Place names are written according to local pronunciation except for internationally known names such as Nazareth, Haifa and Akko.
As for the map of the Bedouin tribes of the area, only those for which data are available are listed on the map. For more details, see Rosenhouse 1984:55–56.
1. iš-Šēx Dannūn: 25% of the population at the time of enquiry were said to be autochthonous. Refugees from ʕAmʔa, Ġabsiyyi, ʔImm il-Faraž, Kwīkāt and a few from Kābri. Interview conducted by B. with two young women and three children; their family was originally from Ġabsiyyi which forms a major part of the population. They pretended that all of the inhabitants spoke the same dialect. Second part of an interview conducted by a student with a middle-aged woman was not transcribed. Two recordings of two males (no age indicated, no origin indicated).
2. il-Mazraʕa: interview conducted by B. with informant born in 1942 and his twenty-year-old daughter (high school certificate). Family from Ġabsiyyi. Second short interview conducted by student with male (no further indications). Recordings of male born in 1943. He declared that 85% of the population of il-Mazraʕa were refugees from il-Kābri, Ġabsiyyi, ʕAmʔa, in-Nahār, ʔImm il-Faraž, Kwīkāt and it-Tall. B. was told that 50% of the inhabitants were autochthonous and 50% refugees from Ġabsiyyi. Another person pretended that the inhabitants came from fifteen different villages amongst them il-Ġarsi, id-Damūm, Šaʕeb, ʔIqrīṯ, Birʕim, il-Baṣṣa.
According to Rana Sobeh, there is a Christian minority.
3. Yaʕra: some 300 Bedouins living in/near Israeli moshav.1 No data collected. According to Rosenhouse 1984:24, ʕArab ʕArāmša.
4. and 5. ʕArab al-ʕArāmša in and around their main abode Ǧurdēḥ. Interview conducted by B. with an eighty-year-old male, his forty-year-old son and two male youngsters. Second short interview conducted by DZ. Materials in Rosenhouse 1982:23–47 and Rosenhouse 1984.
6. Fassūṭa: according to informant at the time of enquiry, 2,700–2,800 inhabitants. Wikipedia: in 2015 the number of inhabitants amounted to 3,026 persons, Christians in the majority (Roman Catholics, a few Maronites). Two short interviews with two males. Two recordings of the same informants.
7. Miʕilya: inhabitants all Christian Catholics. Short interview with younger female. Two recordings of two males born in 1928. Agricultural questionnaire conducted by B.
8. Taršīḥa: according to Wikpedia fused with Hebrew town Maalot and had a population of 20,900 in 2003. In 2001, according to Wikipedia 79.9% of the population was Jewish and other non-Arab, 20% Arab: 8.9% Muslim, 9.9% Christian and 1% Druze. Lexical questionnaire filled out with ʕArab Zunnār. Second lexical questionnaire with more questions filled out with male sedentary. Third interview with lexical, phonological and morphological questions conducted with male. Several recordings of two males, one born in 1929.
9. Kufir Smēʕ: according to Wikipedia, 2,800 inhabitants, Christian, Druze and Muslim. According to Rana Sobeh, there is no Muslim minority. Recordings of Christian male born in 1922; Christian retired high school teacher; of female in her thirties and a Christian without further data. Four recordings of Druze born in 1925. The biggest family in Kufir Smēʕ originates from Lebanon.
10. li-Bqēʕa: according to Wikipedia, inhabitants are Jews, Muslims and Druze. According to Rana Sobeh, there is no Muslim minority. No interview available. Recordings of unnamed female. Recording of unnamed male. Recording of seventy-seven-year-old male. Recording of an artist born in 1951. Recording of unnamed male.
11. Kisra: according to Wikipedia, in 2016 8,342 inhabitants, mostly Druze with a sizable Christian minority. According to Rana Sobeh, there is no Christian minority. At the time of enquiry, there were 3,500 inhabitants according to a local informant. No interview was available. Recording of male Druze born in 1943. Recording of male born in 1898. Recording of elderly male. Recording of Druze born in 1939.
12. Naḥef: according to Wikipedia, 12,338 inhabitants in 2016, only autochthonous population, all Sunnis. Interview conducted by B. with thirty-year-old year waiter (high school certificate), two of his brothers, twenty-five and forty-five years old and their sixty-five-year-old uncle. Second interview conducted by DZ with a fifty-year-old male. Recordings of three unidentified persons, one of them a farmer, according to context.
13. Dēr il-Asad: in 2016, according to Wikipedia, 11,898 inhabitants. Interview conducted by B. with five older Muslims between fifty and sixty-five and one sixty-year-old teacher.
14. Yanūḥ: according to Wikipedia, merged with Žaṯṯ in 1990 with a population of 6,363, predominantly Druze. Short interview conducted by DZ. Recordings of female born in 1947, with four years of school education. Recording of male born in 1943. Recording of Druze born in 1921.
15. Žaṯṯ: according to Wikipedia, 2,700 inhabitants of whom 56% are Christian, 44% Druze. In another source (equally Wikipedia after local source in Hebrew), Žaṯṯ merged with Yanūḥ in 1990. In 2016, it had 6,363 inhabitants “predominantly of the Druze community”. According to Rana Sobeh, there is no Christian minority. Short interview conducted by DZ. Recording of unidentified Druze. Two texts in Blanc 1953:200–204.
