The origin of the Palestinians, an ethnonational group residing in the Southern Levant, has been the focus of studies in history, linguistics and genetics, as well as nationalistic ideology. The Palestinian population, despite being predominantly Arab and Muslim, is not a homogeneous entity, and there is diversity within the population in terms of religious, linguistic, and cultural practices.[citation needed]
 The demographic history of Palestine is complex and has been shaped by various historical events and migrations. Throughout history, the region has been subject to the influence and control of various imperial powers, leading to political, social, and economic changes that have affected the demographic composition of the region. Wars, revolts and religious developments have also played a significant demographic role in encouraging immigration, emigration and conversion. Between the 4th and 5th century, the region had became a Christian majority and would remain so until 11th century, however, with the Muslim conquest of the Byzantine Levant in the 7th century, the region gradually  began to be Arabized and Islamized as a result of local conversion and acculturation combined with Muslim settlement. This ultimately led to the creation of an Arab Muslim population, which, despite being considerably smaller than the area's population in late antiquity, would go on to become the region's main religious group beginning in the Middle Ages and lasting until the 20th century.
 Many Palestinian villagers claim ancestral ties to Arab tribes that settled in Palestine during or after the Arab conquest, while others trace their roots to Turkish, North African, Kurdish, Egyptian, and Turkman origins. Some claim Jewish or Samaritan ancestry based on oral traditions. Genetic studies reveal that modern Palestinians share genetic continuity with Bronze Age Levantine populations and exhibit similarity with both contemporary Jewish and Arab-speaking Levantine groups. There are noted genetic differences between Christian and Muslim Palestinians. One study suggests that a significant portion of Muslims in the region may have descended from local inhabitants, including Christians and Jews, who converted after the Islamic conquest in the 7th century.
 The ongoing effort of nation-building and the effort to solidify Palestinian national consciousness as the primary framework of identity, as opposed to other identities dominant among Palestinians, including primordial clannish, tribal, local, and Islamist identities, have an impact on internal Palestinian historical discourse regarding the origins of Palestinians.  
 The complex demographic history of Palestine has been influenced by several historical occurrences and migrations. The region has been home to diverse populations over centuries. During the Bronze Age, it was inhabited by the Canaanites. In the early Iron Age, the Israelites emerged as a separate ethnoreligious group in the region, forming the two related kingdoms of Israel and Judah. The fall of those kingdoms to Assyrian and Babylonian conquests was accompanied by forced exile eastwards. The region then came under Achaemenid, Ptolemaic and Seleucid rule. Jews eventually formed the majority of the population in Palestine during classical antiquity, even enjoying a brief period of independence under the Hasmonean dynasty, before the area was incorporated into Roman rule. However, the Jewish-Roman Wars and especially the Bar Kokhba revolt resulted in the death, displacement or slavery of many Jews, and as a result, the Jewish population in Judea declined significantly. In the centuries that followed, the region experienced political and economic unrest, conversions to the rising new religion of Christianity, and the religious persecution of minorities. A Christian majority eventually formed under Byzantine rule as a result of the gradual conversion of locals, conflicts such as the Samaritan revolts, the departure of Jews and settlement of Christian pilgrims and monks who hastened the process of Christianization.
 The Muslim conquest of the Levant in the 7th century which brought the region under the rule of the Muslim Arabs. Unlike other regions, the Levant and Palestine experienced minor Arabian tribal settlement, which mostly included Kinana, Khath'am, Khuza'a, and Azd Sarat newcomers, and instead the prominent pre-Islamic Arab tribes of Palestine were incorporated into military and governance, namely Lakhm, Amilah, Ghassan and Judham. Moreover, in contrast to other regions where Muslim soldiers established garrison cities (amsar), in the Levant, Muslim troops settled in pre-existing cities where they lived off of jizya and the kharaj taxes paid by the majority non-Muslim population, and had little interest in making converts to Islam. In the following centuries, several Arabic-speaking Muslim dynasties such as the Umayyads, Abbasids, and Fatimids came to rule the region. Frequent plague recurrences between 688 and 744 and devastating earthquakes (in 749, 881 and 1033) caused a steady decline of the population, falling from an estimated 1 million in the 5th century to a lowest estimate of 560,000–400,000 by the onset of the First Crusade.  
