Safrai,Zeʾev(2018-05-02),“The Land in Rabbinic Literature”(英語),Seeking out the Land: Land of Israel Traditions in Ancient Jewish, Christian and Samaritan Literature (200 BCE – 400 CE)(Brill): pp.76–203,ISBN978-90-04-33482-3,オリジナルのJune 27, 2023時点におけるアーカイブ。,https://web.archive.org/web/20230627093521/https://brill.com/display/book/9789004334823/BP000013.xml2023年7月6日閲覧。 "The preoccupation of rabbinic literature in all its forms with the Land of Israel is without question intensive and constant. It is no wonder that this literature offers historians of the Land of Israel a wealth of information for the clarification of a wide variety of topics."
Biger,Gideon(2004)(英語).The Boundaries of Modern Palestine, 1840–1947.Routledge.pp.58–63.ISBN978-1-135-76652-8.https://books.google.com/books?id=wUqRAgAAQBAJ&pg=PA60."Unlike the earlier literature that dealt with Palestine's delimitation, the boundaries were not presented according to their historical traditional meaning, but according to the boundaries of the Jewish Eretz Israel that was about to be established there. This approach characterizes all the Zionist publications at the time ... when they came to indicate borders, they preferred the realistic condition and strategic economic needs over an unrealistic dream based on the historic past.' This meant that planners envisaged a future Palestine that controlled all the Jordan's sources, the southern part of the Litanni river in Lebanon, the large cultivatable area east of the Jordan, including the Houran and Gil'ad wheat zone, Mt Hermon, the Yarmuk and Yabok rivers, the Hijaz Railway ..."
LeVine,Mark;Mossberg,Mathias(2014).One Land, Two States: Israel and Palestine as Parallel States.University of California Press.p.211.ISBN978-0-520-95840-1.オリジナルのNovember 17, 2016時点におけるアーカイブ。.https://web.archive.org/web/20161117165546/https://books.google.com/books?id=vnVAAwAAQBAJ&pg=PA211March 16, 2016閲覧."The parents of Zionism were not Judaism and tradition, but antiSemitism and nationalism. The ideals of the French Revolution spread slowly across Europe, finally reaching the Pale of Settlement in the Russian Empire and helping to set off the Haskalah, or Jewish Enlightenment. This engendered a permanent split in the Jewish world, between those who held to a halachic or religious-centric vision of their identity and those who adopted in part the racial rhetoric of the time and made the Jewish people into a nation. This was helped along by the wave of pogroms in Eastern Europe that set two million Jews to flight; most wound up in America, but some chose Palestine. A driving force behind this was the Hovevei Zion movement, which worked from 1882 to develop a Hebrew identity that was distinct from Judaism as a religion."
Gelvin,James L.(2014).The Israel-Palestine Conflict: One Hundred Years of War.Cambridge University Press.p.93.ISBN978-1-107-47077-4.オリジナルのNovember 17, 2016時点におけるアーカイブ。.https://web.archive.org/web/20161117183517/https://books.google.com/books?id=GDaZAgAAQBAJ&pg=PA93March 16, 2016閲覧."The fact that Palestinian nationalism developed later than Zionism and indeed in response to it does not in any way diminish the legitimacy of Palestinian nationalism or make it less valid than Zionism. All nationalisms arise in opposition to some "other". Why else would there be the need to specify who you are? And all nationalisms are defined by what they oppose. As we have seen, Zionism itself arose in reaction to anti-Semitic and exclusionary nationalist movements in Europe. It would be perverse to judge Zionism as somehow less valid than European anti-Semitism or those nationalisms. Furthermore, Zionism itself was also defined by its opposition to the indigenous Palestinian inhabitants of the region. Both the "conquest of land" and the "conquest of labor" slogans that became central to the dominant strain of Zionism in the Yishuv originated as a result of the Zionist confrontation with the Palestinian "other"."
Israel Affairs. Volume 13, Issue 4, 2007 – Special Issue: Postcolonial Theory and the Arab-Israel Conflict – De-Judaizing the Homeland: Academic Politics in Rewriting the History of Palestine. S. Ilan Troen
Shafir, Gershon, Being Israeli: The Dynamics of Multiple Citizenship, Cambridge University Press, 2002, pp. 37–38
Bareli, Avi, "Forgetting Europe: Perspectives on the Debate about Zionism and Colonialism", in Israeli Historical Revisionism: From Left to Right, Psychology Press, 2003, pp. 99–116
Pappé Ilan, A History of Modern Palestine: One Land, Two Peoples, Cambridge University Press, 2006, pp. 72–121
Prior, Michael, The Bible and colonialism: a moral critique, Continuum International Publishing Group, 1997, pp. 106–215
Shafir, Gershon, "Zionism and Colonialism", in The Israel / Palestinian Question, by Ilan Pappe, Psychology Press, 1999, pp. 72–85
Lustick, Ian, For the Land and the Lord ...
