This work locates the multicultural identity and shared histories of Palestine in a very long history of the whole region. It locates Palestinian history in the ancient, classical, post-classical, medieval, early and modern histories of the Near East and Eastern Mediterranean. The intention is not to produce an intellectually detached form of history but rather to offer a socially, intellectually, culturally and politically informed and engaged history. While attempting to cover the vast span of history, this work links questions of history from below, social memory, cultural identity and politics.

This is not a ‘nationalist history’ or a narrative about the Bible to the present for a ‘Palestinian nation’, although I am fully aware of history’s power to create national/political legitimacy in the present. ‘Nation’ and nationalism are modern inventions and constructions and I am highly sceptical about the utility of a political term such as ‘nation’ across a vast sweep of history. Of course, the process of ‘national invention’ and visualisation is not confined to modern Palestine or the Palestinians. It is common to all modern national entities and groupings, and it is an important ingredient both in nationalism and in the creation and maintenance of nation-states. Nation-building and the invention of tradition was a typical European practice of using collective memory selectively by manipulating certain bits of the national and religious past, suppressing others and elevating and mobilising others in an entirely functional way and for political purposes; thus mobilised memory is not necessarily authentic but rather useful politically (Said 1999: 6‒7). Competing modes of modern nation-building and nationalist myth-making have received extensive critical reappraisal in the works of Benedict Anderson (1991: 6, 11‒12), Eric Hobsbawm (1990; Hobsbawm and Ranger 1996), Anthony Smith (1971, 1984, 1986) and Ernest Gellner (1983). Hobsbawm’s most comprehensive analysis of nation-building and myth-making in Europe is found in Nations and Nationalism since 1780. Published in 1990 with the subtitle Programme, Myth, Reality, his work is about the ‘invention of tradition’, the creation of national culture, and the construction of national identities from a mixture of folk history and historical myths (Hobsbawm 1990).

In The Invention of Tradition Hobsbawm and Terence Ranger (1996: 1‒14, 263‒283) explore the way social and political authorities in the Europe of the mid-19th century set about creating supposedly age-old traditions by providing invented memories of the past as a way of creating a new sense of identity for the ruler and ruled.

Often liberal Israeli Jewish scholars (Sand 2009; Sternhell 1998; Piterberg 2001, 2008; Rabkin 2006, 2010; Ben-Zeev 2014; Greenstein 2014) critique the ‘nationalist inventive’ traditions of Zionism and the impact of this ‘imagined tradition’ on the Jewish people, rather than on the catastrophic consequences of Zionism for its main victim, the indigenous people of Palestine.

But since this Zionist nation-building and the invention of tradition was typical of European ‘nationalist’ practices of using collective memory, this scholarly approach places Zionism among the ‘normal’ European traditions of nationalist invention and myth-making. In effect this ‘normalisation’ and ‘nationalisation’ of Zionism is exactly what Zionist ideologues have always argued for. Also, these myth-making strategies of Zionism are hardly its worst aspects. By contrast, reading Zionism from below, from the viewpoint of its main victim, the indigenous people of Palestine, places Zionism within an altogether different tradition: among the forces of modern European settler-colonisation, ethnic cleansing memoricide and cultural genocide (Masalha 1992, 2012; Pappe 2006; Rashed et al. 2014).

Furthermore, as I have argued in The Bible and Zionism: Invented Traditions, Archaeology and Post-Colonialism in Palestine-Israel (2007) and The Zionist Bible: Biblical Precedent, Colonialism and the Erasure of Memory (2013), Palestinian history as people’s history can and should only be written independent of the Old Testament stories. These works have also addressed the ways in which Zionism attempted to validate its colonisation projects and its own ‘historical claims’ through extensive uses and abuses of the biblical text. This theme has also been explored in Keith Whitelam’s seminal work, The Invention of Ancient Israel: The Silencing of Palestinian History (1996). This book is not designed to revisit that ground or build on Whitelam’s excellent work and his effective dismantling of a Bible-to-independence ‘historical continuum’ for Israel. It rather seeks to move forward by recovering and narrating a history of Palestine completely independent of the biblical debates and the biblical scholarship. Furthermore, while arguing that the complex history of Palestine is deeply grounded in the ancient Near East and Eastern Mediterranean, there is no attempt here to mimic the Zionist claims of a long, ‘unbroken’ and neat history of Palestine.

On the contrary, as this volume will demonstrate, the multi-layered heritage of Palestine is a history of mixed styles and contradictory traditions; a history full of twist and turns, of memory and forgetfulness, and of suppression and recovery.