 The pace of Islamization among the Christian, Jewish, and Samaritan communities in Palestine varied during the early period (661–861). After the 630s most of the urban centers declined, which caused local ecclesiastical administrations to weaken or disappear altogether, leaving Christians most susceptible to conversion. Nevertheless, Christians managed to survive in larger numbers than Jews and Samaritans, possibly due to their superior numbers or better organization. Jewish communities, which were almost on the brink of extinction, only recovered following the arrival of Jews from various diaspora communities. Following the 749 Galilee earthquake, northern Palestine foestered movement from the devastated cities in the Transjordan, such as Hippos.
It is unknown whether Palestine's population shifted toward Islam before or after the Crusader period (1099–1291). Some academics suggest that much of Palestine was already predominately Muslim at the time the Crusaders arrived. Alternatively, it has been argued that the process of Islamization occurred much later, perhaps during the Mamluk period.  Much of the local Palestinian population in the area of Nablus is believed to be descended from Samaritans who converted to Islam, a process that continued well into the 19th century. 
 A steady language shift from Aramaic vernaculars spoken in Palestine to Arabic took place over a long period of time, with an extended period of bilingualism which lasted until the 12th century. Arab tribes in Palestine, of both Yaman and Qays tribes, contributed to the acceleration of the shift to Arabic. Palestinian Arabic, like other Levantine Arabic dialects, is a mixture of Hejazi Arabic and ancient northern Arabic dialects spoken in the Levant before Islam, with a heavy Aramaic and Hebrew substrate.
 Under Ottoman rule (1516–1918)
 By the start of the Ottoman period in 1516, it is commonly thought that the Muslim majority in the country was more-or-less like that of the mid-19th century. During the first century of the Ottoman rule, i.e., 1550, Bernard Lewis in a study of Ottoman registers of the early Ottoman Rule of Palestine reports a population of an estimated 300,000, who were mainly fellahin (peasants). According to Justin McCarthy, the sedentary population of Palestine during the 17th and 18th centuries was likely not much different than it was in 1850 (~350,000).
 In the 19th century, many Egyptian migrants settled in Palestine during the reign, predominantly in the cities of Jaffa and Gaza where they established their own sakināt, while others were scattered in villages. Small numbers of Algerian Berber refugees also settled in Safed after the exile of Emir Abdelkader to Damascus in 1855, as well as Bosnians and Circassians.
 While Palestinian culture is today primarily Arab and Islamic, many Palestinians identify themselves with earlier civilizations that inhabited the land of Palestine, including Natufians and Canaanites. Prior to the Muslim conquest in 7th century, the region of "Greater Palestine" (Palaestina Prima, Palaestina Secunda & Palaestina Tertia) was diverse in composition and was predominantly made up of Aramaic-speaking Christian, Jewish and Samaritan communities, as well as Arabic-speaking Christians and Nabataeans as well. According to Walid Khalidi, in Ottoman times "the Palestinians considered themselves to be descended not only from Arab conquerors of the seventh century but also from indigenous peoples who had lived in the country since time immemorial." Early Jewish advocates of Canaanism in the 1940s, including founder Yonatan Ratosh, claimed Palestinians were the descendants of Canaanites and encouraged Israeli irredentism. 
 According to Claude R. Conder of the Palestine Exploration Fund (PEF) in 1876: "It is well known to those familiar to the country that whatever else they may be, the Fellahin, or native peasantry of Palestine, are not Arabs; and if we judge from the names of the topographical features their language can scarcely be called Arabic." Modern linguists contend that Palestinian Arabic, like other Levantine Arabic dialects, is a mixture of Hejazi Arabic and ancient northern Arabic dialects spoken in the Levant before Islam, with heavy Aramaic and Hebrew substrates.