Zuriek, Elia, The Palestinians in Israel: A Study in Internal Colonialism, Routledge & K. Paul, 1979
Penslar, Derek J., "Zionism, Colonialism and Postcolonialism", in Israeli Historical Revisionism: From Left to Right, Psychology Press, 2003, pp. 85–98
Pappe, Ilan, The Ethnic Cleansing of Palestine, Oneworld, 2007
Masalha,Nur(2007),The Bible and Zionism: invented traditions, archaeology and post-colonialism in Palestine-Israel,1,Zed Books,p.16
Thomas,Baylis(2011),The Dark Side of Zionism: Israel's Quest for Security Through Dominance,Lexington Books,p.4
Prior,Michael(1999),Zionism and the State of Israel: A Moral Inquiry,Psychology Press,p.240
Zionism, imperialism, and race, Abdul Wahhab Kayyali, ʻAbd al-Wahhāb Kayyālī (Eds), Croom Helm, 1979
Gerson, Allan, "The United Nations and Racism: the Case of Zionism and Racism", in Israel Yearbook on Human Rights 1987, Volume 17; Volume 1987, Yoram Dinstein, Mala Tabory (Eds), Martinus Nijhoff Publishers, 1988, p. 68
Hadawi, Sami, Bitter harvest: a modern history of Palestine, Interlink Books, 1991, p. 183
Beker, Avi, Chosen: the history of an idea, the anatomy of an obsession, Macmillan, 2008, pp. 131, 139, 151
Dinstein, Yoram, Israel Yearbook on Human Rights 1987, Volume 17; Volume 1987, pp. 31, 136
Harkabi, Yehoshafat, Arab attitudes to Israel, pp. 247–248
Norman G. Finkelstein(2003).Image and reality of the Israel-Palestine conflict.Verso Books.ISBN978-1-85984-442-7.https://books.google.com/books?id=vNb5VkyxDlYC."The ‘defensive ethos’ was never the operative ideology of mainstream Zionism. From beginning to end, Zionism was a conquest movement. The subtitle of Shapira’s study is ‘The Zionist Resort to Force’. Yet, Zionism did not ‘resort’ to force. Force was – to use Shapira’s apt phrase in her conclusion – ‘inherent in the situation’ (p. 357). Gripped by messianism after the issuance of the Balfour Declaration, the Zionist movement sought to conquer Palestine with a Jewish Legion under the slogan ‘In blood and fire shall Judea rise again’ (pp. 83–98). When these apocalyptic hopes were dispelled and displaced by the mundane reality of the British Mandate, mainstream Zionism made a virtue of necessity and exalted labor as it proceeded to conquer Palestine ‘dunum by dunum, goat by goat’. Force had not been abandoned, however. Shapira falsely counterposes settlement (‘by virtue of labor’) to force (‘by dint of conquest’). Yet, settlement was force by other means. Its purpose, in Shapira’s words, was to build a ‘Jewish infrastructure in Palestine’ so that ‘the balance of power between Jews and Arabs had shifted in favor of the former’ (pp. 121, 133; cf. p. 211). To the call of a Zionist leader on the morrow of Tel Hai that ‘we must be a force in the land’, Shapira adds the caveat: ‘He was not referring to military might but, rather, to power in the sense of demography and colonization’ (p. 113). Yet, Shapira willfully misses the basic point that ‘demography and colonization’ were equally force. Moreover, without the ‘foreign bayonets’ of the British Mandate, the Zionist movement could not have established even a toehold, let alone struck deep roots, in Palestine.51 Toward the end of the 1930s and especially after World War II, a concatenation of events – Britain’s waning commitment to the Balfour Declaration, the escalation of Arab resistance, the strengthening of the Yishuv, etc. – caused a consensus to crystallize within the Zionist movement that the time was ripe to return to the original strategy of conquering Palestine ‘by blood and fire’."
