatib, McKee & Yusuf 2024, hlm. 237 harvnb error: tanpa target: CITEREFKhatibMcKeeYusuf2024 (bantuan)
  10. ↑ Sridhar, Devi (5 September 2024). "Scientists are closing in on the true, horrifying scale of death and disease in Gaza". The Guardian. Diakses tanggal 13 September 2024.{{cite news}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  11. ↑ "Mapping 1,800 Israeli settler attacks in the West Bank since October 2023". Al Jazeera (dalam bahasa Inggris). 22 Januari 2025. Diakses tanggal 2025-02-03.{{cite web}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  12. ↑ Brown, Jeremy (2003). Six Days: How the 1967 War Shaped the Middle East. Simon & Schuster, 2012. ISBN 978-1-4711-1475-5. UNRWA put the figure at 413000
  13. ↑ Tétrault-Farber, Gabrielle (6 Desember 2023). "UN rights chief warns of heightened risk of 'atrocity crimes' in Gaza". Reuters (dalam bahasa Inggris). Diakses tanggal 3 Januari 2024.{{cite web}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  14. ↑
  15. ↑ Abu-Laban & Bakan 2022, hlm. 511–512 harvnb error: tanpa target: CITEREFAbu-LabanBakan2022 (bantuan); Manna 2022, hlm. 7–9 harvnb error: tanpa target: CITEREFManna2022 (bantuan); Khalidi 2020, hlm. 60, 76, 82, 88–89 harvnb error: tanpa target: CITEREFKhalidi2020 (bantuan); Shenhav 2019, hlm. 48–51 harvnb error: tanpa target: CITEREFShenhav2019 (bantuan); Bashir & Goldberg 2018, Introduction; Nashef 2018, hlm. 6; Rouhana & Sabbagh-Khoury 2017, hlm. 393 n. 2 harvnb error: tanpa target: CITEREFRouhanaSabbagh-Khoury2017 (bantuan); Al-Hardan 2016, hlm. xi, 2; Rashed, Short & Docker 2014, hlm. 1 harvnb error: tanpa target: CITEREFRashedShortDocker2014 (bantuan); Sayigh 2013, hlm. 52–55; Masalha 2012, hlm. 1, 10–13; Lentin 2010, ch. 2 harvnb error: tanpa target: CITEREFLentin2010 (bantuan); Milshtein 2009, hlm. 47 harvnb error: tanpa target: CITEREFMilshtein2009 (bantuan); Ram 2009, hlm. 366–367 harvnb error: tanpa target: CITEREFRam2009 (bantuan); Webman 2009, hlm. 29; Abu-Lughod & Sa'di 2007, hlm. 3, 8–9 harvnb error: tanpa target: CITEREFAbu-LughodSa'di2007 (bantuan)
  16. ↑ Sayigh 2023, pp. 285 ("Nakba entailed a continuing state of rightlessness"), 288 n. 12 ("the Nakba was not limited to 1948") and 288 n. 13 ("Palestinians were attacked in Jordan in 'Black September', 1970, with heavy casualties; in Lebanon during the civil war of 1975–1990, including the massacre of Tal al-Zaater [1976]; during the Israeli invasion of Lebanon in 1982, with the massacre of Sabra/ Shatila; during the Battle of the Camps 1985–1988; and again in 2007 with the Lebanese Army's attack on Nahr al-Bared camp. Palestinians were evicted from Kuwait in 1990, and again in 2003; expelled from Libya in 1994–1995; evicted by landlords in Iraq in 2003. In Syria, 4,027 have been killed and 120,00 displaced so far in the current civil war. Israeli attacks against Gaza have been continuous: 2008–2009, 2012, 2014, 2018, 2019 ... In the Occupied West Bank, attacks by armed Israeli settlers are frequent [Amnesty 2017].") harvnb error: tanpa target: CITEREFSayigh2023 (bantuan); Pappe 2021, pp. 70-71 ("[p. 70] The incremental colonization, ethnic cleansing, and oppression occurring daily in historical Palestine is usually ignored by the world media.") and 80 ("The Palestinians refer to their current situation quite often as al-Nakba al-Mustamera, the ongoing Nakba. The original Nakba or catastrophe occurred in 1948, when Israel ethnically cleansed half of the Palestinian population and demolished half of their villages and most of their towns. The world ignored that crime and absolved Israel from any responsibility. Since then, the settler-colonial state of Israel has attempted to complete the ethnic cleansing of 1948.") harvnb error: tanpa target: CITEREFPappe2021 (bantuan); Khalidi 2020, hlm. 75, "None were allowed to return, and most of their homes and villages were destroyed to prevent them from doing so.38 Still more were expelled from the new state of Israel even after the armistice agreements of 1949 were signed, while further numbers have been forced out since then. In this sense the Nakba can be understood as an ongoing process." harvnb error: tanpa target: CITEREFKhalidi2020 (bantuan); Shenhav 2019, hlm. 49, "To be sure, the ethnic cleansing of Palestine did not begin or end in 1948. It started back in the 1920s, with an aggressive acquisition and takeover of lands that reached a peak in 1948 and again