0.5 Falastinni joylashtirish: uslubiy va intellektual asos - Falastin: To'rt ming yillik tarix | Quran Course

0.5 Falastinni joylashtirish: uslubiy va intellektual asos - Falastin: To'rt ming yillik tarix | Quran Course

Bu "millatchilik tarixi" yoki Bibliyadan hozirgi kungacha bo'lgan "Falastin xalqi" uchun hikoya emas, garchi men tarixning bugungi siyosiy va milliy qonuniylikni yaratish kuchini to'liq anglayotgan bo'lsam ham. "Millat" va millatchilik zamonaviy ixtiro va qurilmalardir, shuning uchun tarixning keng qamrovida "millat" kabi siyosiy atamaning foydaliligiga men juda shubha bilan qarayman. Albatta, "milliy ixtiro" va tasavvur qilish jarayoni faqat zamonaviy Falastin yoki falastinliklar bilan cheklanmaydi. Bu barcha zamonaviy milliy birlik va guruhlarga xos bo'lib, millatchilikda hamda milliy davlatlarni yaratish va saqlashda muhim omildir. Millat qurish va "an'anani ixtiro qilish" Yevropada tipik amaliyot bo'lgan: milliy va diniy o'tmishning ayrim qismlarini tanlab ishlatish, boshqalarini bostirish, yana boshqalarini yuksaltirib safarbar qilish, va bularning hammasini butunlay funksional tarzda, siyosiy maqsadlar uchun bajarish. Demak, safarbar qilingan xotira shart emas, balki haqiqiy bo'lmasligi mumkin, lekin siyosiy jihatdan foydali bo'ladi (Said 1999: 6‒7). Zamonaviy millat qurish va millatchilik afsonalarini yaratishning raqobatlashuvchi usullari Benedikt Anderson (1991: 6, 11‒12), Erik Xobsbaum (1990; Hobsbawm and Ranger 1996), Entoni Smit (1971, 1984, 1986) va Ernest Gellner (1983) asarlarida keng tanqidiy qayta baholashdan o'tgan. Xobsbaumning Yevropada millat qurish va afsonalar yaratish bo'yicha eng keng qamrovli tahlili "Nations and Nationalism since 1780" asarida uchraydi. 1990 yilda "Programme, Myth, Reality" kichik sarlavhasi bilan nashr etilgan bu asar "an'ananing ixtiro qilinishi", milliy madaniyatning yaratilishi va milliy identitetlarning xalq tarixi hamda tarixiy afsonalar aralashmasidan qurilishi haqida (Hobsbawm 1990).

This is not a ‘nationalist history’ or a narrative about the Bible to the present for a ‘Palestinian nation’, although I am fully aware of history’s power to create national/political legitimacy in the present. ‘Nation’ and nationalism are modern inventions and constructions and I am highly sceptical about the utility of a political term such as ‘nation’ across a vast sweep of history. Of course, the process of ‘national invention’ and visualisation is not confined to modern Palestine or the Palestinians. It is common to all modern national entities and groupings, and it is an important ingredient both in nationalism and in the creation and maintenance of nation-states. Nation-building and the invention of tradition was a typical European practice of using collective memory selectively by manipulating certain bits of the national and religious past, suppressing others and elevating and mobilising others in an entirely functional way and for political purposes; thus mobilised memory is not necessarily authentic but rather useful politically (Said 1999: 6‒7). Competing modes of modern nation-building and nationalist myth-making have received extensive critical reappraisal in the works of Benedict Anderson (1991: 6, 11‒12), Eric Hobsbawm (1990; Hobsbawm and Ranger 1996), Anthony Smith (1971, 1984, 1986) and Ernest Gellner (1983). Hobsbawm’s most comprehensive analysis of nation-building and myth-making in Europe is found in Nations and Nationalism since 1780. Published in 1990 with the subtitle Programme, Myth, Reality, his work is about the ‘invention of tradition’, the creation of national culture, and the construction of national identities from a mixture of folk history and historical myths (Hobsbawm 1990).

Bundan tashqari, men "Injil va sionizm: ixtiro qilingan an'analar, arxeologiya va postkolonializm Falastin-Isroilda" (2007) hamda "Sionistik Injil: Injildagi namuna, mustamlakachilik va xotiraning o'chirilishi" (2013) kitoblarida ta'kidlaganimdek, Falastin tarixini xalq tarixi sifatida yozish mumkin va yozish kerak, faqat Eski Ahd hikoyalaridan mustaqil ravishda. Bu asarlarda sionizmning o'z mustamlakachilik loyihalarini va o'zining "tarixiy da'volarini" Muqaddas Kitob matnini keng qo'llash va suiiste'mol qilish orqali asoslashga qanday uringanligi ham yoritilgan. Bu mavzu Kit Uitlamning muhim asari "Qadimgi Isroilning ixtiro qilinishi: Falastin tarixining sukut saqlanishi" (1996) kitobida ham o'rganilgan. Ushbu kitobning maqsadi o'sha sohani qayta ko'rib chiqish yoki Uitlamning ajoyib ishiga tayanish emas, balki Isroil uchun Injildan mustaqillikkacha bo'lgan "tarixiy davomiylik"ni samarali rad etishini davom ettirish emas. U, aksincha, Falastin tarixini butunlay Injil bahslaridan va Injil tadqiqotlaridan mustaqil ravishda tiklash va hikoya qilishga intiladi. Shu bilan birga, Falastinning murakkab tarixi qadimgi Yaqin Sharq va Sharqiy O'rta er dengizi hududlarida chuqur ildiz otganini ta'kidlar ekan, bu yerda sionistik da'volardagi uzluksiz, "buzilmagan" va silliq Falastin tarixini takrorlashga hech qanday urinish yo'q.

Furthermore, as I have argued in The Bible and Zionism: Invented Traditions, Archaeology and Post-Colonialism in Palestine-Israel (2007) and The Zionist Bible: Biblical Precedent, Colonialism and the Erasure of Memory (2013), Palestinian history as people’s history can and should only be written independent of the Old Testament stories. These works have also addressed the ways in which Zionism attempted to validate its colonisation projects and its own ‘historical claims’ through extensive uses and abuses of the biblical text. This theme has also been explored in Keith Whitelam’s seminal work, The Invention of Ancient Israel: The Silencing of Palestinian History (1996). This book is not designed to revisit that ground or build on Whitelam’s excellent work and his effective dismantling of a Bible-to-independence ‘historical continuum’ for Israel. It rather seeks to move forward by recovering and narrating a history of Palestine completely independent of the biblical debates and the biblical scholarship. Furthermore, while arguing that the complex history of Palestine is deeply grounded in the ancient Near East and Eastern Mediterranean, there is no attempt here to mimic the Zionist claims of a long, ‘unbroken’ and neat history of Palestine.