Kühntopf-Gentz,Michael(1990)(ドイツ語).Nathan Birnbaum: Biographie.Eberhard-Karls-Universität zu Tübingen.p.39.オリジナルのJuly 7, 2023時点におけるアーカイブ。.https://web.archive.org/web/20230707163624/https://books.google.com/books?id=bNcsAQAAIAAJJuly 7, 2023閲覧."Nathan Birnbaum wird immer wieder als derjenige erwähnt, der die Begriffe "Zionismus" und "zionistisch" eingeführt habe, auch sieht er es selbst so, obwohl er es später bereut und Bedauern darüber äußert, wie die von ihm geprägten Begriffe verwendet werden. Das Wort "zionistisch" erscheint bei Birnbaum zuerst in einem Artikel der "Selbst-Emancipation" vom 1 April 1890: "Es ist zu hoffen, dass die Erkenntnis der Richtigkeit und Durchführbarkeit der zionistischen Idee stets weitere Kreise ziehen und in der Assimilationsepoche anerzogene Vorurteile beseitigen wird”"
Aviel Roshwald, "Jewish Identity and the Paradox of Nationalism", in Michael Berkowitz, (ed.). Nationalism, Zionism and Ethnic Mobilization of the Jews in 1900 and Beyond, p. 15
Herzl,Theodor(2012)(英語).The Jewish State.Courier Corporation.p.80.ISBN978-0-486-11961-8.オリジナルのJanuary 11, 2024時点におけるアーカイブ。.https://web.archive.org/web/20240111180611/https://books.google.com/books?id=1_6VSVuzCagC&pg=PA80#v=onepage&q&f=falseJune 9, 2021閲覧."if all or any of the French Jews protest against this scheme on account of their own "assimilation," my answer is simple: The whole thing does not concern them at all. They are Jewish Frenchmen, well and good! This is a private affair for the Jews alone. The movement towards the organization of the State I am proposing would, of course, harm Jewish Frenchmen no more than it would harm the "assimilated" of other countries. It would, on the contrary, be distinctly to their advantage. For they would no longer be disturbed in their "chromatic function," as Darwin puts it, but would be able to assimilate in peace, because the present Anti-Semitism would have been stopped for ever. They would certainly be credited with being assimilated to the very depths of their souls, if they stayed where they were after the new Jewish State, with its superior institutions, had become a reality. The "assimilated" would profit even more than Christian citizens by the departure of faithful Jews; for they would be rid of the disquieting, incalculable, and unavoidable rivalry of a Jewish proletariat, driven by poverty and political pressure from place to place, from land to land. This floating proletariat would become stationary."
Hirsch 2009 "The work of Jewish race scientists has been the subject of several recent studies (Efron 1994; R. Falk 2006; Hart 2000; Kiefer 1991; Lipphardt 2007; Y. Weiss 2002; see also Doron 1980). As these studies suggest, among Jewish physicians, anthropologists, and other 'men of science' in Central Europe, proponents of the idea that the Jews were a race were found mainly in the ranks of Zionists, as the idea implied a common biological nature of the otherwise geographically, linguistically, and culturally divided Jewish people, and offered scientific 'proof' of the ethno-nationalist myth of common descent (Doron 1980: 404; Y. Weiss 2002: 155). At the same time, many of these proponents agreed that the Jews were suffering a process of 'degeneration, and so their writings advanced the national project as a means of 'regeneration' and 'racial improvement' (R. Falk 2006; Hart 2000: 17)... In the Zionist case, the nation-building project was fused with a cultural project of Westernization. 'Race' was an integral concept in certain versions of nationalist thinking, and in Western identity (Bonnett 2003), albeit in different ways. In the discourse of Zionist men of science, 'race' served different purposes, according to the context in question. In some contexts 'race' was mainly used to establish Jewish unity, while in others it was used to establish diversity and hierarchy among Jews. The latter use was more common in texts which appeared in Palestine. It resulted from the encounter of European Zionists with Eastern Jews, and from the tension between the projects of nation-building and of Westernization in the context of Zionist settlement in the East."
McGonigle 2021, p.35 (c.f. p.52-53 of PhD): "Here, the ethnic composition of Israel is crucial. Despite the ambiguity in respect of the legal, biological, and social ‘nature’ of ‘Jewish genes’ and their intermittent role in the reproduction of Jewish identity, Israel is an ethnically diverse country. Many Jewish immigrants have arrived from Eastern Europe, North Africa, France, India, Latin America, Yemen, Iraq, Ethiopia, the US, Zimbabwe, South Africa, and the ex-Soviet Union, not to mention Israel’s indigenous Arab minority of close to 2 million people. And while Jewishness has often been imagined as a biological race – most notably, and to horrific ends, by the Nazis, but also later by Zionists and early Israelis for state-building purposes – the initial origins of the Ashkenazi Jews who began the Zionist movement in turn-of-the-century Europe remain highly debated and enigmatic."
Abu El-Haj 2012, p.98 "There is a “problem” regarding the origins of the Ashkenazim, which needs resolution: Ashkenazi Jews, who seem European—phenotypically, that is—are the normative center of world Jewry. No less, they are the political and cultural elite of the newly founded Jewish state. Given their central symbolic and political capital in the Jewish state and given simultaneously the scientific and social persistence of racial logics as ways of categorizing and understanding human groups, it was essential to find other evidence that Israel’s European Jews were not in truth Europeans. The normative Jew had to have his/her origins in ancient Palestine or else the fundamental tenet of Zionism, the entire edifice of Jewish history and nationalist ideology, would come tumbling down. In short, the Ashkenazi Jew is the Jew—the Jew in relation to whose values and cultural practices the oriental Jew in Israel must assimilate. Simultaneously, however, the Ashkenazi Jew is the most dubious Jew, the Jew whose historical and genealogical roots in ancient Palestine are most difficult to see and perhaps thus to believe—in practice, although clearly not by definition."