in 1967. The ethnic cleansing continues in the present day by other means: the silent transfer in Jerusalem; the settlements and the expropriation of land in the West Bank; the communal settlements in the Galilee for Jews only; the new Citizenship decree (which bans Palestinian citizens from bringing their Palestinian spouses into Israel, thanks to the emergency laws); the "unrecognized Palestinian villages" constantly under the threat of destruction; the incessant demolition of Bedouin houses in the south; the omission of Arabic on road signs; the prohibition on importing literature from Arab countries, and many others. One telling example is the fact that not one Arab town or village has been established in Israel since 1948." harvnb error: tanpa target: CITEREFShenhav2019 (bantuan); Bashir & Goldberg 2018, pp. 7 ("The Nakba is an explicitly continuing present. Its consequences as well as the eliminatory colonial ideas and practices that informed it are still unfolding, being deployed, and affecting contemporary Palestinian life. Its aftermath of suffering and political weakness affects almost every Palestinian and Palestinian family, along with the Palestinian collective, on a near-daily basis.") and 33 n. 4 ("In Palestinian writings the signifier "Nakba" came to designate two central meanings, which will be used in this volume interchangeably: (1) the 1948 disaster and (2) the ongoing occupation and colonization of Palestine that reached its peak in the catastrophe of 1948."); Khoury 2018, hlm. xiii–xv, "[p. xiii] The Nakba's initial bloody chapters were written with the forceful ethnic cleansing of Palestinians in 1948 ... This proves the error of some Arab historians who considered the Nakba a historic event whose place is set firmly in the past. The everyday reality of life in Palestine clearly indicates that the 1948 war was merely the beginning of the catastrophic event. It did not end when the cease-fire agreements of 1949 were signed. In fact, 1948 was the beginning of a phenomenon that continues to this day ... [p. xiv] The Nakba continues to this day even for those Israeli Palestinians who were denied their label of national identity as "Palestinians" and are now referred to as "Israeli Arabs." ... While the continuing Nakba is obscured from view in Israel by the laws and legislation approved by the Israeli parliament, the Nakba is very conspicuous in Jerusalem, the West Bank, and Gaza. Those lands occupied in 1967 are subject to military laws, while settlements proliferate in every corner: from Jerusalem, which is being suffocated by Jewish settlements, to the West Bank, through to the Jordan Valley. Repression, administrative detentions, and outright killing have become daily institutionalized practices. Israel, in fact, has built a comprehensive apartheid system shored up by settler-only roads that circumvent Palestinian cities, the wall of separation that tears up and confiscates Palestinian cities and villages, and the many checkpoints that have made moving from one Palestinian Bantustan to the next a daily ordeal. The consequences of the continuing Nakba are nowhere clearer than in Jerusalem and Hebron, where settlers plant their communities among Palestinians, closing roads and turning ordinary chores into a daily nightmare. They reach the peak of inhumanity by transforming Gaza into the biggest open-air prison in the world." harvnb error: tanpa target: CITEREFKhoury2018 (bantuan); Rouhana & Sabbagh-Khoury 2017, pp. 393 ("We use "Nakba" to refer to an event and a process. The event refers to the dismantlement of Palestine and Palestinian society in 1948 as a result of the establishment of Israel and the ethnic cleansing of Palestinians from the part of Palestine on which Israel was established. The process refers to the continuation of what started in 1948 until today in the forms of dispossession, exile, colonization, and occupation."), 405 ("the Palestinian catastrophe that has been continuing for close to seven decades"), 407 ("Israel continued the ethnic cleansing well into the early 1950s"), and 422-423 ("This emerging differentiation between the Nakba as a traumatic and rapturous event and the Nakba as an ongoing process is of utmost importance ... Support for the increasing awareness of the Nakba as an ongoing structural process rather than a memory of a discrete historical event with a beginning and an end, and support for the