Nakba in the context of "United Nations Relief and Works Agency"

During the Gaza war, the Israel Defense Forces ordered mass evacuations in Gaza, which the IDF said were to minimize civilian casualties in its war against Hamas, resulting in one of the largest displacements of Palestinians since 1948. On 13 October 2023, just one week after Hamas' attack on Israel, Israel instructed 1.1 million Gazans north of the Wadi Gaza, including those in Gaza City, to evacuate within 24 hours. This evacuation triggered a humanitarian crisis, which Palestinians (and some Israelis) have compared to the Nakba of 1948.

Israel's ground invasion of Gaza began on 27 October 2023. By early November 2024, around 800,000 to 1 million Gazans had relocated to the southern part of the Strip, while 350,000 to 400,000 remained in the north. Evacuees described the perilous journey as filled with fear and insecurity, citing attacks by the Israeli military and the sight of corpses along the evacuation routes. Even after reaching the south, evacuees faced continued bombings, leaving no truly safe place in Gaza.

In the 1948 Palestine war, more than 700,000 Palestinian Arabs – about half of Mandatory Palestine's predominantly Arab population – were expelled or fled from their homes. Expulsions and attacks against Palestinians were carried out by the Zionist paramilitaries Haganah, Irgun, and Lehi, which merged to become the Israel Defense Forces after the establishment of Israel part way through the war. The expulsion and flight was a central component of the fracturing, dispossession, and displacement of Palestinian society, known as the Nakba. Dozens of massacres targeting Arabs were conducted by Israeli military forces and between 400 and 600 Palestinian villages were destroyed. Village wells were poisoned in a biological warfare programme, properties were looted to prevent Palestinian refugees from returning, and some sites were subject to Hebraization of Palestinian place names.

The precise number of Palestinian refugees, many of whom settled in Palestinian refugee camps in neighboring states, is a matter of dispute, although the number is around 700,000, being approximately 80 percent of the Arab inhabitants of what became Israel. About 250,000–300,000 Palestinians fled or were expelled during the 1947–1948 civil war in Mandatory Palestine, before the termination of the British Mandate on 14 May 1948. The desire to prevent the collapse of the Palestinians and to avoid more refugees were some of the reasons for the entry of the Arab League into the country, which began the 1948 Arab–Israeli War.

Anti-Zionism is opposition to Zionism. Although anti-Zionism is a heterogeneous phenomenon, all its proponents agree that the creation of the State of Israel in 1948, and the movement to create a sovereign Jewish state in the region of Palestine—a region partly coinciding with the biblical Land of Israel—was flawed or unjust in some way.

Before World War II, opposition to Zionism was common among Jewish communities. Secular critics viewed Zionism as a form of nationalism inconsistent with Enlightenment universalism, while some Orthodox groups opposed it on theological grounds, regarding the establishment of a Jewish state as contingent upon the arrival of the Messiah. Support for Zionism increased during the 1930s as conditions for Jews rapidly deteriorated in Europe due to the rise of Adolf Hitler and Nazi Germany, and Zionism began to prevail over opposition to it in the Jewish diaspora. With the Second World War, the sheer scale of the Holocaust was felt and support for Zionism increased dramatically. After 1948, anti-Zionism shifted from opposition to the creation of a Jewish state to rejection of the existence of Israel itself, with many postwar movements advocating its replacement by an alternative political entity. Most Jewish anti-Zionist movements subsequently disintegrated or transformed into pro-Zionist organizations, although a minority, including the American Council for Judaism, continued to oppose the ideology. Outside the Jewish community, opposition to Zionism developed primarily among Arab populations, particularly among Palestinians, who associated it with the Nakba.

The Israeli Declaration of Independence, formally the Declaration of the Establishment of the State of Israel (Hebrew: הכרזה על הקמת מדינת ישראל), was proclaimed on 14 May 1948 (5 Iyar 5708), at the end of the civil war phase and beginning of the international phase of the 1948 Palestine war, by David Ben-Gurion, the executive head of the World Zionist Organization and chairman of the Jewish Agency for Palestine.

It declared the establishment of a Jewish state in Palestine (or the Land of Israel in the Jewish tradition), to be known as the State of Israel, which would come into effect on termination of the British Mandate at midnight that day. The event is celebrated annually in Israel as Independence Day, a national holiday on 5 Iyar of every year according to the Hebrew calendar. Palestinians view the declaration of independence as marking the start of the Nakba and commemorate it annually on May 15 as Nakba Day.