Haddad,Hassan S.(1974).“The Biblical Bases of Zionist Colonialism”.Journal of Palestine Studies([University of California Press, Institute for Palestine Studies])3(4): 98–99.doi:10.2307/2535451.ISSN0377-919X.JSTOR2535451.http://www.jstor.org/stable/2535451July 5, 2023閲覧。. "The Zionist moveinent remains firmly anchored on the basic principle of the exclusive right of the Jews to Palestine that is found in the Torah and in other Jewish religious literature. Zionists who are not religious, in the sense of following the ritual practices of Judaism, are still biblical in their basic convictions in, and practical application of the ancient particularism of the Torah and the other books of the Old Testament. They are biblical in putting their national goals on a level that goes beyond historical, humanistic or moral considerations… We can summarize these beliefs, based on the Bible, as follows. 1. The Jews are a separate and exclusive people chosen by God to fulfil a destiny. The Jews of the twentieth century have inherited the covenant of divine election and historical destiny from the Hebrew tribes that existed more than 3000 years ago. 2. The covenant included a definite ownership of the Land of Canaan (Palestine) as patrimony of the Israelites and their descendants forever. By no name, and under no other conditions, can any other people lay a rightful claim to that land. 3. The occupation and settlement of this land is a duty placed collectively on the Jews to establish a state for the Jews. The purity of the Jewishness of the land is derived from a divine command and is thus a sacred mission. Accordingly, settling in Palestine, in addition to its economic and political motivations, acquires a romantic and mythical character. That the Bible is at the root of Zionism is recognized by religious, secular, non-observant, and agnostic Zionists… The Bible, which has been generally considered as a holy book whose basic tenets and whose historical contents are not commonly challenged by Christians and Jews, is usually referred to as the Jewish national record. As a "sacrosanct title-deed to Palestine," it has caused a fossilization of history in Zionist thinking… Modern Jews, accordingly, are the direct descendants of the ancient Israelites, hence the only possible citizens of the Land of Palestine."
McGonigle 2021, p.36 (c.f. p.54 of PhD): "The stakes in the debate over Jewish origins are high, however, since the founding narrative of the Israeli state is based on exilic ‘return.’ If European Jews have descended from converts, the Zionist project falls prey to the pejorative categorization as ‘settler colonialism’ pursued under false assumptions, playing into the hands of Israel’s critics and fueling the indignation of the displaced and stateless Palestinian people. The politics of ‘Jewish genetics’ is consequently fierce. But irrespective of philosophical questions of the indexical power or validity of genetic tests for Jewishness, and indeed the historical basis of a Jewish population ‘returning’ to the Levant, the Realpolitik of Jewishness as a measurable biological category could also impinge on access to basic rights and citizenship within Israel."
McGonigle 2021, p.(c.f. p.218-219 of PhD): "The [Israeli national] biobank stands for unmarked global modernity and secular technoscientific progress. It is within the other pole of the Israeli cultural spectrum that one finds right-wingers appropriating genetics as a way of imagining the tribal particularity of Jews, as a way of proving the occupation is legitimate, of authenticating the ethnos as a natural fact, and of defending Zionism as a return. It is across this political spectrum that the natural facts of genetics research discursively migrate and transform into the mythologized ethnonationalism of the bio-nation. However, Israel has also moved towards a market-based society, and as the majority of the biomedical research is moving to private biotech companies, the Israeli biobank is becoming underused and outmoded. The epistemics of Jewish genetics fall short of its mythic circulatory semiotics. This is the ultimate lesson from my ethnographic work in Israel."
Abu El-Haj 2012, p.18 "What is evident in the work in Israeli population genetics is a desire to identify biological evidence for the presumption of a common Jewish peoplehood whose truth was hard to “see,” especially in the face of the arrival of oriental Jews whose presumably visible civilizational and phenotypic differences from the Ashkenazi elite strained the nationalist ideology upon which the state was founded. Testament to the legacy of racial thought in giving form to a Zionist vision of Jewish peoplehood by the mid-twentieth century, Israeli population researchers never doubted that biological facts of a shared origin did indeed exist, even as finding those facts remained forever elusive… Looking at the history of Zionism through the lens of work in the biological sciences brings into focus a story long sidelined in histories of the Jewish state: Jewish thinkers and Zionist activists invested in race science as they forged an understanding of the Jewish people and fought to found the Jewish state. By the mid-twentieth century, a biological self-definition—even if not seamlessly a racial one, at least not as race was imagined at the turn of the twentieth century—had become common-sensical for many Jewish nationalists, and, in significant ways, it framed membership and shaped the contours of national belonging in the Jewish state."
Fellman,Jack(2011).The Revival of Classical Tongue: Eliezer Ben Yehuda and the Modern Hebrew Language.Walter de Gruyter.ISBN978-3-11-087910-0.OCLC1089437441
“Jew | History, Beliefs, & Facts | Britannica”(英語).www.britannica.com.August 4, 2022時点のオリジナルよりアーカイブ。2023年3月10日閲覧。“In the broader sense of the term, a Jew is any person belonging to the worldwide group that constitutes, through descent or conversion, a continuation of the ancient Jewish people, who were themselves descendants of the Hebrews of the Old Testament.”