16. Yirka: according to Wikipedia, in 2013 15,400 inhabitants, all Druze. Interview conducted by B. with twenty- and twenty-two-year-old students and their approximately fifty-year-old father. Recording of elderly person. Recording of twenty-five-year-old female. Recordings of four males born in 1926, 1930, 1931 and 1941. Recording of three elderly males. Recording of a non-educated female (age unknown). Recording of female elementary school teacher. Recording of male (middle-aged to elderly according to voice). Speaker born in 1930 declared that they came from Mīmis 180 years ago. It is not clear from the context whether this refers to the whole village or only to his family. Mīmis is a village in southern Lebanon in the qaḍā’ Ḥāṣbayyā.
17. Abu Snān: 7,500 inhabitants at the time of enquiry – Muslim 60%, Druze 22%, Christian 18%. Speaker born in 1912 declared that formerly 300 Christians and 300 Druze lived there and that there was one Muslim household. According to Wikipedia, there are actually 12,856 inhabitants. In 1948, refugees came from ʕAmʔa (1 km from Abu Snān), Kwīkāt (1 km from Abu Snān) and Birwe. Bedouins: Nʕēm and Sawāʕid. Interview conducted by B. with three Christian females between thirty and forty years old and one young man. Recording of elderly male, former taxi driver. Recording of Christian male born in 1912. Texts in Blanc 1953:165–192 with Druze born in 1897. Recording of female born in 1945. Recording of Christian male born in 1946.
18. Kufir Yasīf: at the time of enquiry the majority were Christian. According to last census undertaken in 2008, 57% were Christian of different denominations, 40% were Muslim and the rest Druze. Interview conducted by B. with Muslima of about fifty and her two sons of about twenty years old. Recording of Christian female born in 1918. Recording of Christian male born in 1944. Recording of Druze artist born in 1941. Recording of Muslim doctor born in 1938, married in Nazareth! Recording of female Druze born in 1978. Text told by a Protestant in Christie 1901.
19. Žūlis: according to Wikipedia, 6,209 inhabitants in 2016, all Druze. Short interview conducted by DZ. Recording of male born in 1912. Recording of three males born in 1911, 1926 and 1943.
20. Ḥurfēš: Druze village with 6,160 inhabitants in 2016, according to Wikipedia. About Ḥurfēš, the text in Blanc 1953:210 says:
Ḥurfēš is composed of five families. Some are originally from this village, and some are originally from abroad. Take, for instance, the house of Fāris: it is a family that hails from Dayṣūr in the Lebanon where it was accused of murder, so it came to Palestine and settled there. It came in several branches, that is, the branch of Yuwsf iMlāšib and the branch of Rāfš iMlāšib. A part of the children of Yuwsf iMlāšib came to Palestine and settled there in the country, see, and they included the Fāris family in Ḥurfēš, and the first one to come to Ḥurfēš was called ‘iḥmad Ḥasan Fāris. Others settled in Yirka, and those are the forebears of Marzūq Mšaddi, and others called the house of ʕAli lQablān settled in Bīt Žann.
Short interview conducted by DZ. Two texts in Blanc 1953:335–340 with males born in 1935 and 1936. Recordings of female born in 1925. Recording of female (no further data). Recordings of female teacher born in 1951. Recording of male born in 1928.
21. iž-Žišš: at the time of enquiry (1996), 2,350 inhabitants, 72% Maronite from Lebanon, 28% Muslim. According to Wikipedia, there are 2,700 inhabitants of whom 56% are Christian, while the rest are Muslim. According to a retired local school teacher, there are three dialects spoken in the village: first the dialect of the autochthonous Christians, which differs somewhat (nawʕan mā) from the dialect of the autochthonous Muslims. The third dialect is the dialect of the refugees from Kufir Birʕim (next village to the west of iž-Žišš) which resembles Lebanese Arabic more than do the dialects of the original inhabitants of the village. The inhabitants of Birʕim are all Maronite. They had to leave their village in 1948 and were promised to be allowed to return, a promise which was never kept.
Interview conducted by B. with twenty-year-old Maronite, a Muslim of approximately thirty-five and another Christian informant born in 1914. Recording of the latter. Texts in Christie 1901:69–72 with Greek Orthodox and a Muslim. Recording of Muslim. Recording of seventy-three-year-old Christian retired school teacher. Recording of Catholic taxi driver born in 1937. Recording of Christian born in 1923 (language semi-formal).
22. ir-Riḥaniyyi: at the time of enquiry there were 800 inhabitants (according to Wikipedia, actually 1,000 inhabitants), 80% Circassian, 20% Arab (sixty Arab houses) all from nearby pre-1948 ʕAlma. According to informants, all of them – Circassians and Arabs – are bilingual in Circassian and Arabic. Interview conducted by B. with Arab family: two female students of about twenty years old, their father and a neighbour, both about sixty.