Plan Dalet (Hebrew: תוכנית ד', Tokhnit dalet "Plan D") was a Zionist military plan executed during the 1948 Palestine war for the conquest of territory in Mandatory Palestine in preparation for the establishment of a Jewish state. The plan was the blueprint for Israel's military operations starting in March 1948 until the end of the war in early 1949, and so played a central role in the 1948 Palestinian expulsion and flight known as the Nakba.

The plan was requested by the Jewish Agency leader and later first prime minister of Israel David Ben-Gurion, and developed by the Haganah and finalized on March 10, 1948. Historians describe Plan Dalet as the beginning of a new phase in the 1948 Palestine war in which Zionist forces shifted to an offensive strategy.

The Gaza–Israel conflict is a localized part of the Israeli–Palestinian conflict beginning in 1948, when about 200,000 of the more than 700,000 Palestinians who fled or were expelled from their homes settled in the Gaza Strip as refugees. Since then, Israel and Palestinian militant groups have fought 15 wars in the Gaza Strip. The number of Palestinians killed in the Gaza war (ongoing since 2023) (70,000+) is higher than the combined death toll of all other wars in the Israeli–Palestinian conflict.

Israel fought three wars in the Egyptian-administered Gaza Strip: 1948 Palestine War, the first occupation of Gaza during the Suez Crisis, and the capture of Gaza in 1967. During the first occupation, 1% of Gaza Strip's population was either killed, tortured or imprisoned by Israel. Following two periods of low-level insurgencies, a major conflict between Israelis and Palestinians erupted in the First Intifada. The 1993 Oslo Accords brought a period of calm. But, in 2000 the Second Intifada erupted. Towards the end of the Second Intifada, Israel disengaged from Gaza in 2005, Hamas won the 2006 election and seized control of Gaza in 2007.

During the 1947–1949 Palestine war, or the Nakba, around 400 Palestinian Arab towns and villages were forcibly depopulated by Israeli forces, with a majority being destroyed and left uninhabitable. Today these locations are all in Israel; many of the locations were repopulated by Jewish immigrants, with their place names replaced with Hebrew place names.

Arabs remained in small numbers in some of the cities (Haifa, Jaffa and Acre); and Jerusalem was divided between Jordan and Israel. Around 30,000 Palestinians remained in Jerusalem in what became the Arab part of it (East Jerusalem). In addition, some 30,000 non-Jewish refugees relocated to East Jerusalem, while 5,000 Jewish refugees moved from the Old City to West Jerusalem on the Israeli side. An overwhelming number of the Arab residents who had lived in the cities that became a part of Israel and were renamed (Acre, Haifa, Safad, Tiberias, Ashkelon, Beersheba, Jaffa and Beisan) fled or were expelled. Most of the Palestinians who remain there are internally displaced people from the villages nearby.

Antisemitism (prejudice against and hatred of Jews) has increased greatly in the Arab world since the beginning of the 20th century, for several reasons: the dissolution and breakdown of the Ottoman Empire and traditional Islamic society; European influence, brought about by Western imperialism and Arab Christians; Nazi propaganda and relations between Nazi Germany and the Arab world; resentment over Zionism and the experience of the Nakba; the rise of Arab nationalism; and the widespread proliferation of anti-Jewish and anti-Zionist conspiracy theories.

Traditionally, Jews in the Muslim world were considered to be People of the Book and were subjected to dhimmi status. They were afforded relative security against persecution, provided they did not contest the varying inferior social and legal status imposed on them under Islamic rule.

Palestinians in Lebanon include the Palestinian refugees who fled to Lebanon during the Nakba, their descendants, the Palestinian militias which resided in Lebanon in the 1970s and 1980s, and Palestinian nationals who moved to Lebanon from countries experiencing conflict, such as Syria. There are roughly 3,000 registered Palestinians and their descendants who hold no identification cards, including refugees of the 1967 Naksa. Many Palestinians in Lebanon are refugees and their descendants, who have been barred from naturalisation, retaining stateless refugee status. Palestinians in Lebanon, including children of Lebanese mothers and Palestinian fathers, face systemic discrimination, with limited access to employment and social services. While some Palestinian Christians, such as women who gained citizenship through marriage to Lebanese nationals, have been naturalized, the state continues to deny citizenship to others.

