Post-1948 Zionist projects concentrated on the Hebraicisation/Judaisation of Palestinian geography and toponymy through the practice of renaming sites, places and events. The Hebraicisation project deployed renaming to construct new places and new geographic identities related to supposed biblical places. The ‘new Hebrew’ names embodied an ideological drive and political attributes that could be consciously mobilised by the Zionist hegemonic project. The official project began with the appointment of the Governmental Names Committee (Va’adat Hashemot Hamimshaltit)

by Prime Minister Ben-Gurion in July 1949. Ben-Gurion had visited the Naqab/Negev in June and had been struck by the fact that no Hebrew names existed for geographical sites in the region. The 11 June 1949 entry for his War Diary reads: ‘Eilat ... we drove through the open spaces of the Arava ... from ‘Ein Husb ... to ‘Ein Wahba ... We must give Hebrew names to these places – ancient names, if there are, and if not, new ones!’ (Ben-Gurion 1982, Vol. 3: 989).

In the immediate post-Nakba period, Israeli archaeologists and members of the Israeli Exploration Society on the Governmental Names Committee concentrated their initial efforts on the creation of a new map for the newly occupied ‘Negev’ (Abu El-Haj 2001: 91–94). Commissioned to create Hebrew names for the newly occupied Palestinian landscape, throughout the documents produced by this committee were reported references to ‘foreign names’. The Israeli public was called upon ‘to uproot the foreign and existing names’ and in their place ‘to master’ the new Hebrew names. Most existing names were Arabic. Charged with the task of erasing hundreds of Arabic place names and creating Hebrew names in the Negev, the committee held its first meeting on 18 July and subsequently met three times a month for a ten-month period and assigned Hebrew names to 561 different geographical features in the Negev – mountains, valleys, springs and waterholes – using the Bible as a resource. Despite the obliteration of many ancient Arabic names from the Negev landscape, some Arabic names became similar-sounding Hebrew names: for example, Seil ‘Imran became Nahal Amram, apparently recalling the father of Moses and Aaron; the Arabic Jabal Haruf (Mount Haruf) became Har Harif (Sharp Mountain), Jabal Dibba (Hump Hill) became Har Dla’at (Mount Pumpkin). After rejecting the name Har Geshur, after the people to whom King David’s third wife belonged, as a Hebrew appellation for the Arabic Jabal ‘Ideid (Sprawling Mountain), the committee decided to call it Har Karkom (Mount Crocus), because crocuses grow in the Negev.28 However, the sound of the Arabic name ‘Ideid was retained for the nearby springs, which are now called Beerot Oded (the Wells of Oded), supposedly after the biblical prophet of the same name. In its report of March 1956 the Israeli Government Names Committee stated:

In the summarised period 145 names were adopted for antiquities sites, ruins and tells [Arabic for hills or archaeological mounds]: eight names were determined on the basis of historical identification, 16

according to geographical names in the area, eight according to the meaning of the Arabic words, and the decisive majority of the names (113) were determined by mimicking the sounds of the Arabic words, a partial or complete mimicking, in order to give the new name a Hebrew character, following the [accepted] grammatical and voweling rules. (Quoted in Abu El-Haj 2001: 95)29

In Hidden Histories, Palestinian scholar Basem Ra’ad (2010), citing a 1988 study, Toponymie Palestinienne: Plaine de St. Jean d’Acre et corridor de Jerusalem, by Thomas Thompson, Francolino Goncalves and J. M. van Cangh, shows that the Israeli toponymy committees went far beyond their original mandates:

There was simply not enough [biblical] tradition to go by, so [the project] could only continue by picking out Biblical or Jewish associations at random. It had to Hebrewise Arabic names, or in other cases translate Arabic to Hebrew to give the location an ideologically consistent identity. For example, some locations were rendered from Arabic into the Hebrew phonetic system: Minet el-Muserifa became Horvat Mishrafot Yam and Khirbet el Musherifa was changed to Horvat Masref. Sometimes, in this artificial process, the committees forgot about certain genuine Jewish traditions, as in the case of the total cancelling of the Arabic name Khirbet Hanuta, not recognising that it probably rendered the Talmudic Khanotah.

This forced exercise of re-naming often even went against Biblical tradition, most notably in erasing the Arabic names Yalu and ‘Imwas [after 1967]. Yalu became Ayallon, while ‘Imwas, Western Emmaus, associated with the Christ story, was one of the three villages, along with Beit Nuba, razed in 1967. The old stones from the villages were sold to Jewish contractors to lend local tradition and age to new buildings elsewhere, and the whole area was turned into the tragic Canada Park, made possible by millions from a Canadian donor.

(Ra’ad 2010: 188–189; Thompson et al. 1988).