Ƙirƙirar "gaskiyar ƙasa" ta siyasa tare da amfani da gadon al'adu don biyan buƙatun siyasa su ne ginshiƙin dukkan ayyukan mulkin mallaka na mazauna a zamanin nan.

The creation of political ‘facts on the ground’ together with the instrumentalisation of cultural heritage is key to all modern settler-colonial projects.

Matsayin al'adun Falasdinu a matsayin kayan aiki don manufofin mazauna Yahudawan Sihiyoni yana da muhimmanci a manufofin ilimi na Isra'ila, a makarantar nazarin Littafi Mai Tsarki ta Isra'ila, da kuma ayyukan sauya sunayen gwamnatin Isra'ila. Kirkirar wani abin da za a iya amfani da shi na baya (Peled-Elhanan 2012: 12) ta tsarin ilimin Isra'ila da makarantar nazarin Littafi Mai Tsarki ta Isra'ila, malamai da marubuta da dama na Isra'ila sun yi nazari a kai, ciki har da Nurit Peled-Elhanan (2012: 12–47), Benjamin Beit-Hallahmi (1992), Shlomo Sand (2011), Meron Benvenisti (2002) da Gabriel Piterberg (2001, 2008). A cikin littafin Original Sins: Reflections on the History of Zionism and Israel, Beit-Hallahmi (na Jami'ar Haifa) ya yi sharhi kan "ilimin" Isra'ila game da Littafi Mai Tsarki:

The treatment of the cultural heritage of Palestine as a tool for Zionist settler purposes is central to Israeli educational policies, the Israeli biblical academy and the Israeli government’s renaming projects. The creation of a usable past (Peled-Elhanan 2012: 12) by the Israeli educational system and the Israeli biblical academy has been examined by several Israeli academics and authors, including Nurit Peled-Elhanan (2012: 12–47), Benjamin Beit-Hallahmi (1992), Shlomo Sand (2011), Meron Benvenisti (2002) and Gabriel Piterberg (2001, 2008). In Original Sins: Reflections on the History of Zionism and Israel, Beit-Hallahmi (of Haifa University) comments on Israel’s biblical ‘knowledge’:

Yawancin Isra'ilawa a yau, sakamakon ilimin da suke samu a makarantun Isra'ila, suna ɗaukar Littafi Mai Tsarki a matsayin amintacciyar majiya ta bayanan tarihi na duniya, na siyasa.

Most Israelis today, as a result of Israeli education, regard the Bible as a reliable source of historical information of a secular, political kind.

Tarihin Yahudawa bisa ra'ayin Sahyoniyya yana karɓar yawancin tatsuniyoyin Littafi Mai Tsarki game da farkon tarihin Yahudawa, sai dai ba tare da shigar Allah ba.

The Zionist version of Jewish history accepts most Biblical legends about the beginning of Jewish history, minus divine intervention.

Ibrahim, Ishaq da Ya'aqub ana kallon su a matsayin mutanen tarihi. Saukar Isra'ilawa zuwa Masar da Fitowa daga Masar sune matakai a tarihin duniya na wata al'umma mai ci gaba, haka ma mamayar Kan'ana da Yushaʼu ya yi.

Abraham, Isaac and Jacob are treated as historical figures. The descent into Egypt and the Exodus are phases in the secular history of a developing people, as is the conquest of Canaan by Joshua.

Ana karɓar tsarin abubuwan da suka faru a cikin Littafi Mai Tsarki, amma fassarar tana da ra'ayin ƙabilanci da na duniya (na boko).

The Biblical order of events is accepted, but the interpretation is nationalist and secular.