23. Bēt Žānn: according to Wikipedia (2016), 14,500 inhabitants, all Druze. No interview available. Recordings of male born in 1907, a Druze woman born in 1912, with three years of school, a male Druze born in 1898, a male born in 1932, with eight years of school and a šēx born in 1906.
24. Sažūr: at the time of enquiry, about 3,500 inhabitants, all Druze. No interview available. Recordings of sixty-three-year-old male, male born in 1934, a doctor born in 1934, an unidentified female (wife of doctor?), another male born in 1934 and a female born in 1943.
25. Ṣafad: seven hours of recordings (not transcribed) with three older females and five older males.
26. ʕAkbara: according to Wikipedia, “an Arab neighbourhood in the municipality of Safed which included in 2010 more than 200 families”. According to informants at the time of enquiry, some 1,500 inhabitants. The old village was destroyed in 1948. Interview (only lexicon) with female (no further data), second short interview with male, both conducted by DZ. Recording of Muslim born in 1940. Two recordings of male born in 1913, originally from Qadīṯa: “a village west of Ṣafad”, the inhabitants of which after some migrations “built themselves a prosperous village on the slopes of the bald mountain on the outskirts of Safad. Their abandoned village was turned into a ‘rural style’ vacation spot” (Benvenisti 2000:207). Short recording of female born in 1965, mother from Qadīṯa.
27. Ṭūba-Zanġariyya: according to Wikipedia (2016), 6,200 Bedouin inhabitants, Lhēb tribe. A little data in Rosenhouse 1984, more data in Rosenhouse 1982.
28 Akko: interview conducted by B. with informants all Muslim, one thirty-year-old employee, one seventy-year-old fisherman, his twenty-five-year-old son, also a fisherman and two sixty-year-old fishermen. Second interview (short version) conducted by student with male. Third interview (short version) conducted with female born in 1933. Two recordings of fisherman born in 1946. Recording of Muslim born in 1943. Recording of Muslim high school student born in 1980. Recording of male born in 1937. Recording of male (according to voice, middle-aged). Recording of fisherman born in 1939. Recording of child. Recording of young male. Recording of male born in 1958. Recordings of middle-aged male and older male. Recording of middle-aged female.
29. il-Maker: 7,500 inhabitants at the time of enquiry. The village had 400 inhabitants in 1948, 50% Muslim and 50% Christian. First wave of “immigration” in 1948 from il-Birwe and il-Manšiyyi (near Akko). Second wave of immigration in 1975 with 2,000 persons mainly from Akko. Interview conducted by B. with authochtonous sixty-five-year-old Muslim, formerly a teacher. Recording of Muslima born in 1936. Recordings of two Muslims born in 1899 and 1937.
30. iž-Ždayydi fused with Maker in 1989. The fused village in 2009 had 19,500 inhabitants according to Wikipedia, 95% of them are Muslim, the rest Christian. According to information gathered during enquiry, 60% of the inhabitants originate from Birwe. According to Wikipedia, the majority are refugees from Birwe, il-Manšiyye, Birʕim, is-Samuriyye, Lūbya, Iqriṯ, il-Ġabsiyyi, id-Damūn, “wa ġayrihā”. Interview conducted by B. with forty-eight-year-old Muslim school teacher. His family is from Birwe. He said that the inhabitants spoke the same dialect, except that those from Birwe used interdentals. Long interview (2 hours 45 minutes) conducted by T. with middle-aged Christian. Two recordings of Muslim born in 1925.
31. Šfaʕamir: according to Wikipedia (2013), 38,717 inhabitants of whom 59.2% were Muslim, 26.5% Christian and 14.3% Druze. Extensive interview conducted by B. with young female student. Five short interviews with four females of different ages, one older male. Recordings of male Druze born in 1907 and 1927. Recordings of two older females and one middle-aged female. Recording of female Druze born in 1950 with elementary-level schooling. Short text in Christie told by Greek Orthodox. Text in Palva 1966:160–163 told by Greek Orthodox butcher born in 1931 with eight years of school.
32. L-Iḥmēra ʕArab as-Sawāʕid: text told by former mayor, recording not available. He uses a mixture of MSA and dialect.
33. il-Xawālid: text told by male from ʕArab il-Xawālid, recording not available.
34. Ibṭin: text told by male from ʕArab il-ʕAmiriyya, recording not available. There is an interview and a recording of a seventy-two-year-old male originally from the Qarrūn mountain near the Sea of Galilee whose family came to Ibṭin in 1948. According to map 2 in Rosenhouse 1984, Ibṭin is an officially acknowledged Bedouin village. The speaker from Qarrūn uses /g/ for Qāf, declares that the majority of the inhabitants are Bedouin, that he is a farmer and that his family came from Jordan in Ottoman times. His data should be used cautiously. He partly indicated fallāḥi pronunciations and forms, partly Bedouin ones, e.g., munxāṛ ‘nose’, uṯmi ‘my mouth’, burṭum ‘lip’, ḥinč ‘jaw’, ḏāni – ʔiḏni ‘my ear’, etc.
