最早见于青铜时代晚期的记载,距今约3200年,"巴勒斯坦"这一名称(希腊语:Παλαιστίνη;阿拉伯语:فلسطين,Filastin)自公元前450年至公元1948年间,被惯常用来指称地中海与约旦河之间的一个地理区域及其邻近的若干土地。本书探讨了从青铜时代晚期到现代,巴勒斯坦这一概念的演变、历史、身份认同、语言与文化。此外,在西方,巴勒斯坦的历史常被讲述为一片土地的历史,而非巴勒斯坦人的历史或一个民族的历史。本书挑战了对巴勒斯坦的殖民主义研究路径,以及"无人之地"这一有害的神话(Masalha 1992, 1997),并主张以巴勒斯坦土著居民的视角来解读巴勒斯坦的历史。

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.

巴勒斯坦人是巴勒斯坦的土著居民；他们的本土根源深深扎根于巴勒斯坦的土地之中，其土生土长的身份认同与历史遗产，早在奥斯曼帝国晚期本土巴勒斯坦民族运动的兴起、以及第一次世界大战前犹太复国主义殖民定居者殖民主义的出现之前，就已存在。

The Palestinians are the indigenous people of Palestine; their local roots are deeply embedded in the soil of Palestine and their autochthonous identity and historical heritage long preceded the emergence of a local Palestinian nascent national movement in the late Ottoman period and the advent of Zionist settler-colonialism before the First World War.

弗里德里希·尼采主张，历史总是从某一特定视角、借助某一特定视角书写的，而过去在不同视角下呈现出不同的面貌；尽管如此，某些视角在经验上比其他视角更接近真实，扭曲也更少。本书的目的并非为巴勒斯坦构建一种宏大叙事或元叙事，以此去映照或模仿犹太复国主义的奠基性神话。然而，考察另类和批判性的视角，并寻求证据与经验证明，同样是批判性历史写作的核心。本书运用广泛的当代证据、证词和史料，以多视角的方法审视跨越不同时代的巴勒斯坦历史，同时始终铭记这片土地的现实及其原住民的处境。本书还主张，巴勒斯坦这一概念性经验历经多线演进，随时间与空间而出现始料未及的曲折变化，其核心在于那些一般性与具体性的观念，它们代表了巴勒斯坦及其原住民的历史根本特征与生活经验。

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.

巴勒斯坦的地缘政治单位及其情境化的呈现方式(包括本土视角的框架),深深植根于巴勒斯坦原住民的集体意识与实际经验之中,也植根于多元文化交融的共同古老历史之中。

The geo-political unit and contextualised representations (and indigenous framing) of Palestine are deeply rooted in the collective consciousness and empirical experiences of the indigenous people of Palestine and the multicultural and shared ancient past.

“巴勒斯坦”这一名称自青铜时代晚期（公元前1300年起）以来便是最常用的称呼。这一名称在大量史料中都有体现，包括阿拔斯时期来自约旦地区之“菲拉斯丁”行省（Jund Filastin）的铭文（Elad 1992）、伊斯兰钱币学证据中的地图（包括始于古典时代的“世界地图”）、铁器时代及古代的非利士钱币，以及数量庞大的倭马亚和阿拔斯时期“巴勒斯坦”钱币，上面都铸有“菲拉斯丁”的铸造地名。正如下文将要看到的，中世纪开罗旧城（al-Fustat，老开罗）Genizah 文献中的手稿也提到了阿拉伯穆斯林的“菲拉斯丁”省（Gil 1996: 28‒29）。自青铜时代晚期以来，此前用于指称该地区的名称，如 Djahi、Retenu 和 Cana’an，都逐渐被“巴勒斯坦”一名所取代。

The name Palestine is the most commonly used from the Late Bronze Age (from 1300 BC) onwards. The name is evident in countless histories, ‘Abbasid inscriptions from the province of Jund Filastin (Elad 1992), Islamic numismatic evidence maps (including ‘world maps’ beginning with Classical Antiquity) and Philistine coins from the Iron Age and Antiquity, vast quantities of Umayyad and Abbasid Palestine coins bearing the mint name of Filastin. As we shall see below, the manuscripts of medieval al-Fustat (old Cairo) Genizah also referred to the Arab Muslim province of Filastin (Gil 1996: 28‒29). From the Late Bronze Age onwards, the names used for the region, such as Djahi, Retenu and Cana’an, all gave way to the name Palestine.

