犹太过往的重塑、现代犹太民族性在西奥尼主义史学中的重构，以及现代希伯来民族主义意识的形成，已经获得了一些学术关注（Myers 1995；Ram 1995：91–124；Piterberg 2001；Raz-Krakotzkin 1993，1994）。地名与重绘地图的计划，也曾被欧洲殖民列强和欧洲定居者殖民运动广泛而具破坏性地使用。在巴勒斯坦，西奥尼主义者的希伯来语更名计划，对于欧洲犹太人的族群化以及希伯来圣经的民族化而言，都至关重要。

The reinvention of both the Jewish past and modern Jewish nationhood in Zionist historiography and the creation of a modern Hebrew nationalist consciousness have received some scholarly attention (Myers 1995; Ram 1995: 91–124; Piterberg 2001; Raz-Krakotzkin 1993, 1994). Toponymic and remapping projects were also deployed extensively and destructively by the European colonial powers and European settler-colonial movements. In Palestine, the Zionist Hebrew renaming projects were critical to the ethnocisation of the European Jews and nationalisation of the Hebrew Bible.

这些项目受到第十九世纪下半叶至二十世纪上半叶英国、法国和美国考古与地理"探险"考察的启发，并紧随其后。与欧洲民族浪漫主义民族主义的重新建构相一致，犹太复国主义的意识形态考古学和地理学宣称对巴勒斯坦拥有独占的"民族"遗产；"以色列之地"被发明出来，并被当作独占所有权的问题来对待。这一民族化与过去重新建构的过程，在1948年以色列国建立之后进一步加剧，成为将犹太人与希伯来圣经都予以民族化的总体努力的一部分（Rabkin 2010: 130）。

These projects were inspired by and followed closely British, French and American archaeological and geographical ‘exploration’ expeditions of the second half of the 19th and first half of the 20th centuries. In line with the reinventions of European ethno-romantic nationalisms, Zionist ideological archaeology and geography claimed to ‘own’ an exclusive ‘national’ inheritance in Palestine; the ‘land of Israel’ was invented and treated as a matter of exclusive ownership. This process of ethno-nationalisation and reinvention of the past intensified after the establishment of the Israeli state in 1948 as part of the general attempt to ethno-nationalise both Jews and the Hebrew Bible (Rabkin 2010: 130).

自19世纪末犹太复国主义定居者运动兴起以来,尤其是1948年以色列建国以后,地名记忆与地点更名之争已发展成为巴勒斯坦政治冲突不可分割的一部分。土著巴勒斯坦人坚持使用自己完整的阿拉伯语地名体系,通过这些地名表达他们的社会记忆,以及他们与巴勒斯坦土地的深厚联系。另一方面,自1948年"大灾难"(Nakba)期间的种族清洗和以色列国建立以来,大量巴勒斯坦阿拉伯地名被犹太化、希伯来化。事实上,自1948年以来,以色列

Since the rise of the Zionist settler movement in the late 19th century, and especially since the establishment of Israel in 1948, the struggle over toponymic memory and the renaming of sites has developed as an integral part of the political conflict in Palestine. The indigenous Palestinians have insisted on their own comprehensive set of Arabic place names through which they see their own social memory and deep-rootedness in the land of Palestine. On the other hand, since the ethnic cleansing of the 1948 Nakba and the creation of the Israeli state, a large number of Palestinian Arabic place names have been Judaised, Hebraicised. Indeed, since 1948 the Israeli PALESTINE: A FOUR THOUSAND YEAR HISTORY 320

以色列军方和以色列国长期以来有系统地试图取代巴勒斯坦阿拉伯语的地名,他们以年代先后自居,并借助现代考古学、地图绘制和地名,作为犹太人源于"以色列之地"的证据。在以色列,地名的意义在于它们有可能为锡安主义殖民定居者运动所主张的"历史权利"提供合法性。

army and Israeli state have sought systematically to replace Palestinian Arabic place names, claiming priority in chronology and using modern archaeology, map-making and place names as their proofs of Jewish roots in ‘the land of Israel’. In Israel, the significance of place names lies in their potential to legitimise ‘historical claims’ asserted by the Zionist settler-colonial movement.

在她的著作《圣经与利剑:英国人如何来到巴勒斯坦》(1982)中,芭芭拉·塔奇曼指出,《圣经》与利剑这两块磁石,吸引了无数英国朝圣者、十字军战士、传教士、圣经考古学家和巴勒斯坦的征服者,并最终导致了1918年英国对巴勒斯坦的征服。本书的核心论断是:《圣经》中关于土地征服的叙事,是为欧洲移民殖民巴勒斯坦提供合法性的关键文本。在中东之外,《圣经》同样为欧洲帝国、欧洲移民殖民主义、对地球的征服,乃至当今美国的帝国主义提供了合法性。作为一种权力事实,《圣经》叙事的权威也是有组织宗教和集体记忆的核心。作为一种有组织的记忆,《圣经》的权威对中世纪拉丁十字军、西班牙征服者的政治神学至关重要,也对1492年至20世纪间拉丁美洲的殖民权力斗争,以及各种各样的移民殖民计划至关重要。事实上,在现代,一系列西方移民殖民事业非常有效地运用了《圣经》文本及其“著名的”土地征服叙事的权力政治,并给土著民族带来了毁灭性的后果。《出埃及记》的叙事被广泛用作欧洲移民殖民主义和欧洲“文明使命”(mission civilisatrice)的框架性叙事,而其他《圣经》文本也被挪用,为欧洲在非洲、亚洲、澳大利亚和美洲的“探索”及移民殖民征服提供道德权威(Prior 1997, 1999)。

In her book Bible and Sword: How the British came to Palestine (1982), Barbara Tuchman shows how the two magnets, the Bible and the sword, have drawn countless British pilgrims, crusaders, missionaries, biblical archaeologists and conquerors of Palestine and ultimately led to the British conquest of Palestine in 1918. Central to this book is the assertion that the land conquest narrative of the Bible has been the key text that redeems the European settler-colonisation of Palestine. Outside the Middle East the Bible has redeemed European empires and European settler-colonialism, the conquest of the earth and even current American imperialism. As a fact of power, the authority of the biblical narrative has also been central to organised religion and collective memory. As organised memory, the authority of the Bible became critical to the political theologies of the Medieval Latin crusaders, Spanish conquistadors, in the struggle for colonial power in Latin America from 1492 until the 20th century, and a whole variety of settler-colonist projects. In fact, in modern times a range of Western settler-colonial enterprises have deployed the power politics of the biblical text and its ‘famous’ land conquest narrative very effectively and with devastating consequences for indigenous peoples. The narrative of Exodus has been widely deployed as a framing narrative for European settler-colonialism and the European mission civilisatrice, while other biblical texts have been appropriated and used to provide moral authority for European ‘exploration’ in, and settler-colonial conquests of, Africa, Asia, Australia and the Americas (Prior 1997, 1999).