 
Palestinians anthropologist Ali Qleibo and sociologist Samih Farsoun both argue:  Throughout history a great diversity of peoples has moved into the region and made Palestine their homeland: Canaanites, Jebusites, Philistines from Crete, Anatolian and Hellenic Greeks, Hebrews, Amorites, Edomites, Nabataeans, Arameans, Romans, Arabs, and Western European Crusaders, to name a few. Each of them appropriated different regions that overlapped in time and competed for sovereignty and land. Others, such as Ancient Egyptians, Hittites, Persians, Babylonians, and the Mongol raids of the late 1200s, were historical 'events' whose successive occupations were as ravaging as the effects of major earthquakes ... Like shooting stars, the various cultures shine for a brief moment before they fade out of official historical and cultural records of Palestine. The people, however, survive. In their customs and manners, fossils of these ancient civilizations survived until modernity—albeit modernity camouflaged under the veneer of Islam and Arabic culture. George Antonius, founder of modern Arab nationalist history, wrote in his seminal 1938 book The Arab Awakening:  The Arabs' connection with Palestine goes back uninterruptedly to the earliest historic times, for the term 'Arab' [in Palestine] denotes nowadays not merely the incomers from the Arabian Peninsula who occupied the country in the seventh century, but also the older populations who intermarried with their conquerors, acquired their speech, customs and ways of thought and became permanently arabised. American historian Bernard Lewis writes:  Clearly, in Palestine as elsewhere in the Middle East, the modern inhabitants include among their ancestors those who lived in the country in antiquity. Equally obviously, the demographic mix was greatly modified over the centuries by migration, deportation, immigration, and settlement. This was particularly true in Palestine, where the population was transformed by such events as the Jewish rebellion against Rome and its suppression, the Arab conquest, the coming and going of the Crusaders, the devastation and resettlement of the coastlands by the Mamluk and Turkish regimes, and, from the nineteenth century, by extensive migrations from both within and from outside the region. Through invasion and deportation, and successive changes of rule and of culture, the face of the Palestinian population changed several times. No doubt, the original inhabitants were never entirely obliterated, but in the course of time they were successively Judaized, Christianized, and Islamized. Their language was transformed to Hebrew, then to Aramaic, then to Arabic. The term "Arab", as well as the presence of Arabians in the Syrian Desert and the Fertile Crescent, is first seen in the Assyrian sources from the 9th century BCE (Eph'al 1984). Southern Palestine had a large Edomite and Arab population by the 4th century BCE. Inscriptional evidence over a millennium from the peripheral areas of Palestine, such as the Golan and the Negev, show a prevalence of Arab names over Aramaic names from the Persian period, 550-330 BCE onwards. Bedouins have drifted in waves into Palestine since at least the 7th century, after the Muslim conquest. Some of them, like the Arab al-Sakhr south of Lake Kinneret trace their origins to the Hejaz or Najd in the Arabian Peninsula, while the Ghazawiyya's ancestry is said to go back to the Hauran's Misl al-Jizel tribes. They speak distinct dialects of Arabic in the Galilee and the Negev.
 Arab populations had existed in some parts of Palestine prior to the conquest, and some of these local Arab tribes and Bedouin fought as allies of Byzantium in resisting the invasion, which the archaeological evidence indicates was a 'peaceful conquest',[dubious  – discuss] and the newcomers were allowed to settle in the old urban areas. Theories of population decline compensated by the importation of foreign populations are not confirmed by the archaeological record.
