Sake sake da tunanin Yahudawa a tarihin Sihiyoniya da kuma ƙirƙirar hankalin ƙabilanci na Ibrananci a zamani sun samu kulawar masana (Myers 1995; Ram 1995: 91–124; Piterberg 2001; Raz-Krakotzkin 1993, 1994). Haka kuma, ayyukan sauya sunayen wurare da sake tsara taswira sun yi yawa kuma sun yi ɓarna sosai a hannun ƙasashen mulkin mallaka na Turai da kuma ƙungiyoyin mazauna na mulkin mallaka na Turai. A Falasdinu, ayyukan sauya suna zuwa Ibrananci na Sihiyoniya sun kasance masu muhimmanci wajen mayar da Yahudawan Turai ƙabila da kuma mayar da Tsohon Alkawari ya zama na ƙasa.

The reinvention of both the Jewish past and modern Jewish nationhood in Zionist historiography and the creation of a modern Hebrew nationalist consciousness have received some scholarly attention (Myers 1995; Ram 1995: 91–124; Piterberg 2001; Raz-Krakotzkin 1993, 1994). Toponymic and remapping projects were also deployed extensively and destructively by the European colonial powers and European settler-colonial movements. In Palestine, the Zionist Hebrew renaming projects were critical to the ethnocisation of the European Jews and nationalisation of the Hebrew Bible.

Waɗannan ayyukan an yi su ne bisa wahayi daga, kuma suna bin sawun sosai, balaguron binciken kayan tarihi da na ƙasa na Birtaniya, Faransa da Amurka na rabin ƙarshen karni na 19 da rabin farkon karni na 20. Daidai da sake ƙirƙirar kishin ƙasa na ƙabila da soyayyar zamanin da ta Turai, ilimin kayan tarihi da na ƙasa na akidar Sihiyoniya sun yi iƙirarin mallakar keɓaɓɓen gādon "ƙasa" a Falasɗinu; an ƙirƙiri "ƙasar Isra'ila" kuma aka yi mu'amala da ita a matsayin mallakar keɓaɓɓe. Wannan tsari na mayar da ƙabila zama ƙasa da sake ƙirƙirar abin da ya gabata ya ƙara ƙarfi bayan kafa ƙasar Isra'ila a shekarar 1948, a matsayin wani ɓangare na ƙoƙarin gaba ɗaya na mayar da Yahudawa da Littafi Mai Tsarki na Ibraniyanci zama na ƙasa na ƙabila (Rabkin 2010: 130).

These projects were inspired by and followed closely British, French and American archaeological and geographical ‘exploration’ expeditions of the second half of the 19th and first half of the 20th centuries. In line with the reinventions of European ethno-romantic nationalisms, Zionist ideological archaeology and geography claimed to ‘own’ an exclusive ‘national’ inheritance in Palestine; the ‘land of Israel’ was invented and treated as a matter of exclusive ownership. This process of ethno-nationalisation and reinvention of the past intensified after the establishment of the Israeli state in 1948 as part of the general attempt to ethno-nationalise both Jews and the Hebrew Bible (Rabkin 2010: 130).

Tun daga lokacin da ƙungiyar mazauna Yahudawa ta Zionist ta taso a ƙarshen karni na 19, musamman tun kafuwar Isra'ila a 1948, gwagwarmayar kan tunawa da sunayen wurare da sake sanya musu suna ta zama wani sashe na rikicin siyasa a Falasdinu. Falasdinawan asali sun dage kan nasu cikakken jerin sunayen wurare na Larabci, ta hanyar da suke ganin tunanin al'ummarsu da zurfin tushensu a ƙasar Falasdinu. A gefe guda kuma, tun bayan tsarkake al'umma na Nakba na 1948 da kafa ƙasar Isra'ila, an mayar da sunayen wurare na Larabci na Falasdinu da yawa na Yahudanci, na Ibraniyanci. Hakika, tun 1948 gwamnatin Isra'ila

Since the rise of the Zionist settler movement in the late 19th century, and especially since the establishment of Israel in 1948, the struggle over toponymic memory and the renaming of sites has developed as an integral part of the political conflict in Palestine. The indigenous Palestinians have insisted on their own comprehensive set of Arabic place names through which they see their own social memory and deep-rootedness in the land of Palestine. On the other hand, since the ethnic cleansing of the 1948 Nakba and the creation of the Israeli state, a large number of Palestinian Arabic place names have been Judaised, Hebraicised. Indeed, since 1948 the Israeli PALESTINE: A FOUR THOUSAND YEAR HISTORY 320