Adams, Hannah(1840).The history of the Jews: from the destruction of Jerusalem to the present time.Sold at the London Society House and by Duncan and Malcom, and Wertheim.OCLC894671497
Helyer,Larry R.;McDonald,Lee Martin(2013).“The Hasmoneans and the Hasmonean Era”.InGreen, Joel B.;McDonald.The World of the New Testament: Cultural, Social, and Historical Contexts.Baker Academic.pp.45–47.ISBN978-0-8010-9861-1.OCLC961153992."The ensuing power struggle left Hyrcanus with a free hand in Judea, and he quickly reasserted Jewish sovereignty... Hyrcanus then engaged in a series of military campaigns aimed at territorial expansion. He first conquered areas in the Transjordan. He then turned his attention to Samaria, which had long separated Judea from the northern Jewish settlements in Lower Galilee. In the south, Adora and Marisa were conquered; (Aristobulus') primary accomplishment was annexing and Judaizing the region of Iturea, located between the Lebanon and Anti-Lebanon mountains"
Ben-Sasson,H.H.(1976).A History of the Jewish People.Harvard University Press.p.226.ISBN978-0-674-39731-6."The expansion of Hasmonean Judea took place gradually. Under Jonathan, Judea annexed southern Samaria and began to expand in the direction of the coast plain... The main ethnic changes were the work of John Hyrcanus... it was in his days and those of his son Aristobulus that the annexation of Idumea, Samaria and Galilee and the consolidation of Jewish settlement in Trans-Jordan was completed. Alexander Jannai, continuing the work of his predecessors, expanded Judean rule to the entire coastal plain, from the Carmel to the Egyptian border... and to additional areas in Trans-Jordan, including some of the Greek cities there."
Ben-Eliyahu,Eyal(2019).Identity and Territory: Jewish Perceptions of Space in Antiquity.Univ of California Press.p.13.ISBN978-0-520-29360-1.OCLC1103519319."From the beginning of the Second Temple period until the Muslim conquest—the land was part of imperial space. This was true from the early Persian period, as well as the time of Ptolemy and the Seleucids. The only exception was the Hasmonean Kingdom, with its sovereign Jewish rule—first over Judah and later, in Alexander Jannaeus's prime, extending to the coast, the north, and the eastern banks of the Jordan."
Zissu,Boaz(2018).“Interbellum Judea 70–132 CE: An Archaeological Perspective”.Jews and Christians in the First and Second Centuries: The Interbellum 70‒132 CE.Joshua Schwartz, Peter J. Tomson.Leiden, The Netherlands:Brill.p.19.ISBN978-90-04-34986-5.OCLC988856967
H.H. Ben-Sasson, A History of the Jewish People, Harvard University Press, 1976, ISBN978-0-674-39731-6, p. 334: "In an effort to wipe out all memory of the bond between the Jews and the land, Hadrian changed the name of the province from Iudaea to Syria-Palestina, a name that became common in non-Jewish literature."
David Goodblatt(2006).William David Davies, Louis Finkelstein, Steven T. Katz.ed.The political and social history of the Jewish community in the Land of Israel.The Cambridge History of Judaism: Volume 4, The Late Roman-Rabbinic Period.Cambridge University Press.pp.404–430, [406]
Between Bible and Qurʾān: The Children of Israel and the Islamic Self-Image Studies in Late Antiquity and Early Islam 17.Darwin Press, Princeton, NJ.(1999).p.57 f.
"Sound the great shofar for our freedom, raise the banner to gather our exiles and gather us together from the four corners of the earth (Isaiah 11:12) Blessed are you, O Lord, Who gathers in the dispersed of His people Israel."
The Jerusalem Cathedra: Studies in the History, Archaeology, Geography and Ethnography of the Land of Israel, "Aliya from Babylonia During the Amoraic Period (200–500 AD)", Joshua Schwartz, pp.58–69, ed.
The Jerusalem Cathedra: Studies in the History, Archaeology, Geography and Ethnography of the Land of Israel, "Aliya and Pilgrimage in the Early Arab Period (634–1009)", Moshe Gil, 1983, Yad Izhak Ben Zvi & Wayne State University Press
Baer,Marc David(2011).Honored by the Glory of Islam: Conversion and Conquest in Ottoman Europe.New York:Oxford University Press.p.137.ISBN978-0-199-79783-7.OCLC657455452.https://books.google.com/books?id=CIPR5L5SAtYC&pg=PA137."Hatice Turhan’s insistence on conversion mitigated any educational edge Jewish physicians had over others. In contrast to the mid-sixteenth century, when Jews such as Joseph Nasi rose to the highest medical post in the empire and played an active role at the Ottoman court while remaining practicing Jews, and even convinced Suleiman to intervene with the pope on behalf of Portuguese Jews who were Ottoman subjects imprisoned in Ancona, the leading physicians at court in the mid-to late seventeenth century such as Hayatizade and Nuh Efendi had to be converted Jews."