 Following the Muslim conquest of the Levant by the Arab Muslim Rashiduns, the formerly dominant languages of the area, Aramaic and Greek, were gradually replaced by the Arabic language introduced by the new conquering administrative minority. Among the cultural survivals from pre-Islamic times are the significant Palestinian Christian community, roughly 10% of the overall population in late Ottoman times and 45% of Jerusalem's citizens, and smaller Jewish and Samaritan ones, as well as an Aramaic substratum in some local Palestinian Arabic dialects.[page needed]
 The Christians appear to have maintained a majority in much of both Palestine and Syria under Muslim rule until the Crusades. The original conquest in the 630s had guaranteed religious freedom, improving that of the Jews and the Samaritans, who were classified with the former. However, as dhimmi, adult males had to pay the jizya or "protection tax". The economic burden inflicted on some dhimmi communities (especially that of the Samaritans) sometimes promoted mass conversions. When the Crusaders arrived in Palestine during the 11th century, they made no distinction between Christians who for the Latin rite were considered heretics, Jews and Muslims, slaughtering all indiscriminately. The Crusaders, in wresting holy sites such as the Holy Sepulchre in Jerusalem, and the Church of the Nativity in Bethlehem from the Orthodox church were among several factors that deeply alienated the traditional Christian community, which sought relief in the Muslims. When Saladin overthrew the Crusaders, he restored these sites to Orthodox Christian control. Together with the alienating policies of the Crusaders, the Mongol Invasion and the rise of the Mamluks were turning points in the fate of Christianity in this region, and their congregations – many Christians having sided with the Mongols – were noticeably reduced under the Mamluks. Stricter regulations to control Christian communities ensued, theological enmities grew, and the process of Arabization and Islamicization strengthened, abetted with the inflow of nomadic Bedouin tribes in the 13th and 14th centuries.
 Arabs in Palestine, both Christian and Muslim, settled and Bedouin were historically split between the Qays and Yaman factions. These divisions had their origins in pre-Islamic tribal feuds between Northern Arabians (Qaysis) and Southern Arabians (Yamanis). The strife between the two tribal confederacies spread throughout the Arab world with their conquests, subsuming even uninvolved families so that the population of Palestine identified with one or the other. Their conflicts continued after the 8th century Civil war in Palestine until the early 20th century[unreliable source?] and gave rise to differences in customs, tradition, and dialect which remain to this day.
 Beit Sahour was first settled in the 14th century by a handful of Christian and Muslim clans (hamula) from Wadi Musa in Jordan, the Christian Jaraisa and the Muslim Shaybat and Jubran, who came to work as shepherds for Bethlehem's Christian landowners, and they were subsequently joined by other Greek Orthodox immigrants from Egypt in the 17th–18th centuries.
 During the first half of the 19th century, there were several waves of immigration from Egypt to Palestine. They favored settling in already established localities. There used to be 19 villages in the southern coastal plains and near Ramla with families of Egyptian descent, and to this day, some villages in the northern parts of the region of Samaria, especially the 'Ara Valley, have a sizeable population of Egyptian descent. In addition, some rural and urban Palestinians have Albanian, Bosnian, Circassian, or other non-Arab ancestry due to the legacy of the Ottoman period, which brought non-Arab communities to the region in the 19th century.
 According to Bassal, Palestinian Arabic dialects contain layers of languages spoken in earlier times in the region, including Canaanite, Hebrew (Biblical and Mishnaic), Aramaic (particularly Western Aramaic), Persian, Greek, and Latin, indicating the impact of former peoples and civilizations on the linguistic profile on the region. As a result of the early modern period, Palestinian dialects came to be influenced by Turkish and European languages. Since the founding of Israel in 1948, Palestinian dialects have been significantly influenced by Modern Hebrew. Over time, linguistics have identified a few substrate terms derived from Canaanite, Hebrew, and Aramaic that have persisted in contemporary vocabulary.
 Many Muslim Palestinian villagers avow oral traditions of descent from nomadic Arab tribes that migrated to Palestine during or shortly after the Islamic conquest. Such traditions are also noted among some Palestinian families of the notable class (a'yan), including the Nusaybah family of Jerusalem, the Tamimi family of Nabi Salih, and the Barghouti family of Bani Zeid. The Shawish, al-Husayni, and Al-Zayadina clans trace their heritage to Muhammad through his grandsons, Husayn ibn Ali and Hassan ibn Ali.[unreliable source?] Other Muslim Palestinians have linked their ancestors' entry into Palestine to their participation in Saladin's army; Saladin is revered not only as a hero of Islam but also as a national hero, downplaying his Kurdish roots.
