There was a return to village-based insurance funds which had lapsed during the days of the PLO because of subventions.
Village memory books were produced in increasing numbers Khalili , p. But I question whether this apparent restoration of village origins went deep, or engaged younger generations. An anthropologist currently working in Shateela camp observes that children may know the name of their original village or town in Palestine, but little more than that; and prefer to learn their history from television rather than from the stories of their grandparents.
The link with a place of origin in Palestine, and remembering the Nakba, seems to have weakened as elements in Palestinian identity, leaving people more space to create their own narrations, or choose silence Allan This trend was visible and audible in stricter performance of prayer and mosque attendance, frequent invocation of God, the wearing of Muslim dress by women, and a new religiosity among young men. Secular nationalists analysed it as a reaction to the defeat and losses of , or, alternatively, as protection against current dangers.
However, it seems likely to me that the return to Islam went deeper than that, and formed an identity choice implicitly critical of a failed secular nationalism. This is interesting because it points to a complex interaction between the structural, the social and the subjective.
At the level of politics and identity, it signalled a re-affirmation of the centrality of the refugee issue to the Palestinian cause, a refusal to be forgotten for the sake of a limited state. But the promised state has not appeared even on the horizon.
Having witnessed the frustration and insecurity of people in the still occupied West Bank and Gaza, as well as the intensity with which the people of the camps in Lebanon follow news of the Second Intifada, I doubt if difference between them is more than superficial. The Paradox of Identity , London, Routledge.
The Empire Writes Back: The Palestinian Liberation Organization: Journal on Moving Communities 5 1. Armed Struggle and the Search for State: This was at a time when stories about the luxurious life style of some Fateh leaders were spreading through the camps in Lebanon.
But whatever measures they took, the Lebanese authorities were viewed as over-tolerant by rightist Lebanese nationalists. Anthropologists would call for more nuanced interpretations of cultural processes in camps, with more attention to camp environments urban or rural , to occupation and income levels, and to cultural debates omnipresent among camp populations.
I can speak for traces of rural discourse and practices in Shateela, an urban camp, in the s. There was a clear generational boundary involved in the new piety, confined as it was to young men of student age, with fathers or older brothers in the Resistance movement. At least this was the case in three families I visited often. You can suggest to your library or institution to subscribe to the program OpenEdition Freemium for books.
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The book The Palestinians: From Peasants to Revolutionaries, Rosemary Sayigh is published by Zed Books. An oral history of the Palestinian people. Rosemary Sayigh allows the countless ordinary Palestinians she interviewed to tell us their own history: life before.
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