Until 1948 the Zionists were not in control of the toponymic processes in Palestine. Following the mass ethnic cleaning of the Nakba and the Israeli assumption of full control of nearly 80 per cent of historic Palestine, the cultural politics of naming was accelerated radically. State toponymic projects were now used as tools to ensure the effectiveness of the de-Arabisation of Palestine. One of these tools consisted of the official Israeli road signs, which are often in Hebrew, Arabic and English. But both the Arabic and the English are transliterations of the new Hebrew place names – rather than reflecting the original Palestinian Arabic name. Of course the overwhelming majority of Israelis cannot read Arabic; this is partly to remind the indigenous Palestinians inside Israel of the need to internalise the new Hebrew place names or perhaps to seek the express approval of the vanishing Palestinian Arab (Shohat 2010: 264), making Arabs complicit in the de-Arabisation of Palestine.

Until 1948 the Zionists were not in control of the toponymic processes in Palestine. Following the mass ethnic cleaning of the Nakba and the Israeli assumption of full control of nearly 80 per cent of historic Palestine, the cultural politics of naming was accelerated radically. State toponymic projects were now used as tools to ensure the effectiveness of the de-Arabisation of Palestine. One of these tools consisted of the official Israeli road signs, which are often in Hebrew, Arabic and English. But both the Arabic and the English are transliterations of the new Hebrew place names – rather than reflecting the original Palestinian Arabic name. Of course the overwhelming majority of Israelis cannot read Arabic; this is partly to remind the indigenous Palestinians inside Israel of the need to internalise the new Hebrew place names or perhaps to seek the express approval of the vanishing Palestinian Arab (Shohat 2010: 264), making Arabs complicit in the de-Arabisation of Palestine.

Manyan fasalai da hanyoyin sauya sunayen wurare da ƙirƙirar sabbin sunayen wurare da Isra'ila da masu goyon bayan Sahyoniyanci suka yi a lokacin bayan Nakba sun haɗa da:

Key features and methods of Israeli Zionist renaming patterns and creation of new place name in the post-Nakba period included:

• Rawar Rundunar Sojan Isra'ila: Kwamitin Sunayen Ibrananci na 1949

• The role of the Israeli Army: the Hebrew Names Committee of 1949

da kuma mayar da Turawan mazauna su zama 'yan asalin ƙasar.

and indigenising of the European settlers.

• Ayyukan da gwamnati ke aiwatarwa: Kwamitin Sunayen Gwamnati na Isra'ila.

• State-enforced projects: the Israeli Governmental Names Committee.

• Sunayen wurare na almara da mazauna Zionist da Crusaders na zamanin tsakiya suka yi amfani da su.

• The legendary toponymy of Zionist settlers and the medieval Crusaders.

• Kisan sunayen wurare na Falasdinawa da mamaye al'adunsu: shiru game da tarihin Falasdinu: kwaikwayo, cire sunayen Larabci daga sunayen wuraren Falasdinu da kuma ikirarin mallaka.

• Toponymicide and the appropriation of Palestinian heritage; silencing of the Palestinian past: mimicry, the de-Arabisation of Palestinian place names and assertion of ownership.

• Ƙirƙirar tarihin da za a iya amfani da shi: alaƙar iko da ilimi.

• The creation of a usable past: the power/knowledge nexus.

Dabarun Yahudanci da tabbatar da mallaka: mamaye sunaye ta hanyar lakabawa da sunayen Littafi Mai Tsarki, Talmud da Mishnah.

• Judaisation strategies and the assertion of ownership: the superimposition of biblical, Talmudic and Mishnaic names.

• Tsara sabon yanayin ƙasar Turai a matsayin wurin mantuwa da gogewa.

• Fashioning a new European landscape as a site of amnesia and erasure.

Canjin sunayen wurare na Ibrananci da alamomin hanya bayan mamayar 1967, zuwa Turanci da Larabci.

• Transliteration of new Hebrew place names and road signs into English and Arabic, post-1967 occupation.