Tarihin Littafi Mai Tsarki wata harka ce ta ƙasa a Isra'ila, wadda ɗaruruwan malamai a dukkan jami'o'i ke gudanarwa. Mafarin shi ne tsarin lokutan Littafi Mai Tsarki, sannan ana tsara shaida (wadda ba ta da yawa) da hasashe (wanda yake da yawa) bisa haka. Ma'aikatar Tsaron Isra'ila ma ta buga cikakken tsarin lokutan abubuwan da suka faru a Littafi Mai Tsarki, tana ba da ainihin ranakun halittar duniya … Ɗaukar wannan tsohuwar tatsuniya a matsayin tarihi wani muhimmin ɓangare ne na kishin ƙasa na Zionist na sakulare, a ƙoƙarinsa na gabatar da cikakken labari game da asalin al'ummar Yahudawa a tsohuwar Yammacin Asiya. Yana ba da abin da ke sa mutane su ji alaƙa, don yaƙar al'adun rabbi-rabbi da na Yahudawan bwarwatse. Koyar da Littafi Mai Tsarki a matsayin tarihi ga yaran Isra'ila yana haifar da tunanin ci gaba. Ibrahim ('Zionist na farko', wanda ya yi hijira zuwa Falasdinu), Yushau da cin nasarar Falasdinu (kawar da Kan'aniyawa, kamar yadda ake yi a yau), da nasarar Sarki Dawud na Urushalima (kamar yadda ake yi a yau). (Beit-Hallahmi 1992: 119)

The historicisation of the Bible is a national enterprise in Israel, carried out by hundreds of scholars at all universities. The starting point is Biblical chronology, then evidence (limited) and speculation (plentiful) are arranged accordingly. The Israeli Defence Ministry has even published a complete chronology of Biblical events, giving exact dates for the creation of the world … Claiming this ancient mythology as history is an essential part of Zionist secular nationalism, in its attempt to present a coherent account of the genesis of the Jewish people in ancient West Asia. It provides a focus of identification to counter the rabbinical, Diaspora traditions. Teaching the Bible as history to Israeli children creates the notion of continuity. It is Abraham (‘the first Zionist’, migrating to Palestine), Joshua and the conquest of Palestine (wiping out the Canaanites, just like today), King David’s conquest of Jerusalem (just like today). (Beit-Hallahmi 1992: 119)

Yayin da yake tunani kan tsananin iko da sa ido na gwamnati a kan tarihin Falasdinu da "ilimin Littafi Mai Tsarki" a tsarin ilimin Isra'ila, Shlomo Sand (na Jami'ar Tel Aviv) ya kara bayani:

Reflecting on the tight state control and supervision of the history of Palestine and ‘biblical knowledge’ in the Israeli educational system, Shlomo Sand (of Tel Aviv University), further explains:

Koyarwar Littafi Mai Tsarki, wacce aka yi amfani da ita fiye da yadda ake amfani da ita a matsayin littafin tarihin ƙasa fiye da matsayin ƙa'idodin addini masu tsarki, ta zama ma wani darasi na daban a makarantun firamare da sakandare a idanun baƙin haure na farko (kafin 1948)

The teachings of the Bible, used more as a book of national history than sacred religious canons, also became a separate subject in primary and secondary education in the eyes of the first immigrant [pre-1948

Yishuv] al'ummar Yahudawa a Falasdinu. Kowane ɗalibi a kowane mataki na tsarin makarantun Ibrananci yana nazarin tarihin abin da al'ummarsu ta gada a baya daban da tarihin duniya baki ɗaya. Ya zama abin dacewa cewa ci gaban tunawa da al'umma ya cika da ilimin jami'a mai dacewa. "Shekaru dubu uku na al'ummar Yahudawa" suna da hakkin samun fanni na daban na koyarwa da bincike, wanda aka haramta wa masana tarihi "marasa izini" waɗanda za su yi ƙoƙarin shiga cikinsa. Ɗaya daga cikin sakamako mafi ban mamaki na wannan tsari na asali shi ne cewa daga shekarun 1930 zuwa 1990, babu malami ko mai bincike daga sassa daban-daban na "Tarihin Al'ummar Yahudawa" a jami'o'in Isra'ila da ya ɗauki kansa a matsayin masanin tarihi wanda ba Sahyoniya ba. Masana tarihin tarihi gabaɗaya waɗanda asalinsu na Sahyoniya ba koyaushe ya tabbata ba suna da 'yancin tattaunawa kan batutuwan da suka shafi tarihin Yahudawa, amma ba su cancanci samun kasafin kuɗi, tallafin karatu, cibiyoyin bincike, kujeru ko jagorantar rubuce-rubucen digiri na uku da suka shafi tarihin Yahudawa ba. (Sand 2011: 159–160)

