Siyosiy "yerdagi faktlar"ni yaratish va madaniy merosni vosita sifatida ishlatish barcha zamonaviy ko'chmanchi-mustamlakachilik loyihalarining asosiy belgisidir.

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

Falastin madaniy merosini sionistlarning ko‘chmanchilik maqsadlarida vosita sifatida ishlatish Isroil ta’lim siyosati, Isroil bibliya akademiyasi va Isroil hukumatining nomlarni o‘zgartirish loyihalari markazida turadi. Isroil ta’lim tizimi va Isroil bibliya akademiyasi tomonidan "foydalanish mumkin bo‘lgan o‘tmish" (Peled-Elhanan 2012: 12) yaratilishi bir qator isroillik olimlar va mualliflar tomonidan o‘rganilgan, jumladan Nurit Peled-Elhanan (2012: 12–47), Benjamin Beit-Hallahmi (1992), Shlomo Sand (2011), Meron Benvenisti (2002) va Gabriel Piterberg (2001, 2008). Haifa universitetining olimi Beit-Hallahmi "Original Sins: Reflections on the History of Zionism and Israel" kitobida Isroilning bibliya "bilimi" haqida shunday fikr bildiradi:

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’:

Bugungi kunda ko'pchilik isroilliklar Isroil ta'limi tufayli Injilni seriy, siyosiy xarakterdagi tarixiy ma'lumotlarning ishonchli manbai deb hisoblaydilar.

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

Sionistlarning yahudiy tarixi haqidagi talqini yahudiy tarixining boshlanishiga oid Injildagi rivoyatlarning ko‘pchiligini qabul qiladi, faqat ilohiy aralashuvni inkor etadi.

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

Ibrohim, Ishoq va Yoqub tarixiy shaxslar sifatida qaraladi. Misrga tushish va Chiqish (Exodus) voqealari, xuddi Yoshua tomonidan Kan'on zabt etilishi kabi, rivojlanayotgan xalqning dunyoviy tarixidagi bosqichlar sifatida ko'rib chiqiladi.

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.

Muqaddas Kitobdagi voqealar tartibi qabul qilinadi, lekin uning talqini millatchi va dunyoviy.

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

Tarixiylashtirish Bibliya Isroilda milliy ish bo'lib, barcha universitetlarda yuzlab olimlar tomonidan olib boriladi. Boshlang'ich nuqta Bibliya xronologiyasi bo'lib, keyin dalillar (cheklangan) va taxminlar (ko'p) shunga muvofiq tartibga solinadi. Isroil Mudofaa vazirligi hatto Bibliya voqealarining to'liq xronologiyasini nashr etgan bo'lib, dunyoning yaratilishi uchun aniq sanalarni ko'rsatgan... Bu qadimiy afsonani tarix sifatida da'vo qilish, Qadimgi G'arbiy Osiyoda yahudiy xalqining kelib chiqishi haqida izchil hikoya taqdim etishga urinayotgan dunyoviy sionistik millatchilikning muhim qismidir. U ravviniy, diasporadagi an'analarga qarshi turish uchun identifikatsiya markazini ta'minlaydi. Bibliyani Isroil bolalariga tarix sifatida o'rgatish uzluksizlik tushunchasini yaratadi. Bu Ibrohim ('birinchi sionist', Falastinga ko'chib kelgan), Yoshua va Falastinni bosib olish (kan'oniylarni yo'q qilish, xuddi bugungidek), Doud podshohning Quddusni bosib olishi (xuddi bugungidek). (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)

Isroil ta'lim tizimida Falastin tarixi va "Injil bilimi"ning qattiq davlat nazorati va tekshiruvi haqida mulohaza yuritib, Tel-Aviv universiteti professori Shlomo Sand yana shuni tushuntiradi:

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:

Injil ta'limotlari, muqaddas diniy qonunlardan ko'ra ko'proq milliy tarix kitobi sifatida ishlatilib, 1948 yildan oldingi birinchi muhojirlar nazarida boshlang'ich va o'rta ta'limda alohida fanga aylandi

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] jamoasi Falastinda. Isroil ta'lim tizimining har bir bosqichidagi har bir o'quvchi o'zlarining jamoaviy o'tmishi tarixini umumiy tarixdan alohida o'rganadi. Jamoaviy xotiraning rivojlanishi yetarli universitet ta'limi bilan yakunlanishi mantiqiy edi. "Uch ming yillik yahudiy millati" alohida pedagogika va tadqiqot sohasiga ega bo'lish huquqiga ega edi, bu sohaga kirishga jur'at etgan "akkreditatsiyadan o'tmagan" tarixchilarga esa taqiqlangan edi. Ushbu o'ziga xos yondashuvning eng diqqatga sazovor natijalaridan biri shu bo'ldiki, 1930-yillardan 1990-yillargacha Isroil universitetlarining "Yahudiy xalqi tarixi" bo'limlarining hech bir o'qituvchisi yoki tadqiqotchisi o'zini sionizmga qarshi tarixchi deb hisoblamagan. Sionistik identifikatsiyasi har doim ham to'liq tasdiqlanmagan umumiy tarix tarixchilari yahudiy tarixiga oid savollarni ko'rib chiqish erkinligiga ega edilar, ammo ular yahudiy tarixi bilan bog'liq grantlar, stipendiyalar, tadqiqot institutlari, kafedralar yoki doktorlik dissertatsiyalarига rahbarlik qilish huquqidan mahrum edilar. (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)