35. Basmat Ṭabʕōn text told by fifty-five-year-old male from ʕArab in-Nʕēm, recording no longer available.
36. Ḥēfa (Haifa): see AGK-1. Extensive interview conducted by B., but not completed. Cover sheet of questionnaire with information on informants lost. Second interview conducted with female born in 1948. Eleven recordings conducted with females born in 1908, 1931, 1934, 1935, 1939, 1946 and 1962; two other females without further data. Rest of recordings of males of different denominations (without indication of age).
37. Kababīr: Recording of sixty-one-year-old ex-school teacher. See also 1.3.2.
38a. Biʕne Sawāʕid Bedouin: interview conducted by B. with twenty-year-old male employee, two of his brothers and his grandmother.
38b. Biʕne Ḥaḍar: interview conducted by B. with female school teacher born in 1973 and her father, a farmer approximately fifty-five years of age and two younger sisters. Second interview conducted by student with young female.
39. Mažd il-Krūm: interview conducted by B. with DZ, twenty-three years old, two of his brothers twenty and twenty-two years old and his approximately sixty-five-year-old uncle. Second interview with male born in 1924, conducted by DZ. Recording of popular poet, born in 1930, with barely any formal education. Recording of a herdsman born in 1932. Recording of older farmer. Recording of unidentified male. Recording of Muslima (no age indicated).
40. Šaʕeb: a local informant related that 45% of the inhabitants were autochthonous and that there were refugees from Miʕār (three kms far from Šaʕeb) 20% and Bedouin Ḥūli 25%. Interview conducted by B. with šaʕbawiyye Muslims, a twenty-nine-year-old photographer with a high school certificate, his brother, a twenty-two-year-old mason, his mother of about sixty and two female relatives of about twenty-five years old. Second interview (only lexicon, conducted by DZ) with older male. The recording over a long period is disturbed by muezzin drowning out the answers of the interviewee. Interviewee declared that he came from Šaʕeb, but lived in Naḥef. Third interview conducted by DZ with older female born in 1948 in Šaʕeb, but moved to Mažd li-Krūm. Data should not be used. Short recording of older Bedouin female. She declared that she was originally from Misʕade on the Golan Heights. Data will be disregarded on map.
41. Saxnīn: according to Wikipedia, 28,556 inhabitants in 2014, 94% Muslim, 5.3% Christian. According to Rosenhouse 1969, in that year there were 7,500 inhabitants. Interview conducted by B. with five younger males and a seventy-year-old informant. Second interview conducted by student with Muslima born in 1930. Recordings of male born in 1952, a male student, female born in 1922, male born in 1918 and three males born in about 1920 and 1930. Several texts in Rosenhouse 1969. Recordings of males born in 1941, two other males (no data). Recording of older female. Recording of male, born in 1926, former teacher of Arabic. Recording of female born in 1975. Recording of young boy. Recording of male born in 1969, with ten years of school.
42. Kabūl: according to al-mawsūʕa al-filisṭīniyya online, there were 5,800 inhabitants in 1990. B.’s informants were all Muslims – one male of about thirty, his eighty-eight-year-old father and a middle-aged neighbour. Second interview conducted by DZ with middle-aged male, only lexicon elicited. Recording of female born in 1910. Recording of male born in 1937.
43. Ṭamra: at the time of enquiry had approximately 23,000 inhabitants; 60% of the population are from Dāmūn, Rwēs, ʕĒn Ḥōḏ̣, Miʕār, il-Ḥadaṯi. Bedouin Mawāsi, Mrīsāt and Ḥilf settled in the Xillat aš-Šarīf quarter. According to a 2015 census, 32,500 inhabitants, 99.9% Muslim. Interview conducted by B. with two males (one student and his brother), family from Damūn (Dāmūn). Second interview with male (only lexicon elicited, family from Damūn). Third interview with female (only lexicon elicited, family from Dāmūn). Recording of female born in 1928, from Dāmūn and two other females from Dāmūn (no further details). Recording of elderly woman from Dāmūn. Interview with male from Ṭamra born in 1936. Recording of the same person. Recording of female speaker of Bedouin dialect. Recording of older woman. Recording of sixty-eight-year-old male.
44. Kōkab Abu-l-Hēža: interview conducted by B. with twenty-eight-year-old Muslim student and his father of about fifty. Recordings of three males born in 1918, 1934 and 1936. Recording of older female.
45. iḏ̣-Ḏ̣hara: text, recording not available. At the time of enquiry, it consisted only of five houses, all Bedouin li-Ḥǧērāt. The place was supposed to be evacuated and the inhabitants had already constructed houses in Bīr il-Maksūr.
46. Iʕbillīn: according to actual data in Wikipedia, there are 13,000 inhabitants, 54% Muslim, 46% Christians. According to footnote in text, in 1990 7,000 inhabitants: Muslim, Christian and Bedouin. Lexical interview with older female. Lexical interview with Muslim born in 1940, five years of school. Interview with male. Interview with older married couple. Recording of older male. Recording of Orthodox male born in 1942. Recording of male born in 1912. Recording of Christian born in 1912, a local personality and business man. Recording of female born in 1943. Recording of Christian former teacher, local politician and author born in 1931.