Sojojin da Ƙasar Isra'ila sun nemi a maye gurbin sunayen wuraren Larabci na Falasdinu da gangan, suna da'awar fifiko a tsarin lokaci, tare da amfani da ilimin binciken kayan tarihi na zamani, yin taswira da sunayen wurare a matsayin hujjojinsu na cewa Yahudawa suna da tushe a 'ƙasar Isra'ila'. A Isra'ila, muhimmancin sunayen wurare yana cikin yuwuwarsu na tabbatar da 'da'awar tarihi' da ƙungiyar Zionist ta mulkin mallaka ta ɗauka.

army and Israeli state have sought systematically to replace Palestinian Arabic place names, claiming priority in chronology and using modern archaeology, map-making and place names as their proofs of Jewish roots in ‘the land of Israel’. In Israel, the significance of place names lies in their potential to legitimise ‘historical claims’ asserted by the Zionist settler-colonial movement.

A cikin littafinta Bible and Sword: How the British came to Palestine (1982), Barbara Tuchman ta nuna yadda manyan abubuwa biyu, Littafi Mai Tsarki da takobi, suka jawo hankalin masu hajji na Birtaniya marasa adadi, mayaƙan yaƙin Crusade, masu wa'azi, masana ilimin kayan tarihi na Littafi Mai Tsarki, da masu mamaye Falasdinu, har suka kai ga mamayar Birtaniya ta Falasdinu a shekara ta 1918. Babban jigon wannan littafi shi ne ikirarin cewa labarin mamaye ƙasa da ke cikin Littafi Mai Tsarki shi ne rubutun mabuɗi da ke wanke mulkin mallaka irin na mazauna Turai a Falasdinu. Bayan Gabas ta Tsakiya, Littafi Mai Tsarki ya wanke daulolin mulkin mallaka na Turai da mulkin mallaka irin na mazauna Turai, da mamaye duniya, har ma da mulkin mallakar Amurka na yanzu. A matsayin wani al'amari na iko, ikon labarin Littafi Mai Tsarki ya kasance tsakiyar addinin da aka tsara da kuma ƙwaƙwalwar al'umma. A matsayin ƙwaƙwalwar da aka tsara, ikon Littafi Mai Tsarki ya zama muhimmi ga tiyolojin siyasa na mayaƙan Crusade na Latin na Zamanin Tsakiya, da masu cin nasara na Sipaniya, a gwagwarmayar neman ikon mulkin mallaka a Latin Amurka daga 1492 har zuwa karni na 20, da kuma nau'o'in ayyukan mazauna mulkin mallaka iri-iri. A zahiri, a zamanin yau, ayyukan mulkin mallaka irin na mazauna na Yammacin Duniya sun yi amfani da siyasar ikon nassin Littafi Mai Tsarki da labarinsa na "sanannen" mamaye ƙasa cikin tasiri sosai, tare da mummunan sakamako ga mutanen asali. Labarin Fitowa ya yaɗu sosai a matsayin tsarin labari ga mulkin mallaka irin na mazauna Turai da kuma aikin wayewa na Turai (mission civilisatrice), yayin da aka karɓi wasu nassosin Littafi Mai Tsarki aka yi amfani da su don samar da ikon ɗabi'a ga "binciken" Turai a, da cin nasarar mulkin mallaka irin na mazauna a kan, Afirka, Asiya, Ostireliya da Amurka (Prior 1997, 1999).

In her book Bible and Sword: How the British came to Palestine (1982), Barbara Tuchman shows how the two magnets, the Bible and the sword, have drawn countless British pilgrims, crusaders, missionaries, biblical archaeologists and conquerors of Palestine and ultimately led to the British conquest of Palestine in 1918. Central to this book is the assertion that the land conquest narrative of the Bible has been the key text that redeems the European settler-colonisation of Palestine. Outside the Middle East the Bible has redeemed European empires and European settler-colonialism, the conquest of the earth and even current American imperialism. As a fact of power, the authority of the biblical narrative has also been central to organised religion and collective memory. As organised memory, the authority of the Bible became critical to the political theologies of the Medieval Latin crusaders, Spanish conquistadors, in the struggle for colonial power in Latin America from 1492 until the 20th century, and a whole variety of settler-colonist projects. In fact, in modern times a range of Western settler-colonial enterprises have deployed the power politics of the biblical text and its ‘famous’ land conquest narrative very effectively and with devastating consequences for indigenous peoples. The narrative of Exodus has been widely deployed as a framing narrative for European settler-colonialism and the European mission civilisatrice, while other biblical texts have been appropriated and used to provide moral authority for European ‘exploration’ in, and settler-colonial conquests of, Africa, Asia, Australia and the Americas (Prior 1997, 1999).