Kwamitocin sake suna suna na Isra'ila sun bi hanyoyin masana ƙasa da masu binciken kayan tarihi na Littafi Mai Tsarki na Kiristoci a karni na sha tara, irin su Victor Guérin da Edward Robinson, waɗanda, kamar mahajjatan Crusaders na Latin a zamanin tsakiya da Maurice Halbwachs ya bayyana a cikin La Topographie légendaire des évangiles en terre sainte: étude de mémoire collective (1941), sun "gano", suka ƙirƙira, kuma suka sake yada wasu sunayen wurare daga labarun tatsuniya na Littafi Mai Tsarki, Talmud da Mishna.

Israeli renaming committees followed the methods of Christian scriptural geographers and biblical archaeologists of the 19th century such as Victor Guérin and Edward Robinson who, like the Latin medieval Crusader pilgrims in Maurice Halbwachs’ La Topographie légendaire des évangiles en terre sainte: étude de mémoire collective (1941), ‘discovered’, produced and reproduced particular place names from the myth narratives of the Bible, Talmud and Mishna.

Palestinawa suna raba abubuwan da suka faru gare su da sauran al'ummomin asali waɗanda aka hana su 'yancin kai da labarinsu, aka lalata al'adunsu na zahiri, aka share tarihinsu, aka sake ba da labari a kansa, aka sake ƙirƙira shi ko kuma aka murguɗe shi, ta hannun mazauna da masu mulkin mallaka farar fata na Turai. A cikin *The Invasion of America* (1975), Francis Jennings ya nuna irin labaran da suka mamaye ra'ayi na mazauna farar fata na Turai, inda ya nuna cewa tsawon zamani masana tarihi sun rubuta game da al'ummomin asali na Amurka daga matsayin ɗaukakar al'adu, wanda hakan ya share ko ya murguɗe ainihin tarihin al'ummomin asali da dangantakarsu da mazauna Turai. A cikin *Decolonizing Methodologies*:

The Palestinians share common experiences with other indigenous peoples who had their self-determination and narrative denied, their material culture destroyed and their histories erased, retold, reinvented or distorted by European white settlers and colonisers. In The Invasion of America (1975), Francis Jennings highlighted the hegemonic narratives of the European white settlers by pointing out that for generations historians wrote about the indigenous peoples of America from an attitude of cultural superiority that erased or distorted the actual history of the indigenous peoples and their relations with the European settlers. In Decolonizing Methodologies:

Bincike da Mutanen Asali, Malamar Maori Linda Tuhiwai Smith ta yi jayayya cewa tasirin mulkin mallaka na mazauna Turai yana ci gaba da cutar da lalata mutanen asali; cewa ƙin ra'ayoyin asali game da tarihi ya taka muhimmiyar rawa wajen tabbatar da akidar mulkin mallaka, a wani ɓangare saboda an ɗauki ra'ayoyin asali a matsayin kuskure ko na zamani, amma musamman saboda "sun ƙalubalanci tare da adawa da manufar mulkin mallaka" (Smith, L. 1999: 29). Ta bayyana cewa:

Research and Indigenous Peoples, Maori scholar Linda Tuhiwai Smith argues that the impact of European settler-colonisation is continuing to hurt and destroy indigenous peoples; that the negation of indigenous views of history played a crucial role in asserting colonial ideology, partly because indigenous views were regarded as incorrect or primitive, but primarily because ‘they challenged and resisted the mission of colonisation’ (Smith, L. 1999: 29). She states:

Ƙarƙashin mulkin mallaka, mutanen asali sun yi gwagwarmaya da kallon tarihi na Yammacin Duniya, duk da haka sun kasance masu haɗin kai da wannan kallo. Sau da yawa mun bar "tarihinmu" a ba da labarinsa ga wasu, sa'an nan mu zama baƙi a cikinsa yayin da muke jin ana sake ba da labarin a hanyar da ba tamu ba. Taswirorin duniya sun ƙarfafa matsayinmu a gefen duniya, ko da yake har yanzu ana ɗaukar mu a matsayin wani ɓangare na Daular. Wannan ya haɗa da tilasta mana koyon sababbin sunayen ƙasashenmu. Sauran alamomin biyayyarmu, kamar tuta, su ma sun kasance wani muhimmin sashe na tsarin karatun daular. Yadda muke kallon duniya ya riga ya fara sake fasali yayin da aka kore mu sannu a hankali daga rubuta tarihin ƙasashenmu.