在古典时期和晚期古代（这一术语为历史学家所用，指公元3至8世纪之间，地中海世界、欧洲和近东从古典古代向中世纪过渡的时期），"巴勒斯坦"这一名称仍是最常见的称呼。此外，在罗马、拜占庭和伊斯兰时期的进程中，巴勒斯坦的概念和政治地理获得了正式的行政地位。本文旨在从地理、文化、政治和行政等方面，阐释并置于语境中说明"巴勒斯坦"概念的多重起源与演变。本文还试图说明，"巴勒斯坦"这一名称在古代史中是如何最为普遍且正式地被使用的。本文认为，"以色列人征服迦南"的传说以及《旧约》（或称"希伯来圣经"）中的其他主要叙事（这是一部历经数世纪逐步累积而成的书卷汇编）属于神话叙事，其设计目的在于支撑虚假意识，而非以证据为基础、促进真相与理解的历史。本文进一步主张，学术和学校的历史课程应当以置于语境中的历史事实、经验证据、考古与科学发现为基础，而不应建立在传统观点或《旧约》的虚构叙事，以及为了强势精英集团利益而反复复制的宗教政治教条之上。

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.

著名的英国历史学家、启蒙时代作家爱德华·吉本在1776年写道："腓尼基和巴勒斯坦将永远活在人类的[集体]记忆之中"。吉本还敏锐地指出，罗马人、波斯人和阿拉伯人之所以觊觎巴勒斯坦，是因为那里土壤极其肥沃，城市富饶美丽，空气纯净（吉本 1838，第1卷：40页；1840，第5卷：173页）。

The celebrated English historian and Enlightenment author Edward Gibbon, writing in 1776, noted that ‘Phoenicia and Palestine will forever live in the [collective] memory of mankind’. Gibbon also astutely observed that the Romans, Persians and Arabs wanted Palestine for the extraordinary fertility of its soil, the opulence and beauty of its cities and purity of its air (Gibbon 1838, Vol. 1: 40; 1840, Vol. 5: 173).

今天，“国家”的概念常常与现代的“民族国家”概念混为一谈，但情况并非一直如此。在民族主义出现、或为民族国家编织宏大叙事之前，国家就已经存在。巴勒斯坦作为一个地缘政治单位和一个国家（阿拉伯语：bilad 或 qutr）的观念，其边界不断演变，历史上已逐步形成，并且仍在持续发展。巴勒斯坦的身份认同与文化是活的有机体：它们不断变化、演进和发展。本书探讨的是巴勒斯坦随时间推移的再现，它是感知与构想之物与这片土地的现实生活经验的混合。巴勒斯坦这一不断演变的观念，在此被置于五项基本假设之中，这些假设同样聚焦于人的能动性、语境以及生活经验等原则。

Today the idea of a country is often conflated with the modern concept of ‘nation-state’, but this was not always the case and countries existed long before nationalism or the creation of metanarratives for the nation-state. The conception of Palestine as a geo-political unit and a country (Arabic: bilad or qutr), with evolving boundaries, has developed historically and continues to do so. The identity and cultures of Palestine are living organisms: they change, evolve and develop. This work explores the representation of Palestine over time as a mixture of the perceived and conceived and the lived realities of the country. The evolving idea of Palestine is framed here within five basic assumptions which also centre on the principles of human agency, context and lived experiences:

• 巴勒斯坦是巴勒斯坦人民个人与集体的“比拉德”(国家)——用现代术语来说，即“瓦坦”(祖国)或“马瓦廷”(家园)。巴勒斯坦人民包括历史上巴勒斯坦(Filastin al-Tarikhiyyah)的原住民，以及在巴勒斯坦本地化的移民。巴勒斯坦人民（无论个人还是集体）拥有多元信仰与多元文化的传承，以及深深植根于古老历史的多层次身份认同（Farsoun 1997）。

• Palestine is the individual and collective bilad (country) – in modern terms: watan, or mawtin (‘homeland’) – of the Palestinian people: the indigenous people of historic Palestine (Filastin al-Tarikhiyyah) and the indigenised immigrants in Palestine. The Palestinian people (individually and collectively) have a multifaith and multicultural heritage and a multi-layered identity deeply rooted in the ancient past (Farsoun 1997).

巴勒斯坦的历史是一座拥有许多厢房的大宅——借用已故黎巴嫩历史学家卡迈勒·萨利比（Kamal Salibi）在谈论黎巴嫩近代史时所创造的说法。巴勒斯坦的文化多元性，以及巴勒斯坦人多层次的身份认同（无论作为个人还是集体的能动主体），都必须置于其不断演变的社会、文化和政治语境，以及实际的历史境况之中加以理解。

• Palestinian history is a house of many mansions – to echo an expression coined by the late Lebanese historian Kamal Salibi in connection with the modern history of Lebanon. The cultural pluralism of Palestine and the multi-tier identity of the Palestinians (as individual and collective agencies) must be situated within their evolving social, cultural and political context and actual historical circumstances.

巴勒斯坦人身份的多元文化维度，以及巴勒斯坦这一层次丰富的政治共同体，正是立足于巴勒斯坦原住民以及在该国已巴勒斯坦化的移民的活态历史与生活经验之上的。

• The multicultural dimensions of Palestianness and the textured polity of Palestine are grounded here in the living history and living experiences of the indigenous people of Palestine and the Palestinised immigrants in the country.

