0. Kirish: Falastin – qadimgi tarixda keng qo‘llanilgan nom - Falastin: To'rt ming yillik tarix | Quran Course

0. Kirish: Falastin – qadimgi tarixda keng qo‘llanilgan nom - Falastin: To'rt ming yillik tarix | Quran Course

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0. Kirish: Falastin – qadimgi tarixda keng qo‘llanilgan nom

0. Introduction : Palestine As A Name Commonly Used Throughout Ancient History

by Nur Masalha3 min readViewed 216 times

Birinchi marta kech Bronza davrida, taxminan 3200 yil avval hujjatlashtirilgan Falastin nomi (yunoncha: Παλαιστίνη; arabcha: فلسطين, Filastin) 450-yil miloddan avvalgi va 1948-yil milodiy oralig'ida O'rta er dengizi bilan Iordan daryosi orasidagi geografik mintaqani va unga tutash turli yerlarni tavsiflash uchun odatdagi nom sifatida ishlatilgan. Ushbu asar tushunchaning rivojlanishini, Kech Bronza davridan hozirgi zamongacha Falastinning tarixini, o'ziga xosligini, tillarini va madaniyatlarini o'rganadi. Bundan tashqari, Falastin tarixi G'arbda ko'pincha bir yerning tarixi sifatida o'qitiladi, Falastin xalqining tarixi yoki bir xalqning tarixi sifatida emas. Ushbu kitob Falastinga nisbatan mustamlakachilik yondashuvini va odamsiz yer haqidagi zararli afsonani (Masalha 1992, 1997) shubha ostiga qo'yadi hamda Falastin tarixini uning mahalliy xalqi nigohi bilan o'qishni ilgari suradi.

First documented in the late Bronze Age, about 3200 years ago, the name Palestine (Greek: Παλαιστίνη; Arabic: فلسطين , Filastin), is the conventional name used between 450 BC and 1948 AD to describe a geographic region between the Mediterranean Sea and the Jordan River and various adjoining lands. This work explores the evolution of the concept, histories, identity, languages and cultures of Palestine from the Late Bronze Age to the modern era. Moreover, Palestine history is often taught in the West as a history of a land, not as Palestinian history or a history of a people. This book challenges colonial approach to Palestine and the pernicious myth of a land without a people (Masalha 1992, 1997) and argues for reading the history of Palestine with the eyes of the indigenous people of Palestine.

Fridrix Nitsshe tarixni har doim muayyan nuqtai nazardan va muayyan nuqtai nazar bilan yozilishini, o'tmishning turli nuqtai nazarlardan turlicha ko'rinishini ta'kidlagan, garchi ayrim nuqtai nazarlar empirik jihatdan boshqalaridan haqiqatga yaqinroq yoki kamroq buzib ko'rsatuvchi bo'lsa ham. Ushbu asar Falastin uchun buyuk naratsiya yoki metanaratsiya yaratishni maqsad qilmaydi, bu Sionizmning asosiy afsonalarini aks ettirish yoki taqlid qilish usuli sifatida emas. Biroq alternativ va tanqidiy nuqtai nazarlarni hisobga olish, dalil va empirik isbotlarni izlash ham tanqidiy tarixiy yozuvning markaziy jihatlari hisoblanadi. Zamonaviy dalillar, guvohliklar va manbalarning keng doirasidan foydalangan holda, ushbu kitob Falastin tarixiga vaqt davomida ko'p nuqtai nazarli yondashuvni qo'llaydi, bunda mamlakatning va uning mahalliy xalqining haqiqatlari doimo nazarda tutiladi. Shuningdek, u Falastinning tushunchaviy tajribasining ko'p chiziqli evolyutsiyasi, uning vaqt va makon bo'ylab kutilmagan burilishlari va o'zgarishlari Falastinning tarixiy va asosiy xususiyatlarini hamda uning mahalliy xalqining yashash tajribasini ifodalovchi umumiy va konkret g'oyalar atrofida markazlashganini ta'kidlaydi.