Yishuv] community in Palestine. Each student in every level of the Hebrew school system studies the history of their collective past separately from universal history. It was logical that the development of the collective memory was completed by an adequate university education. The ‘three-thousand years of Jewish nation’ had the right to a separate field of pedagogy and research prohibited to ‘unaccredited’ historians who would presume to access it. One of the most striking results of this original approach was that from the 1930s to the 1990s, no teacher or researcher from the various departments of ‘History of the Jewish People’ in Israeli universities considered him- or herself to be a non-Zionist historian. Historians of general history whose Zionist identity was not always as confirmed had the freedom to treat questions dealing with Jewish history, but they were ineligible for budgets, scholarships, research institutes, chairs or directing doctoral theses relate to Jewish history. (Sand 2011: 159–160)

Dangane da samarwa, yaɗawa da watsa ilimin ƙasa da kayan tarihi na Littafi Mai Tsarki, wato "ilimin ƙasa" (yedi'at haaretz), Meron Benvenisti, marubucin Isra'ila kuma tsohon mataimakin magajin garin Kudus (daga 1971 zuwa 1978), ya bayyana cewa a cikin tsarin karatun makarantun gwamnati da kuma a cikin sojoji, batun "ilimin" ƙasar Littafi Mai Tsarki...

Commenting on the production, propagation and dissemination of biblical geographical and archaeological ‘knowledge of the country’, Meron Benvenisti, Israeli author and former deputy mayor of Jerusalem (from 1971 to 1978), explained that in the state school curriculum and in the army the subject of ‘knowledge’ of the land of the Bible (yedi’at haaretz)

ya kasance mai neman abu da yawa. Bugu da ƙari, "sanin ƙasa" ana yin sa ta hanyar soja da kuma namiji. Wannan neman da gwamnati ke jagoranta, mai cike da sha'awa, don samun tushe a cikin ƙasa daga cibiyoyin ilimi na Isra'ila da kuma cibiyoyin binciken Zionist waɗanda sau da yawa Yammacin duniya ke ba da kuɗi, da kuma yadda ake kallon Littafi Mai Tsarki a matsayin ainihin "tarihi", ana gudanar da shi ne musamman ta hanyar masana tarihi, masu binciken kayan tarihi masu kishin ƙasa da malaman Littafi Mai Tsarki waɗanda galibinsu sun kasance Ashkenazi marasa addini. Benvenisti ya rubuta cewa:

is obsessional. Furthermore, ‘knowledge of the land’ is both militarised and masculinised. This obsessive state-directed search for rootedness in the land by Israeli academia and often Western-funded Zionist research centres, and the treatment of the Bible as actual ‘history’, is conducted by predominantly secular Ashkenazi historians, nationalist archaeologists and biblical academics. Benvenisti writes:

Littafi Mai Tsarki ya zama littafin jagora, ana koyar da shi ta hanyar magana kan shimfidar ƙasa, ba sosai saboda saƙonsa na ɗan adam da zamantakewa ba – kuma ba saboda asalinsa na Allah ba. Babu abin da ya fi soyayya, a lokaci guda kuma ya fi zama na masu mulki, kamar a haɗa da wannan ƙungiya ta wata hanya. Firistocinta su ne madrichim – jagorori da shugabannin matasa. Wata babbar hanyar sadarwa ta ƙungiyoyi ce ta dorewa yedia’t haaretz [sanin ƙasar Littafi Mai Tsarki]: cibiyoyin bincike, makarantun filin, Ƙungiyar Kare Yanayi a Isra'ila (SPNI), Asusun Ƙasa na Yahudawa, ƙungiyoyin matasa, sojojin sa-kai, da sojoji. (Benvenisti 1986: 20; haka kuma 2002)