Bibliyaning geografik va arxeologik "yurt bilimi" (yedi'at ha-aretz) ishlab chiqarilishi, tarqalishi va yoyilishi haqida fikr bildirgan isroillik yozuvchi va Quddusning sobiq o'rinbosar shahar hokimi (1971–1978), Meron Benvenisti, davlat maktab o'quv dasturida va armiyada Bibliya yurti (yedi'at ha-aretz) fanining quyidagicha o'qitilishini tushuntirdi:

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)

Bu obsessiv. Bundan tashqari, "yer haqidagi bilim" ham militarizatsiyalangan, ham erkaklashtirilgan. Isroil akademiyasi va ko'pincha G'arb mablag'i bilan moliyalashtiriladigan sionistik tadqiqot markazlari tomonidan olib boriladigan, yerga ildiz otish uchun davlat yo'naltirgan bu obsessiv izlanish hamda Muqaddas Kitobni haqiqiy "tarix" sifatida qarash asosan dunyoviy aşkenazi tarixchilari, millatchi arxeologlar va Muqaddas Kitob sohasidagi olimlar tomonidan amalga oshiriladi. Benvenisti yozadi:

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:

Injil kitobi yo‘l-yo‘riq qo‘llanmasiga aylandi: u asosan o‘zining insonparvarlik va ijtimoiy xabari uchun emas, balki yer-manzil orqali, joy tasvirlari bilan o‘rgatildi – va uning ilohiy muallifligi uchun esa emas. Bu kult bilan qandaydir tarzda bog‘lanishdan ham romantikroq, ham “establishment”ga mansubroq narsa yo‘q. Uning ruhoniylari madrichim – yo‘lboshchilar va yoshlar yetakchilari. Keng institutsional tarmoq yedia’t haaretz [muqaddas mamlakat bilimi]ni qo‘llab-quvvatlab keldi: tadqiqot institutlari, dala maktablari, Isroildagi Tabiatni muhofaza qilish jamiyati (SPNI), Yahudiy milliy fondi, yoshlar harakatlari, harbiy-qismli tuzilmalar, armiya. (Benvenisti 1986: 20; shuningdek 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)

Sionizmda antik davrni tanlab qayta tiklash va sun'iy ravishda yasalgan "bibliya xotirasi" ham milliy ildizlar va ruhni qayta tiklashning tarixiy vazifasi tarkibiga kirgan. "[Tanlangan] antiklik ham qonuniylik manbaiga, ham hayratlanish obyektiga aylandi" (Zerubavel 1995: 25). Amerikalik isroillik olim, Brandeis universiteti va Ben-Gurion universiteti professori Selvin Ilan Troen "Nomlash orqali qaytarib olish" kichik sarlavhasi ostida Yevropa sionistlarining Falastinni mustamlaka qilishi va XIX asr/XX asr boshlaridagi G'arb nasroniy arxeologik qazishmalari hamda bilim ishlab chiqarish o'rtasidagi uzviylik haqida shunday deydi:

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:

Sionizm mamlakat landshaftini ham "qayta tasavvur qilish" va "qayta tuzish"ni maqsad qilib qo'ydi. Bu jarayon aslida Yevropa va Amerika Qo'shma Shtatlaridan kelgan xristian sayohatchilari, arxeologlar va Injil olimlari bilan boshlangan edi; ular XIX asrning o'rtalaridan, mamlakat Turkiya hukmronligi ostida bo'lgan davrda Falastinga tashrif buyurdilar. Zamonaviy arab nomlari qadimgi nomlarning, muqaddas matnlarda yoki boshqa tarixiy manbalarda uchraydigan ko'hna nomlarning shunchaki moslashuvi yoki buzilgan shakli sifatida talqin qilindi. Sionistlik ko'chmanchilar bu jarayonni davom ettirdilar, lekin ular uchun maqsad faqat Muqaddas Kitoblardagi Muqaddas Yerni qayta egallash emas edi. Aksincha, bu ajdodlar yurtida o'zlarini qayta tasavvur qilishga qaratilgan chuqur shaxsiy urinish edi. Natijada, yerga yangi nom berishda ular Yevropaning hamda arab qo'shnilarining jismoniy belgilarini, shuningdek ijtimoiy va madaniy belgilarini ongli ravishda e'tibordan chetda qoldirdilar yoki chetga surib qo'ydilar … Sionistlar Injildagi Rehovot30 va Ashkelon [‘Asqalan] ning tarixga qaytishini nishonladilar … Bundan tashqari, ko'chalar, jamoat maydonlari va landshaftga minglab nomlar berildi, hamma joyda ivrit tilidagi yozuvlar paydo bo'ldi. Umumiy natija kuzatuvchilarga shuni anglatdiki, aholi punktlari milliy tiklanishning moddiy ifodasi bo'lib, bu xalq o'zini qonuniy ravishda qaytib kelgan mahalliy aholi deb da'vo qilishi mumkin edi. (Troen 2008: 197)

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)