Tasirin sunayen wurare na Larabci na Falasdinu a kan sunayen wurare na Isra'ila a bayyane yake a cikin sunayen wurare na Larabci da aka aro, fassarar sunayen wurare na Larabci, da tsarin kalmomi na sake sanya suna. Teburi 10.1 ya nuna sabbin sunayen wurare masu kama da Ibrananci, da aka samo daga, aka samo su daga, ko aka yi koyi da su daga sunayen wurare na Larabci na kauyukan Falasdinu da aka kwashe mutanensu aka kuma hallaka su kafin ko a shekarar 1948.

The influence of Palestinian Arabic toponyms on the Israeli toponyms are clear in loan Arabic place names, translations of Arabic place names and morphological patterns of renaming. Table 10.1 shows new Hebrew-sounding toponyms based on, derived from or modelled on the Arabic toponyms of Palestinian villages depopulated and destroyed before or in 1948.

Shekaru hamsin da shida bayan Nakba, a watan Maris na shekarar 2004, ɗan jaridar Isra'ila Gideon Levy ya rubuta: ‘Ƙwaƙwalwar al'umma ta Sihiyoniyya tana wanzuwa a cikin shimfidar al'adunmu da na zahirinmu, duk da haka babban farashin da Falasɗinawa suka biya – a rayukansu, a rushewar ƙauyuka ɗari-ɗari, da kuma halin wahala da ci gaba da fuskanta na 'yan gudun hijirar Falasɗinu – ba ya samun wata karramawa ta jama'a sosai’ (Levy 2004).

Fifty-six years after the Nakba, in March 2004, Israeli journalist Gideon Levy wrote: ‘The Zionist collective memory exists in both our cultural and physical landscape, yet the heavy price paid by the Palestinians – in lives, in the destruction of hundreds of villages, and in the continuing plight of the Palestinian refugees – receives little public recognition’ (Levy 2004).

Levy ya kara da cewa:

Levy adds:

Duba wannan tsiron prickly pear. Yana rufe tulin duwatsu. Wannan tulin duwatsu wani lokaci gida ne, ko rumfa, ko raga, ko makaranta, ko katangar duwatsu. Wani lokaci – har zuwa shekaru 56 da suka wuce, kusan tsararraki da rabi da suka gabata – ba dadewa ba ne. Cactus ɗin ne ya raba gidaje da filaye daga juna, wata shinge mai rai wadda yanzu ita ce kaɗai abin tunawa da rayuwar da ta taɓa kasancewa a nan. Ku duba kuma itatuwan pine da ke kewaye da prickly pear ɗin. A ƙarƙashinsu ƙauye ya taɓa kasancewa. Dukan gidajensa 405 an lalata su a rana ɗaya a shekarar 1948, mazauna 2,350 kuma suka warwatsa ko'ina. Babu wanda ya taɓa gaya mana game da wannan. An dasa itatuwan pine nan da nan bayan haka ta Jewish National Fund (JNF), wadda muke bayarwa tun yarinta, kowace Juma'a, don rufe kufan, don rufe yiwuwar komawa, kuma watakila har ma da ɗan kunya da laifi. (Levy 2004)

Look at this prickly pear plant. It’s covering a mound of stones. This mound of stones was once a house, or a shed, or a sheep pen, or a school, or a stone fence. Once – until 56 years ago, a generation and a half ago – not that long ago. The cactus separated the houses and one lot from another, a living fence that is now also the only monument to the life that once was here. Take a look at the grove of pines around the prickly pear as well. Beneath it there was once a village. All of its 405 houses were destroyed in one day in 1948 and its 2,350 inhabitants scattered all over. No one ever told us about this. The pines were planted right afterward by the Jewish National Fund (JNF), to which we contributed in our childhood, every Friday, in order to cover the ruins, to cover the possibility of return and maybe also a little of the shame and the guilt. (Levy 2004)

Wani babban bincike mai girma da aka yi a shekarar 1992 daga wata ƙungiyar masu bincike na fagen aiki da malamai ƴan Falasɗinu, karkashin jagorancin masanin tarihin Falasɗinu Walid Khalidi, ya bayyana irin lalacewar da aka yi wa ɗaruruwan ƙauyuka waɗanda ke cikin yankin da ke tsakanin 1949