 Some Palestinian families follow oral traditions that trace their roots to Jewish and Samaritan origins. Traditions of Jewish ancestry are especially prevalent in the southern Hebron Hills, a region with documented Jewish presence until the Islamic conquest. One notable example is of the Makhamra family of Yatta, who according to several reports, traces its own ancestry to a Jewish tribe in Khaybar. Traditions of Samaritan origins were recorded in Nablus and villages in its vicinity, including Hajjah. Several Palestinian Muslim families, including the Al-Amad, Al-Samri, Buwarda, and Kasem families, who defended Samaritans from Muslim persecution in the 1850s, were named by Yitzhak Ben Zvi as having Samaritan ancestry. He further asserted that these families elders and priests had kept written records attesting to their Samaritan lineage. Many Palestinians referred to their Jewish neighbors as their awlâd 'ammnâ or paternal cousins. Under Ottoman rule, Palestinian Arabs distinguished between their compatriot Jews, whom they referred to as abna al-balad, 'natives', or yahūd awlâd 'arab, 'Arab-born Jews', and recent Zionist immigrants.
 Muslims of Moroccan descent settled in Jerusalem following the Reconquista in Spain in 1492; these Muslims were granted land by the Ottoman Empire, that became the Moroccan Quarter. It's people were called "Mughrabi" which means "Moroccan" in Arabic till the 20th Century. Many Palestinians carry the surname "Mughrabi" to this day.[citation needed]
 Turks in Palestine are a known group amongst Palestinians to this day, many of them pride on their Ottoman roots and are openly discussing their arrival to the Southern Levant. In 2014, many of the modern inhabitants of the Shujaya and A-Turkmen neighborhoods in Gaza stated that they were of Turkmen and Kurds in Palestine descents. The A-Turkmen neighborhood bears this name because of its people's origin.
 Al-Sudania neighborhood in Gaza City, was inhabited by Sudanese migrants in the 20th Century, leading to its name. Some Gaza Strip residents are thus of Sudanese descent due to intermarriages, they live in Deir El-Balah, Al-Shati and Jabalia. Even the granddaughter of the former Sudanese sultan, Ali Dinar, is among them.[unreliable source?]
 The Ajami, Jaffa neighborhood was founded by Maronites who migrated there from Lebanon in the middle of the 19th Century, to serve as a Christian enclave in the Sanjak of Jaffa.[citation needed]
 The ongoing effort of nation-building and the effort to solidify Palestinian national consciousness as the primary framework of identity, as opposed to other identities dominant among Palestinians, including primordial clannish, tribal, local, and Islamist identities, have an impact on internal Palestinian historical discourse regarding the origins of Palestinians. In order to strengthen Palestinian historical claims to the territory and counter Israeli-Zionist arguments, the Palestinian discourse attempts to employ origin ideas as a weapon in the ongoing conflict with Israel. Academic standards for the use of historical evidence are rarely followed in the Palestinian historical discourse, and evidence that is antagonistic to the national cause is either disregarded or dismissed as false or hostile.
 During the 20th century, claims that Palestinians have direct genealogical connections to the ancient Canaanites, without an intermediary Israelite relationship, began to emerge from certain sections within Palestinian society and their followers. The Canaanites are often portrayed as Arabs, allowing the Palestinians to assert that they had lived in the region for a very long period, predating Israelite settlement. Aref al-Aref, in an effort to undermine Jerusalem's Jewish history and emphasize its Arab identity, linked the founding of the city to the "Arab" Jebusites, despite Hebrew Bible being the only extant ancient document that uses the name "Jebusite" to describe the pre-Israelite residents of Jerusalem The claim of kinship with the Israelites, according to Bernard Lewis, allows to "assert a historical claim antedating the biblical promise and possession put forward by the Jews."