Friedrich Nietzsche argued that history is always written from and with a particular perspective and the past looks different from different perspectives, although some perspectives are empirically more truthful or less distorting than others. This work is not aimed at creating a grand narrative or a metanarrative for Palestine, as a way of mirroring or mimicking the foundational myths of Zionism. However, considering alternative and critical perspectives and looking for proof and empirical evidence are also central to critical historical writing. Using a wide range of contemporary evidence, testimony and sources, this book applies a multiple-perspective approach to the history of Palestine across time, while always keeping in mind the realities of the country and its indigenous people. It further argues that multi-linear evolution of the conceptual experience of Palestine, with its unanticipated twists and turns over time and space, centre on the general and concrete ideas which represent the historical and fundamental characteristics and lived experiences of Palestine and its indigenous people.

Klassik va Kechki antik davrda – tarixchilar tomonidan miloddan avvalgi 3-asrdan milodiy 8-asrgacha bo‘lgan, O‘rta er dengizi dunyosi, Yevropa va Yaqin Sharqda Klassik antik davrdan O‘rta asrlarga o‘tish davrini tavsiflash uchun ishlatiladigan atama – Falastin nomi eng keng tarqalgan nom bo‘lib qoldi. Bundan tashqari, Rim, Vizantiya va Islom davrlarida Falastinning tushunchasi hamda siyosiy geografiyasi rasmiy ma’muriy maqomga ega bo‘ldi. Ushbu ish Falastin tushunchasining geografik, madaniy, siyosiy va ma’muriy jihatdan ko‘p qirrali boshlanishini hamda rivojlanishini tushuntirib berish va kontekstga joylashtirishga qaratilgan. Shuningdek, “Falastin” nomining qadimgi tarixda eng ko‘p va rasmiy ravishda qanday qo‘llanilganini ko‘rsatishga intiladi. Ushbu ish “Isroilliklarning Kan’onni bosib olishi” afsonasi va Eski Ahdning (yoki “Ibroniy Injili”ning) boshqa asosiy rivoyatlari – bir necha asrlar davomida to‘plangan kitoblar majmui – soxta ongni mustahkamlash uchun yaratilgan mif-rivoyatlar bo‘lib, haqiqat va tushunishni targ‘ib qiluvchi dalillarga asoslangan tarix emas, degan fikrni ilgari suradi. Yana shu fikr bayon etiladiki, akademik va maktab tarix o‘quv dasturlari an’anaviy qarashlar yoki Eski Ahdning uydirma hikoyalari hamda qudratli elitalar manfaatlari yo‘lida qayta-qayta takrorlanadigan diniy-siyosiy dogmalarga emas, balki kontekstga joylashtirilgan tarixiy faktlarga, empirik dalillarga, arxeologik va ilmiy kashfiyotlarga asoslanishi kerak.

Throughout Classical and Late Antiquity – a term used by historians to describe a period between the 3rd and 8th centuries AD, a transitional period from Classical Antiquity to the Middle Ages in the Mediterranean world, Europe and the Near East – the name Palestine remained the most common. Furthermore, in the course of the Roman, Byzantine and Islamic periods the conception and political geography of Palestine acquired official administrative status. This work sets out to explain and contextualise the multiple beginnings and evolution of the concept of Palestine, geographically, culturally, politically and administratively. It also seeks to demonstrate how the name ‘Palestine’ was most commonly and formally used in ancient history. It argues that the legend of the ‘Israelites’ conquest of Cana’an’ and other master narratives of the Old Testament (or ‘Hebrew Bible’) – a library of books built up across several centuries – are myth-narratives designed to underpin false consciousness, not evidence-based history which promotes truth and understanding. It further argues that academic and school history curricula should be based on contextualised historical facts, empirical evidence, archaeological and scientific discoveries, not on conventional opinions or the fictional narratives of the Old Testament and religio-political dogmas repeatedly reproduced in the interest of powerful elites.

