Shlomo Sand’s The Invention of the Jewish People, a study of Jewish historiography that has ignited a lot of interest and some controversy in Israel and abroad. Sand, a professor of history at Tel Aviv University, challenges the biblical and conventional history of the Jewish people. He attempts to prove that Israeli Jews as well as those Jews who are citizens of other states are not the direct descendants of the ancient people who inhabited the Kingdom of Judea during the First and Second Temple period but include peoples that converted to Judaism during the course of history, mostly in the Mediterranean Basin and its periphery.

Countering official Zionist historiography, Sand questions whether the Jewish People ever existed as a national group with a common origin in the Land of Israel/Palestine. He concludes that the Jews should be seen as a religious community comprising a mishmash of individuals and groups that had converted to the ancient monotheistic religion but do not have any historical right to establish an independent Jewish state in the Holy Land. In short, the Jewish People, according to Sand, are not really a “people” in the sense of having a common ethnic origin and national heritage. They certainly do not have a political claim over the territory that today constitutes Israel and the occupied Palestinian territories, including Jerusalem.

An intellectual committed to the secular and liberal traditions of the West, Sand criticizes the Zionist historians and ideologues — he suggests that Zionist historians are ideologues — who introduced a mythical conception of the Jewish People as an ancient race. He charges them with racist thinking. “Today, if anyone dares to suggest that those who are considered Jews in the world … have never constituted and still do not constitute a people or a nation — he is immediately condemned as a hater of Israel,” Sand writes. He contrasts the Zionist dogma that legitimizes the classification of Israeli Jews as members of the Jewish “religion” and “nation” in the government’s identity cards with “civic” or “contractual” nationalism. This latter concept, developed by Enlightenment philosophers like John Locke, defines the nation as an association of people with equal and shared political rights and allegiance to similar political procedures. This sort of civic nationalism excludes religious, racial and even ethnic origins from the definition of the collective identity of Americans or, for that matter, the French and other Western societies. It is celebrated by liberal American-Jews (and non-Jews) like the one I met in Athens in 2000. They recognize that any attempt to impose a more exclusive definition on American identity that reflects the white, Anglo-Saxon and Protestant origin of the founders would result in the political and cultural marginalization of American Jews.

But, as Sand demonstrates in his study, the ideology of Zionism is exclusivist — having more in common with the kind of “organic” (or romantic) nationalism under which the collective identity of the nation is based on a mix of language, race, culture, religion and customs of the “people.” It excludes those who do not share them. An ideology of organic nationalism, reflected in the work of German philosopher Johann Gottfried von Herder, had an enormous influence on the nationalist movements of Eastern and Central Europe as well as the Balkans. Zionism was clearly a product of that kind of organic nationalism, a popular intellectual trend in Vienna at the end of the nineteenth century, where Theodor Herzl, the founder of the Zionist movement, was trying to “invent,” or more likely to reinvent, the Jewish People and create a national mythology. According to this story line, Sand writes, the people “who wandered across seas and continents, reached the ends of the earth and finally, with the advent of Zionism, made a U-turn and returned en masse to their orphaned homeland.”