• 本书特别关注这里的城市化进程、早期城邦的出现以及巴勒斯坦的国家形成。与关于阿拉伯中东国家部落组织的说法相反,本书认为巴勒斯坦乃至更广泛的近东地区早期的国家形成,是城市化进程的产物。这些进程始于公元前约3200年的青铜时代早期,并与巴勒斯坦大型城市中心的出现相关——这些城市社会空间具有明显的阶层分化,与该国规模较小、较为平等的铜石并用时代聚落(公元前4000‒3200年)形成对比。在青铜时代早期的城市化过程中,这些大型城市中心每座面积约为100‒400杜纳姆,伴随着闪米特字母的出现、阶层分化的社会、公共建筑、宫殿、神庙、塔楼和防御工事体系。在青铜时代早期巴勒斯坦出现的一些城市中心,包括耶利哥、加沙、Tell al-Ajjul、Tell al-Sakan、Tell al-Tell、耶路撒冷、Tell Dothan、Tell Taannek和Tell al-Mutasallim——后者是青铜时代期间兴起的强大城邦米吉多的考古遗址(Taha 2017: 6‒11;De Vaux 1966)。本书还将探讨巴勒斯坦城市在历史进程中与周围乡村生活及更广泛区域背景的互动。在这方面,亨利·列斐伏尔关于城市空间社会生产的三个构成要素——感知的、构想的和生活的体验(Lefebvre 2011)——与多元文化的城市巴勒斯坦的样貌相关,例如凯撒利亚-巴勒斯坦(又称凯撒利亚马里蒂马;阿拉伯语:Qaysariah)、加沙(Ghazzah)。

• 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)

阿斯卡隆（‘Asqalan）、纳布卢斯、拉姆拉、耶路撒冷、阿卡（阿拉伯语：Akka；希腊语：Ptolemais）、拿撒勒、雅法、提比里亚、贝桑、safad——这些城市都经历了历史上的演变。希腊、罗马和拜占庭时期的城市化进程与城市规划在中世纪的伊斯兰统治下得以延续，这种城市规划至今仍清晰可见于耶路撒冷的阿拉伯伊斯兰中世纪老城之中。耶路撒冷老城的城市规划与建筑，堪称世界上保存至今的最优秀的中世纪城市之一。

Ascalon (‘Asqalan), Nablus, al-Ramla, Jerusalem, Acre (Arabic Akka; Greek: Ptolemais) Nazareth, Jaffa, Tiberias, Beisan, Safad – evolved historically. Greek, Roman and Byzantine urbanisation processes and urban planning were maintained under Islam in the Middle Ages and this urban planning is still visible today in the Arab Islamic medieval Old City of Jerusalem, a city whose urban planning and architecture are among the best surviving medieval cities in the world.

一些阿拉伯作家和艺术家在推动巴勒斯坦的政治与民族事业,或宣扬泛阿拉伯主义时,会编造一些宏大叙事,把巴勒斯坦民族认同或阿拉伯民族主义描绘得比实际更为古老。此外,直到十九世纪末二十世纪初欧洲政治犹太复国主义出现(这一时代错位的运动),巴勒斯坦人民(阿拉伯语:sha'b Filastin)包括阿拉伯穆斯林、阿拉伯基督徒和阿拉伯犹太人。以以色列犹太复国主义者与巴勒斯坦人之间的冲突为例,从历史角度看,巴勒斯坦的阿拉伯人与犹太人二元对立的说法具有严重的误导性。 巴勒斯坦人民既以个人也以集体的方式体验着他们的国家巴勒斯坦。尽管犹太复国主义的殖民主义侵犯了他们在其历史家园中作为原住民的民族自决权,使他们或生活在殖民占领之下,或流亡在外且很少被允许为自己发声,他们依然继续谈论"我们的国家,巴勒斯坦"(Biladuna Filastin,口语中为 bladna Falastin)或"我们的巴勒斯坦"(Filastinuna)。即便是以色列的巴勒斯坦公民,也常常以"al-blad"或"bladna"("我们的国家")来指称自己的国家,这是一种爱国的表达方式,在心理上或表述上避开"以色列"一词,并与历史上的巴勒斯坦和整个巴勒斯坦人民建立联系。"bilad"或"biladuna"是中古阿拉伯语词汇,已被普遍使用多个世纪,深深植根于人们的日常生活之中。十九世纪下半叶,中古阿拉伯语词汇"watan"(意为"家园")受到欧洲词汇 patria 的影响,"watan"与现代形式的爱国性家园民族主义(wataniyyah)的兴起日益紧密地联系在一起,这一现象在巴勒斯坦及整个阿拉伯世界都十分明显。

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.