殖民定居者的现代殖民项目中，制造政治上的既成事实，以及把文化遗产加以工具化利用，二者都是关键所在。

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

巴勒斯坦文化遗产被用作犹太复国主义殖民者的工具，这一做法是以色列教育政策、以色列圣经学界以及以色列政府更名工程的核心。以色列教育体系和以色列圣经学界对"可用的过去"（Peled-Elhanan 2012: 12）的塑造，已被多位以色列学者和作家考察，其中包括Nurit Peled-Elhanan（2012: 12–47）、Benjamin Beit-Hallahmi（1992）、Shlomo Sand（2011）、Meron Benvenisti（2002）和Gabriel Piterberg（2001, 2008）。在《原罪：对犹太复国主义与以色列历史的反思》（Original Sins: Reflections on the History of Zionism and Israel）一书中，海法大学的Beit-Hallahmi评论了以色列关于圣经的"知识"：

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’:

大多数今日的以色列人，由于受到以色列教育的影响，将《圣经》视为一种可靠的、世俗的、政治层面的历史信息来源。

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

犹太历史的犹太复国主义版本接受了大多数关于犹太历史开端的圣经传说，但去除了神的干预。

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

亚伯拉罕、以撒和雅各被当作历史人物来看待。进入埃及和出埃及被视为一个逐步发展的民族在世俗历史中的阶段，约书亚征服迦南也是如此。

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.

圣经中的事件顺序是被接受的，但其解释是民族主义和世俗主义的。

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

圣经的历史化在以色列是一项全国性的事业，由各大学的数百名学者共同开展。出发点是圣经年代学，然后据此排列证据（有限）与推测（大量）。以色列国防部甚至出版了一份完整的圣经事件年表，给出了创世的确切日期……将这一古老的神话当作历史来宣称，是犹太世俗民族主义（锡安主义）的重要组成部分，其目的是为古代西亚犹太民族的起源提供一套连贯的叙述。它提供了一个认同的焦点，以对抗拉比传统与散居传统。向以色列儿童将圣经作为历史来教授，制造出一种连续性的观念。亚伯拉罕（“第一位锡安主义者”，迁往巴勒斯坦），约书亚与对巴勒斯坦的征服（消灭迦南人，正如今日），大卫王对耶路撒冷的征服（正如今日）。（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)

回顾以色列教育体系中对巴勒斯坦历史和“圣经知识”的严格国家控制与监管，特拉维夫大学的希洛莫·桑德（Shlomo Sand）进一步解释道：

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:

《圣经》的教义，与其说被视为神圣的宗教典籍，不如说更多地被当作一部民族历史书来对待，在1948年之前第一批移民的眼中，它也成为中小学教育中一门独立的课程。

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

以色列社区(Yishuv)在巴勒斯坦的情况。希伯来学校体系各个层级的每名学生,都将其集体过去的历史与普世历史分开学习。由此合乎逻辑的是,集体记忆的发展需要通过充分的大学教育来完成。"三千年犹太民族"的历史理应拥有一个独立的教学与研究领域,对那些妄图涉足其中的"未获认证"的历史学家则加以禁止。这一独特取向最引人注目的结果之一是:从20世纪30年代到90年代,以色列各大学"犹太民族史"系各部门的教师和研究人员,没有一人认为自己是非犹太复国主义的历史学家。普通史学家的犹太复国主义身份未必总是那么确凿可靠,他们可以自由地处理与犹太史相关的问题,但他们无权申请与犹太史相关的经费、奖学金、研究机构、教席,也无资格指导与犹太史相关的博士论文。(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)

在评论圣经地理和考古学“国土知识”（knowledge of the country）的生产、传播与散布时，以色列作家、前耶路撒冷副市长（1971年至1978年）梅隆·本维尼斯蒂解释说，在国家学校课程和军队中，圣经之地的“国土知识”（yedi'at haaretz）这一科目

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)

是一种强迫性的执念。此外，"对土地的认识"既被军事化，也被男性化。以色列学术界，以及常由西方资助的犹太复国主义研究中心，都在国家主导下执着地寻求与土地的根基联系，并把《圣经》当作真正的"历史"来对待。这一工作主要由世俗的阿什肯纳兹历史学家、民族主义考古学家和圣经学者承担。本尼维斯蒂写道：

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:

圣经变成了一本导游手册，人们通过地貌来讲授它，而不再着重其人文和社会信息，更不谈其神圣的作者身份。没有什么比与这一崇拜建立某种联系更浪漫、同时又更具“建制”色彩的了。其祭司便是madrichim——导游和青年领袖。一个庞大的机构网络维系着yedia't haaretz（对圣经之地的认知）：研究机构、野外学校、以色列自然保护协会（SPNI）、犹太民族基金会、青年运动组织、准军事单位和军队。（Benvenisti 1986: 20；亦见 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)

在犹太复国主义中,对古代的选择性重构与人为塑造的"圣经记忆",是复兴古老民族根源与精神这一历史使命的一部分。"[选择性的]古代既成为合法性的来源,也成为令人仰慕的对象"(Zerubavel 1995: 25)。美国以色列学者、布兰迪斯大学与本-古里安大学的塞尔温·伊兰·特罗恩(Selwyn Ilan Troen)在小标题"以命名实现收回"之下,谈到了欧洲犹太复国主义对巴勒斯坦的殖民与19世纪/20世纪初西方基督教考古发掘及知识生产之间的延续性:

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:

シオニズムはまた、この国の景観を「再想像」し「再構築」することにも乗り出した。このプロセスは実際には、19世紀半ば、この国がトルコの支配下にあった時期にパレスチナを訪れた、ヨーロッパやアメリカ合衆国のキリスト教探検家、考古学者、聖書学者から始まった。現代アラブの地名は、聖典やその他の歴史資料に見られる古代の呼称を適応させたもの、あるいは歪めたものにすぎないとされた。シオニストの入植者たちはこの過程を続けたが、彼らにとってそれは聖書の聖地を取り戻すことだけを意味したわけではなかった。むしろそれは、先祖の土地の中で自分たち自身を再想像しようとする、極めて個人的な試みであった。その結果、土地を改名するにあたって、彼らはヨーロッパとアラブの隣人たちの物理的な目印や、社会的・文化的な目印の多くを、意図的に無視するか脇に置いたのである……シオニストたちは、聖書時代のレホヴォトや アシュケロン（アスカラン）が歴史へと復帰したことを祝った……さらに、何千もの名前が通りや公共広場、景観に与えられ、至るところにヘブライ語の標識が掲げられた。全体としての効果は、入植地が、帰還した先住民であると正当に主張しうる一民族による国民的復興の具体的な現れであることを、観察者に感じ取らせるものであった。(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)