47. Kufir Manda: interview conducted by B. with four young Muslims of twenty, twenty-five, twenty-seven and twenty-eight years of age and an older male of about fifty. Questionnaire has been lost. Ten recordings (not transcribed) with male born in 1935. Recording of middle-aged male. Recordings of Muslim male born in 1984. Recordings of his grand-father. Recording of male born in 1918. Recording of thirty-three-year-old male, with four years of school education. Recordings of unnnamed males. Text in Palva 1966: 114–118 told by a teacher born in 1941.
48 iḏ̣-Ḏ̣mēda: Bedouins from the Ḥǧērāt tribe. Short interview with a male of about fifty conducted by B. Recording of male born in 1920 followed by another person born in 1925. Both are not originally from iḏ̣-Ḏ̣mēda. First speaker declared that he was from Kufir Manda (47) but now lived in iḏ̣-Ḏ̣mēda. He did not speak with a real Bedouin dialect, but used /g/ for Qāf and some other Bedouin forms such as ṯimānya w ṯimānīn ‘88’. Second speaker on same recording says that his father was raised among the Ḥǧērāt because his mother’s brothers were from this tribe. He speaks Arabic with some Bedouin features.
49. ir-Rummāni: at the time of enquiry about 800 inhabitants. An internet source indicates 1,000 inhabitants at the present time. Interview with older male conducted by DZ. Lexical interview with eighty-two-year-old male (DZ, very poor acoustic quality). Recording of male born in 1916. Recordings of older male and unidentifed male. Text in Palva 1966:118–124 told by two farmers born in 1936 and 1938 with six and five years of school.
50. Bīr il-Maksūr: only text from speaker from ʕArab li-Ḥǧērāt from il-Mikmān (suburb of Bīr il-Maksūr). Recording not available.
51. Ḥilf: text told by male from ʕArab aṭ-Ṭabbāš, recording not available.
52. il-Kaʕbiyye: text told by seventy-year-old male, recording not available.
53. il-Ḥaǧāǧra (ʕArab al-Ǧawāmis): interview.
54. Bēt Zarzīr: text of seventy-four-year-old male from the al-Ǧawāmis. Recording not available.
55. Mišhad/ʕArab Lhēb: interview.
Mišhad/Ḥaḍar: second half of interview with older female. First half not locatable. Recording of male born in 1918. Two recordings of older male. Recording of female born in 1925.
56. ir-Rāmi: in 1997, according to Wikipedia, there were 6,700 inhabitants of whom 51% were Christian, 29% Druze and 20% Muslim. Older Druze informant declared that ir-Rāmi originally was entirely a Druze village and that some 150–160 years ago Christians started to immigrate to the village and that many of the male Druze inhabitants fled to Ǧabal id-Drūz in Syria in order to avoid compulsory military service in the Ottoman army. After 1948, Muslim immigrant workers came from Mažd li-Krūm for seasonal jobs at the olive harvest because there were few jobs in their hometown. They were finally allowed to buy land and settle in ir-Rāmi.
Interview with male born in 1920 plus second person with wife (no religion indicated). Interview conducted by B. with female Druze student of about twenty. Interview (only lexicon) conducted by DZ with older female who declared that she was born in Kufr ʕnān. She had to leave the village in 1948 and went to Lebanon where she lived for seven months, then lived in Mažd li-Krūm for another seven moths. She was driven out from this village and went to Jenin. She then left for Jordan, then to Syria to Darʕa. She left for Lebanon where she lived for forty-five years, finally, settling in ir-Rāmi. She can hardly be considered to be a representative of older female speakers from ir-Rāmi. Will be disregarded. Recording of Christian born in 1924. Texts in Blanc 1953:341–350 with two Muslims both born in 1930. Two short texts in Christie 1901 with Greek Orthodox and Druze. Recording of wedding song of Druze female born in 1977. Recordings of male Druze born in 1940. Recording of unidentified male. Recording of Muslim born in 1931. Recordings of two unidentified males. Recording of older female. Recording of older Christian female. Recording of Christian male teacher born in 1956.
57. ʕĒn il-Asad: at the time of enquiry there were about 650 Druze inhabitants, no interview available. The informants declared that the village was about 120 to 130 years old and that the first family to settle there came from ʕIsifya (71), followed by two families from Bēt Ǧānn (23), a family from Ḥurfēš (20) and a family from Kufr Smēʕ (9). Those people had fled to ʕĒn il-Asad because of Ottoman oppression and had hidden there in the forests and the caves. After 1950, families from the Golan Heights/Maǧdal iš-Šams and Ǧabal id-Drūz in Syria settled there. The old man interviewed declared that his grandfather came from Kufr Smēʕ some 120 years ago.
58. ač-Čammāna, Bedouin settlement of Sawāʕid tribe: questionnaire conducted by B. with seventy-year-old male and his son of approximately thirty.