Adam Rovner(2014).In the Shadow of Zion: Promised Lands Before Israel.NYU Press.p.45.ISBN978-1-4798-1748-1.オリジナルのNovember 17, 2016時点におけるアーカイブ。.https://web.archive.org/web/20161117170246/https://books.google.com/books?id=Ej_UBAAAQBAJ&pg=PA45March 16, 2016閲覧."European Jews swayed and prayed for Zion for nearly two millennia, and by the end of the nineteenth century their descendants had transformed liturgical longing into a political movement to create a Jewish national entity somewhere in the world. Zionism's prophet, Theodor Herzl, considered Argentina, Cyprus, Mesopotamia, Mozambique, and the Sinai Peninsula as potential Jewish homelands. It took nearly a decade for Zionism to exclusively concentrate its spiritual yearning on the spatial coordinates of Ottoman Palestine."
Adam Rovner(2014).In the Shadow of Zion: Promised Lands Before Israel.NYU Press.p.45.ISBN978-1-4798-1748-1.オリジナルのNovember 17, 2016時点におけるアーカイブ。.https://web.archive.org/web/20161117170246/https://books.google.com/books?id=Ej_UBAAAQBAJ&pg=PA45March 16, 2016閲覧."European Jews swayed and prayed for Zion for nearly two millennia, and by the end of the nineteenth century their descendants had transformed liturgical longing into a political movement to create a Jewish national entity somewhere in the world. Zionism's prophet, Theodor Herzl, considered Argentina, Cyprus, Mesopotamia, Mozambique, and the Sinai Peninsula as potential Jewish homelands. It took nearly a decade for Zionism to exclusively concentrate its spiritual yearning on the spatial coordinates of Ottoman Palestine."
Hazony,Yoram(2000).The Jewish State: The Struggle for Israel's Soul.New York:Basic Books.p.150.ISBN978-0-465-02902-0."Recalling his views when he had written "The Jewish State" eight years earlier, he [Herzl] pointed out that at the time, he had openly been willing to consider building on Baron de Hirsch's beginning and establishing the Jewish state in Argentina. But those days were long gone."
Hazony,Yoram(2000).The Jewish State: The Struggle for Israel's Soul(1st ed.).New York:Basic Books.p.369.ISBN978-0-465-02902-0."Herzl decided to explore the East Africa proposal in the wake of the pogrom, writing to Nordau: "We must give an answer to Kishinev, and this is the only one...We must, in a word, play the politics of the hour.""
Tessler,Mark A.(1994).A History of the Israeli–Palestinian Conflict.Indiana University Press.p.55.ISBN978-0-253-20873-6.https://archive.org/details/historyofisraeli00tess_0June 22, 2016閲覧."The suggestion that Uganda might be suitable for Jewish colonization was first put forward by Joseph Chamberlain, the British colonial secretary, who said that he had thought about Herzl during a recent visit to the interior of British East Africa. Herzl, who at that time had been discussing with the British a scheme for Jewish settlement in Sinai, responded positively to Chamberlain's proposal, in part because of a desire to deepen Zionist-British cooperaion and, more generally to show that his diplomatic efforts were capable of bearing fruit."
Adam Rovner(2014).In the Shadow of Zion: Promised Lands Before Israel.NYU Press.p.81.ISBN978-1-4798-1748-1.オリジナルのNovember 17, 2016時点におけるアーカイブ。.https://web.archive.org/web/20161117170246/https://books.google.com/books?id=Ej_UBAAAQBAJ&pg=PA45March 16, 2016閲覧."On the afternoon of the fourth day of the Congress a weary Nordau brought three resolutions before the delegates: (1) that the Zionist Organization direct all future settlement efforts solely to Palestine; (2) that the Zionist Organization thank the British government for its other of an autonomous territory in East Africa; and (3) that only those Jews who declare their allegiance to the Basel Program may become members of the Zionist Organization." Zangwill objected... When Nordau insisted on the Congress's right to pass the resolutions regardless, Zangwill was outraged. "You will be charged before the bar of history," he challenged Nordau... From approximately 1:30 p.m. on Sunday, July 30, 1905, a Zionist would henceforth he defined as someone who adhered to the Basel Program and the only "authentic interpretation" of that program restricted settlement activity exclusively to Palestine. Zangwill and his supporters could not accept Nordau's "authentic interpretation" which they believed would lead to an abandonment of the Jewish masses and of Herzl's vision. One territorialist claimed that Ussishkin's voting bloc had in fact "buried political Zionism"."