realization that the Nakba also includes the Palestinians in Israel, can be found in the gradual emergence of certain sentiments ... the continued Nakba is the other side of the colonial project of the Jewish state.") harvnb error: tanpa target: CITEREFRouhanaSabbagh-Khoury2017 (bantuan); Rashed, Short & Docker 2014, hlm. 1 ([Abstract] "The paper suggests that the 'Nakba' of 1948, which was based on appropriation of the land of Palestine without its people, comprising massacres, physical destruction of villages, appropriation of land, property and culture, can be seen as an ongoing process and not merely a historical event.") and 12-18 ("[p. 12] The concept of an 'ongoing' Nakba is not a new one for Palestinians ...") harvnb error: tanpa target: CITEREFRashedShortDocker2014 (bantuan); Masalha 2012, hlm. 5 ("The clearing out and displacement of the Palestinians did not end with the 1948 war, the Israeli authorities continued to 'transfer' (a euphemism for the removal of Palestinians from the land), dispossess and colonise Palestinians during the 1950s"), 12-14 ("[p. 12] The Nakba as a continuing trauma occupies a central place in the Palestinian psyche ... [p. 13] With millions still living under Israeli colonialism, occupation or in exile, the Nakba remains at the heart of both Palestinian national identity and political resistance ... [p. 14] the Nakba and ethnic cleansing of Palestinians from Jerusalem and other parts of the West Bank are continuing"), 75 ("The pattern of Israeli massacres of Palestinian civilians established in 1948 has been maintained: for example, the massacres at Qibya in October 1953, the al-Azazme tribes in March 1955, Kafr Qasim on 29 October 1956, Samo'a in the 1960s, the villages of the Galilee during Land Day on 30 March 1976, Sabra and Shatila on 16–18 September 1982, al-Khalil (Hebron) on 25 February 1994, Kfar Qana in 1999, Wadi Ara in 2000, the Jenin refugee camp on 13 April 2002, the mass killing during the popular Palestinian uprisings (intifadas) against Israeli occupation in the West Bank and Gaza (1987–1993 and 2000–2002), Gaza (December 2008–January 2009), the Gaza flotilla raid on 31 May 2010."), 251 ("The processes of ethnic cleansing and transfer in Palestine continue."), and 254 ("While the Holocaust is an event in the past, the Nakba did not end in 1948. For Palestinians, mourning sixty-three years of al-Nakba is not just about remembering the 'ethnic cleansing' of 1948, it is also about marking the ongoing dispossession and dislocation. Today the trauma of the Nakba continues: the ongoing forced displacement of Palestinians caused by Israeli colonisation of the West Bank, land confiscation, continued closures and invasions, de facto annexation facilitated by Israel's 730-kilometre 'apartheid wall' in the occupied West Bank, and the ongoing horrific siege of Gaza. Palestinians in Gaza, the West Bank and East Jerusalem are denied access to land, water and other basic resources. Today the Nakba continues through the 'politics of denial'. There are millions of Palestinian refugees around the world, all of whom are denied their internationally recognised 'right of return' to their homes and land. The memory, history, rights and needs of Palestinian refugees have been excluded not only from recent Middle East peacemaking efforts but also from Palestinian top-down and elite approaches to the refugee issue (Boqai' and Rempel 2003). The ongoing ethnic cleansing of Palestinians from Jerusalem, the West Bank and the Naqab, and the failure of both the Israeli state and the international community to acknowledge 1948 as such, continue to underpin the Palestine–Israel conflict ..."); Lentin 2010, hlm. 111, "Non-Zionist scholars operate a different timescale and highlight the continuities between wartime policies and post-1948 ethnic cleansing. They treat the Nakba as the beginning of an ongoing policy of expulsion and expropriation, rather than a fait accompli which ended a long time ago." harvnb error: tanpa target: CITEREFLentin2010 (bantuan); Abu-Lughod & Sa'di 2007, pp. 10 ("For Palestinians, still living their dispossession, still struggling or hoping for return, many under military occupation, many still immersed in matters of survival, the past is neither distant nor over ... the Nakba is not over yet; after almost sixty years neither the Palestinians nor Israelis have yet achieved a state of normality; the violence and