59. Wādi s-Sallāma: text told by fifty-one-year-old male from ʕArab as-Sawāʕid. Recording not available.
60. Mġār: at the time of enquiry there were 16,000 inhabitants with 57% Druze, 25% Christian, 18% Muslim. Interview with unidentified informant(s), recording no longer available. Recordings of male Druze born in 1943, 1980, 1981 and 1983, Christian male born in 1921, a fifty-eight-year-old male, a middle-aged Druze, a thirteen-year-old schoolboy, a fifty-year-old school teacher, an elderly female Druze, a female Druze student of about twenty-two, a female Druze born in 1976, an elderly male, a young female, a female Catholic born in 1939, a schoolboy and his sister and male and female Muslims both born in 1987.
61. ʕArrābi: in 2015, according to Wikipedia, 24,072 inhabitants. A majority of Muslims and a Christian minority, according to Rana Sobeh. Interview conducted by B. with twenty-year-old Muslim student, his father, a sixty-year-old farmer and his fifty-two-year-old mother. Recording of older person, hardly understandable. Recording of male born in 1972. Recording of fourteen-year-old boy. Recording of Muslima born in 1931. Recording of another Muslima (no age indicated). Recording of Muslima born in 1906.
62. Dēr Ḥanna: according to Wikipedia, there were 9,248 inhabitants in 2011 of whom 86% were Muslim and the rest Christian. First interview conducted by B. with unnamed person born in 1940. Second interview conducted by DZ with older Christian female. Third interview conducted by student with Muslim. Recordings of Muslim born in 1937, female Christian (no age indicated), unnamed male and Muslim born in 1964.
63. ʕIlabūn: approximately 3,800 inhabitants at the time of enquiry, 75% Roman Catholic and Greek Orthodox, 25% Muslim Nǧēdāt Bedouin. Interview conducted by B. with four females all in their twenties and their approximately forty-five-year-old father. Recordings of two Christians born in 1909 and 1921. Recording Palva 1966:136–139 of Greek Orthodox farmer with no formal education.
64. Wādi l-Ḥammām: Bedouin Gēṭiyya (Rosenhouse 1984:55) interview with male born in 1956.
65 Bʕēne-Nǧēdāt: all inhabitants Muslim, autochthonous population approximately 75% and 25% Bedouin Nǧēdāt. Interview conducted by B. with autochthonous twenty-five-year-old photographer and his sixty-year-old father. Recordings of females born in 1952 and 1968 and of male born in 1908. Text in Palva 1966:132–136 told by farmer born in 1913 with no education and his wife who was born in 1921, also with no education.
66. Liʕzēr: text in Palva 1966:124–132 told by farmer born in 1923, with six years of school, and a worker born in 1933 with no school education.
67. ir-Rūmi: recording of unnamed male. On map 2 in Rosenhouse 1984, Rūmat Heib listed as officially acknowledged Bedouin village. Informant declares that his family formerly transhumed between Ṣaffūri and ir-Rūmi, that they definitively lived in ir-Rūmi since 1948 and that they had always possessed land in ir-Rūmi. According to his declarations and complaints, he lives in an illegal outskirt of Rūmat Heib = xiribt ir-Rūmi (ten to twelve houses). He speaks a mixed dialect with a Bedouin base: Qāf = /g/, tibiʕdum ‘you go away’, but heavy interferences of sedentary Arabic.
68. Kufir Kanna: according to Wikipedia, the number of inhabitants is 22,500 of whom there are 25% Christians and 75% Muslims. First interview conducted by DZ with older male. Interview with middle-aged male. Interview (only lexicon) with younger female. Fourth interview with middle-aged male (only lexicon). Recordings with female born in 1940, Christian farmer born in 1920, Muslim born in 1934, female Christian born in 1950 and middle-aged male. Last recording of elderly man hardly understandable.
69. Ṭurʕān: according to Wikipedia, 12,000 inhabitants of whom 75% Muslim and 25% Christian. Interview conducted by B. with Christian student of about twenty. Second interview conducted by DZ with elderly Muslim, third with older Muslima and a fourth with a Christian female. Recordings of Muslim kindergarten teacher born in 1952 and of a Christian born in 1910. Text in Palva 1966:140–142 told by Christian plasterer born in 1943.
70. Ṭabariyya (Tiberias): texts of AGK-2.
71. ʕIsifya: according to Wikipedia, 11,000 inhabitants of whom 80% are Druze, 15% Christian and 5% Muslim. One informant declares that the original inhabitants of ʕIsifya came from the Wādi t-Taym in southern Lebanon. Interview with forty-year-old female (only lexicon). Interview with middle-aged female. Interview with younger female conducted by T. Interview with younger female (only lexicon). Interview with middle- aged female. Interview conducted by B. with middle-aged male (only second half extant). Recordings of females born in 1930, 1931, 1933 and 1964, forty-year-old Druze, ninteen-year-old girl, males born in 1919, 1923, 1930, 1931, 1934 and 1936 (Druze), male born in 1940 (no further data) and an older Christian male. Text in Blanc 1953:161–165 told by male Druze born in 1953.
72. ʕĒn Ḥōḏ̣: according to Wikipedia, there were 559 inhabitants in 2008. Most of the inhabitants fled in 1948, but some stayed and founded a new village near the evacuated one, which, however, is not recognised by the authorities. Interview conducted by DZ with middle-aged male. Recordings of male born in 1918 (probably father of interviewed person).