Bu yerda, xususan, shaharlashuv jarayonlari, ilk shahar-davlatlarning paydo bo‘lishi va Falastinda davlatchilikning shakllanishi muhim ahamiyatga ega. Arab Sharqidagi davlat tuzilmasining qabilaviy asoslari haqidagi da’volarga qarshi ushbu kitob shuni ta’kidlaydiki, Falastinda va kengroq Yaqin Sharqda dastlabki davlatchilikning shakllanishi shaharlashuv jarayonlarining mahsuli bo‘lgan. Bu jarayonlar miloddan avvalgi taxminan 3200-yillarda Ilk Bronza davrida boshlangan va Falastinda yirik shahar markazlarining paydo bo‘lishi bilan bog‘liq bo‘lgan — ular mamlakatdagi nisbatan kichikroq va tengroq Xalkolit davri (miloddan avvalgi 4000‒3200-yillar) joylaridan farqli ravishda, ijtimoiy qatlamlarga bo‘lingan shahar makonlari edi. Ilk Bronza davridagi shaharlashuv jarayonida mamlakatdagi har biri taxminan 100‒400 dunam hajmdagi yirik shahar markazlarida semit alifbosining paydo bo‘lishi, qatlamlarga bo‘lingan jamiyat, jamoat binolari, saroylar, ibodatxonalar, minoralar va mudofaa tizimlari vujudga keldi. Ilk Bronza davri Falastinida paydo bo‘lgan ayrim shahar markazlari Ariho, G‘azo, Tell al-Ajjul, Tell as-Sakan, Tell at-Tell, Quddus, Tell Dotan, Tell Taannak va Tell al-Mutasallim’da namoyon bo‘ldi; ikkinchisi Bronza davrida paydo bo‘lgan qudratli shahar-davlat Megiddoning arxeologik maskani hisoblanadi (Taha 2017: 6‒11; De Vaux 1966). Ish, shuningdek, Falastin shaharlarining tarix davomida atrofdagi qishloq hayoti va kengroq mintaqaviy kontekst bilan o‘zaro munosabatlarini ham o‘rganadi. Shu jihatdan, Anri Lefebvrening shahar makonlarini ijtimoiy ishlab chiqarishning uch tarkibiy qismi — qabul qilingan, tasavvur qilingan va yashab o‘tilgan tajribalar (Lefebvre 2011) — ko‘p madaniyatli shahar Falastinining, ya’ni Qaysariya-Falastin (Caesarea Maritima nomi bilan ham tanilgan; arabcha: Qaysariya) va G‘azo (G‘azza) kabi shaharlarning tasavvur etilishi uchun dolzarbdir.

• Of particular interest here are the urbanisation processes, the emergence of early city city-states and state formation in Palestine. Contrary to the claims about the tribal organs of the state in the Arab Middle East, this book argues that early state formation in Palestine and the wider Near East was a product of urbanisation processes. These processes began in the Early Bronze Age at around 3200 BC and were associated with the emergence of great urban centres in Palestine – stratified urban social spaces in comparison with the somewhat smaller and more egalitarian Chalcolithic localities in the country (4000‒3200 BC). In the course of the Early Bronze Age urbanisation in the great urban centres in the country, each about 100‒400 dunums in size, was accompanied with the appearance of the Semitic alphabet, stratified society, public buildings, palaces, temples, towers and fortification systems. Some of urban centres which emerged in Early Bronze Age Palestine were represented in Jericho, Gaza, Tell al-Ajjul, Tell al-Sakan, Tell al-Tell, Jerusalem, Tell Dothan, Tell Taannek and Tell al-Mutasallim – the latter being the archaeological site of the powerful city-state of Megiddo which emerged during the Bronze Age (Taha 2017: 6‒11; De Vaux 1966). The work will also explore the interaction of Palestinian cities across history with their surrounding rural life and the wider regional context. In this respect, Henri Lefebvre’s three constituents of the social production of urban spaces – perceived, conceived and lived experiences (Lefebvre 2011) – are relevant to the way multicultural urban Palestine – Caesarea-Palaestina (also known as Caesarea Maritima; Arabic: Qaysariah), Gaza (Ghazzah)