 Following the 1948 Arab–Israeli War, Palestinian writer Mustafa Dabbagh published his book "Our Country Palestine" in which he attributed the first settled civilization in Palestine to the Banu-Can'an tribe, which he claimed was closely linked to the Amorites and Phoenicians, and asserted that all of them emigrated to the region from the Arabian Peninsula around 2500 BCE. In his book he claimed that the blend of the Canaanites and the Philistines, who migrated from the Greek islands around 1500 BCE, eventually formed the nucleus of the current Palestinian Arab population.
 Some Palestinian scholars, like Zakariyya Muhammad, have criticized arguments based on Canaanite lineage, or what he calls "Canaanite ideology". He states that it is an "intellectual fad, divorced from the concerns of ordinary people." By assigning its pursuit to the desire to predate Jewish national claims, he describes Canaanism as a "losing ideology", whether or not it is factual, "when used to manage our conflict with the Zionist movement" since Canaanism "concedes a priori the central thesis of Zionism. Namely that we have been engaged in a perennial conflict with Zionism—and hence with the Jewish presence in Palestine—since the Kingdom of Solomon and before ... thus in one stroke Canaanism cancels the assumption that Zionism is a European movement, propelled by modern European contingencies..."
 Commenting on the implications of Canaanite ideology, Eric M. Meyers, a Duke University historian of religion, writes:
 What is the significance of the Palestinians really being descended from the Canaanites? In the early and more conservative reconstruction of history, it might be said that this merely confirms the historic enmity between Israel and its enemies. However, some scholars believe that Israel actually emerged from within the Canaanite community itself (Northwest Semites) and allied itself with Canaanite elements against the city-states and elites of Canaan. Once they were disenfranchised by these city-states and elites, the Israelites and some disenfranchised Canaanites joined to challenge the hegemony of the heads of the city-states and forged a new identity in the hill country based on egalitarian principles and a common threat from without. This is another irony in modern politics: the Palestinians in truth are blood brothers or cousins of the modern Israelis — they are all descendants of Abraham and Ishmael, so to speak. A number of pre-Mandatory Zionists, from Ahad Ha'am and Ber Borochov to David Ben-Gurion and Yitzhak Ben Zvi believed that the Palestinian peasant population as descended from the ancient biblical Hebrews, but this belief was disowned when its ideological implications became problematic. Ahad Ha'am believed that, "the Moslems [of Palestine] are the ancient residents of the land ... who became Christians on the rise of Christianity and became Moslems on the arrival of Islam." Israel Belkind, the founder of the Bilu movement also asserted that the Palestinian Arabs were the blood brothers of the Jews. Ber Borochov, one of the key ideological architects of Marxist Zionism, claimed as early as 1905 that "[t]he Fellahin in Eretz-Israel are the descendants of remnants of the Hebrew agricultural community", believing them to be descendants of the ancient Hebrew residents "together with a small admixture of Arab blood". He further believed that the Palestinian peasantry would embrace Zionism and that the lack of a crystallized national consciousness among Palestinian Arabs would result in their likely assimilation into the new Hebrew nationalism, and that Arabs and Jews would unite in class struggle.[unreliable source?]
 David Ben-Gurion and Yitzhak Ben Zvi, later becoming Israel's first Prime Minister and second President, respectively, suggested in a 1918 book written in Yiddish that the fellahin are descended from ancient Jewish and Samaritan farmers, "Am ha'aretz" (People of the Land), who continued farming the land after the Jewish-Roman Wars and despite the ensuing persecution for their faith. While the wealthier, more educated, and more religious Jews departed and joined centers of religious freedom in the diaspora, many of those who remained converted their religions, first to Christianity, then to Islam. They also claimed that these peasants and their mode of life were living historical testimonies to ancient Israelite practices described in the Hebrew Bible and the Talmud. Ben Zvi stated in a later writing that "Obviously, it would be incorrect to claim that all fellahin are descended from the ancient Jews; rather, we are discussing their majority or their foundation", and that "The vast majority of the fellahin are not descended from Arab conquerors but rather from the Jewish peasants who made up the majority in the region before the Islamic conquest". Tamari notes that "the ideological implications of this claim became very problematic and were soon withdrawn from circulation." Salim Tamari notes the paradoxes produced by the search for "nativist" roots among these Zionist figures, particularly the Canaanist followers of Yonatan Ratosh, who sought to replace the "old" diasporic Jewish identity with a nationalism that embraced the existing residents of Palestine.