73. Dālyit il-Karmil or id-Dāl(y)i: at the time of interview, according to informant there were 12, 000 inhabitants, while in 2012 there were 15,847 inhabitants, most of them Druze. Interview (only lexicon) with a seventy-year-old male originally from Umm iz-Zināt (in the neighbourhood of Dālyi). Interview conducted by B. with younger female. Interview with middle-aged male. Recordings of Druze born in 1918, younger male, Druze born in 1969, unidentified male, elderly female, lorry driver born in 1946, older male, Druze born in 1960, Druze female born in 1944, female Druze from Ǧabal id-Drūz/Syria born in 1944 male (no data) and female born in 1920.
74. Ṭamrat il-Marǧ: no data available.
75. ʕIlūṭ: at the time of enquiry there were approximately 5,000 inhabitants, all Muslim. Interview with male born in 1955. Recordings of males born in 1923, 1933 and 1938. Text in Palva 1966:42–154 told by farmer born in 1940, with fourteen years of school. He relates that at the time of enquiry (1963) the village had 1,500 inhabitants, amongst them 200 refugees from Ṣaffūrye.2
76. ir-Rēni: according to Wikipedia, there were 15,900 inhabitants. According to informant, “a little bit more Christians than Muslims”. Three interviews conducted by DZ with elderly and middle-aged males. Recordings of sixty-year-old female, middle-aged male, Muslima born in 1951, female Christian born in 1937, older male, thirty-five-year old female Christian and Muslima born in 1935.
77. Nazareth (in-Nāṣri): in 2015 according to Wikipedia, there were 75,726 inhabitants of whom 60% were Muslim, 40% Christian. See Havelova 2000a and Zuʕbi 2005b. Forty-three persons were interviewed and recorded, of them fourteen were Christian females, most of them younger, nine Muslimas, seven Christian men, five Muslims, four females without indication of denomination and four males without indication of denomination. Havelova 2000a:143 presents a similar sample with thirty-six persons interviewed of whom there were twelve Christian women, seven Christian men, thirteen Muslim women and four Muslim men.
78. Yāft in-Nāṣri: in 2006, according to Wikipedia, there were 22,000 inhabitants of whom were 70% Muslim, 30% Christian. Interview with male born in 1917. Partial interview of older female. Third interview of older male. Eight recordings of Christian born in 1925 in neighbouring Maʕlūl (destroyed in 1948). Recording of male born in 1927. Recordings of illiterate Christian female born in 1900, Muslim born in 1922, female born in 1916 (had lived for many years in Haifa and Jerusalem, from 1949–1977 in Jordan, then back to Yāft in-Nāṣri) and illiterate Muslim born in 1918.
79. Iksāl: Nevo 1991, 1999. Interview with male born in 1936. Second interview with male born in 1913 (only lexicon). Recordings of female born in 1925, Recording of unnamed female. Text in Palva 1966:154–160 told by clerk born in 1938.
80. ʕĒn Māhil: interview with middle-aged male. Second interview conducted by B. with sixty-year-old farmer. Recordings of imām of the village born in 1938 and of male born in 1926.
81. Kafr Kama: no data collected. In 2015, according to Wikipedia, had a population of 3,188 persons, largely Circassian.
82. Dabbūrye: interview conducted by DZ with middle-aged male. Two interviews with middle-aged males (only lexicon). One of them was originally a speaker of a Bedouin dialect as certain forms suggest: giṣīr ‘short’, ǧimal ‘camel’, wirrǧa ‘frog’. At the end of the interview he declares that he is of Bedouin origin and has lived in the village for thirty-five years. Mostly uses forms from local G dialect. Recordings of females born in 1921 and 1942 in D., but living in Nazareth since 1940 and in Iksāl since 1957 should not be used. Recordings of males born in 1909 and 1911.
83. ʕArab iš-Šibli: interview with male born in 1948. Texts in Rosenhouse 1980:21–39.
84. Umm il-Ġanam: Bedouin Saʕāyda, according to Rosenhouse 1984:56. Interview with male born in 1949.
85. Nēn: according to Wikipedia, 2,171 inhabitants. Interview with seventy-four-year-old male. Interviews with two older males (one only lexicon). Recordings of males, one born in 1944, the other one born in 1928.
86. id-Daḥi, at the time of interview there were 500 inhabitants, all from the Zuʕbi family originating from Sūlam. Interview and recording conducted by DZ with older male. Recording of male born in 1929. Recording of mother and middle-aged daughter.
87. Ṭamra: interview with seventy-year-old male (only lexicon). Interview with illiterate older woman (only lexicon). One recording of older male. He declares that the village was 250–300 years old and that the inhabitants originated from Jordan and Syria and mentions il-Yadūde, Darʕa in Ḥōrān/Syria and ir-Rumṯa in Jordan. Parts of them settled in Ṭamra, Nēn, iṭ-Ṭayybe and Sūlam. The origin would be Sūlam. Almost all of the inhabitants belong to the Zuʕbi family. Cantineau 1940, map 3 indicates for il-Yādūde that the Zuʕbīye were the largest family.
88. Kufr Miṣr: interview conducted by FṢ with forty-year-old male. Recording of female. However, she speaks a Bedouin dialect influenced by local G dialect.