uprooting of Palestinians continues.") and 18-19 ("One of the most important is that the past represented by the cataclysmic Nakba is not past. What happened in 1948 is not over, either because Palestinians are still living the consequences or because similar processes are at work in the present ... . Their dispersion has continued, their status remains unresolved, and their conditions, especially in the refugee camps, can be miserable. For those with the class backgrounds or good fortune to have rebuilt decent lives elsewhere, whether in the United States, Kuwait, or Lebanon, the pain may be blunted. But for those in the vicinity of Israel, the assaults by the Zionist forces that culminated in the expulsions of the Nakba have not actually ceased. The Palestinians who remained within the borders of the new state were subjected to military rule for the first twenty years. Then in 1967, with the military occupation of the West Bank and Gaza, there was another dislocating assault. In 1982 Israel bombarded and invaded Lebanon, causing mass destruction, the routing of the PLO, and then a massacre in the refugee camps. With Palestinian resistance in the occupied territories (the two intifadas), the violence escalated. Hardly a week goes by now when Palestinians are not shelled, shot, "assassinated," arrested, taken to prison, or tortured. Not a day goes by when they are not humiliated at checkpoints or prevented from moving about by the Israeli army. The confrontation continues and with it the funerals, the house demolitions, the deportations, and the exodus. The usurping of water, the confiscation of land, the denial of legal rights, and the harassment also continue.") harvnb error: tanpa target: CITEREFAbu-LughodSa'di2007 (bantuan); Jayyusi 2007, pp. 109-110 ("The unfolding trajectory of continuous dispossession and upheaval experienced at the hands of the Israeli state was to reshape the space of the collective narrative over time. It was to become obvious that the Nakba was not the last collective site of trauma, but what came later to be seen, through the prism of repeated dispossessions and upheavals, as the foundational station in an unfolding and continuing saga of dispossession, negations, and erasure.") and 114-116 harvnb error: tanpa target: CITEREFJayyusi2007 (bantuan)
  17. ↑ Masalha 2012, hlm. 3; Dajani 2005, hlm. 42: "The nakba is the experience that has perhaps most defined Palestinian history. For the Palestinian, it is not merely a political event –the establishment of the state of Israel on 78 percent of the territory of the Palestine Mandate, or even, primarily a humanitarian one –the creation of the modern world's most enduring refugee problem. The nakba is of existential significance to Palestinians, representing both the shattering of the Palestinian community in Palestine and the consolidation of a shared national consciousness."; Abu-Lughod & Sa'di 2007, hlm. 3: "For Palestinians, the 1948 War led indeed to a "catastrophe." A society disintegrated, a people dispersed, and a complex and historically changing but taken for granted communal life was ended violently. The Nakba has thus become, both in Palestinian memory and history, the demarcation line between two qualitatively opposing periods. After 1948, the lives of the Palestinians at the individual, community, and national level were dramatically and irreversibly changed." harvnb error: tanpa target: CITEREFAbu-LughodSa'di2007 (bantuan)
  18. ↑ Khalidi, Rashid I. (1992). "Observations on the Right of Return". Journal of Palestine Studies. 21 (2): 29–40. doi:10.2307/2537217. JSTOR 2537217. Only by understanding the centrality of the catastrophe of politicide and expulsion that befell the Palestinian people –al-nakba in Arabic –is it possible to understand the Palestinians' sense of the right of return
  19. ↑ Masalha 2012, hlm. 3.
  20. ↑ Dajani 2005, hlm. 42: "The nakba is the experience that has perhaps most defined Palestinian history. For the Palestinian, it is not merely a political event — the establishment of the state of Israel on 78 percent of the territory of the Palestine Mandate, or even, primarily a humanitarian one — the creation of the modern world's most enduring refugee problem. The nakba is of existential significance to Palestinians, representing both the shattering of the Palestinian community in Palestine and the consolidation of a shared national consciousness."