In 2017, a census by the Lebanese government counted 174,000 Palestinians in Lebanon. Estimates of the number of Palestinians in Lebanon ranged from 260,000 to 400,000 in 2011. Human Rights Watch estimated 300,000 in 2011. The United Nations Relief and Works Agency (UNRWA) reported 489,292 registered Palestine refugees as of March 2023 but estimated that no more than 250,000 were then resident in Lebanon.

Zionism has been described by its founders and early leaders, as well as by many scholars, as a form of settler colonialism in relation to the region of Palestine and the Israeli–Palestinian conflict. Zionism's founders and early leaders were aware and unapologetic about their status as colonizers, with early leading Zionists such as Theodor Herzl, Max Nordau, and Ze'ev Jabotinsky described Zionism as colonization. The paradigm of settler colonialism was also later applied to Zionism by various scholars and figures, including Patrick Wolfe, Edward Said, Fayez Sayegh, Maxime Rodinson, Ilan Pappé and Noam Chomsky.

The settler colonial framework on the conflict emerged in the 1960s during the decolonization of Africa and the Middle East, and re-emerged in Israeli academia in the 1990s led by Israeli and Palestinian scholars, particularly the New Historians, who refuted some of Israel's foundational myths and considered the Nakba to be ongoing. This perspective contends that Zionism involves processes of elimination and assimilation of Palestinians, akin to other settler colonial contexts similar to the creation of the United States and Australia.

During the 1948 Palestine war, massacres and acts of terror were conducted by and against both sides. A campaign of massacres and violence against the Arab population – such as occurred in the expulsions from Lydda and Ramle and the Fall of Haifa – led to the expulsion and flight of over 700,000 Palestinians, with most of their urban areas being depopulated and destroyed. This violence and dispossession of the Palestinians is known today as the Nakba (Arabic for "the disaster").

Hebrew-language names were coined for the place-names of Palestine throughout different periods under the British Mandate; after the establishment of Israel following the 1948 Palestinian expulsion and flight and 1948 Arab–Israeli War; and subsequently in the Palestinian territories occupied by Israel in 1967. A 1992 study counted c. 2,780 historical locations whose names were Hebraized, including 340 villages and towns, 1,000 Khirbat (ruins), 560 wadis and rivers, 380 springs, 198 mountains and hills, 50 caves, 28 castles and palaces, and 14 pools and lakes. Palestinians consider the Hebraization of place-names in Palestine part of the Palestinian Nakba.

Many existing place names in Palestine are based on unknown etymologies. Some are descriptive; some survivals of ancient Nabataean, Hebrew Canaanite, or other names; and the occasional name was unaltered from the forms found in the Hebrew Bible or Talmud. During classical and late antiquity, the ancient place-names metamorphosed into Aramaic and Greek, the two major languages in the region before the advent of Islam. Following the Muslim conquest of the Levant, Arabized forms of the ancient names were adopted.

Nakba Day (Arabic: ذكرى النكبة, romanized: Ḏikrā an-Nakba, lit. 'Memory of the Catastrophe') is the day of commemoration for the Nakba, also known as the Palestinian Catastrophe, which comprised the destruction of Palestinian society and homeland in 1948, and the permanent displacement of a majority of the Palestinian people. It is generally commemorated on 15 May, the day after the Gregorian calendar date of the Israeli Declaration of Independence on 14 May 1948. For Palestinians, it is an annual day of commemoration of the displacement that preceded and followed Israel's establishment.

The day was officially inaugurated by Yasser Arafat in 1998, though the date had been unofficially used for protests since as early as 1949.

"Ongoing Nakba" (Arabic: النکبة المستمرة, romanized: al-nakba al-mustamirra) is a historiographical framework and term that interprets the Palestinian "Nakba" or "catastrophe" as a still emerging and unfolding phenomenon. The phrase emerged in the late 1990s and its first public usage is widely credited to Hanan Ashrawi, who referred to it in a speech at the 2001 World Conference against Racism. The term was later adopted by scholars such as Joseph Massad and Elias Khoury. As an intellectual framework, the "ongoing Nakba" narrative reflects the conceptualisation of the Palestinian experience not as a series of isolated events, but as "a continuous experience of violence and dispossession", or as other have termed it, the "recurring loss" (Arabic: الفقدان المتكرر, romanized: al-fuqdan al-mutakarrir) of the Palestinian people.