Ėstraĭkh, G. In Harness: Yiddish Writers' Romance with Communism. Judaic traditions in literature, music, and art.Syracuse, New York: Syracuse University Press, 2005. p. 30
“Palestine Conference (Government Policy) (Hansard, 18 February 1947)”.Parliamentary Debates (Hansard)(18 February 1947).October 12, 2017時点のオリジナルよりアーカイブ。2023年3月10日閲覧。“We have, therefore, reached the conclusion that the only course now open to us is to submit the problem to the judgment of the United Nations ... Mr. Janner Pending the remitting of this question to the United Nations, are we to understand that the Mandate stands. and that we shall deal with the situation of immigration and land restrictions on the basis of the terms of the Mandate, and that the White Paper of 1939 will be abolished? ... Mr. Bevin No, Sir. We have not found a substitute yet for that White Paper, and up to the moment, whether it is right or wrong, the House is committed to it. That is the legal position. We did, by arrangement and agreement, extend the period of immigration which would have terminated in December, 1945. Whether there will be any further change, my right hon. Friend the Colonial Secretary, who, of course, is responsible for the administration of the policy, will be considering later.”
Ravndal,Ellen Jenny(2010).“Exit Britain: British Withdrawal From the Palestine Mandate in the Early Cold War, 1947–1948”.Diplomacy & Statecraft21(3): 416–433.doi:10.1080/09592296.2010.508409.ISSN0959-2296.
Hacohen 1991, p.262 #2: "In meetings with foreign officials at the end of 1944 and during 1945, Ben-Gurion cited the plan to enable one million refugees to enter Palestine immediately as the primary goal and top priority of the Zionist movement."
Hakohen 2003, p.46: "After independence, the government presented the Knesset with a plan to double the Jewish population within four years. This meant bringing in 600,000 immigrants in a four-year period. or 150,000 per year. Absorbing 150,000 newcomers annually under the trying conditions facing the new state was a heavy burden indeed. Opponents in the Jewish Agency and the government of mass immigration argued that there was no justification for organizing large-scale emigration among Jews whose lives were not in danger, particularly when the desire and motivation were not their own."
Hakohen 2003, p.246–247: "Both the immigrants' dependence and the circumstances of their arrival shaped the attitude of the host society. The great wave of immigration in 1948 did not occur spontaneously: it was the result of a clear-cut foreign policy decision that taxed the country financially and necessitated a major organizational effort. Many absorption activists, Jewish Agency executives, and government officials opposed unlimited, nonselective immigration; they favored a gradual process geared to the country's absorptive capacity. Throughout this period, two charges resurfaced at every public debate: one, that the absorption process caused undue hardship; two, that Israel's immigration policy was misguided."
Hakohen 2003, p.47: "But as head of the government, entrusted with choosing the cabinet and steering its activities, Ben-Gurion had tremendous power over the country's social development. His prestige soared to new heights after the founding of the state and the impressive victory of the IDF in the War of Independence. As prime minister and minister of defense in Israel's first administration, as well as the uncontested leader of the country's largest political party, his opinions carried enormous weight. Thus, despite resistance from some of his cabinet members, he remained unflagging in his enthusiasm for unrestricted mass immigration and resolved to put this policy into effect."
Hakohen 2003, p.247: "On several occasions, resolutions were passed to limit immigration from European and Arab countries alike. However, these limits were never put into practice, mainly due to the opposition of Ben-Gurion. As a driving force in the emergency of the state, Ben-Gurion—both prime minister and minister of defense—carried enormous weight with his veto. His insistence on the right of every Jew to immigrate proved victorious. He would not allow himself to be swayed by financial or other considerations. It was he who orchestrated the large-scale action that enabled the Jews to leave Eastern Europe and Islamic countries, and it was he who effectively forged Israel's foreign policy. Through a series of clandestine activities carried out overseas by the Foreign Office, the Jewish Agency, the Mossad le-Aliyah, and the Joint Distribution Committee, the road was paved for mass immigration."
Asscher,Omri(2021).“Exporting political theology to the diaspora: translating Rabbi Abraham Isaac Kook for Modern Orthodox consumption”.Meta65(2): 292–311.doi:10.7202/1075837ar.ISSN1492-1421.
“Hitler and the Nazis' Anti-Zionism”.Fathom.January 11, 2024時点のオリジナルよりアーカイブ。2023年11月19日閲覧。“First, Hitler despised Zionism. In fact he ridiculed the idea as he was convinced that the Jews would be incapable of establishing and then defending a state. More importantly, he and his government viewed the prospect of a Jewish state in Palestine as part of the broader international Jewish conspiracy which his fevered imagination presented as a dire threat to Germany.”
“Israeli Statement in Response to "Zionism Is Racism" Resolution (November 1975)”.www.jewishvirtuallibrary.org.March 10, 2023時点のオリジナルよりアーカイブ。2023年3月10日閲覧。“You dare talk of racism when I can point with pride to the Arab ministers who have served in my government; to the Arab deputy speaker of my Parliament; to Arab officers and men serving of their own volition in our border and police defense forces, frequently commanding Jewish troops; to the hundreds of thousands of Arabs from all over the Middle East crowding the cities of Israel every year; to the thousands of Arabs from all over the Middle East coming for medical treatment to Israel; to the peaceful coexistence which has developed; to the fact that Arabic is an official language in Israel on a par with Hebrew; to the fact that it is as natural for an Arab to serve in public office in Israel as it is incongruous to think of a Jew serving in any public office in an Arab country, indeed being admitted to many of them. Is that racism? It is not! That, Mr. President, is Zionism.”