  21. ↑ Sa'di & Abu-Lughod 2007, hlm. 3: "For Palestinians, the 1948 War led indeed to a "catastrophe." A society disintegrated, a people dispersed, and a complex and historically changing but taken for granted communal life was ended violently. The Nakba has thus become, both in Palestinian memory and history, the demarcation line between two qualitatively opposing periods. After 1948, the lives of the Palestinians at the individual, community, and national level were dramatically and irreversibly changed."
  22. ↑ Khalidi, Rashid I. (1992). "Observations on the Right of Return". Journal of Palestine Studies. 21 (2): 29–40. doi:10.2307/2537217. JSTOR 2537217. Only by understanding the centrality of the catastrophe of politicide and expulsion that befell the Palestinian people - al-nakba in Arabic - is it possible to understand the Palestinians' sense of the right of return
  23. ↑ Schmemann, Serge (15 Mei 1998). "MIDEAST TURMOIL: THE OVERVIEW; 9 Palestinians Die in Protests Marking Israel's Anniversary". The New York Times. Diarsipkan dari versi aslinya tanggal 5 Maret 2022. Diakses tanggal 7 April 2021. We are not asking for a lot. We are not asking for the moon. We are asking to close the chapter of nakba once and for all, for the refugees to return and to build an independent Palestinian state on our land, our land, our land, just like other peoples. We want to celebrate in our capital, holy Jerusalem, holy Jerusalem, holy Jerusalem.{{cite news}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  24. ↑ Gladstone, Rick (15 Mei 2021). "An annual day of Palestinian grievance comes amid the upheaval". The New York Times. Diarsipkan dari versi aslinya tanggal 15 Mei 2021. Diakses tanggal 15 Mei 2021.{{cite news}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  25. ↑ Masalha 2012, hlm. 11.
  26. ↑ Darwish 2001.
  27. ↑ Williams 2009, hlm. 89.
  28. ↑ Arria, Michael (6 Desember 2022). "Netflix faces Israeli backlash over Nakba film". Mondoweiss. Diarsipkan dari versi aslinya tanggal 7 Desember 2022. Diakses tanggal 7 Desember 2022.{{cite news}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  29. ↑ Manna' 2013, hlm. 91.
  30. ↑ Zureiq 1948.
  31. 1 2 3 Honaida Ghanim (2009). "Poetics of Disaster: Nationalism, gender, and social change among Palestinian poets in Israel after Nakba". International Journal of Politics, Culture, and Society. Vol. 22. hlm. 23–39. JSTOR 40608203.
  32. ↑ Antonius, George (1979) [1946], The Arab awakening: the story of the Arab national movement, Putnam, hlm. 312, ISBN 978-0-399-50024-4, diarsipkan dari versi aslinya tanggal 14 Januari 2023, diakses tanggal 22 April 2021, Tahun 1920 memiliki nama yang buruk dalam sejarah Arab: disebut sebagai Tahun Malapetaka (cĀm al-Nakba). Tahun itu menjadi saksi pemberontakan bersenjata pertama yang terjadi sebagai protes terhadap penyelesaian pasca-Perang Dunia II yang dipaksakan oleh Sekutu terhadap negara-negara Arab. Pada tahun itu, reaksi serius terjadi di Suriah, Palestina, dan Irak{{citation}}: Pemeliharaan CS1: Tanggal diterjemahkan otomatis (link)
  33. ↑ Masalha 2012, hlm. 213-214.
  34. ↑ Webman 2009, hlm. 30: Mengutip Azmi Bishara pada tahun 2004: "Ini adalah batu Sisyphus kita, dan tugas untuk mendorongnya telah diwariskan dari satu gerakan ke gerakan lainnya, dan dalam setiap kasus tidak lama setelah para ideolog gerakan berseru, 'Saya menemukannya! Definisi kita tentang nakbah telah berubah dengan setiap ideologi baru dan setiap definisi baru yang mengharuskan perubahan sarana."
  35. 1 2 3 4 Sa'diAbu- & Lughod 2007, hlm. 253–254.

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