 In his book on the Palestinians, The Arabs in Eretz-Israel, Belkind advanced the idea that the dispersion of Jews out of the Land of Israel after the destruction of the Second Temple by the Roman emperor Titus is a "historic error" that must be corrected. While it dispersed much of the land's Jewish community around the world, those "workers of the land that remained attached to their land," stayed behind and were eventually converted to Christianity and then Islam. He therefore, proposed that this historical wrong be corrected, by embracing the Palestinians as their own and proposed the opening of Hebrew schools for Palestinian Arab Muslims to teach them Arabic, Hebrew and universal culture.
 Tsvi Misinai, an Israeli researcher, entrepreneur and proponent of a controversial alternative solution to the Israeli–Palestinian conflict, asserts that nearly 90% of all Palestinians living within Israel and the occupied territories (including Israel's Arab citizens and Negev Bedouin) are descended from the Jewish Israelite peasantry that remained on the land, after the others, mostly city dwellers, were exiled or left. Irish theologian Michael Prior had a similar perspective on the Palestinians' ancestry.
 According to Israeli historian Moshe Gil, in order to accept the theory of the Jewish origin of the Palestinians, it must be assumed that there was a mass conversion of Jews to Islam at some time, but according to him "there is no information in the sources - Jewish, Christian or Muslim - about a mass conversion of Jews to Islam in any place and at any time, unless it is a case of a forced conversion," and in any case "there is no such information about the Land of Israel" and therefore "there is no reason to think that the Arabs of the Land of Israel were descendants of Jews".
 A study found that the Palestinians, like Jordanians, Lebanese, and Syrians have what appears to be Female-Mediated gene flow in the form of Maternal DNA Haplogroups from Sub-Saharan Africa. 15% of the 117 Palestinian individuals tested carried maternal haplogroups that originated in Sub-Saharan Africa. These results are consistent with female migration from eastern Africa into Near Eastern communities within the last few thousand years. There have been many opportunities for such migrations during this period. However, the most likely explanation for the presence of predominantly female lineages of African origin in these areas is that they may trace back to women brought from Africa as part of the Arab slave trade, assimilated into the areas under Arab rule.
 According to a study published in June 2017 by Ranajit Das, Paul Wexler, Mehdi Pirooznia, and Eran Elhaik in Frontiers in Genetics, "in a principal component analysis (PCA) [of DNA], the ancient Levantines [from the Natufian and Neolithic periods] clustered predominantly with modern-day Palestinians and [levant] Bedouins..." and that Palestinians have a "predominant" ancient levantine origin. In a study published in August 2017 by Marc Haber et al. in The American Journal of Human Genetics, the authors concluded that "The overlap between the Bronze Age and present-day Levantines suggests a degree of genetic continuity in the region."
 In a 2003 genetic study, Bedouins showed the highest rates (62.5%) of the subclade Haplogroup J-M267 among all populations tested, followed by Palestinian Arabs (38.4%), Iraqis (28.2%), Ashkenazi Jews (14.6%) and Sephardic Jews (11.9%), according to Semino et al. Semitic-speaking populations usually possess an excess of J1 Y chromosomes compared to other populations harboring Y-haplogroup J. The haplogroup J1, the ancestor of subclade M267, originates south of the Levant and was first disseminated from there into Ethiopia and Europe in Neolithic times. J1 is most common in Palestine, as well as Syria, Iraq, Algeria, and Arabia, and drops sharply at the border of non-semitic areas like Turkey and Iran. A second diffusion of the J1 marker took place in the 7th century CE when Arabians brought it from Arabia to North Africa.