89 Sūlam: according to Wikipedia, there were 2,700 inhabitants, all Muslim. At the time of enquiry there were approximately 2,000 inhabitants. Others estimated 2,200 or 2,500. First interview with fifty-five-year-old male conducted by student. Second interview (only lexicon) conducted by DZ with older male. Third interview (only lexicon) conducted by FṢ with elderly speaker who declared that his family was originally from a village in the Jezreel Valley, settled in Sūlam in 1948 and belonged to the ʕArab Turkmān tribe. In conversation at the beginning of the interview, he spoke the local dialect and only used a few typical Bedouin forms such as xašem ‘nose’ (local dialect xušem), but used true Bedouin forms when asked directly. For the ʕArab Turkmān cf. Rosenhouse 1984:56. Fourth interview with elderly male conducted by FṢ. Recordings of two old males and three males born in 1915, 1931 and 1965. One of them declares that three families lived in the village: the Zuʕbiyye, the Maṣārwi [from nearby Kufir Maṣir] and the Turkmān.
90. in-Naʕūra: interview with older male (only lexicon). Second interview conducted by DZ with younger male. Third interview conducted by him with middle-aged to elderly male (only lexicon). He speaks a Bedouin dialect and declares that he was born in the village, but that the tribe was originally from Jordan. Recordings of elderly males, one born in 1930, and one born in 1918 residing in Nazareth since 1953 (but still uses /g/ for Qāf); fifty-year-old female , another elderly female.
91. iṭ-Ṭayybe: two interviews with males, one born in 1975, the other forty-four years old. Third interview with older informant almost not audible due to ambient noise (wind). Fourth and fifth interview conducted by DZ and FṢ with middle-aged males (only lexicon). One interview should not be used since informant after a while declared that he had lived all his life in Nazareth and that his dialect was different from the dialect of iṭ-Ṭayybe. Recordings of middle-aged male, male analphabet born in 1923, male born in 1917 (kuttāb).
92. li-Fredīs: see Jastrow 2009. One of the informants declared that in 1948 only 750 persons lived in the village. After the creation of the state of Israel and the destruction of the surrounding villages, their inhabitants settled in li-Fredīs, the majority of the “immigrants” being from Ṭanṭūra. Another female informant declared that in Ṭanṭūra they had spoken the same dialect.
Two interviews with middle-aged males. Recordings of older female, two middle-aged females, male born in 1933, middle-aged fisherman, two middle-aged males, female (no age indicated), male born in 1933 and middle-aged male.
93. Ǧisr iz-Zarga: see Jastrow 2009. Interview with sixty-year-old female. Recordings of male born in the thirties of the last century, older male, middle-aged fisherman, male born in 1921.
94. li-Mšērfe: two texts with boys born in 1988 (2nd grade), 1985 (5th grade), recording not available.
95. Mqēble: according to Wikipedia, 4,000 inhabitants in 2008, Muslims and Christians. Interviews conducted by DZ with middle-aged female, middle-aged male, elderly male (only lexicon), middle-aged male (only lexicon). Recordings of male born in 1924, male born in 1940, middle-aged female, but at time of recording living in Nazareth. Elderly female, another female born in 1920. There are several videos on YouTube with inhabitants of Mqēble: one with two women, one Christian, the other Muslima who speak approximately the same dialect. Another video is with an older Muslim from the Zyadāt family (in Bedouin dress) speaking differently. Another YouTube interview with Christian who declared that the number of inhabitants was about 3,500, among them 140 Christians. This number is also confirmed in interview with the local priest. Another YouTube interview mentions that there are only three Christian families in Mqēble “min zamān”. One of the informants from the Zyadāt family declared that they came from Egypt and first settled in tents.
96. Ṣandala: two interviews conducted by DZ with two elderly males, one born in 1925. Recordings of males born in 1918 and 1928, female born in 1921. One of the informants declares that there is only one family clan in the village, the il-ʕUmari clan. This information appears also in Wikipedia, according to which the number of inhabitants in 2013 was 1,800. The village at the time of enquiry was said to have been founded some 150 years ago and that the inhabitants came from Maryu3 in Eastern Jordan.
As for the points of enquiry in the Muṯallaṯ, no further details are given here since they only figure on some maps.
The numbers refer to the following places: Mšērfe 94, Zalafe 97, Muṣmuṣ 98, Muʕāwya 99, Imm il-Faḥem 100, ʕĒn is-Sahla 101, ʕArʕara 102, Kufir Kariʕ 103, Bartaʕa 104.
000 Galilee and Adjacent Areas
001 Denominations
002 Bedouin Tribes of the Area
“Moshav” is a kind of Israeli town or settlement, in particular a type of cooperative agricultural community of individual farms pioneered by the Labour Zionists during the second wave of aliyah.
Fn. in Palva 1966:144, “Ṣaffūrye, the ancient Tsippori / Sepphoris, was one of the Arab villages destroyed in 1948, now a Jewish settlement called Tsippori”. Ṣ. lies some 4 or 5 kms north-east of ʕIlūṭ.
Not locatable on available maps.