Ba'zi arab yozuvchilari va san'atkorlari Falastinning siyosiy va milliy sababini targ'ib qilar ekan, Falastin milliy o'ziga xosligini yoki arab millatchiligini aslida bo'lganidan qadimiyroq ko'rsatuvchi metanarrativlar yaratadilar. Bundan tashqari, XX asr boshida anaxronistik Yevropa siyosiy sionizmi paydo bo'lgunga qadar Falastin xalqi (arabcha: sha'b Filastin) arab musulmonlarini, arab nasroniylarini va arab yahudiylarini o'z ichiga olgan edi. Isroil-sionistik/falastinlik ziddiyatining aksi bo'lgan arab va yahudiy o'rtasidagi ikkilik Falastinda tarixiy jihatdan qaraganda chuqur chalg'ituvchidir. Falastin xalqi o'z mamlakati Falastinni alohida va jamoa bo'lib his qiladi. Sionistik mustamlakachilik ularning Falastinning tarixiy vatanida o'z taqdirini o'zi belgilash mahalliy huquqini buzgan bo'lsa-da, ular mustamlakachi okkupatsiya ostida yashaydilar yoki surgunda bo'lib, o'zlari uchun gapirishga kam ruxsat olganlar, ular hamon "Biladuna Filastin" ("Bizning mamlakatimiz, Falastin"; xalq tilida: bladna Falastin) yoki "Filastinuna" ("Bizning Falastinimiz") deb gapirishda davom etadilar. Hatto Isroil fuqarosi bo'lgan falastinliklar ham ko'pincha Isroil atamasidan ruhan yoki tasviran qochish va tarixiy Falastin hamda butun Falastin xalqi bilan bog'lanishning vatanparvarlik usuli sifatida "al-blad" yoki "bladna" ("Bizning mamlakatimiz") deb gapiradilar. "Bilad" yoki "biladuna" atamalari o'rta asr arab atamalari bo'lib, ular ko'p asrlar davomida keng qo'llanilgan va xalqning kundalik hayotida chuqur ildiz otgan. XIX asrning ikkinchi yarmida o'rta asr arabcha "watan" ("vatan") atamasi Yevropa "patria" atamasi ta'siriga uchradi va "watan" Falastinda hamda butun arab dunyosida zamonaviy vatanparvarlik vatan millatchiligi (wataniyyah) yuzaga kelishi bilan yaqinroq bog'landi.

Some Arab writers and artists promoting the political and national cause of Palestine or pan-Arabism create metanarratives to depict Palestinian national identity or Arab nationalism as being more ancient than they actually are. Moreover, until the advent of anachronistic European political Zionism at the turn of the 20th century the people of Palestine (Arabic: sha’b Filastin) included Arab Muslims, Arab Christians and Arab Jews. Being a rendering of the Israeli Zionist/Palestinian conflict, historically speaking the binary of Arab versus Jew in Palestine is deeply misleading. The Palestinian people experience their country of Palestine individually and collectively. Although Zionist settler-colonialism violated their indigenous right to self-determination in their historical homeland and they live either under settler-colonial occupation or exiled and rarely allowed to speak for themselves, they continue to speak of Biladuna1 Filastin (‘Our Country, Palestine’;2 vernacularly: bladna Falastin) or Filastinuna (‘Our Palestine’3). Even Palestinian citizens of Israel often speak of al-blad or bladna (‘Our Country’) as a patriotic way of mentally or representationally avoiding the term Israel and connecting with historic Palestine and the Palestinian people as a whole. The terms bilad or biladuna are medieval Arabic terms which have been in common use for many centuries and are deeply rooted in people’s daily lives. In the second half of the 19th century the medieval Arabic term watan (‘homeland’) was impacted by the European term patria, and watan became more closely associated with the rise of modern forms of patriotic homeland nationalism (wataniyyah) in Palestine and throughout the Arab world.