 A 2013 study by Haber et al. found that "The predominantly Muslim populations of Syrians, Palestinians and Jordanians cluster on branches with other Muslim populations as distant as Morocco and Yemen." The authors explained that "religious affiliation had a strong impact on the genomes of the Levantines. In particular, conversion of the region's populations to Islam appears to have introduced major rearrangements in populations' relations through admixture with culturally similar but geographically remote populations leading to genetic similarities between remarkably distant populations." The study found that Christians and Druze became genetically isolated following the arrival of Islam. The authors reconstructed the genetic structure of pre-Islamic Levant and found that "it was more genetically similar to Europeans than to Middle Easterners."
 In a genetic study of Y-chromosomal STRs in two populations from Israel and the Palestinian Authority Area: Christian and Muslim Palestinians showed genetic differences. The majority of Palestinian Christians (31.82%) were a subclade of E1b1b, followed by G2a (11.36%), and J1 (9.09%). The majority of Palestinian Muslims were haplogroup J1 (37.82%) followed by E1b1b (19.33%), and T (5.88%). The study sample consisted of 44 Palestinian Christians and 119 Palestinian Muslims.
 In recent years, genetic studies have demonstrated that, at least paternally, Jewish ethnic divisions and the Palestinians are related to each other. Genetic studies on Jews have shown that Jews and Palestinians are closer to each other than the Jews are to their host countries. At the haplogroup level, defined by the binary polymorphisms only, the Y chromosome distribution in Arabs and Jews was similar but not identical.
 According to a 2010 study by Behar et al. titled "The genome-wide structure of the Jewish people", Palestinians tested clustered genetically close to Bedouins, Jordanians and Saudi Arabians which was described as "consistent with a common origin in the Arabian Peninsula". In the same year a study by Atzmon and Harry Ostrer concluded that the Palestinians were, together with Bedouins, Druze and southern European groups, the closest genetic neighbors to most Jewish populations.
 One DNA study by Nebel found substantial genetic overlap among Israeli/Palestinian Arabs and Jews. Nebel proposed that "part, or perhaps the majority" of Muslim Palestinians descend from "local inhabitants, mainly Christians and Jews, who had converted after the Islamic conquest in the seventh century AD".
 A 2020 study on remains from Canaanaite (Bronze Age southern Levantine) populations suggests a significant degree of genetic continuity in Arabic-speaking Levantine populations (such as Palestinians, Druze, Lebanese, Jordanians, Bedouins, and Syrians), as well as in several Jewish groups (such as Ashkenazi, Iranian, and Moroccan Jews), suggesting that the aforementioned groups derive over half of their entire atDNA ancestry from Canaanite/Bronze Age Levantine populations, albeit with varying sources and degrees of admixture from differing host or invading populations depending on each group. The results also show that a significant European component was added to the region since the Bronze Age (on average ~8.7%), excluding the Ashkenazi populations who harbour a ~41% European-related component. The European component is highest in Moroccan and Ashkenazi Jews, both having a history in Europe. The study concludes that this does not mean that any of these present-day groups bear direct ancestry from people who lived in the Middle-to-Late Bronze Age Levant or in Chalcolithic Zagros; rather, it indicates that they have ancestries from populations whose ancient proxy can be related to the Middle East. These present-day groups also show ancestries that cannot be modeled by the available ancient DNA data, highlighting the importance of additional major genetic effects on the region since the Bronze Age.: 1146–1157 
 The term "Palestinians" tends mainly to be used as a short form for the Palestinian people, defined as equivalent to Palestinian Arabs, i.e., an Arabic-speaking people descended from the people who have lived in Palestine over the centuries.[citation needed] This usage may be intended to imply that other residents of Palestine (historical or otherwise), particularly Palestinian Jews, are not Palestinians.[citation needed]
 The emergence of Palestinian identity is relatively recent, coming in the first decades of the 20th century, according to legal historian Assaf Likhovski, though several scholars have traced it to as early as the mid-18th century. The historical discourse regarding the origins of Palestinians has been significantly impacted by the attempt of Palestinian nationalism to establish itself as the dominant framework of identity among Palestinians, and to use origin ideas to counter Zionist arguments.