The Bible became a guidebook, taught by reference to the landscape, less for its humanistic and social message – and not for its divine authorship. There is nothing more romantic and at the same time more ‘establishment’ than to be connected in some fashion with this cult. Its priests are the madrichim – guides and youth leaders. An extensive institutional network sustained yedia’t haaretz [knowledge of the biblical country]: research institutes, field schools, the Society for the Preservation of Nature in Israel (SPNI), the Jewish National Fund, youth movements, paramilitary units, the army. (Benvenisti 1986: 20; also 2002)

Within Zionism, the selective reconstruction of antiquity and manufactured "biblical memory" was part of the historical mission of reviving the ancient national roots and spirit. "[Selective] Antiquity became both a source of legitimacy and an object of admiration" (Zerubavel 1995: 25). The American Israeli academic Selwyn Ilan Troen, of Brandeis University and Ben-Gurion University, under the subheading "Reclaiming by Naming", remarks on the continuity of European Zionist colonisation of Palestine and 19th century/early 20th century Western Christian archaeological excavations and knowledge production:

In Zionism, the selective reconstruction of antiquity and manufactured ‘biblical memory’ was part of the historical mission of reviving the ancient national roots and spirit. ‘[Selective] Antiquity became both a source of legitimacy and an object of admiration’ (Zerubavel 1995: 25). The American Israeli academic Selwyn Ilan Troen, of Brandeis University and Ben- Gurion University, under the subheading ‘Reclaiming by Naming’, remarks on the continuity of European Zionist colonisation of Palestine and 19th century/early 20th century Western Christian archaeological excavations and knowledge production:

Zionism kuma ya sanya gaba don ya "sake tsara" ya kuma "sake gina" yanayin ƙasar. Wannan tsari ya fara ne tun da Kiristoci masu bincike, da masana kayan tarihi da malaman Littafi Mai Tsarki daga Turai da Amurka, waɗanda suka ziyarci Falasɗinu tun tsakiyar karni na sha tara, lokacin da ƙasar ke ƙarƙashin mulkin Turkawa. Sunayen Larabci na zamani sun kasance kawai gyara ko ɓata tsoffin sunaye da ake samu a cikin littattafai masu tsarki ko wasu majiyoyin tarihi. Mazauna Yahudawa na Zionist sun ci gaba da wannan tsari, duk da cewa a gare su ba kawai dawo da Ƙasar Mai Tsarki ta Littattafai ba ce. Maimakon haka, yunƙuri ne na kashin kai na sake tsara kansu a ƙasar kakanninsu. Saboda haka, wajen sauya sunayen ƙasar, sun yi watsi da ko suka ajiye gefe da yawa daga cikin alamomin zahiri da na zamantakewa da al'adu, na Turai da na maƙwabta Larabawa … Zionists sun yi murna da dawowar tarihi na Rehovoth da Ashkelon [‘Asqalan] na Littafi Mai Tsarki … Bugu da ƙari, an ba da dubban sunaye ga tituna, filayen jama'a da yanayin ƙasa, tare da alamomi cikin Ibrananci ko'ina. Gaba ɗaya tasirin ya sa masu kallo su fahimci cewa matsugunan sun zama alamar zahiri ta farfaɗowar ƙasa ta wani jama'a wanda zai iya da'awar cewa su 'yan asalin ƙasar ne da ke dawowa.

Zionism also set out to ‘re-imagine’ and ‘re-constitute’ the country’s landscape. The process actually began with Christian explorers, and archaeologists and Bible scholars from Europe and the United States who visited Palestine from the mid-nineteenth century when the country was under Turkish rule. Contemporary Arab names were but adaptations or corruptions of ancient designations found in sacred texts or other historical sources. Zionist settlers continued the process, although for them it was not merely to recapture the Holy Land of Scriptures. Rather it was a deeply personal attempt to re-imagine themselves in the land of their ancestors. As a consequence, in renaming the land they consciously ignored or set aside many of the physical markers as well as the social and cultural ones of both Europe and the Arab neighbours … Zionists celebrated the return to history of Biblical Rehovoth30 and Ashkelon [‘Asqalan] … In addition, thousands of names were given to streets, public squares and the landscape, with signs in Hebrew everywhere. The total effect invited observers to appreciate that the settlements were the concrete manifestation of national revival by a people who could legitimately claim to be returning natives. (Troen 2008: 197)