Chomsky,Noam(1999).Fateful Triangle: the United States, Israel, and the Palestinians (2nd Ed, revised).South End Press.pp.153–154.ISBN978-0-89608-601-2
Saleh Abdel Jawad (2007) "Zionist Massacres: the Creation of the Palestinian Refugee Problem in the 1948 War" in Israel and the Palestinian Refugees, Eyal Benvenistî, Chaim Gans, Sari Hanafi (Eds.), Springer, p. 78.
Tessler, Mark, "Religion and Politics in the Jewish State of Israel", in Religious Resurgence and Politics in the Contemporary World, (Emile Sahliyeh, Ed)., SUNY Press, 1990, pp. 263–296.
Horowitz,Elliott S.(2006).Reckless rites: Purim and the legacy of Jewish violence.Princeton University Press.pp.6–11.ISBN978-0-691-12491-9
Rayner,John D.(1997).An Understanding of Judaism.Berghahn Books.p.57.ISBN978-1-57181-971-0
Saleh Abdel Jawad (2007) "Zionist Massacres: the Creation of the Palestinian Refugee Problem in the 1948 War" in Israel and the Palestinian refugees, Eyal Benvenistî, Chaim Gans, Sari Hanafi (Eds.), Springer, p. 78:
".. the Zionist movement, which claims to be secular, found it necessary to embrace the idea of 'the promised land' of Old Testament prophecy, to justify the confiscation of land and the expulsion of the Palestinians. For example, the speeches and letter of Chaim Weizman, the secular Zionist leader, are filled with references to the biblical origins of the Jewish claim to Palestine, which he often mixes liberally with more pragmatic and nationalistic claims. By the use of this premise, embraced in 1937, Zionists alleged that the Palestinians were usurpers in the Promised Land, and therefore their expulsion and death was justified. The Jewish-American writer Dan Kurzman, in his book Genesis 1948 ... describes the view of one of the Deir Yassin's killers: 'The Sternists followed the instructions of the Bible more rigidly than others. They honored the passage (Exodus 22:2): 'If a thief be found ...' This meant, of course, that killing a thief was not really murder. And were not the enemies of Zionism thieves, who wanted to steal from the Jews what God had granted them?'"
Ehrlich, Carl. S., (1999) "Joshua, Judaism, and Genocide", in Jewish Studies at the Turn of the Twentieth Century, Judit Targarona Borrás, Ángel Sáenz-Badillos (Eds). 1999, Brill. p. 117–124.
Hirst, David, The Gun and the Olive Branch: The Roots of Violence in the Middle East. 1984, p. 139.
Lorch, Netanel, The Edge of the Sword: Israel's War of Independence, 1947–1949, Putnam, 1961, p. 87
Pappe, Ilan, The Ethnic Cleansing of Palestine, Oneworld, 2007, p. 88
cf. Teveth,Shabtai(April 1990).“The Palestine Arab Refugee Problem and Its Origins”.Middle Eastern Studies26(2): 214–249.doi:10.1080/00263209008700816.JSTOR4283366.
Morris, Benny (1985): The Crystallization of Israeli Policy Against a Return of the Arab Refugees: April–December 1948. Studies in Zionism 6, l (1985), pp. 85–118.
"We oppose the Zionists and their 'state'Archived May 15, 2011, at the Wayback Machine. vigorously and we continue our prayers for the dismantlement of the Zionist 'state' and peace to the world." Rabbi E Weissfish, Neturei Karta, Representatives of Orthodox Jewry, US, London, Palestine and worldwide.
Marcus,Kenneth L.(2007),“Anti-Zionism as Racism: Campus Anti-Semitism and the Civil Rights Act of 1964”,William & Mary Bill of Rights Journal15(3): 837–891
Mitchell,Thomas G.(2000).Native vs. Settler.Greenwood Press.p.48.ISBN978-0-313-31357-8.オリジナルのMay 16, 2015時点におけるアーカイブ。.https://web.archive.org/web/20150516124255/https://books.google.com/books?id=3PNt46aB_sYC&pg=PA48February 14, 2015閲覧."To most Arabs the terms Jew or Jewish and Zionist are interchangeable. After the introduction of European anti-Semitism into the Arab world in the thirties and forties through the Axis powers, Arab propaganda has displayed many classic Nazi anti-Semitic claims about the Jews. For public relations purposes the PLO has never wanted to be accused of being anti-Semitic but rather only of being anti-Zionist. Occasionally its leaders slip, as Arafat did when he referred to the "Jewish invasion" in his speech."
Hamas charter, article 32: "The Zionist plan is limitless. After Palestine, the Zionists aspire to expand from the Nile to the Euphrates. When they will have digested the region they overtook, they will aspire to further expansion, and so on. Their plan is embodied in the "Protocols of the Elders of Zion"..."
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