The printing press also began to be used by Christian institutions to produce religious texts, first by Jerusalem's Franciscan Church in 1846, and followed afterwards by the Armenian and Greek Churches. The first daily privately-published Arabic-language newspapers in the Ottoman Empire's Arab provinces, which enjoyed varying degrees of autonomy, appeared in Beirut in 1873 and in Cairo in 1875. By the year 1908 Egypt boasted 627 publications with a circulation of around 100,000.
In 1897 the Printing Workers' Association was established, the first trade union in the region.
These early Arab Palestinian newspapers saw Ottoman Jews as loyal subjects to the empire, but condemned Zionism, and grew fearful of it due to the waves of European Jewish immigrants to Palestine, who built settlements relying on Jewish labor and excluded Arab ones. Thus, Arab editors began a public awareness campaign, warning that once the Zionist project was fulfilled, the Arab majority and their lands in Palestine would be lost. A common theme in the press of this early period is a criticism directed towards the European Jewish immigrants who failed to integrate, or bother learning Arabic. The Arab editors preferred to raise the issue to the public's attention rather than the Ottoman authorities, so that the public can be active in preventing land sales to Jews, which caused Arab peasants' eviction, and their subsequent loss of work.
The readership of the newspapers in this early period was limited, but it had been expanding. Literacy rates were relatively low; however, social centers where created, such as libraries, the town cafe and the village guesthouse, where men would read aloud articles from newspapers and engage in political discussions. "Newspaper breaks" used to take place in some factories. There was also recorded instances of newspapers sending a copy of their newspaper to villages in the surrounding areas, namely Falastin. Articles from Falastin and Al-Karmil were often reprinted in other local papers and national ones in Beirut, Damascus, and Cairo.
According to one survey in the mid-1930s, over 250 Arabic newspapers and 65 in other languages were circulating in Mandatory Palestine. The British had adopted the Ottoman Press Law that had mandated for newspapers the licensing of their franchises and the submission of translations of their work to authorities; however, the British did not interfere in the press until the 1929 Palestine riots between Arabs and Jews. The events of that year led to a radicalization of Arab newspapers, and the British changed their initially tolerant position to a more restrictive approach.
Most of these publications appeared weekly and the number of copies distributed increased gradually. While most newspapers distributed hundreds of copies each during the Ottoman period, this figure increased to 1,000–1,500 during the Mandate period in the 1920s. Falastin, which was the most popular Palestinian newspaper, sold towards the end of the 1920s around 3,000 copies per issue. In Jerusalem, twenty newspapers were established, mainly Mir'at al-Sharq (Mirror of the East) by Boulos Shehadeh, a Palestinian Christian, in September 1919; and Al-Jami'a Al-'Arabiya (The Arab Union), which was the voice of Palestine's Supreme Muslim Council, by Munif Husseini in December 1927. Around six newspapers were established in Jaffa, in addition to Falastin; twelve in Haifa; and some others in Bethlehem, Gaza and Tulkarem.
In the 1920s, the Hebrew-language Palestinian press, including Haaretz, increasingly moved from Jerusalem to Tel Aviv, whilst the Arabic-language press remained in Jerusalem.
In the 1930s, two outspoken newspapers were established in Jaffa: Al-Jami'a Al-Islamiya (The Islamic Union) in 1932; and Al-Difa' (The Defense) in 1934, which was associated with Hizb Al-Istiqlal (The Independence Party). Al-Liwaa (The Banner) was published in Jerusalem in 1934 by Jamal al-Husayni, who was the leader of the Palestine Arab Party. Many of the editors and owners of newspapers were similarly members of political organizations, and used their publications for mobilizing the public.
The British authorities issued a new Publications Law and other regulations in 1933 that gave them the authority to suspend newspapers and punish journalists, which restricted freedom of the press. As a result, the use of colloquial writing style by the press intensified, especially during the 1936–1939 Arab revolt in Palestine. Many major publications were suspended for extended periods between 1937 and 1938, including Falastin, Al-Difa, and Al-Liwa. After the outbreak of World War II in 1939, emergency laws were enacted and the British closed almost all the newspapers, except Falastin and Al-Difa, due to the publishing of censored news and the adoption of more moderate positions.
As of 2021, there are more than 50 online and print newspapers circulating in Palestine. Journalism in Palestine today suffers from restrictions imposed by the Palestinian Authority's Cyber Crimes Law enacted in 2017.
Palestinian young citizens have been filming, creating and distributing videos showing Israeli settler violence, Israeli military violations, and the realities of living under Israeli occupation. Human Rights Watch has documented a "systematic censorship" campaign by social media companies like Meta Platforms, which owns Facebook and Instagram, which has targeted accounts of Palestinian activists, including journalists, through bans and limiting their content's reach.
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Abu Harb 2015, pp. 382–383: "In 1936 Zionists attempting to set up an Arabic newspaper to counter anti-Zionist propaganda, acknowledged that it was difficult to compete with the quality of imported Egyptian publications like al-Ahrām [The Pyramids] and al-Jihad [The Struggle]." - Abu Harb, Qasem (2015). "12. Digitisation of Islamic manuscripts and periodicals in Jerusalem and Acre". From Dust to Digital: Ten Years of the Endangered Archives Programme. Open Book Publishers. pp. 377–416. doi:10.11647/obp.0052.12. ISBN 978-1-78374-062-8. https://doi.org/10.11647%2Fobp.0052.12
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Dowty 2019, p. 238: "In the spring of 1909 Al-Asma'i published an article by a young poet from a prominent family, Isaf an-Nashashibi, who admonished that Jews "should help in reviving this Arabic] language after its destruction." An-Nashashibi also urged that they "rid their hearts of those empty aspirations like the question of Zionism or governing Palestine," since there was no chance of achieving such hopes. "If the Jews want to live a good life with us," the young poet continued, "they should unite with us in respecting this beautiful language.... They should imitate our brothers the Christians, who are founding schools and teaching this beautiful language." - Dowty, Alan (2019). Arabs and Jews in Ottoman Palestine: Two Worlds Collide. Indiana University Press. ISBN 978-0-253-03866-1. Retrieved 2 April 2024. https://books.google.com/books?id=E4uFDwAAQBAJ
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